Indian Antiquary Vol 34

Author(s): Richard Carnac Temple
Publisher: Swati Publications
Catalog link: https://jainqq.org/explore/032526/1

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THE
INDIAN ANTIQUARY,
À JOURNAL OF ORIENTAL RESEARCH
IN
ARCHÆOLOGY, EPIGRAPHY, ETHNOLOGY, GEOGRAPHY, HISTORY, FOLKLORE. LANGUAGES.
LITERATURE, NUMISMATICS, PHILOSOPHY, RELIGION, &c., &c.
EDITED BY
SIR RICHARD CARNAC TEMPLE, BART., C.I.E.,
FORMERLY LIEUT..COLONEL, INDIAN ARMY.
VOL. XXXIV. – 1905.
Swati Publications
Delhi 1985

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

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CONTENTS.
PAGE
The Names of Contributors are arranged alphabetically.
PAGE O. SRINIVASA AIYANGAR:
B. A. GUPTE, F.Z.S. :Transliteration into European Characters
995 ... 985
TH MODI CHABAOTAB ... ... ... ... 27
E. HULTZSOH, PH.D.:8. KRISHNASVAMI AIYANGAR, N.A.
Commentaries by Sri Lakshmana Suri ... ... 176 TH ACNIKOLA; TI FIR-RACH... ... 961 NOT18 ON TH PORT BAJAHRE HABA ... ... 177
1. HUMBERT:LAVINIA MARY ANSTEY
In Memory of Her late Majesty Queen Viotoria Nova ANGLO-INDIAN WORTHIES OF TE BEVIN
(ob. 92-1-1901) (with translation in Sanskrit by TENTH CENTURY ... -.
. 163, 288 H. KRIBEXA BASTRI) .. .
20 J. BURGESS, C.I.E., LL.D.:
N. KURUTHALWAR:
STORIES OY TXE TAXIL VAIBHXAVA SAINTS The Early History of Indis from 800 B. O, to the Muhammadan Conquest, inoluding the invasion
(Communicated by Mrs. I J. PITT) .. .. 373 of Alexander the Great, by VINCENT A. SMITH... 195
H. LUDERS, PH.D. :TE RAMGARH HILL CATHS IN SARGOJA ... 197 Tjandi Djago : A robxologiaob Ondersoek op Java
INDIAN CAVA A PLEASURE-RASORTS
199 en Madura.-L. Beobrijving, van de ruine bij
| G. K, NARIMAN:de dous Toompang, grannamed Tjandi Dingo in
TE RELIGION OF TH IRANIAN PEOPLE, by de Residentie Pasoeroean. 's-Gravenhage :
the late Paor, C. P. TIR (translated into 1804 ..
.
* Angliab) ... .. ..
. .. 11, 60 CHRISTIAN A. OAMERON :
LALA DINA NATH:KASHGAR AND THI KABOGUTII by O.Fhamn
Tu OOLT OT MIAN BIBI IX TX PANJAB ... 125 and B. PIACERE (translated into English) - 81, 41
H. OLDENBERG: -
Altiranishes Wörterbuch, von Ohristian BarthoCAPPELLER, Ph.D., JENA:
loma. Strasburg: K. Teubner; 1905 78 YAYASABATANAX+ A HUNDRED STAHSAS TRANELATED TROX Gaur Porn
*
80 G. B. SUBRAMIAH PANTULU:80 .
FOLKLORE OF THI TELUGUB - SYAN SUNDAR DAS, BA,: -
No. 1.-Friendship... ..
.. System of Sanskrit Transliteration...
19
No. - Arroganoe Defeated ... MANISKA PANOWALAY OT Sar BANKARAOKARTA, WITE TRI GLOGS OF PATANJALI ...
10 J. J. FLENT, 1.0.8. (BETD.), PE.D., O.I.E.:
Compensation for Anoestor-Womhip + ... 14 An Index to the Names in the Mahabharata with short Explanations, and a Concordano, to the
CHARLES PABTRIDGE, W.A.1Bombay and Caloatia Editions and P. O. Ror's A COXPLITA VTBAL Oost-IWDI TO Yuu' Translation, by S. SORTS, Ph.D. .. . 91 HOBBON JOBSON OR GLOSBART OY ANGLO-INDIAN
WORDS ..
... 88, 88, 180, 818 Ram A. H. FRANCKE:
O. PEARSON - TO DO THIS SONGS ÓT TD BOWO-HAUSTIVAL ALRXANDA, PORUI, AND TH PANJA). (With (BOMO-NATI LU ATARUNGSX), (Dard Text, with
Map. and Profatory Noto by VINCENT A. Translation, Notes, and Vooabulary) ...
SWITX, M.A.: I.O.B., Batd.) ... . ... 958 ABORBOLOGICAL NOTES ON BALU-XIRAB in WESTERN TIBIT ... . . . "
903 ABTHUR A. PERERA1903
A Nota OM MALDIVIAN HISTORY .. ... .. 351 O. FRANKE:
R. PISCHEL: KAJKGAR AND TO KXABOIXTXI, translated by KAITAAS AND TO KRABORTXI, translated by OMITIAN A. OAXAROX - 21, 41 ORISTIAN A. CAMBROX...
** 11,

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CONTENTS.
PAGE H, A. ROSE :Customary Law regarding Succession in Ruling
Families of the Panjab Hill States . .. 228 Muhammadan Shrines in Kurram ... ... ... 268 Titlos among Ruling Families in the Panjab Hill States ... ... . .
... .. ... ... 271
26
PAGE THE COPPER AGE AND PREHISTORIC BRONZE
MPLEMENTS OF INDIA . .. ... . 229 A Coin of Menander found in Wales ... ... 252
M. AUREL STEIN, PE.D. :WHITA HUNS AND KINDAD TRIBHS IN THE
HISTORY OF THE INDIAN NORTH-WEST FRONTIER
.. . 15
B. ROYDU:
The Origin of the Edible Locust (Tailing Folklore)...20
LT..COL. SIR R. C. TEMPLE, BART., C.I.E.:
TH PRACTICAL VALUE OF ANTHROPOLOGY
... 132
PANDIT S, M. NATESA SASTRI, BA., M.F.L.S.:NOTES ON THE TIRUVELLABAI INSCRIPTIONS ... 264
F. W. THOMAS:
TAR VARNANARKAVARNANA OY MATRICITA
R. SEWELL, M.R.A.S., 1.C.S. (Rump.):
A Note on Virupaksha of Vijayanagara ...
... 145
...
19
R. SHAMASASTRY, B.A.:CHANAKYA'S LAND AND REVENU POLICY (4TH
CENTURY B. O.) ... ... ... ... 5, 47, 110
THE LATE Pror. C. P. TIELE:TX RELIGION OF THJ IRANIAN PEOPLN,
translated by G. K, NABIMAX . .. 11, 60
VINCENT A. SMITH, M.A., I.C.S. (RETD.):THE BUMMINDEI INSCRIPTION, HITHARTO KNOW
AB THE PADARIYA INSCRIPTION, OY ABOKA ... 1 ABOKA'S ALLEGED MISSION TO PEQU (SUVANNA BIUMI)... ...
.. .. .. .. 180 ABOKA NOTES .. ...
... 200, 245
M.N. VENKATASWAMI, M.B.A.S., M.F.L.S.:
Eclipse Tales among the Telugus ... Thunder - A Telugu Superstition... ... . 176 Soma TELUGU FOLKBONGB .. ... FOLKLORK TROX TK DAKBBINA-DESA: No. 1. - Poggam Papaya ... .. .. No. 2. - The Vicious Gura ... . .. 21
..
..14
ato European Ch
MISCELLANEA AND CORRESPONDENCE. System of Sanskrit Transliteration, by Syam Compensation for Ancestor.Worship, by G. R. Sundar Das ... ...
....... .. 19 Subramiah Pantula ... ... A Note on Virupaksha of Vijayanagara, by R. Transliteration into European Chartoters, by O.
Sewell ... ... ... ... .. ... ... 19 Srinivasa Aiyangar ... .. ... .. . 225 In Memory of Her late Majesty Queen Victoria (ob. Customary Law regarding Succession in Ruling 29-1-1901), by H. Humbert (with translation in Families of the Panjab Hill States, by H.A. Rom. 228 Sanskrit by H. Krishna Sastri) ... .. ...20
. 20 A Coin of Medander found in Wales, by V. A. The Origin of the Edible Locust (Tailing Folklore), Smith ... ... ... ... ...
... 852 by B. Roydu .. . ... ... ... ... 20 Muhammadan Shrines in Kurram, by H. A. Rome ... 268
NOTES AND QUERIES.
Eclipse Tales among the Telugue, by M. N.
Venkateswami ... .. ... ... ... ... 176 Thunder - A Telugu Superstition, by M. N.
Venkateswami ... ... ... .. ... .176 Titles among Ruling Families in the Panjab Hill
States, by H, A. Ron ... ... .. . ... 271
BOOK-NOTICES. Altiranisches Wörterbuch, von Christian Bartho The Early History of India from 600 B. O, to the
lomao. Strasburg. K. Trübner; 1905. By H. Muhammadan Conquest, including the invasion of Oldenberg... ... ... .. . ... ... 79 Alexander the Great, by Vincent A. Smith. By An Index to the Names in the Mahabharata, with
J. Bur ... . . .
190 short Explanations, and Copeordance to the Bombay and Caloutta Editions and P. O. Boy's Tjandi Djago Archeologisch Ondersoek op Java Translation, by B. Sörensen, Ph.D. By J. F. on Madura. -I. Beschrijving, van de ruine bij de
Fleet ... ... ... ... ... ... 91 des Toompang, genaamed Tjandi Dingo in de Commentarios by Sri Lakshmana Buri, by . Besidente Pasoerosan. 's-Gravenhago1904. Hults ch ... . .. ... .. ... 176 By J. B. ..
...
... 21

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CONTENTS
ILLUSTRATIONS. PAGI
PAGE Sketok Map showing language areas of Dard The Copper Age and Prehistorio Bronse ImpleTribes, &o. .. .
94 ments of India - Map... ... Darde from Da in Ladakh
- 110 Do. do. Plates I.-IV. ... Arohwological Notes on Yort Balu-mkhar in
Do. do. Plate V. Weatern Tibet - Plates I.-IX.
... 210 The Battle-field of the Hydaspos .
APPENDIX,
INDEX OF PRAKRIT WORDS, BY Don M. DI ZILYA WICERKASINOH ...
Pp. 1-92

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THE INDIAN ANTIQUARY,
A JOURNAL OF ORIENTAL RESEARCH.
VOLUME XXXIV. - 1905.
THE RUMMINDEI INSCRIPTION, HITHERTO KNOWN AS THE PADARIYA
INSCRIPTION, OF ASOKA.
BY VINCENT A. SMITH, M.A., 1.0.9. (Red.). THE inscription on the pillar which marks the traditional birth-place of Gautama
Buddha Sakyamuni, although perfectly preserved in every letter, has given occasion for much disoussion and diversity of interpretation by reason of the strange words which it contains, Prof. Pisohel, in # paper published in 1908, has essayed to settle the controversy by the weight of his anrivalled authority as a Prâkțit scholar, and I propose to place his results before the readers of the Indian Antiquary, accompanied by brief comments and a suggested explanation of the technical meaning of one of the two most difficult words.
Following previous accounts, Prof. Pischel entitled his essay Die Inschrift von Paderiyê,' or The Paderiyê Inscription. But this nomenclature is not quite accurate, and is open to criticism. Padariya or Pafariya, not Paderiya, is the name of the inhabited village nearest to the insoribed pillar. The village stands about two miles north of Bhagwânpar, the headqaarters of the Nepalese Tahsil of that name, and is distant about five miles, in a north-easterly direction, from Dalha House in the Basti District, the residence of Mr. Gibbon. About a mile to the north of Padariyê, a large mound, now cultivated, about two furlongs in length from east to west, and one furlong in breadth from north to south, marks the site of an ancient village or small town, with tanks on the west and south. The Rumminder mound of ruins, on the west side of which the pillar stands, is about five hundred feet to the north of this site, and is consequently more than a mile distant from the village of Padariya. The name Rummindel, of which a variant form Rapadet is known to the hill-men, is that of the shrine near the top of the mound of ruins, which stands some forty-five feet to the east of the pillar. The tappe, or subdivision, comprising & number of villages, including the ruins, also is known by the name of Bummindoi, which means the goddess of Bummin,' the ancient Lummini or Lumbini, mentioned in the record on the pillar. I submit, therefore, that the insoription should be designated as that of Rummindoi, or Lumbini, and not as that of Padariya. I would add that the topographical details are recorded on page 84 of the late Baba Párnachandra Makherjl's Report on a Tour of Exploration of the Antiquities in the Tardi, Nepal (Archeol. Survey of India, Imp. Ser. No. XXVI., Part I., Calcutta, 1901), to which I contributed a Preface. The notes of position given by Dr. Führer are inaccurate, and his errors were naturally repeated by Bühler and myself in publications earlier in date than the Report above cited. The error of Paderiyâ for Padariyê was corrected by Bühler in the 'Additions and Corrections' of Ep. Ind. Vol. V. (1898-99) p. VI. I have twice visited the spot myself, and can attest the accuracy of BAbû P. O. Mukherji's statements. A general plan of the Rummindei ruins is given in Plate XVIII. of his volume. Two photographio views will be found in Plate XIX., and details are illustrated in Plates VII., XX.
1 Sitruungsberichte der Königl. Preuss. Akad. der Wissensch., Gesammtaltzung vom 9 Juli, 1908; Die Inschrift von Pateriya,' von R. Pischel.

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THE INDIAN ANTIQUARY.
[JANUARY, 1905.
to XXIII., and XXIVa. The map, Plate I., shows all the localities of historical interest between tho rivers Banganga and Tildr.
The column has been split by lightning, and the upper part is missing. At the base it is surrounded, at the distance of a foot and a half from the shaft, by a wall, the lower courses of which are composed of very large ancient bricks, while the upper courses are built of smaller and more modern bricks. In my preface to Mukherji's Report, I remarked that “the pillar, which was prostrate in the seventh century, may have been set up again by one of the Buddhist Pála kings in the eleventh or twelfth century." Prof. Pischel takes exception to this remark, for the reasons that the pillar has never been removed from its place and that there is no trace of damage or subsequent repair to its lower part. He therefore prefers to suppose that the pillar, after being struck by lightning, was underpinned (untermauert), but not in any other sense set up again. The discrepancies in the translations of Hiuen Tsang's account raiso some doubt as to the sotusl condition of the piller when seen by the pilgrim in the seventh century, that is to say, there is a doubt as to whether the whole pillar was then lying on the ground or only the upper portion of it. According to Beal (Si-yu-ki, II. 25), “it was broken off in the middle, and fell to the ground," which rendering suggests that only the upper segment fell. Julien represents the column itself as prostrate, and translates "cette colonne git à terre, brisée par le milieu." The standing portion of the shaft has never been excavated right down to the base, and if Julien's version is correct, it still seems to me possible that the whole column fell and was set up again. If such an event happened, the restorer is more likely to have been one of the Pala kings than anybody else.
Hinen Tsang testifies that the figure of a horse was on the top of the pillar, which, as Baba P. O. Mukherji has proved, had a capital of the usual bell-shape. The figure of the horse bas not yet been found. I willingly accept Prof. Pischel's suggestion that the image was intended to represent the legendary steed Kanthaka, which Buddha rode when leaving Kapilavastu.
Interpreters of the inscription have natarally been disposed to find in it a reference to the image of the horse, and have translated the word vigadabhi.so as to give the required allusion. The version of the earlier part of the record which I printed in Asoka (p. 145), and which seemed to me three years ago to be the best sapported, accordingly ran as follows:- "His Majesty King Piyadasi, in the twenty-first year of his reign, having come in person, did reverence. BecauSo here Buddha tbe Sakya Ascetic was born, he had a stone horse made, and set up a stone pillar." In the original the concluding clause (line 3 of the inscription) is :sild vigadabhicha kdlápita siláthabhécha usapápite. The difficult word is vigadabhi, which has been variously interpreted as "horse,' she-ass, big sun,' and 'railing' or 'enclosure.' Prof. Pisohel shows sound reasons for rejecting all these versions, and translatos vigadabhi as an adjective meaning 'flawloss,' or 'without defect' (fehlerfrei), qualifying sild, 'stone.'
He argues that vigadabhi should be analysed into vigada + bht, the second element being the taddhita sufx bha in the feminine. This affix may be appended to a word without affecting its meaning; as, for example, sthilabha and gudabha are alternative forms of sthila and guda. Gada means 'obstacle' or 'defect' (hindernis,' anlardya), and consequently vigada, or vigadabha, should mean the converse, 'free from defect,' just as vikubja is the converse of kubja. Gadaka and gandaka are alternative forms of gada, and ganda-gaila, or-sild, is the technical term for a rough block of stone, with all its defects, as detached from the quarry. A viganda-baila, or -sild, should therefore be the opposite, namely, a block from which all defects and asperities have been removed. Viyada may also be regarded as equivalent to vigalita in form, and to nigala in meaning, the latter word signifying faultless. Hence the clause silA vigadabhtoha kalapita BilAthabho cha usapapito simply means that Asoka caused a faultloss block of stone to be prepared, and from it had a stone-pillar made, whioh he erooted,

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JANUARY, 1905.)
THE RUMMINDEI INSCRIPTION OF ABOKA.
So far as I can judge, this argument seems to be sound, and I am quite willing to accept Prof. Pischel's rendering of the disputed word vigadabhi, which is not known to occur elsewhere. Bot, of course, the criticism of his etymology is a matter for linguistic experts, among whom I do not claim a place. The sense obtained from Prof. Pischel's rendering is certainly natural and reasonable, and I shall be surprised if his interpretation is not generally accepted by specialists in the Prákțit dialects.
In the concluding portion of the inscription the difficulty lies in the word athabhagiye, which, like vigadabhi, is peculiar to this record. The question is whether the first element of the compound should be derived from artha, meaning wealth,' &c., or from ashtan, meaning
eight. The scholars who have preferred the former solution were partly influenced by a remembrance of the tradition affirming Asôka's liberality at the birth-place of Buddha, when he visited the spot under the guidance of Upagapta; and in my book I adopted this notion and translated :- " Because here the Venerable One was born, the village of Lummini has been made revenue-free, and has partaken of the King's bounty"; athabhdgiyê being taken as meaning 'sharer in wealth.'
Prof. Pischel's reasoning oonvinces me that this rendering is erroneons, and that athashould be derived from ashtan, eight, the compound being interpreted as a technical term of revenue law. He points out that a village or piece of urban ground bestowed as a grant is called thógagrdma, and that the term ashtabhôga frequently occurs in inscriptions. Atha bhdgiye should be regarded as equivalent to ashtabhagya, and compared with viwéatibhagavdn of the Nadupüra grant. A grant of bhdgabhôgakara implied the concession of all the daes claimable by the Government from both the land itself (thága), and its produce, corn, wood, grass, and the like (thôga). The frequent use of the term ashtabhoga in inscriptions suggests that land conferred as & bhogagrema ordinarily was understood to carry with it eight kinds of bhoga. The number eight plays a prominent part in grants, and the supposed Sanskrit word ashtabhagya may be compared with the technical terms Ashtabhoga and ashfaibvarys.
Prof. Pischel therefore comes to the oonclusion that athabhagiya (ashtabhagya) should be interpreted as meaning 'with eight plots of assessable land' ('acht Parzellen des fiskalischen Landes'). In the text of his essay as printed, there is a pazzling discrepancy. On page 10 the record is explained as stating that Asðka "granted to the village of Lumbini eight plots of the assessable land as common land, along with the remission of all taxes thereon"; whereas the formal translation of the whole inscription on the next page is to the effect that Asöka "made the village of Lumbini revenue-free, and granted to it one-eighth (of the assessable land)." It is obvious that these two interpretations are incompatible. Athabhagiye cannot mean both with eight plots' and with one-eighth part.' In reply to a reference, Prof. Pischel has courteously informed me that he admits the discrepancy, and desires that in the second passage the words 'acht Parzellen' (eight plots) should be substituted for 'ein Achtel' (one-eighth).
His German version, as amended, therefore runs as follows:- "Der göttergeliebter König Priyadarsin kam zwanzig Jahre nach seiner Krönung selbst hierher und bezougte seine Ehrfurcht (indem er sagte): "hier ist Buddha geboren, der Weise der Säkyäs. Und er liess einen fehlerfreien Felsblock herstellen und daraus) eine Steinsäule aufrichten (sum Zeichen
I allow this expression of opinion to stand, as correctly giving my first impression. But I am no longer confident that Prof. Pischel is right. Dr. Fleet has intimated to me that there are objections, which I leave to him or to someone else to explain.
"This agrahara, which contains twenty sharos, (and) which was given together with the eight powers (aibvarya), and with the right onjoyments (broga); is resplendent, being onlled Yerma para after her namo" (v. 31; Ep. Ind. III. 292).

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THE INDIAN ANTIQUARY.
(JANUARY, 1905.
daaa) hier der Herr geboren wurde. Das Dorf Lumbinit machte er steuerfrei und schenckte ihm acht Parzellen (des fiskalischen Landes)."
The English equivalent is :-"King Priyadarsin, beloved of the gods, came here in person twenty years after his coronation, and testified his reverence, saying, 'Here was Buddha born, the sage of the Sakyas.' And he caused a flawless block of stone to be prepared, and a stone-pillar to be erected made from it, as & memorial that here the Lord was born. The village of Lumbini he made revenue-free, and granted to it eight plots of the assessable area."
As a grammatically correct constrae' of the record this version appears unobjectionable, but I venture to take exooption to it in certain particulars as an adequate rendering of the true sense of the original. For reasons which I bave already published, following M. Sylvain Lévi, I hold that it is misleading to translate devanampiys by göttergeliebter in German, or
beloved of the gods' in English. The phrase was a more formal title of kings, and should be rendered by some such title as His Sacred Majesty,' not by analysis of its etymological olemonts. Piyadesi seems to be similarly a mere epithet or title, not a personal name, and the entire formula devananpiya piyadasi is best rendered by His Sacred and Gracious Majesty,' or some equivalent formula of European royal style."
Prof. Piachel's interpretation of sthabhagiye (ashtabhagiya) is open to a like objeothon. Etymologically ashtabhdga means eight parta' or 'sbares' of land, and the derived adjective means with eight parts' or 'shares of land. But a technical expression of revenne law must have had a more definite meaning, and its adequate interpretation must carry with it a clear idea of the exact parport of the grant. A conveyance of eight plots (or shares) of assessable land' has to my mind no definite signification. The expression is far too vague to suffice for the determination of the nature of the grant, and the word athabhagiyê must have had a much more determinate meaning fully intelligible to both the officials and the granteon.
In modern times, as all officers concerned with revenne matters are aware, a village is commonly regarded as a rupee, or unit consisting of sixteen parts, or annas; and in current phraseology a grant of eight shares' would mean one affecting half of the village land. But there is no reason to suppose that the practice of treating a village as a unit oontaining sixteen parts is ancient. Moreover, the words Lusmini-gdiné ubalikékaļé clearly apply to the whole village, and the supplementary words athabhdgiyecha must be interpreted as emphasizing or explaining the exemption of the whole village from the payment of land revenue and other Government dues.
It seems to me probable that the term athabhagiye, 'with eight shares (of land), was intended to define the grant unmistakably as covering the whole of the village lands. The similar terms ashaibarya and ashtabhôga quoted by Prof. Pisehel imply that a bhogagráma, or free grant of a village, was understood to carry with it privileges known technically as the eight advaryas' and the eight bhogar,' the number eight being held to imply completeness. In other words, the grant of eight bhogas and eight aisraryas meant that all the incidents of a tenore were conveyed. Similarly, I think that the grant of eight bhagas, or shares of land, should be interpreted as meaning that the grant covered the whole of the lands; that is to say, that & village was regarded in ancient tim3s as a unit of eight parts, not of sixteen, as is now usual. If this view be correct, the words athabhagiydoba mear * in its entirety.'
The whole record may, therefore, be freely rendered - "His Sacred and Gracions Majesty the King, having come in person twenty years after his coronation, did reverence, (saying), Here was Buddha born, the sage of the SAkyas.' And he caused faultless block of stone to be prepared, and set ap a stone-pillar (made from it),? (saying), Here was the Venerable One born.' And he made the village of Lammini revenue-free, in its entirety."
• The Anal vowel of lutromini is short.. • 'The Meaning of Piyadasi,' ante, Vol. XXXII. 1908, p. 258. • and see, however, noto 2 above.

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JANUARY, 1905.)
CHANAKYA'S LAND AND REVENUE POLIOY.
CHANAKYA'S LAND AND REVENUE POLICY.
(4th Century B. C.) BY R. SHAMASASTRY, B.A.
Introduction. THE Kautallya Arthaastra, i.e., "Kautalya's Science of Eoonomios," from which the present paper has been extracted in translation with notes, is a work by Chanakya. The book itaelf tells us its origin thus:
- This Sástra," says the author at the end of the book," has been written by him who, with knowledge in his head and weapon in his hand, snatched with irresistible force the earth from Nanda." And again, while citing his own views in contrast with those of other scholars on controversial points of Economics, the author always uses such phrases as "Bat Kantalya says thas," or "Kantalya objects to it," implying thereby that the author of the Arthaadatra was known by the name Kautalya. That Kautalya and Vishnugupta are other names by which Chanakya is known, is a fact with which Oriental scholars are too familiar to doubt, and that Chanakya was the historical personage who pat an end to the power of Nanda, is a fact which is mentioned in a number of Sanskrit works: The Vishnupuranal narrates, in its prophetic style, that “The Brahman Kantalya will root out the nine Nandas and will place Chandragupta on the throne." In his Sthariravalli-charita, or “Lives of the Jaina Patriarchs," Hêmachandra gives as a short account of Chanakya, which, though legendary, agrees with Vishnupur dĩa in making hire the destroyer of Nanda and supporter of Chandragapta. In the Nandinútra, a Jaina religious work in Prêkritic language, Ohanakya is extolled for the success which he achieved as Finance Minister to Chandragupta.
Sach allusions to Chanakya and his exploits in the works admitted to have been written somewhere between the first and fourth centuries A. D. are fairly reliable data for Assuming that Chanakya lived as minister of Chandragupta in the 4th century B. C.
The genuineness of the Arthabastra as the production of Ohanakya has been attested by Dandi in his Daáaloum dracharita, and by Kamandala in his Nitisára,
The Dulakumáracharita, Pt. II., Ch. 8, of Dandi, says: "The Science of Politics and Economics was abridged by Vishnugupta in 6000 granthas frr the gaidance of the Manryas, in the hope that a well-digested study of, and administration according to the precopts of the Arthasastra will enable a king to conduct his rule with brilliant success. The student of the Arthasdotra follows the advice of Chanakya and begins to study the science. In the course of the study itself, the student is overtaken by old age; for that science comprises in its fold all other kinds of sciences and can never be clearly mastered withont a firm grasp of the vast field of knowledge covered by language. If it be granted that, nevertheless, one succeeds in the attainment of a perfect understanding of the Arthasástra, the very first result of his mastering this science would be to induce him to lose his faith even in his wife and children. Even with regard to the cooking of his own food, he has to gravely decide what quantity of fuel cook a certain amount of rice........ Even after he has had his meal, he will not be free from the fear of poison till his food is well digested......"
1 P. 186, Chap. XXIV., Book IV., of Wilson's translation of Vishnupurdya.
Sthaviravall charita has been edited by Prof H. Jacobi and published in the BibUotheca Indios, Nandirltra, p. 388, Caloutta Edition,

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THE INDIAN ANTIQUABY.
(JANUARY, 1905.
Such is the sarcastic fashion in which Dandi in the above and succeeding passages deals with Châņakya's work, and one can hardly fail to appreciate the force of his criticisms, when one reads in the Arthasástra such passages as “25 palas of fuel will cook two prasthas of rice,"4 and "the king shall partake only of such food as is tasted in his presence by his physician, his attendant, and his cook,"6
But while Dandi thus treats the Arthasdetra, Kamandaks seems to have esteemed it so highly that he not only based his Nitiedra on the Arthasástra, but borrowed its very words and phrases for his book.
"Salutation," says Kåmandaka at the beginning of his Nitiedra, " to the creative power of Vishnagupta, who extracted the very ambrosia (of political science) from the vast ocean of the science of polity. As this science is very much appreciated by kings, I shall make a brief bat olear abridgment of the treatise of that learned scholar, who was well versed in all branches of learning."
It would take up too much space to prove by quotations how far Kamandaka is indebted to Chanakya even for words and phrases, and it would be hardly necessary, because, as a matter of fact, he employs the ipsissima verba of Chanakya, except where the exigericies of metre prevent him. Had Kamandaka, however, rendered into verse the whole of the, drthasdetra without omitting a large portion of the original, his Nitisdra would, by virtue of its clear and intelligible style, have replaced the archaic and aphoristic prose of the Arthasdstra. But in his zeal for abridgmont, he has omitted not only passages here and there in the portions which he has versified, but entire portions of the 2nd, 3rd, 4th, and 14th books. But whatever may be the practical value of Kamandaka's paraphrase, the fact that his Nitisdra is one of the most popular Sanskrit works, which the people of the island of Balis are reported to possess and is therefore believed to be earlier than the 4th century A. D., goes to prove that the Kdxtaliya Artha datra must be a genuine production of Chanakya.
With each writers as Kamandaks and Dandi to quote as witnesses, it is unnecessary to give fall references to other Sanskrit writers. It will be enough to note that the Nandi-9dtrat of the Jainas, the Panchatantra, and the Nitiváky amrita of Somadēva are among the Sanskrit works which allude to the Kdutaliya Arthaádstra.
Considering the widely-spread fame of the work among Sanskrit writers, it seems strange that MSS. of it should be very rare. Fortunately for the study of Indian historical subjects, a pandit of the Tanjore District of the Madras Presidency, who had in his poetession a 18. of the Arthaldatra, together with an imperfect commentary on it by Bhaftasvami, was generous enough to hand over the two MSS, to the Mysore Government Oriental Library. They are on palm-leaf in the Grantha characters and do not appear to be more than a century or two old. The MS. of the Arthakdatra seems to be fairly correct, with the exception of a few clerical errors and omissions of a line or two in some places. The MS, of the Commentary is not only imperfect, extending merely from the 8th to the 36th chapter of the 2nd Book of the Arthaádstra, but it is also very incorrect. As the commentator, Bhattasvami, makes references to interpretations which differ from his own, without, however, specifying the names of the commentators, there must have existed a few other commentaries earlier than his own...
• Chap. XXII., Book IL, of the Arthasdetra..
Chap. XXI , Book L., of the Arthaldatra. • See Rajendralala Mitrs' preface to his ed. of Kamandaka's Netsdra, Caloutta. 1 P. 991, Nandi-8atro, Caloutta Ed.
• Panchatantra, Ch. I. • Edited in the Kinyamila Series, Bombay.

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CHANAKYA'S LAND AND REVENUE POLIOY.
7
The Arthakastra is, in its author's own words, "divided into fifteen books, containing on the whole 150 chapters, which in 6,000 granthasło deal with 180 themes."
The 1st Book deals with the training, discipline, and personal safəty of kings and their ministers. The and Book treats of the several Departments of State and of the administrative work carried on in those departments. The srd and 4th Books are devoted to the description of the administration of Civil and Oriminal law. The 8th Book describes the duties of Government servants towards the king and of those of the king towards his servants. The 8th Book deals with rise and progress of States. The 7th Book treats of the six-fold diplomacy or polioy of kings. The 8th Book deals with the vioes to which kings are liable. The 9th, 10th, 12th, 18th, and 14th Books are devoted to the description of military matters in their various aspects. The 14th Book deals with such measures as are supposed to secure peace and plenty to States. The 15th Book describes the plan on which the Arthaídatra has been composed.
In the following pages translated extracts are headed by a numeral in hervy type and notes relating to them by the word “Note' in heavy type.
EXTRAOT I.
LAND LAWS.
(A) Polttoal Divisions of Land.
The king shall open out new villages, consisting of from a hundred to five hundred houses, and inhabited for the most part only by the Sadras and other cultivating classes of people. The villages shall be situated in such a way that they should be a league or two distant from each other so that they could help each other against enemies. The boundaries of each of the villages shall be marked by rivers, mountains, forests, natural or artificial caves, artificial contrivances of various designs or by trees mimosa suma, semul tree, or by trees whose juice is milky. A fortress of wooden posts shall be constructed round every village at a distance of a handred yards from it.
The centre of eight hundred villages shall be the seat of a fortress called sthånya. A fortress, called Dröņamukha, shall be constructed in the centre of four hundred villages. Two hundred villages shall have at their centre a fortress called Kadrodtika. A fortress called Sangrahana shall be constructed at the centre of ten villages.
The boundaries of kingdoms shall have fortresses manned by brave soldiers. The entrances of fortified cities shall over be guarded likewise. The interior portions of kingdoms shall be protected on all sides by hanters, fowlers, mountaineers, and ChandAlas.
10-39 ayllables make one grantha.

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Having divided the country into four districts and having classified the villages as of first, second or third rank, the Collector-General shall register the names of the villages and bring them under one or the other of following heads :
(1) Villages that are exempted from taxation, (2) Villages that are military stations. (8) Villages that have to supply a fixed quantity of grains, money, and raw materials. (4) Villages that have to supply a fixed number of coolies and quadrupeds. (5) Villages that have to supply animal and vegetable produce in lieu of taxes.
A Gopa shall be placed in charge of five or ten villages and shall be answerable to the Collector-General for discharging his duties satisfactorily. It is the duty of Gôpa to maintain the boundary marks, not only of villages, but also of fields, gardens, roads, pasture lands, temples, groves, bathing-places, and countries. It is also the duty of Gôpa to personally supervise the transactions of gift, sale, or mortgage of lands and other properties of the villagers. He shall also keep a register giving in detail the number not only of the souls living in each of the houses in the villages in his charge, the people being at the same time classified according to the various castes to which they belong, but also of the slaves, coolies, quadrupeds, and birds that are maintained in each of the houses. He shall also note in the same register not only the amount of taxes and tolls which each of the houses in the villages has to pay to the Government, but also the probable collection of coolies and fines from each of the houses in the villages.
He shall not only enter in the registor an estimate of the annual income and expenditure of all the inhabitants, male or female, young or old, in the villages, but also record the nature of their respective professions.
A Sthanika shall superintend over the affairs of a district as minately as a Gópa does over the affairs of villages. Minor Government employés under Göpas and Sthanikaa shall gather not only taxes but also sundry information, both in districts and villages. The accounts and various statements made by Gôpas and Sthầnikas shall be compared with those obtained from Government spies who are employed to watch the work of Government servants and the people alike.
(B) Distribution of Land.
Priests, teachers, and other loarned Brahmans shall be given lands which shall be subject to no tax whatever and which shall yield sufficient means of livelihood to the doueu. Government servants, such as superintendents of various departments, accountante, overseers of villages, commanders of the army, physicians, veterinary surgeons, doctors of elephants, &c., sball likewise be given lands free, with this restriction, however, that these employés shall neither sell nor mortgage the lands thus freely given to them for service. Those who are willing to pay a fixed amount of tax to the king shall be given waste but fertile lands, their right over such lands being restricted for life only. Lands that are not made fit for cultivation shall not be taken away from those who are preparing them for cultivation. Those who have allowed their

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CHANAKYA'S LAND AND REVENUE POLICY.
lands to waste shall be deprived of their right over such lands and the same shall be given to others. Waste lands may also be brought under cultivation by Government agency; for those who do not properly cultivate lands pay less to the king, thereby causing great loss in revende.
Pasture lands for cattle shall be reserved only in uncultivable tracts. Brahmans abiding in forests shall be given such portions of forests as are made free from roaming wild beasts. Hermits engaged in making penance shall be given similar forests which shall be called after the names of the Gôtra of the Brøbmans who reside therein. The king shall reserve such forests as are frequented by elephants. He shall also make several forest reserves for procuring various kinds of forest produce mentioned elsewhere.
(O) Concessions to Cultivators.
.
The king shall help cultivators by bestowing seeds, cattle and money, provided the recipients of such favours pay the Government dues very essily. The king shall take care that the concessions and remissions shown to the cultivators are such as increase the king's treasury but not deplete it; for a king with depleted treasury will certainly eat into the vitality of the people themselves. The king may also allow proper remission only when fresh lands are being laid out for cultivation. He shall have tanks, lakes, &c., constructed either with perennial water or with constant supply of water from other sources. Or he shall provide with land and materials those wbo engage themselves in such constructions as tanks, temples, groves, &c. In the case of co-operative construction of tanks, &c., substitutes or bullocks of those persons who absent themselves from such works shall carry out the work which the absentees onght to have done. In the case of such co-operative works as entail heavy expenditure, the absentee shall bear a share of the expenditure, but no share of the profite that will accrue from the work.
The king shall exercise rights over fishery and boating in tanks, lakes, &c., and also over the vegetable produce growing on their banks.
The rights of ownership over houses, fields, gardens, tanks, and temples will be forfeited if they are neglected for five years continuously.
(D) Remissions of Taxes on Lands.
Persons who construct new tanks at their own cost will be exempt from being taxed for five years on the lands under such tanks. Taxes will be remitted for four years on the lands under such repaired tanks as would have been otherwise useless. If existing tanks are extended so that more land may be brought under cultivation, taxes will be remitted for three years on the lands newly brought ander cultivation. Taxes will be remitted for two years on land which are newly made fit for dry cultivation.

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(E) Village Rules.
There shall be constructed in the villages no theatres and other buildings intended for pleasure and play. Nor shall dramatic companies, band of musicians, speakers, and other persons of artistic profession disturb the villagers from their peaceful and homely avocations. The arrival at, and encampment in the villages of such people with a view to collect grains, liquids, coolies, and money which can be easily procured in the villages cause serious injury to the occupation of the villagers who will otherwise be always at work in their fields and gardens. Those who encroach upon public or private lands bordering on their own lands shall pay a fine of 12 panas, provided the encroachment is made in the season of cultivation. But if the encroachment is due to ignorance of exact boundary marks or to such causes as hinder cultivation, the offence shall not be punishable.
(F) Land Sales.
Wealthy kinsmen (jñátis) or neighbours shall have the right to purchase lands brought for sale in auction. Neighbours forty in number and owning lands or houses in the vicinity of the land or the house to be sold shall congregate before the land, or in front of the house to be sold, and announce it as being such. While the aged persons of the neighbourhood shall be presiding over the transaction, the auction sale of the land or the house shall be carried out with full description of the boundaries and other particulars and the purchaser shall purchase it only after the anctioneer has loudly called out three times, "who will purchase the land or the house at such a priceP" If at this stage of the transaction, bidding commerces and the price in enhanced, the enhanoed amount, together with the toll on the sale value, sball be paid into the king's treasury. The purchaser shall pay the toll. The seller of lands or houses, the owners of which are absent or unknown,'shall pay a fine of 24 paņas.
Cultivators shall mortgage or sell their lands only to cultivators. Persons who enjoy brahmadéyika (revenue-free) lands shall mortgage or sell such lands only to those who deservo or are already endowed with such lands. Otherwise the sellers shall pay a fine of 3,000 panas.
A tax-payer (karada) shall live only in such a village as is exclusively inhabited by tarpayers. If a tax-payer goes to live in a village of such inhabitants as are not tax-payers, he shall be fined 3,000 panas.
8.
If a tax-payer acquires property in a village of tax-payers, be shall have the rights and privileges of that'tax-payer who has been replaced by him. But the new-comer shall not claim the house of the former occupant. Even the house may be given over to him provided the former occupant does not need it or is not injured thereby. If the owner of a piece of land is unable to cultivate his lands, another may cultivate them for five years and shall surrender the same afterwards on taking such ransom as is equivalent to the improvement he made on the lands. Persons who leave the cultivation of their lands in abeyance by being obliged to sojourn abroad for a time shall not forfeit the right of ownership of those lands.
(To be continued.)

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THE RELIGION OF THE IRANIAN PEOPLES.
II.
THE RELIGION OF THE IRANIAN PEOPLES.
BY THE LATE C, P, TIELE. (Translated by G. K. Nariman.) (Continued from Vol. XXXII. p. 300.)
CHAPTER III. The Founding of the Zarathushtrian Religion and the First Period of its Development.
1. The Zarathushtrian Religion a Reformation. The religion which we study in the Gathas and the writings connected with them, and whose subsequent history is embalmed in books indited in a younger dialect, is not the result of a tardy unraveling evoked by the altered environments of a people and consequently what is usually called a natural growth, but an actual deliberate reform. Not, however, that the new faith had no roots in the past. On the contrary, when it voices unfamiliar thoughts, the forms in which they are clothed are borrowed in the vast majority of cases from religious concepts and notions prevailing from remote antiquity. Even the cardinal thought on which it rests, its sharply-defined Dualism, the irreconcilable contest between the power of the Good and the power of the Evil, is based on the old Aryan myth of the wars of light and darkness, fertility and sterility, life and death in a higher and ethical sense. The fact is incontrovertible, though we cannot infer from it that the Dualism as such is derived from the same myth.01 Had it been otherwise, the new doctrine would never have found access to the people. Nor is the doctrine, as will be shown later on, introduced from without. Though it may contain many foreign ingredients, it is a growth of the native soil, national in form and origin. It is a germ of the old stock, which has not shot up as a weed, but has been carefully planted and has thriven into an individual tree. The Zarathushtrian orood has not sprang up of its own accord. It was founded. Bearing this fact in mind, we shall be in a position rightly to understand it, and the evidences are not far to seek to every unbiassed reader of the Gathas. The concept that the world is parted into two hostile camps, the empire of perfectly holy spirits and that of absolutely evil creatures, empires which are divided off by a neutral zone which is the theatre of their struggles, may have existed in the East Aryan, possibly even in the old Aryan, mythology, but then not as an unequivocally formulated article of faith, but only as an embryo of one. Latterly, myths of an earlier period were transferred to the two spirits. But in the form they both occur in the oldest hymns, they are the philosophical creations of the speculations of religions innovators of a school or sect. This applies before all to the highest God Masda and his satellites. The Jehova of Moges is not more distinct from the thundering god of the heavens in the desert than is the Mazda Ahura of the Gatha, from the celestial deities of light or from any other divinity of the ancient Aryans. The entire scheme no longer represonts a natural religion, but is converted into a definite ethical system. At the outset we have to allude to the otherwise inexplicable circumstance that the collective Aryan mythology, the dogma held by the preceding generations, is not touched upon in the Gdthas. The Gathas are silent respecting all the old divinities, including Mithra the most prominent among them. But at that time the gods were by no means forgotten. They had obviously still & number of devotees in Iran. And these were so numerous that in a later age people saw themselves compelled to enter these gods once again into the catalogue of adored beings, accommodating them to the orthodox tenets. Mithia was accordingly honored with
11 Darmerteter's Ormand at Ahriman ; leurs origines et leur histoire - Paris, 1877. It is superfluous to obnervo that subsequently he altogether changed his opinion.

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a niche by the side of Mazda, which he had before occupied, and which he has ever kept, among the neighbouring Indians, by the side of Varuna. Again, the Gáthas mention none of the heroes, several of whom were to be subsequently reinstated as transformed into Zarathushtrian Yazatas. Yims is the solitary exception. He is the Vedic Yama, but in the Gathas he becomes a saint of the past and is held up to the Mazda worshippers as a prototype.82
The place of the old occapants of heaven is now assamed by Mazda Ahura with his retinue of six Ahuras, making seven in all the Amshaspands that were to be. And with them was associated Sraosha, the genius of obedience and revelation. In other words, the position of deified beings was ceded to more or less personified abstractions, the least personified being those in the oldest epoch, but not more personified than is wisdom with the Hebrew poets.
One spirit alone, Armaiti, the Vedic Aramati, of whom we have spoken above, appears to constitute an exception. But she had already in the East Aryan age a two-fold significance, and one phase of her character was appropriated to the symbolization of a Zarathushtrian idea. The heroes are supplanted by Zarathushtra himself, his kin and friends. So far it can be no accident, but only intention. Had the latria of Mazda been evolved step by step from the previous popular national religion, we should encounter the favorite gods and beroes of the ancestral creed in shapes however modified.
Not less empbatically it bespeaks the reforming mission of Zarathushtra that the Gathas are altogether silent over the Haoma service, which built a principal and uninterrupted factor in the cult of the Vedic Indians, and which, even in Irån, posterity had to reinstall. Not once is mention made of its name. If the Soma-Haoma service originated so far back in the East Aryan times as is generally assumed at present, it is unintelligible, especially in view of the importance attached to it in later Parsiism, how the Gathas completely ignore it,83 the only alternative sopposition being that the silence is of set purpose and is owing to the abhorrence of the exponents of the new dogma for those who were partial to the drink, which was of the essence of their calt. But there are, as already indicated, some grounds for the assumption that the Haoma worship proper had not spread universally among the ancient Iranians, and that it was leagued with Zarathushtrianism after the propagation of the Mazdaic religion into the Eastern countries. This, hovever, is true only of Soma-Haoma, i. e., of the beverage extracted from plants. The Iranians, too, like all Aryan nations, were probably aware of another immortalizing drink which they quaffed at certain religious ceremonies. Such a peculiar drink as the Soma, distasteful to many, could hardly have been anything but 8 surrogate for another intoxicating liquor, and (indeed, to my mind, for wine itself or a similar substance discovered by roaming tribes who cultivated no vine and could not obtain it by way
# The passage to which I refer is usually interpreted in a totally different manner. Yasna 82, 8: - aesham genangham vitanghusho sravi vimaschit ye mashyong chikshminusho ahmakeng gaush baga huaremno. Aethamchit ā ahmi thrahmi masda richithoi aipi.
The usual rendering of aenangham by "evil-doers" and of the second verse as if it told us that Yima first instructed mankind how to eat flesh in pieces, wholly spoils the sense. For the latter is a grammatical as well as logical impossibility. Even in the earliest possible times men could not have thrust a whole ox or sheep into the mouth. The Zarathushtra or priest rayo:-"Vivanghet, son of Yima, heard of this punishment (mentioned in the preceding strophe) and he (accordingly) instructed the human race (to give) as a part of the meat they ate. What comes to me thereof, depends on thy decision, Mazda!"
[The difficulty of the Gátha texta is strikingly illustrated by this passage. How widely divergent is Mill's interpretation, who opines that "the Pahlevi translator hits the true rendering here and recalls Genesis is., S, regarding the first eating of the flesh of beasts"! - TR.)
# From two passages in the Gathae Martin Hang deduced that the Haoms worship was not ignored-but warred against in the old hymns, namely, Yama 82, 2, where for Shyomam he would read Saomam (shaomam), and Yama 48, 10, where he corrected the corrupt reading madalya, the only one
apt reading madanya, the only one known to him, into madhahya which he explained as an intoxicating drink. But saoma among the Iranians can never mean Haoma, and as for the second passage in question, the best M88. hare magahya, . wholly different thing.
.

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13
of commerce), esteemed not so much as a favourite beverage as an indispensable constituent in an immemorial cult. We can cite passages from the oldest litanies, which seem to bear on such a cult, at all events on an ambrosial drink. But this is an uncertain 'test, and at any rate the drink there has not that importance in the divine service, which is assigned to it in the posterior times.
Above all, the unique character of the Gathas, and the tenets laid down in them, show that the latter have not sprung spontaneously from the popular religion, but have issued from the genius of some (or rather one) thinker. These hymns, though they embrace panegyrics and prayers, are for the most part prophecies, not, however, in the sense of prediotions, but in that of proclamations, exhortations, and apologia for & new doctrine and its cult. Let us, for instance, listen to the exordium of Yasna 30:-"Now will I proclaim," so it runs, "to 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." This is immediately followed by the exhortation :- "Hear with your ears the best, see with a good mind, make a decided choice, man for man, each for himself, regarding this great Cause, attentive to this our dogma." This is the pervading tone. The sage is not simply a sacred poet inspired by the divine afflatus, who would glorify the solemn cult and the efficacy of the sacrifice by new songs. He is rather the incarnation of Ahura Mazda who has revealed all to him, of whom he constantly inquires, whom he perpetually interrogates.
After the example of Zarathashtra, who declared himself ready for the diffioult task of propagating the faith among men, he would preach to all who came from near and far so long as life and strength are vouchsafed to him, and prays to Mazda that men may lend ear to his manthras,85 And when the Saoshyants, prophet-saints, are spoken of, who bring about renovation of the world, this refers - and we shall prove it further on - not to a distant future but to the times gone by, and by the prophet-saints, through whose month they voice their thoughts, the minstrels mean the diffusers of the Zarathushtrian doctrine.86
They do not meet with a uniform audience or find listeners everywhere. In the seven continents of the world prevails infidelity fostered by the imposture of the Druksh. It is not every one who is prepared forth with to decide his choice and renounce the fraternity of the daevas and the damned.87 Recalcitrants are numerous, who refuse to give in their adhesion to the new institutes, while they are supported by lying prophets. There are the ignorant who instruct the ignorant; to lend ear to them is dangerous. They kill reason and incite those who pursue their evil counsel to turn pasture into wastes and persecute the pious with the sword.88 Not seldom the prophets complain of the difficult mission : they have laid to heart the dogma of Mazda through sorrow and suffering. The oppressors of the true faith are unrelenting in their hatred: Repalsed with incredulity by their own friends and kinsmeri they sigh ander misunderstandiag, violence, outrage, and penury. Almost with despondenoe bewails one of the prophets (the bard no doubt means Zarathushtra): -- Whereto of all the world shall I go, which way shall I turn me?" and he consoles himself with the confidence he has in divine pretection and the sustaining hope that he would win over to his side Kava Vishtaspa
# Yama 81, 22; 89, 13; 84, 12.
# Compare Yamna 48,11 with 28, 4 and 45, 1 and 28,7. * See Yama 30, 9, where it plainly stands, "may we then belong to you, we who (or so that we) consummate this renovation of the world." Even Spiegel has seen that tradition here cannot be relied upon. Only Darmesteter, wever, remains true to it. Observe also Yama 81, 2; 82, 6; 83, 13; 84, 14; 44, 13; 45, 11; 50, 6; 51, 3 and 10.
Darvaishcha khrafashiraish moshyaishcha, Yama 84, 5, which mentions not three but only two categories. Of. Yasa 31, 12 and 18; 32, 8, 9, 10, 11 ; 84, 5; 50, 3; 51, 14. For unbelief, see Yaana 32, 2; and on the right choice, Yania 80, 2 and 31, 5. Yama 34, 7 and 8.
- Tama 34, 7 and 8.

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and his entourage. It is evident that the singers merely transfer to the eminent personages of yore what they themselves purposed and experienced.
The object of the reform to which the Gathas testify is two-fold : & purification of the religion coupled with the announcement of a new, more ethical theology and an improvement in the social condition by means of a progressive exchange of the nomadic and bucolic life for the more settled decupation of husbandry. With the Gathaic poet, genuinely pious man, ardent cultivator, and just master are only synonymous expressions. Po wish to participate in the practice of the good religion, without eherishing tillage, is nothing but hypocrisy. Agricalturists are the only rational people, men after the beart of Asha and Vohumano. Such as abide, but do not co-operate, with them, and follow their own profane avocations, dio bat promote Aesma or Hatred because of their folly, advance Rama or Jealousy becanse of their vile language, and further the interests of the daevas in general with their deceitful precepts. The two motives are so intrinsically united, that a social reformation arose, which was ultimately wedded to an ethical creed, or rather which entirely reposed on it from its very beginnings. The most primitive records witness to Zarathushtrianism being such a combination. And we may note by the way that it speaks for its relative antiquity. Centuries after Alexander there was no call for the introduction of agriculture into Iran, nor need a life of fixed domicile bave been recommended as acceptable in the sight of God. A religious incentive to agricultural pursuits belongs to boary antiquity. But be that as it may, the Mazda religion has ever retained this peculiar feature of its origin, and whether or not the dogma was subsequently accommodated to other surroundings and other conditions, the active and energetic husbandman remained the type of devout Zarathushtrian. The veneration and the sanctification of cattle common to the Indian and the Iranian bave their sources in a much anterior period. But its latest presentment apart, the ancient view assumed a peculiar shape in the scheme inangurated by Zaratbushtra, the symbolic significance of which is still misjudged by many. The reformers here linked themselves to the earlier mythic conceptions which they attempered to the requirements of their credenda.
When we reflect upon its semi-philosophic, semi-religious tenor, the doctrine is anything but a poet or thinker's transmutation of popular beliefs. It is a well-conceived and tolerably coherent system, in which the uppermost dignity is accorded to a moral God encircled by beings and spirits commanding homage from man and composing his divine council. But these celestial apparitions are too diaphanous impersonations of the permanent attributes and principal blessings of this Godhead to come within the purview of mythology proper. A system of this description cannot evolve itself gradually among a God-fearing nation, but can only be thought out and preached with the full consciousness of its being the best revelation from on high in a school of divines and sages.
The sketch we intend to give of this system will itself furnish the most convincing proof of it. But a glance at the native country and at the origin and the founder of the Zarathushtrian faith must precede our outline of the reformation.
" Yama 46, 1 seq.
See Yama 31, 10 and 86, 3. Of Aeshma and Rama tradition makes hatred and jealousy (Paena 49,4). The strophe is very difficult. I think that toi with which the fourth hoo begins abould be referred back to yoi in the first line, that dasvong cannot be Nom, but is Aco. Plor., and that dragvato daona is an instrumental form; I would consequently translate: -"They create the daovas by the dootrine of the liars." Compare the celebrated colloquy between Gensh Uras and Masda Aborn in Yama. 29 and further Yama 81, 15 and 51, 5, &c. See also Yama 47, 8 and 3: "Wisdom is inonloated by word of mouth and the work of Armaiti is performed by the bands."
The Karapans, who are the great enemies of the pions, are not amicably disponed to tillage and attack the kino and her blessings by their sets and tenets, Tania 61, 14.

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JANUARY, 1905.)
THE RELIGION OF THE IRANIAN PEOPLES.
2. Zarathushtra and his Entourage in the Gathas. Throughout the Avesta Zarathushtra passes for a great reformer, one to whom Ahura Mazda has disclosed his revelation and who communicates the same to humanity. Not less than the views of the learned, the reports of the Oriental and Greek writers differ as to the aathor of this religion. If, according to some he was a contemporary of Hystaspes, father of Darius, – 8 view which has obviously resulted from confounding Hystaspes with the Vishtaspa of the Zarathushtrian legenda, — in the opinion of others he lived six centaries prior to the beginning of the Christian era, while there are those who would go still farther back. If a few call him a Median, a Persian, or a Medo-Persian, others declare him to have been a Baktrian or even a Babylonian. It is impossible to educe historical facts out of this medley of accounts; and the more so because Herodotas, on whom we may rely with the greatest confidence, makes no mention of Zarathushtra.
The name itself of Zarathushtra is net easy to interpret. Whichever way it is construed we have to recognise an anomaly in the compound word — a deviation from the rules of Iranian phonetics. It is unintelligible how the Greeks came by the formation Zoroastros, as it is against all the Oriental metamorphoses of the appellation, and the one we find in Diodorus is probably borrowed from Ktēsias, viz., Zathraustes, which, however, makes a nearer approach to the original. Semitic derivation (which has been atterapted) was foredoomed to failure. It could not surmount the difficulty which lies in the th end which is not solved by the suggestion of Sir Henry Rawlinson who would make Zarathushtra equal to the Assyrian Zirnishtar. The name is undoubtedly Aryan, but perhaps it belongs to a stage in the evolution of the language preceding the Iranian we know: hence the uncertainty of its significance.92 -
No wonder that the hazy incertitude of the meaning has given rise to the theory that Zarathushtra was no historical personage, but purely a mythical figure, possibly an embodiment of the school or sect from which the new religion issued, or a semi-anthropomorphic image of the god Mithra.
Other scholars hold it impossible to set up anything like a biography of the prophet from the narratives bequeathed to us, and would delegate all that the younger Avesta and the later Persian writings relate of him to the limbo of myth. They, however, urge that that view does not preclude the possibility that a real prophet bearing the name once lived and taught and laid the foundation of the Mazdayasnian religion. There are, on the other hand, distinguished Orientalists, as who, with Martin Heog at their head, consider Zarathustra not merely as & historic personality, but clain for him, or failing that for his contemporaries and disciples, to some extent the composition of the G&thar.
First of all to investigate this last hypothesis. Let us admit without further ado that several chants in the Gathic collection are calculated to appear as the authentio production of Zarathushtra himself and his earliest believers. One hymn directly claims him for its author. It is the opening one in the Gátha Ushtavaiti (Yasna 43). The minstrel describes how the Deity himself came attended by Vohamano to him and asked,.“ Who art thou ? whose art thou ?." Wherenpon he immediately answers, Zarathashtra,' and expresses his desire to prove a stern chastiser of transgressors, a friend and a help to the righteous, and to win over
13 Kern regards Zarathushtra as a star-genius or a light-god and analyses the name into Zara-thushtra which he translates like Windischmann by "gold-brillianoe." Most scholare divide the compound into Zarath and ushtr, finding" camel" in the second component, which occurs also in Dames like Avaracahtrs, Frasaoshtra, &o., and the first is reduced to carat or karadh, making of the whole "gold camel," or "yellow camel," or "oamel-hearted," or
*posesting bolai
#To-them belong Bartholomae, Geldner, and William Jackson.

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the zealous searchers after the kingdom of God by means of unceasing praise and meditation of Mazda." The object of the hymn ties on the face of it, though it contains passages which have so far resisted elucidation. It depicts the call of Zarathushtra to his prophetic mission. He realises the enormous difficulty of his message, but is prepared for its execution. Ahura Mazda will vouchsafe him support, and Aramaiti will instruct him. This entire narrative, therefore, is reported by Zarathushtra himself. But even in the strophes where he is not mentioned - for instance, where he complains ef perseoution and misunderstanding and is at a loss whither to wend his way - the speaker and the prophet are identical.
Nevertheless it does not follow that he is the actual poet. There are found arguments warranting suspicion. It is patent that to the singer of this hymn Zarathustra is a sanctified being of bygone ages. We may not believe it, but he declares that he existed from before the creation. At all events the following words are put in his mouth in strophe 5:
"Thee I conceive as holy Mazda Ahora,
Because at the creation of the world I beheld Thee first, When Thon didst appoint that deeds and words shall their recompense have
For the wicked evil, happy blessings for the good." Here then he is so far glorified as to have experienced this apocalypse at the first beginning of things. And this idea recurs again. He is named in numerous passages where he can neither be the poet nor his contemporary. A striking instance is the celebrated dialogue with Geush Urva, the soul of the Kine, a personification whose significance we shall discuss in the sequel. Geush Urva laments over her sufferings and beseeches Mazda for a guardian. Mazda responds that Zarathustra is the only protector ordained to be her lord, her Batu, for he knoweth all the divine commandments. In spite of her appeal for a more puissant caretaker, Geush Urva has to content herself with Zarathushtra.
Fancies of this description do not crop up in the life-time of a person. They are the result rather of his apotheosis decreed by posterity.
In another song along with him we come upon Vishtasp, whom tradition makes his patron, Frasaoshtra, whom it makes his father-in-law, who both are already living, if I construe the presage correctly, with Ahura Mazda in heaven, "where Asha is united with Armaiti" (righteousness with true belief), where the sovereignty of the Good Mind prevails, and where Abara Mazda tenants what we may call his Valhalla (varedemam). Vishtasp is counted among the inmates of Mazda's house, and of the Haechataspa Spitamas, the house of Zarathushtra, it is claimed that they brought to the believers Asha (righteousness) scoording to the primordial or aboriginal ordinance of Ahon. It is permissible to expound all this in a metaphorical sense, but taken all in all it produces the impression that the minstrel refers to persons now exalted to divinity whom he pays homage 6
Another pealm, which constitutes & whole Gatha, and perchanoe is of the oldest, contains several allusions to the Zarathushtrian legends.
It would throw much light on the problem, if it was lees mutilated and so more intelligible. Still it is plain that it sets forth that Zarathashtra had "recently proclaimed a reward for the Magavans in the shape of Garo-demana or paradise. One can scarcely refrain from hazarding the conjecture that the Zarathushtra here spoken of is not a person, but rather aj ecclesiastical or prophetic office. We may instanoe the places which deal with the gifts wit1 which Zarathustra must be propitiated..
# Yam 29, 8, 9. # The Gatha, Vohukhahathra, Yamna 50. (ne specially atropher 11 aod 16.)
*
Yasna 46, 19-19. Yamna 46, 13; 49, 12, 50, 6

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JANUARY, 1905.]
THE RELIGION OF THE IRANIAN PEOPLES.
17
Sometimes he obviously discriminates between the holy saints of yore and himself and his own."
One would almost be inclined to discover in the three names the ideal representatives of the three states, the priest-seers, the ralers and the men, were it not that we have reasons to look upon the legend of Vishtasp's kingdom as of younger date.
The last is the only Gatha, the claim of which to translate us directly to the times of Zarathushtra can be logically sustained.
But unfortunately the greater part of it is in a hopelessly mangled condition 100 and is hard to interpret on this account, as well as because of its many obsolete words. Not more than the opening few strophes yield an easy sense. They display as living, besides Zaratbashtra, Frashaoshtra and the eldest or the most beautiful ni Zarathushtra's daughters, Pauruohista Spitami. The composition is evidently a nuptial song for the prophet's daughter. It treats of her housewife's duties and the bridegroom addresses a few words of monition to the bride. The Gátha is either extremely archaic and hence hard to constrae, or very posterior, which should account for its defective formation. I suspect the latter. The way in which the first strophe mentions Zarathashtra does not favor the sapposition that here the speaker is a contemporary and shows that he cannot be the bard himself. Most probably it is a marriage song in which holy men of antiquity are held up to imitation.
Hence for a historioal construotion the texts lend but soanty support. At the same time positive evidence for regarding the whole se mere myth is equally meagro. We encounter names which would be borne by gods and demi-gods. But those of the kingmon and the first disciples of Zarathustra are not of this description. They may indicate mythical beings, but men quite as well. Most are compoarids ending with asp (horse): Haechataspa was the ancestor, Paurushaspe was the father, of Zarathushtra, - the father is not mentioned in the Gathas, - Jamnapa was his trusty friend, Vishtaspa his patron. The namos sometimes terminate in wehtra (camel), as Frash oshtra. Pauracbishta, the name of his daughter, may be en ordinary proper name, just as Spitama, the honorifio title of Zarathoshtra and some of his relations, which was latterly construed As & patronymio. Spitama, or Spitamenes, and Vishta pa are acknowledged old Persian names. Not the less can they be applied to common persons. Compounds with aap present thomsolves from ancient times in the names of deities, and the name of Vishtaspa's father, Aurataapa, is one of the epithets of Apam-napat, the god of
fire which resides in water," the lightning god. Maidyo-maongba, another adherent of the prophet'a, in called by name, which, for a man's, is highly suspicious ; Assuredly it sounds qacer to be called “Middle-of-the moon," or, as I should say, Fall-moon. The pros and cons tolerably hold the balance. But if we are here not on historio ground, we do not also go
Yoona 28, 6-8, whepa Frasaoshtra is emphatioally mentioned as "the man." # Gatha Vahishtoishti, Yama 58. 10. Strophe offers the hardest difficulties, and the most mystifying line rane: -
Kuvacha Vishtarpa Zarathushtrish Spitamo Perashashtraacha. Are two persons named here or three P If three, what is Zarathushtrish Spitamo? It cannot be Zarathushtra himself, inasmuch as he is already named in the preceding strophe and hoi here refers to him. It follows, therefore, that two men only are spoken of note that the cha is only ODOO repeated and that Zarathuahtrish goes with Kate Viata and Spitamo with Prashnoshtra. Tot the first soe Yacht, 18, 98.
1 [See the beautiful metrical version in Mill'. The Gathos of Sarathustra in motre and rhythm, p. 191.-T..]
Deretesteter toes in the last strophe germ of the Anunaouirya prayer, which, if it was correct, would make the song very old. But I would rather warme the reverse - the end of the hymn is . paraphrase of the old prayer,
Spitamenes was leader oł Sogdian cavalry under Bensos. Arrian, III., 28, 16.

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beyond the bounds of tradition. Not the faintest trace of a single myth is found in the Gathas which were subsequently current in connection with Zarathushtra. There is no vestige in the Cathas of his miraculous birth, his temptation, his struggle with the Evil Spirit, his expected apparition at the end of time. The Zarathushtra of the most ancient records is in fact another than the one figuring in the younger works. Here, in general, he is the sublime seer to whom Mazda Ahura imparts his profound wisdom, a sort of Moses, who communes with the Supreme Deity as a man does with his friend. He is the chosen prophet. Occasionally he is raised to a still higher eminence. He is no doubt no god or theomorphic man. He is not installed by the side of Ahura Mazda as the head of the mundane, as Ahora Mazda is of the celestial, economy. If he is appointed Ratu or spiritual champion of Geash Urva, that is only a figurative phrase to suggest that his new doctrine is the basis of a more humane social order; though it closely approaches the dogma of his domination of all temporal concerns, for already at the genesis it was he who bebeld Mazda and received his revelation. To be brief, his glorification has perceptibly commenced, though it is yet in its undeveloped stage.
The circle of his kindred and stannch followers, so far as the Gathas are concerned, is purely human. Though Vishtaspat has become a king for the Gatha .poet and as such he is invariably viewed from here downwards), bis realm is ethereal - Maghahya kbshatra ; whatever its meaning, science or sagacity according to tradition, or the community of the faithful, according to Geldner and Jackson. He is a Kava, which is his constant epithet and which primarily signified nothing save sage or seer for a certainty. And as Kava he was also a poet-a fact which is explicitly stated. Be belonged indeed to the Magavans, for he is styled the intrepid, and is erer celebrated as the most intimate friend of Zarathushtra and the defender of his following,
Of the brothers Frashaobhtra and De-Jarcaspe, who are called Hvogvas, whatever the import of the term, at least the second seems to have been a minstrel also. But as to the enigmatic Maidhyo-maongha it is distinctly asserted that he volunteered to receive instruotion in the canon of Mazdaism with intent to profess the creed all his life. Despite the circumstance that so early as in the old hymns they show lineaments, which time has somewhat helped fade, I do not see why we should deny them all, excepting perhape Maidhyo-maongha, historic existence. Whether this is true of Zarathushtra also is another question. Similar suspicions have been entertained about persons of undoubted reality. The employment of the term Zarathushtra for priests so frequently in the Gathas and even in the superlative degree, sarathushtrotemo, to indicate the arch-hierophant, tends to demonstrate that the expression stands for the personification of a school or denomination of priest-prophets or sages, who in combined league brought about & social and religious upheaval or a general amelioration. But this inference is not absolutely inevitable. The possibility remains that & person Zarathushtrs by name was the great reformer, the story of whose life shrouded in & nimbus of legends, erades successful investigation,
(To be continued.)
Here are the most important passages treating of Vishtaspa mostly along with his other early proselytes : Yama 28, 7:46, 16; 51, 16. The last is very noteworthy.
• Hvogva, later hoota, is used as a family name, but may mean " well-situate" or "noble." The daughter of Jamaap is also so surnamed in the Yachts, De, as used before Jamaap, is usually explained by "wise." For Maidbyo maongha, see Yasna 51, 19.

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JANUARY, 1905.)
CORRESPONDENCE.
CORRESPONDENCE. SYSTEM OF SANSKRIT TRANSLITERATION. | different systems of transliteration, and either SIR, - Although Oriental scholarship is far
choose one of the existing ones or suggest a new advanced in Europe, and a great deal has aiready
one; the latter, of course, will be an adaptation been done to present Indian lore and literature
more or less of the several existing ones.. in the more important of the European languages,
I, therefore, bring this matter to the notice of it is a matter of great regret that no uniform
Oriental scholars and Societies through the system of the transliteration of the Sanskrit
medium of this Journal, and trust that my Alphabet into Roman characters has yet been
request will not be totally disregarded. adapted. The system now followed in the publi- In case this request meets with the attention cations of the Indian Government is what is known which, I think, it deserves, there is one point As the Hunterian system. The Asiatic Society wbich I would at once place before scholars and of Bengal follows # system of its own. The Societies. It is this: In almost all the systems International Congress of Orientalists approved now in vogue , %, and are represented by
slightly modified system in 1894, and the Royalt, th, d and dh, and , , , and by t, th, d, dh, Asiatic Society of Great Britain and Ireland again
respectively. My suggestion is that 7, 3, 7 and modified that system in 1896 and recommended should be represented by t, th, d, and dh, and its adoption by all the countries engaged in ... and by 1, th, d, und dh, and in justificaOriental studies. It is needless to dilate heretion of this suggestion I would note (1) that upon the advantages of a uniform system. They lt and d are alwave pronounced BA and are too well known to require any advocacy,
English and not as and and (2) that there much less from a man of my position and acquire
letters occur after the ones in Sanskrit, and mente. I would, therefore, ask: Has not the time
consequently it is but reasonable that the diacritiyet come when a serious attempt should be made
cal marks should be added to the second set, to reduce the different systems now in vogue to
if, of course, it does not sacrifice completeness' uniformity, 80 that students may be spared the
in any way. wanecessary difficulty they have to encounter in studying the different systems before they can
SYAM SUNDAR DAS. read Oriental publications perfectly? Personally
Benares. I am of opinion that it is time that some Oriental Society should take up the work in hand and [I strongly sympathise with the writer, but appoint a committee consisting of the representa- nearly thirty years' experience has taught me the tives of the different Oriental Societies in Europe practical hopelessness of bringing about the and Asia. This committee should study the reform he very properly desires. -Ed.]
MISCELLANEA, A NOTE ON VIRUPAKSHA OF
the lady in question was the daughter of King VIJAYANAGARA.
Råmachandra of the family of the Yadavas of The Alampandi plate of VirapAksha was pub- Devagiri. But I think it far more likely that lished by Mr. V. Venkayya, ante, Vol. III. p. 224 ff., the plate is correct and the drama incorrect. and was followed by a note in Additions Ramachandra reigned from A. D. 1271 to 1309, and Corrections printed at the beginning of bis death occurring in the latter year. The reign Vol. V. (p. v). Mr. Venkayya points out that of Harihara II. of Vijayanagara began, probably, the Sanskrit drama Nerdyantvildsa confirms the in 1379 A.D. and lasted till the end of 1399, when Alampandi plate in declaring that Vird påksha's he died. It seems quite impossible that he could parents were Harihara II. of Vijayanagara, and have married a daughter of King Ramachandra, his wife MallAdévf, the daughter of King Råma. and therefore I think we must assume that his The facts are these: - The plate in question wife Malladevi, or Mallámbika, though she may asserts that Malladevt belonged to "the race of have been " of the race of," was not the daughter Ramadeva," while the drama explicitly declares of, King Råma, - if Råma was identical with her to have been the daughter of King R&ma, Ramachandra of Devagiri. ealling Virūpåksha the "daughter's son of King Rama"; and from this Mr. Venkayya deduces that
R. SEWELL.

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IN MEMORY OF HER LATE MAJESTY Yasyai rūjawavritty=ēyam vasudha na ucham QUEEN VICTORIA (ob. 22-1-1901).
dadau 1 The bells send forth their deepest mournful tones dēyāt tasyai sada santalūkadhishthanam
The hearts of millions almost stop in beating : avyeyagi The sea throws furious waves against the shore,
Н. Квівна 8лвТВІ. As if to stop her Royal Queen's retreating.
Ootacamund, 23rd February 1904, For many millions 'tis a sacred time;
THE ORIGIN OF THE EDIBLE LOCUST. The busiest people stop their daily calling,
(Tailing Folklore.) The lightning spark goes flashing round the earth And tells the world the news the most appalling.
BY B. ROYDU, MAHARAJA. 'Tis as if Nature's self proclaimed to men
Tas tutelary god of herds and flocka among
the aboriginal Tailings is called Mallanna. In storm and thunder : Listen to the tiding ;
He is a tribal god, but the long legend about “The best of souls God's angels take away,
bim appears to be an allegory on the pastoral And you must stop and brave the storms abiding."
and agricultural conditions of the people. In No better Queen nor ever monarch was
this legend Mallanna tends and rears herds and Then she who was the jewel of her nation;
flocks, while his elder brothers become agriculAnd never will a better ruler come
turists and live by tilling the land. He is a To follow in her earthly lofty station.
princely hero, but a bachelor and very virtuous No better wife, no better mother lived
Of both heroic and priestly descent, he nevertheIn all her wide dominions, ruled by love;
less supplies the dairy produce of the world. May Heaven grant her peace, which earth denied, His elder brothers are married, and his sisters-inIn God's eternal regions above!
law dislike him, and, desiring to banish him from
H. HUMBERT. the family, they drag him and have designs Breslau (Germany), 25th January 1901.
against his life. He, however, sticks to the
family, because he is treated with great affection Ghantabhir viralnir vidārañaravail hökuchyntö by his younger sisters, who are virgine, v=ābhito
At last, Mallanna's sisters-in-law stir their has. hşitpadmair atisathkhyagair api nriņā söshup
bands against him, until one day, while his yatē duḥkhitaih 1 samrajā saritātu cha bhishapatamai rõradhyatē.
brothers are ploughing in the fields and he is
tending cattle close by, a quarrel arises and he is v=ormibbi
pagaulted and banished by his brothers. He then rödhörõdhibhir atmapalanapato rājiyās svar
proceeds to the woods in which he subsequently arūhanam II
lives for many days, wandering far and wide, Sarvēsbām ayam atidussabo nu kalah
remote and friendless. kāryāsthā kvachid api dpiéyatē na karmathëshu!
After his banishment, his sisters-in-law arrive in tāditkam pari jagatim paritya tējo
the fields with food for their husbands, and his hrinmarmasprišam anuvakty=udantam a
younger sisters bring rice and milk for him, but samantat 11
find him absent. Learning what had taken place Nanu hatavidbir āräd garjat=ittham janānātin and that he had betaken himself to woods, the stanitamukharavāk yair bho batasah kim anyat
younger girls also proceed in the same direction divi cha bhuvi cha mãnyā nēshyatē devavrindaib
in search for him. Filled with grief and great katham api hridi dhairych chhūkabhāro
Borrow, they give way to loud lamentations, call 'nuvāhyah 11
for him, and search everywhere in the woods, but Dhiranglēyasudhāpayūnidhisamudbhūtarh Du cannot find him. At last, when they are exhausted muktāphalan
by continuous lamentations and are overcome rijsi sarvajanāsrayā prabhutaya=nanya hi with fatigne, they, in utter despair, pray to Viktoriya |
the gods, and in their brother's name empty their no bhūtain na bhavishyati priyagunāgārain Vessels of rice and milk into ant-hills and other jagatyam tato
holes in the earth. Then, full of grief and bhūmipalanabhāgyabhájanachaņa vastu Borrow, they return home. The holy rice and dvitiyaın dhruvam II
milk thus buried becomes animated in the womb Priyo priyatark käntā mātä vätsalyavibrutā of the earth, and, being transformed into the n=utpatsyatë 'parārajñyä rashtrē kāshthanta- beautiful locusts called usurl, which are edible vistsitē 11
both by man and beast, flew up into the sky.

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FEBRUARY, 1905.)
KASHGAR AND THE KHAROSHTHI.
21
KASHGAR AND THE KHAROSHTHI. BY O. FRANKE AND R. PISCHEL
PART I. Translated, with the permission of the authors and under revision by them, from the “Proceedings of the Royal Academy of Sciences of Prussia," 5th February, 1903, pp. 184 to 196,
by CHRISTIAN A. CAMERON. 1. - The Chinese sources.
By o. Franke. YLVAIN LÉVI lately stated, in an essay on the Indian writing running from right to left, that
Kbaroshtri, not Kharoshțhi, is its name, and that it means the writing of Kashgar. The commentary (Yin yi) to the new translation of the Avatamsaka-Sätra (Sin yi Ta fang kuang Fo hua yen king)," composed by Hui yuan during the Tang Dynasty (not earlier than the 8th century A. D.), contains an explanation of the name Shu- or Su-le to the following effect: "The correct form of the name Su-lé is K'ia-lu-shu-tan-ls. For long this country has been called by the abbreviated form Shu-lá, and it has become customary to substitute another character for the sound shu. Shu-le is the name of a mountain of this kingdom, whence it is derived. It is said also to mean evil nature and to refer to the disposition of the natives." K'ia (K'a)-lu-thu-ta(n)-le answers exactly to the Sanskrit word Kharoahtra, and as Shu-ld, the contraction for it (such contractions are very frequent in Chinese), is an old name for Kashgar, Lévi concludes that "Kharoshtra means the country of Kashgar, and that the Kharoshțri is most probably the writing of Kashgar," The gloss from which he draws this conclusion is repeated word for word in Chan kuan's commentary to the Sūtra mentioned (Bunyiu Nanjio, No. 1589), and also in a compilation by Hui lin, a native of Kashgar, and in the continuation of this work by Hi lin. All these writings belong to the Tang Dynasty. Bühler's theory that the Kbaroshthi was confined to the small district of the older Gandhāra in the north-west of India was confuted already by the discovery of the Kharoshthi manuscripts of the Dhammapada at Khotan, and by Stein's discovery of numerous documents [185] in similar writing, on wood and leather, in places of Worship on the Niya River. Now Lévi's discovery would prove not only that the Kharoshthi was the writing of Central Asia, as he says, but that it even originated in Kashgar, and took its name from that town.
Let us now consider what other Chinese sources have to say about the Kharoshthi. In accordance with the Lalitavistara, the Buddhist Encyclopaedia Fs yuan chu lin, an original work completed in 668, mentions, as Terrien de Lacouperie already has shown, 64 systems of writing, of which the first is the Brāhmi, the second the K (i) a-lu-88-to; on the latter name a gloss remarks that it means in Chinese ass-lip,"5 that is, Kharoshtha in Sanskrit. The same work, in describing the different systems of writing, remarks, “The art of writing was discovered by three divino masters: the most famous is Brahman, whose writing reads from left to right; the next is K (i) a-la (abbreviated from K (0)a-lu-a-t'o = Kharoshtha), whose writing reads from right to left; the least important is T sang-kie, whose writing reads downwards. Brahman and Kharoshtha lived in India, T'sang-kie in China : Brahman and Kharoshtha got their systems from heaven ; T'sang-kie constructed bis from the footprints of birds, etc." Similarly the Buddhist glossary, Fan yi ming yi toi, compiled in the 12th century, says, under K' (i)a-lu-8-to: "This means in Chinese Ass-lip,' it is the name of a great Rishi (Kharosht ha)." In another work on Buddhist technology, Fa kie ngan li t'u, compiled in 1607, the article on Sanskrit contains the remark that “There are 64 systems of writing in the world, the first is the Brāhmi, the second the Kharoshthi " (K'ia-lou-shre).
1 Bulletin de l'Ecole Française d'Extrême Orient, Vol. II. PP. 246 899.- [For a translation of this article of M. Sylvain Lévi, see Vol. XXXIII. above, 1904, p. 79 ff. - EDITOR. ) ? Bunyiu Nanjio, Catalogue, Nrs. 87 and 88.
Indiache Palaeographie, $7. 4 Babylonian and Oriental Record, Vol. I. p. 59.
• Fa yuan chu lin, chap. 9, fol. 29 ro. • L. o. fol. 30 yo.
Fa kie ngan li t'u, chap. I. 1, 7, fol. 12 r.

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(FEBRUARY, 1905.
If Hui yuan's information as to Kashgar were based on fact, we should of course have to renounce this tradition of the Rishi Kharoshtha who invented in India an alphabet secondary in importance only to the Brāhmi. Certainly, if the history of speech were to receive (186) something more reliable in its place, the loss would not be great, but Hui yuan and his followers make still stronger demands on our credulity. According to them, the best Chinese histories, dictionaries, geographical descriptions, &c., would have been guilty of an act of unexampled carelessness, so far as Kashgar and its history are concerned. Not one of them, earlier or later than the commentary on the Avatamsaka-Sutra, makes the slightest mention of the abbreviation of the name Shu-ld from K'ia-lu-shu-tan-lé.
That Su-lé is identical with the district of Kashgar of the present day we should learn, if we did not know it already, directly from the History of the warlike expeditions of the ruling dynasty, which says: "Kashgar is the old Su-lé, a couatry in Turkestan existing already at the time of the Han and Tang Dynasties." The Annals of the Former Han Dynasty (206 B. C. to 23 A. D.) first mention the name; they say: "The Prince of Su-lé resides in the town Su-lé." We find in the Annals of the Later Han Dynasty (25 B. C. to 220 A, D.) a fairly detailed description of the state of Su-lé and of its contests with other Central Asiatic kingdoms.10 The later chronicles partly give little more information than that embassies came from Su-lé to China to pay tril, te. The T'ang Annals (618-905 A. D.), which contain a longer description of the country and its inhabitants, say: "Src-lé is also called K'a-sha," and "The Prince of Su-lé) bears the name Pei-shih (?) and the surname A-mo-chih, he resides in the town K'a-shih,"ll These two names plainly point to the Kashgar of to-day.12 All the information on the subject is summarised by the Pien yi tien in its treatise on Su-l6.13 In the heading of this latter, still another name is given for Kashgar, namely, [187] Shi-li-ki-li-to-ti, which Stanislas Julien renders by Srikritati. Hüan-tsang's Si yü ki, according to the French translation, remarks with regard to the name K'a-sha that the kingdom formerly bore the name Su-l, and that this was the name of the capital, but that the correct form was Shi-li-ki-li-to-ti, -Sulé being a corruption. The same striking remark is repeated, on the authority of the Si yü ki, by the Fan yi ming yi tsi.16 The great dictionary Pei wên yün fu also gives the name Su-lé, adding some other sources of information.16
The works which we have mentioned are standard works on antiquarian matters in Chinese literature. Would it not be incredible, under these circumstances, that not one of them should make any mention of the important and interesting derivation of the name Su-T& from Kharoshtra, and that all, without exception, should be silent as to the fact that Su-lé was the name of a mountain, and that another character had been substituted for the sound shu? I cannot bring myself to put the authority of the Buddhist commentator before that of the other works, and as long as his statements are unsupported by further proofs, I cannot avoid the suspicion that his etymology is nothing but the outcome of his imagination. The assertions of Hai yuan mast certainly have been known to the learned authors of the Fan yi ming yi tsi, the Pien yi tien and the Pei wên yün fu, but the fact of their not even mentioning them shows what value they attributed to them.
As to the meaning of the word Su-l, for which, with the older pronunciation, we may perhaps have to read Sulek or Surak, 17 the Chinese sonrces give no information. We have similarly sounding old tribal names from Central Asia, as K'a-le (Körek ?),19 Sha-lê (Sorak 7),19 Ch'ih-lé
• Shêng wu ki, chap. 4, fol. 19 r.
• Tsien Han sha, chap. 96 a, fol. 20 r. 10 Hou Han sha, chap. 77, fol. 3 ° 199., chap. 118, fol. 16 v 99. et al. 11 Tangshu, chap. 221 a, fol. 28 r.
11 "gar" according to St. Julion (Mémoires nur los Contrdes Occidentales, Vol. II. p. 427 note) is a termination meaning 'town,' to many names of places in the dialoots of Northern India. 11 Pien yi tien, chap. 56, Sha-lê pu.
A Mémoires, &o., Vol. II. p. 319, note 2 15 Fan yi ming yi tai, chap. 7, fol. 16 ro.
16 Pei wên yün fa, chap. 102 b, fol. 82 r. IT In Tibetan the name is pronounced Shulik. See Wassiljew, Buddhism, p. 56 of the German translation; Rockhill, The Life of the Buddha (London, 1884), p. 240, note 1. 16 Pien yi tien, chap. 57.
19 L. 6., chap. 67; K'o-p'an-t'o pu, fol. 1 r.

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KASHGAR AND THB KHAROSHTHI.
23
(Tchirek ?), Tie-lé (Terek 7),20 which may be of Turk-Uigur origin. The traveller Hüan tsang, as noted above, remarks that the name Su-le is corrupted, and that Srikritati [188] is the correct form. Perhaps a Sanskritist could give us some information about this word.
Prof. Lévi's conclusion that the Kharoshthi writing had been the writing of Central Asia, can, in my opinion, no more be considered as borne out by facts. I cannot add much of any importance to the question, but I shall at least bring together what I have learned from the Chinese sources accessible to me. According to them, it is very doubtfal if we are entitled at all to speak of one writing of Central Asia. The Fan yi ming yi tsi says under R'a-lu-88-to (Kharosh!ha): “It is also written in the abbreviated form K'a-lou. It is the writing of the dwellers in the North border districts." Regarded from an Indian standpoint, this would lead us to the outskirts on the Hindu Kush, and to the fringes of the Karakorum and Kunlun Mountains, in other words, to the border-districts of Eastern Turkestan. Whether, like the Brāhmi, the Kharoshthi originally by means of the Buddhist writings got into some of the old states on the borders of the great desert, or whether the native tradition, that the district of Khotan was early seized and colonized by immigrants from the North-West Pañjāb, is true, may remain, for the present, an open question. Stein, considering the fact that most of the Kharoshthi documents excavated by him were written in an Indian language, and had no religious character, inclines to the latter belief.21 Before the question can be solved, a translation of the works already found, and of any others that may be discovered, will be required, besides a thorough search in the Chinese sources. It will also be difficult to decide whether the Kharoshthi was used in Shu-l6 first and in its oldest form, as the fantastic etymology of Hui yuan might lead us to believe. Other and stronger proofs are necessary for this also. Still it is surprising that the peculiar writing of Su-lé is several times specially mentioned. In the older Tang Annals, we find: "They (the inhabitants of Su-1) have the manner of writing of the Hu."22 (We shall have to investigate the expression El presently.) No such remark is made with regard to the other states of Tarkestan. Hüan tsang describes the writing of Su-lá as follows: - [189] " They (the inhabitants) have borrowed their letters from India. Though they have adapted and changed them, their general form and appearance has remained the same; their speech and pronunciation however are different from those of all other states."33 At first sight, this description by the Chinese pilgrim would certainly answer to the Central Asiatic Brāhmi writing better than to the Kharoshthi with its rounded forms; but the impression changes when one compares this passage with others by Hiian tsang. In his notes on the districts in the North-West of India about the Karakoram Mountains and the West and South borders of the Tarim basin, he speaks principally of the writing of three states with which that of the others had been more or less identical. These are, the writing of Takhara (T4-ho-lo, Tokharestan), of Su-lé and of Kustana or Khotan (Kiu-sa-tan-na). The first he describes as follows: “The language differs now and then from that of the other states. The alphabet consists of 25 letters, which are combined with each other so that they can be used for all purposes of expressiou). Their books are written in diagonal lines, which run from left to right."24 So here, in the West of Kashgar, at any rate, the domain of the Kharoshthi had ended. On the other hand he says of the writing of Khotan : "The letters follow the manner and arrangement of the Indian writing. Their form and appearance have been slightly changed, but the original has been followed on a whole. The speech, however, is different from that of all the other states. "26 This description seems to suit the Brāhmi writing better still than that of the writing of Sw-lá. Now Dr. Stein has found Brāhmi manuscripts at Dandan-Uiliq (north-east of Khotan) and at Endere (east of the Niya River), but at the latter place only one, the rest being Kharosht hi documents; in Yotkan
26 See Parker, A Thousand Years of the Tartars, p. 365 399. n Preliminary Report on a Journey of Archaological and Topographical Eaploration in Chinese Turkestan, p. 51 sq. 23 Kiu T'ang shu, chap. 188, fol. 17 v.
* Si yü ki in Pien yi tien Shu-le pu, fol. 6 ro. Marco Polo also reports of Kashgar that the inhabitants of this country had a remarkable language (Yale, The Book of Ser Marco Polo, Vol. I. p. 169). * L. o. Tu-hu-lo pa, foL 2 vo.
* L. o. Yu-tien po, L. fol. 6°.

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FEBRUARY, 1905.
(west of Khotan) coins with Kbaroshthi writing were discovered. From this one would judge, that both styles of writing were in uso in the districts of Khotan, and, as it would seem, at the same time.7 As to whether this holds good also for Kasbgar, and whether the two systems perhaps served different purposes, nothing can be decided as yet.
It is a strange coincidence that south-south-west of Kashgar, between the high mountain-chains of the Pamir, there is a country which Hujan tsang calls Kie-pan-to, a name that St. Julien renders be Khavanda (1). Of this country, the Chinese pilgrim says: "Its writing and its speech resemble as a whole that of the country of K'a-sha" (Kashgar) ;29 but the great historical work Tung tien by Tu yeu remarks of this country that it has also the names Han-to and Ko-lo-t'0,80 This last designation would be the exact translation of the Prakrit form Kharöttha, i.e. Sanskrit Kharoshtha. In agreement with this the Tang Annals remark, in their description of Su-lé: Ko-p'an-t'o or Han-to or Ko-kuan-t'an (which would answer to a form Khavandha) or K'o-lo-to lies south-west of Su-18.31 The Tung tien continues in its description : "The country lies between the mountain chains of the Tsung-ling ... it is bounded on the west by Hu-mi (Matotch ?), on the south the boundary is not fixed, on the north it extends to the borders of Su-16, on the north-west to P'an-han (?). Its princes come from $u-le and have resided there for generations. The dress, appearance and speech of the inhabitants of this country are similar to those of Khotan, yet there are many differences. Their writing resembles that of the Brahmans."33 This indeed would seem to be a country which bore the name Kharött ha or Kharoshtha and whose writing bore a marked resemblance to that of Kashgar and Khotan. The remark of the Chinese author "that the writing resembles that of the Brahmans" means nothing else than that it had the appearance of an Indian writing. St. Julien, in his extract from the Sin kiang chih lio (Hydrography of the New Frontier), identifies Kie-pan-to or Ko-phan-tho with "Selekour or Serlek," i.e. Sarikol.34 Yule has accepted this identifications and Stein found it confirmed by his observations in Tashkurgan.36
191) The matter is not simplified by the fact that in the list of the 64 systems of writing in the Fa yuan chu lin, the 23rd sounds 4-sha, and that under it the explanatory note (cach system has such an explanation) "Su-lé" is put, the system following being called Writing of the country Chihna (China)."37 As Prof. Pischel shows below, in the Sanskrit text of the Lalitavistara, Khāsya or Khashyalipi stands before Cina as the 20th system. A-sha in Chinese would seem to be a very inaccurate rendering for this ; no other equivalent, however, comes into consideration. Whether considering this Chinesg note together with the old form K a-sha or K'a-shin, the term Khashyalipi will have to be taken as "writing of Kashgar," Prof. Pischel will also discuss below.
Finally, as regards the writing of the Hu," of which the T'ang Annals speak with reference to Kashgar, we learn very little from this Chinese statement. By Hlu, the Chinese historians denote all the people of middle and western Asia, the Indians often being included. Wylie regards it as probable, that, by "Writing of the Fu," the Uigur alphabet is meant,88 his authority for this belief being a statement in the Wên hion t'ung k'ao. His opinion is confirmed by the continuation of this work, Sü wên hien t'ung k'an, which, in a list belonging to the 9th century, of 56 different systems of writing to be found in use in the Chinese empire, puts the Hu writing apart beside the Sanskrit alphabet, that is, as either of the Brāhmi or Nagari. Nevertheless, this distinction is by no means to be relied upon, especially if the chronicler is an orthodox Confucian, who would only designate "the Barbarians" by some collective term. This is shown, e.g., by a passage in the Fa kie ngan li t'n, the
*Preliminary Report, pp. 30, 37, 52 and 55. 20 Mémoires, Vol. II. Pp. 209 sq. 80 In Pien yi tien, 1. o., fol. 1v. 30 Mémoires, Vol. II, p. 425.
Nowvelloa Amales des Voyages, N. S., Vol. III. (1945), p. 47. 1 Cathay and the Way Thithér, Vol. I. p. exlix., note 5. #7 F# yuan chu lin, chap. 9, fol. 29 v.
*L. c. p. 32. 30 L. e. K'o-pan-t'o pa, fol. 2 v. 31 Tang shu, chap. 327, fol. 22 v°. 35 Tung tien, 1. c., fol. 2 r.
** L. o. p. 11. * Chinese Researches, p. 255.

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KASHGAK AND THE KHAROSHTHI.
23
statements of which are, fron other reasons also, not without value to us. The author, a believing Buddhist, pictures to himself the countries of the world lying round the Tsung-ling (perhaps the Pamir) as the centre. The countries, Tukhāra, Persia, &c., form the Western part of this picture, while to the East are the districts west of the Gobi, inhabited by the Hu and the Tibetans." India forms the South. " One must not," he concludes, “regard the country of the Brahmas as & Huland, and so produce error. It is a great mistake to denote India by Hu. It is also quite wrong to speak of Hu Sūtras and & Hu-language ; it should be Sanskrit-Sutras and [192) Sanskrit-language."39 It is, therefore, from the quoted statement of the older T'ang Annals, not to be seen, whether the Uigur writing or some other is meant. They also leave it doubtful, if, by the Hu living in the districts with which we are concerned, Uigur people are meant. In the 10th century the Chinese name Hurtai is used for the Uigars. The question as to which language was most popular in East Turkestan, at that time, when Buddhism flourished, that is, from the 2nd century A. D., whether it was Uigur or another Turkish tongue, is not easily decided, for the history of the West-Uigurs who, at that time, probably were dominant as far as the Western border of the Gobi, is very little known. Perhaps the translation of the manuscripts found by Dr. Stein3 at Dandan Uiliq (North East of Khotan) and at Endere, in Brāhmi writing, though not in an Indian language, will afford some light. At any rate, from what has been said it may be taken for granted that the Kharoshthi (perhaps in several variations) and the Brāhmi writing were at the same time in general use in the Buddhist monasteries. Whether they were the only two systems of writing, or, whether, later perhaps, the Uigur, which, as Klaproth surmises, *was introduced by Syrian Nestorians, existed along with them, must remain an opon question.
2. -The Indian Sources.
By B. Pischel. [102] The name Kharoshthi occurs in Sanskrit only once: Lalitavistars, p. 143, 17, ed. Rajendralala Mitra, = p. 125, 13, ed. Lefmann. Lefmann writes there Brāhmi-Kharoshfi-Pushkarasarith, Rajendralala Mitra bas it more correctly Brāhmish Kharoshini Pushkarasärint. Lefmann informs me that his manuscripts have Kharoshtina, Khaloshi and Karotti', but not shfri. In the translation, p. 182, Rajendralāla Mitra also writes Kharosht, and Foucaux, Annales du Musee Guimet, tome VI. p. 114, translates " l'écriture de Kharóchta." The Pāli original of this passage, unfortunately, has not yet been found. In Pāli the word would sound Kharo!!hi as in [193] the Ardhamagadhi in the Samaväyangasutta, p. 55, and the Pannavaņā, p. 62, where the manuscripts have Kharötthi and Kharottiya (Weber, Indische Studien, Bd. XVI. p. 399; Verzeichnis der Sanskritund Präksit-Handschriften der Königlichen Bibliothek zu Berlin, II, ii. 405, 563). Abhayadeva in the Samavayanga, p. 55, declares that he has nothing to say as to the 18 rarieties of the Brahmi lipi, as he has found nothing about them (etatsvarūpasi na dsishtam iti na darsitam); and Malayagiri in the Pannavaņā, p. 61, says that one must learn the alphabets from tradition, if one wishes to know them (sampradayad avaseyah). It is therefore obvious that the commentators knew nothing about them. Nánakachandra in his Sanskrit translation of the Pannavaņā, p. 64, repeats the incorrect reading of the text Kharutit. The Pali Kharotski might be transliterated Kharoshght quite as well as Kharoshtri. The latter was undoubtedly more natural to the mind of the Indian, as the combination kharoshtra is formulatory. For example we have, Matsyapurāņa, 240, 24, kharoshtrabahulo räjā; 242, 5, varāharkshakharoshtränām; Agnipurāna, 228, 5, varāhāśvakharoshļräņām; Brahmavaivarttapurāņa, 82, 4, Icharoshframahishärüdha; 82, 15, kharoshtrasanyukta; Ashțāógasangraha, ii. 12, p. 251, kharoshtramahishavähanah; p. 253, kharoshtramahishavarāhānyatamena; Svapnädhyāya, 25 (Chambers' MS. 608), kharoshframalishaiḥ; Bharatiyanūtyaśāstra, xxvi. 14, kharoshfräsvānanah;
* Fa kiengan li.t'u, chap. I. 1, fol. 8r.
Klaproth, Über die Sprache und Schrift der Viguren, p. 49. * Bretachneider, Mediaval Researches, Vol. I. pp. 236 and 251. searcher, Vol. I. pp. 236 and 251,
41 Preliminary Report, pp. 39 and 55. 5 Klaproth, p. 53.

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Manu, ed. Jolly, iv. 115, svakharoshtre; xi. 155, vidvarāhakharoshIrānām; 12, 55, évasikarakharoshfrānām; Yajiavalkya, ii. 160, kharushi ram; Vishņuempiti, li. 26, kharoshfräkākamāšsāśane; Indische Sprüche,4 2043, kharoshframahishavyāghrän, &c. Among the Dvandva compounds ushtrakharam is given (Gana on Pāņini, II. iv. 11 ; Ganaratnamshodadhi, II. 130). In Pāli ottha is equivalent to oshtha as well as ushfra. If therefore Kharoshtra had been the name for Kashgar, as Lévi says, p. 249, it could scarcely have meant anything else but the land of the asses and camels," and it would be very strange if, in the translation of Kharottha into Sanskrit, oshịha rather than ushtra had been thought of. But no manuscript of the Lalitavistars gives Kharoshtrim. The Prakrit is also opposed to Lévi's opinion, The Präkrit grammarians teach that ushtra becomes utta; only Markandeya gives uttha also. From the Ardbamāgadhi I have brought forward many examples for uļļa = ustra, ulliya =aushịrika, utliyà = ushtrika (Grammatik der Prakrit-Sprachen, 6304). If therefore the name of the writing had been Kharoshtri, one would expect to find Kharoļļi and Kharo!!iya in the Ardhamagadhi. But the best manuscripts have thi and tthiya.
To these linguistic remarks others of a more positive nature are to be added. In the Lalita vistara, the enumeration of the scripts begins with Brāhmi Kharoshthi Pushkarasari. The first then is attributed to Brahman, the third to Paushkarasādi, A Paushkarasādi is mentioned in the Taittiriyaprāti ākhys, v. 37, 38 ; xiii. 16 ; xiv. 2 ; xvii, 6; in the Commentary on v. 40 ; xiv. 3, [194] and in a Värttika of Kātyayana in the Mahabhäshya, iii. 465, and Patañjali calls him acharya. It is uncertain whether he was particularly a grammarian, as Kielhorn points out (Indian Antiquary, Vol. XVI. p. 103 f.). There is no doubt, however, that he occupied himself with phonetic questions, from which he might easily pass to the history of writing. He is certainly an old author. A teacher of law, Pushkarasādi, is mentioned by À pastamba, Dharmasūtra, I. 6, 19, 7, and I. 10, 28, 1, by Hira yakeğin, Gșihyasūtra, I. 6, 8 (1. Paushkara”), and in the Pāli Canon a Brahman Pökkharasīti comes into notice several times (E. Müller, Journal of the Pali Text Society, 1888, p. 57). Now it seems to me almost impossible that the writing of Kashgar should bave been placed between Brahman and Paushkarasādi. 'This position is rather in favour of the distinct statement of all old Chinese authors, that Kharoshtha, "ass-lip," was the name of a great saint. Also, in the Jaina enumeration, Kharõ(thi and Pukkbarasārijā stand together, though between Bambhi and Kharotthi are Javaņālija and Dāsāpuriya or Däsāūrijā. It is impossible to niake out the correct meaning of these two names. It is natural to trace Düsāpurijā to Dasapura, so that here indeed the name of a place would stand between Dames of persons. However, the reading, Dābāūriya with it, which is confirmed by very good MSS., makes the derivation from da apura, dasapura, a kind of grass, much more probable; all the more so because yaranāla is also the name of a grass. The writing may have been named so from the form of the letters. At any rate, it is noticeable that, here too, Kbaroţthi stands immediately before Pukkharasārijā.
Analogies to the proper name Kharoshtha are found in numerous mythical proper names, such as Kharakantha, Kharakarņi, &c., and in sach names of persons as, Kharanada, Kharanadin, Kharapa, Kharijangha, Gardabhimukha, Gardabhivipita, Rasabhasena. The name may be Indian, and the Chinese statement that Kharoshtha lived in India is in itself not incredible. Perhaps we might even determine more definitely the district to which he belonged. In the dialectical form Kharaosta, the name is found in the inscriptions on the lion-capital of Mathuri (J.R.A.S. 1894, pp. 533, 536 ; compare 594 f.). Now 8ta appears for shta, shtha, in the dialect of the Kharoshthi versions of the Asoka Edicts of Shahbäzgarbi and Mansehrs (Bühler, Z.D.M.G. Bd. XLII. p. 130 f., 274 ; Johansson, Der Dialekt der sogenannten Shahbdsgarhi-Redaktion, II. 17). It is also found in Kharamosta on Scythian coins (Rapson, Indian Coins, p. 9, 20). Shāhbāzgarhi and Mansehra lie in the extreme north-west of India, and the Iranian [195] change of sva into spa which occurs in both (Bühler, ut sup. p. 146, 276; Johansson, ut sup. II. 5) shows that Iranian influence was already prevalent there. But the name Kharaosta cannot be regarded as Iranian. Certainly khara is found
Compare alao Weber, Indische Studien, Bd. XXVI. p. 400, note 1.

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REBRUARY, 1905.]
THE MODI OHARAOTER.
27
in all Iranian dialects, but oshtha only under the form aoshtra, which is given in Jamaspji-Haug, An old Zand-Pahlavi Glossary, p. 8, and should probably be read aoshta. Elsewhere in Iranian, lap, lap, lop and similar forms are used for “lip" (Gray, Indo-Iranian Phonology, $358), while in Indian dialects oshtha prevails (Gray, ut sup. $ 458, 835), which is also found in Bashgali under the form of yūsht (Davidson, Notes on the Bashgali (Kafir) Language (Calcutta, 1902), p. 107, No. 809). The sta in Kharaosta however points to the districts where the writing from right to left, in which also the Avesta is written, is common, and here its inventor must have lived. Kharoshtha is thus Sanskrit for Kharaosta, and the Chinese tradition proves correct
As Franke has showa above, the T'ang Annals state that Su-lé, s. e. Kashgar, is also called Ka-sha. Now we find in the enumeration of the forms of writing in the Lalitavistara a Khāsyalipi or, as Lefmann has it, Khāshyalipi. Khoshyao and Khasyao are variæ lectiones. We have successively Daradalipi, Khashyalipi, Chinalipi, and, in similar order, the Jainas have under the Mlecchas, China, Lhasija, Khasa, Khāsija (Indische Studien, Bd. XVI. pp. 332, 897 ; Verzeichnis, II. ii. 510). Not only the name Khashyalipi, but the order, which is strictly geographical, makes it probable that the writing of Kashgar is meant. In the Lalitavistars also, immediately after Brahmt, Kharoshti, Pushkarasürt, come the writings of Aiga, Vanga, Magadha. Not only are these peoples constantly connected in Sanskrit literature (Böhtlingk-Roth, s.vv.), but the Jainas too place them at the top of the Khéttåriya (Indische Studien, Bd. XVI. p. 397; Verzeichnis, II. ii. 562) berause geographically they are neighbours. If the Kharoshthi had been the writing of Kashgar, we should have expected to find it between Daradalipi and Chinalipi. But Khāsbyalipi, which both by its name and by the Chinese tradition is proved to be the writing of Kashgar, stands there. Compared with this, what Ktesias tells us of the Kalvot proe need not be taken into consideration. The description of this people is such, that, even if the mythical stories are set aside, no one would credit them with the use of a written language.
Since the brilliant discoveries of Stein, of which he has given an account in his Preliminary Report on a Journey of Archeological and Topographical Exploration in Chinese Turkistan (London (196) 1901), the Kharoshthi has become of the utmost importance to Sanskritists. As the collections brought back by Dr. Stein are of great extent and the materials are of a very difficult nature, it will require much time and the combined efforts of many scholars to classify and decipher them successfully. Above all it is to be hoped that the Indian Government will afford Dr. Stein himself leisure to draw the results of his investigations and collections; a great service would be done thereby to learning.
(To be concluded.)
THE MODI CHARACTER.
BY B. A. GUPTE, Personal Assistant to the Director of Ethnography for India. In the Gwalior Census Report for 1902, it is said (para. 17) that, among the written characters used for the languages of that State, a "totally distinot character called Mori” is used for hand-writing, which corresponds to the Shikasta of Persian, Mr. Bains, the author of the Census Report, 1891, thought that Mori was & British soldier's version of Moors, the old 17th and 18th Century Anglo-Indian name for Persian cursive writing. The correct orthography of the word is, however, Modi, derived from mod, which means "modification" or . "manipulation." Mort is a foreigner's pronunciation of Modi, like gköpá for ghoda (horse), gari

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(FEBRUARY, 1905.
for gadi (carriage), jhár for jhad (tree), and so on. The Moi Character is a modification of the Balbodh, which is substantially Dêvanîgari.
During the Maratha supremacy, the Modi Character was introduced by Balajt Avaji, Chitnis or Secretary of State to Sivaji, whose method of modifying the current or orthographic Balbôdh was to introduce changes, based apparently on the Persian script, and to fasten them on to forms taken from the Telugu Character (vide Table). Balaji Avaji's ancestors had accompanied the historically well-known pirates Siddhi brothers of Janjirâ on the West Coast to Delhi, where Persian was the Court language, and in this they were well versed. When, therefore, Sivaji introduced Marathi as his Court Language, and Balaji, as his Secretary of State, found it too slow & process to write in the Balbodh character, as each letter had to be headed with a fresh hyphen-like head-line, he cast about for a more quickly written cursive script and invented Modi on the lines above described. This was known as Chitnisi Valan, valan meaning "shaping."
In similar circumstances, when the Peshwas of Poona usurped the power of the Sâtårå Rulers, they desired everything to be after their own fashion, and introduced a new valan, called the Bivalkart, after a man who slightly changed the shape of Balaji's letters by giving them a more rounded form. All over the Maharashtra, both the Chitnisi Valan and the Bivalkart Valan are well known. In the schools the sample copper-plate is called kittá, and the school-boys adopt the Chitnisi Kitta or the Bivalkari Kitta at will.
The modern Poona or Pêshwa Brâhmans, with their usual keenness for prestige, have invented a purely mythical tradition that the Môdi Character was brought to India by Hêmådpant, who went to Lajka with Ravana in his turban along with the nirmdl or flowers from the Lingam of Siva, This is because evcry temple of ancient uncemented stone construction is popularly called Hêmadpanti, and so anything immemorial, or for which no historical account is at once forthcoming, must also be called Hômad panti, until the term has become one of reproach in the sense of gibberish or unknown.
I have, through my friends, made every possible search for MSS. in the Modi Character anterior to Sivaji's time, but without success, while BAlbodh MSS. before his period are quite obtainable.
Sivaji could neither read nor write and díctated his orders to Balaji, who always carried a kalamdan (pen and ink box) tied to his waist, and had to take down the instructions in haste. This was the origin of the introduction of his cursive form of writing. A story in illustration of its value is told in the Marathi histories, where it is said that on a certain occasion Sivaji gave instructions to his Secretary to write a very important and long kharita or order, but Balaji had no time to write it down, as he had been in constant attendance on his master all the day.
That night Sivaji asked him if the draft was ready, and, in order to avoid being blamed for neglect, Balaji answered in the affirmative. He was asked to read the draft, and being an accomplished courtier he began reading from a paper that was supposed to contain the draft. Sivajt approved of it and gave orders to have it copied on the Aurangabad paper generally used for fair copies, but his mashal, or torch-bearer, smiled. This act was considered discourteons in Native Courts, and an explanation was demanded. The poor man hesitated, but was at last obliged to confess that Balaji read the long kharita from a blank paper. In the meantime, however, Bâlâji had quickly written out the fair copy, and Sivaji demanded that it should be read to him again and was surprised to find that it was a verbatim reproduction of what had been read to him before from the blank paper. He was satisfied as to the accurate and sharp memory of his Secretary and expressed his satisfaction. The Môdi Character has, therefore, nothing to do with Moors, except in so far that some of the modifications are apparently taken from the Persiap form of the Semitic Alphabet,

Page #35

FEBRUARY, 1905.]
THE MODI OHARACTER.
29
TABLE. COMPARATIVE MODIFICATIONS OF THE MODI CHARACTER,
Bd1bodh.
Modi.
Balbódh.
Môdt.
(Hend-lines to Charac-
ters separately.)
(Single head-line to all
the Characters.)
(Head-lines to Charac- 1(Single head-line to all
ters separately.) the Characters.)
com
btt
t
5
F
bo
to
ho
is
bf to
by
3.or
le
B
15
t
ho
b
Le
ho
bo
EED A D to be bb
to
ho
to
to
ho
bo
ho
my he 5
#
5
BT
lt
Tor 7
ha 18
8 or a
ho
अर्थ -
1
.
The chief merit of the Môdi Character consists in the addition of vowel signs, thus .BAlbodh.
codi. अ आ इ ई उ ऊ
ů (There is no distinction between long and
short i and m.) क का कि की कु कू प्रम प्री प्रीK KK Ki Ki Ku Ku
(The whole line could be written without lifting
the pen for the addition of the orr.) 1 No change. ? No change.
* Change in the angular shape 3 to T. • Angular.
Note mpra, the change is in the position of the loop. • The loop is from left to right, and not from right to left as in .
Mark the loop. • Note J and J (d and h); the difference is in the rounding of the right-hand upper corner in the first Interchangeablo with as above.

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30
.
THE INDIAN ANTIQUARY.
[FEBRUARY, 1005.
Balbodh.
Modi. ख खा खि खी खु खू
कधी or G Kha Khả Khi Khi Kha Khu | (Note the shapes of khu.)
ल ला लि ली लु लू मउठी La LĀ Li Li Lu Lū (Note the li.)
ज्ञ ज्ञा ज्ञि ज्ञी शु जू हहहीही छ Jna Jnã Jui Jui Jnu Jnū (Note that ord is modified to receive the
Torn to form a compound letter dna.) के कै को कौ मेले
Ke Kai Ko Kau | In writing # continuous line great facility is afforded, as in the case of r own full name given below:
Roman – Balkrishņa Atmârâm Guptê Sashtikar. Balbddh - बाळकृष्ण आत्माराम गुप्ने साष्टीकर. Modi-घरमष्ठा धमनाम जप्ते णप्टीपर.
YAVANASATAKAM : A HUNDRED STANZAS TRANSLATED FROM GREEK POETS.
BY PROFESSOR C. CAPPELLER, PH.D., JENA, (Concluded from Vol. XIXIII., 1904,p.330.)
ANACREON.
46 किं मे तिर्यकटात्तान्सृजसि सुचटुलानश्विके सिन्धुजाते यां पश्यामि प्रचारे हरितकमदतीं लीलया वल्गमानाम् । तिष्ठ तिमं यथा ते परिमृदुनि मुखे प्रक्षिपेयं खलीनं पश्यारोडा जनोऽयं तुरगयमनविद्रूत्यभिज्ञश्च सादी ।।
PINDAR.
मम वाणीमयं तेजो ददौ देवी सरस्वती । अन्यदिश्रुतमन्येषु राजा तु शिखरायते ॥
Ol. I. 177--182.
48
हर्षोत्कर्षेण संभग्नं दुःखशल्यं विनश्यति । विधेर्यदि प्रसादेन सौभाग्यं समुपानतम् ॥
___id. II. 35-88..

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YAVANASATAKAM.
49 न विनिश्चितमायुरस्ति जन्तोदिवसो वा यदि सूर्यजात एषः ।
परिणाममुपैष्यति प्रसन्न
सुखदुःखोर्मिमयो हि जीवनाब्धिः ॥ c.v.77; 82; 85; 92.
ib. II. 55-61. 50 अंसः कोपि मृतानां च धर्मेणास्ति व्यवस्थितः । न हि बान्धववात्सल्यं भस्मीभावेन हीयते ॥
ib. VIII. 101-105. 51 प्रथमं सुखजीवनं धनानां सुजनेषु प्रथितं यो द्वितीयम् ।
उभयं प्रतिपद्यते जनो यः
श्रिय एष प्रतिभाति वल्लभो मे ॥ cfr.41; Subhiishitam. 923 115.
Pyth. I. 191-195. 52 किं हि कश्चिन्न वा कश्चिच्छायास्वमसमो नरः । भासा तु दिव्यया स्पृष्टः श्रियं पुष्यति सौख्यदाम् ।।
il.VIII. 135-137. ESOHTLUS.
58
देवेनोपानतं यत्स्यात्तस्ताम्यमनसूयया । अवामप्रधृष्यां च जानता भवितव्यताम् ।
Prom. 103-105. इममेव महाव्याधिमीश्वराणां विचक्षते । न सुहृत्स्वपि विश्वासमायातु हितकाङ्गिषु॥
ib. 224,225. यस्य नास्ति स्वयं चित्तं शोकभारनिपीडितम् । तस्य दुःखसमापत्रानुपदेष्टुं न दुष्करम् ।।
_ib. 263-265. 56 दुःखितः स्वयमस्मीति न तस्मादितरान्बहून् । क्लेयेष्विच्छामि संमनान्सहायानिजदुर्गतः ॥
i0.345, 346.
55
Cr.r.64%; 72

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32
THE INDIAN ANTIQUARY.
[FEBRUARY, 1905.
57
वरं मन्ये सकृन्म प्रवेष्टुं च यमालयम् । न तु सोडुमनिर्भिन्नां नानादुःखपरंपराम् ।।
16.750,751. 58 न दुःस्थिती नाभ्युदये कदाचिलैणं सहायं वरयेत विद्वान् । सुखे हि तत्साहसमप्रधृष्यं
भये तु नारी कुलगोत्रनिन्दा | C... 883; Manu Ix. 5.
Septem 181-190. 59 नभसि मेघवृते सति मानुषी भयमितश्च ततश्च विपश्यति । दिशमतो विमलामवलोकयनविरतं मुदिनत्वमितीक्षते ॥
Persae 598-602. 60 धन्वनश्च समुद्राच पोस्थितानि मुहर्मु
अत्याहितानि चित्राणि पश्यन्ति चिरजीविनः॥ C.1.23.
6. 707, 708.
पक्षी कर्य विशुध्येत पत्तिमांसमुपाथ यः । नरो यश्च बलादूहे कन्यां पितुरदायिनः।
Suppl. 226-228. 62 अनीय सुखमिच्छामि न स्यां हर्ता पुरामहम् । न च जीवनमापनी नयेयं बन्धनस्थितः ।।
___Agam. 471-473. 63.. रुदन्तमनुरोदितुं विकरुणोऽप्यवस्येज्जनः परस्य च सुखे भवेस्मितमुखी विहर्षोऽपि सन् । नरान्तरविदस्तु ये पटुधियो विजानन्ति ते सुहृत्स्वपि सुहतां प्रति दयां मनः शीतलम् ॥
18.790-798.
cf. Vikram.T.90.

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YAVANASATAKAM.
64
अहो विरलता नृणां सहभुवं जनेsभ्युदयिनि समां विदधताम् । विषं हि हृदये द्विधा दहति नो निजाश्च विपदः परस्य च सुखम् ॥
Cf. v. 56; 72; Subhashitarp. 277.
Cf. Manu IX, 35,
65
अस्य तृप्तिर्हि सौख्यस्य न कश्चित्सुमहानपि । विवित्तन्तीं गृहे लक्ष्मीमपेहीति निवारयेत् ॥
66
कुलतन्तुं वितन्वद्भिः पुंसामचिरजीविनाम् । कीर्तिरुद्रियते पुत्रैजलं तुम्बीफलैरिव ॥
67
बहूनि सुविभीषणानि जनयत्युपस्थे मही तिमिंगिलगिलादयो जलनिधौ प्लवन्ते झषाः । पतन्ति च नभस्तलाद्बहुविधा महोल्काः कचि - इने च मृगपक्षिणो ऽनिलवशात्त्रसन्युल्बणात् ॥ नरस्य तु महामदः कथयितुं कथं शक्यते स्त्रियाश्च मदनोत्थितं हुतवहोपमं साहसम् । वियोजयति यज्जनौ सहचरौ व्रतस्थौ पुरा पशूनिव च मिश्रयत्यसमसायकोन्मादितान् ॥ Cf. v. 81; Bhartr. I. 59; 61; III. 55; Kathas. II. 204.
68
मैथुनं खलु दंपत्योर्दिव्यधर्मप्रतिष्ठितम् । गरीयः शपथादुप्राद्रक्षणीयं च मेनिरे ।।
69
नानोपायैर्विमुच्येरन्बन्धनानि दृढान्यपि । पीते तु रुधिरे भूम्या जीवनं न निवर्तते ||
70
वृथैव माता जननीत्यवाचि
पिता यथार्थ जनयत्यपत्यम् । रेतो दधयद्विधिवङ्गृहीतमियं बिभयसदिनं च सूते ॥
ib. 1331-1335.
Choeph. 505-507.
88
ib. 832-837.
ib. 585-601.
Eumen. 217, 218.
ib. 645-648.
ib. 658-661.

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[FEBRUARY, 1905.
SOPHOCLES
Aias 158-161.
न सुमतिष्ठितानाहुरल्पकान्महता विना । महांस्तु विधृतो हस्वैरुन्नतिं प्रतिगच्छति ॥
72 कष्टात्कष्टतरं यस्य स्वयं शोकजलार्णवे।
निमग्नस्य न सन्यन्ये समानार्तिपरिणताः॥ C.v.56%3 64.
ib. 260-262. 73 अचेतन्ये स्थितं मन्ये जनस्य परमं सुखम् । बालो यावन्न जानाति हर्षयोको यमावमू ॥
i. 554, 555. कालेन सृज्यते सर्व कालेन हियते पुनः। इत्यनाथा न कर्तव्या निःसंख्या हि दिने क्षणाः ।
6.646-648. 75 सत्यमेवास्ति तदाक्यं मानुषेषु यदीरितम् । अदानान्यरिदानाने नार्थकान च कर्हिषित् ।।
i8.664,665. 76 देषणीयस्तथा यत्रुर्यथा भावी सुहृत्युनः । तथा चैव प्रियः सेव्यो यथा द्वेक्ष्यन्ननागते
8.679-682. 7 तनहुविध मयों यावज्जीवति पश्यति ।
भविष्यं तु न जानाति प्रियं स्यादयवामियम् ।। c.r.49; 82; 85; 92.
ib.1417-1419. 78 अवितयं तदवाचि पुरातनर्यदहितं हितवन्मतिविभ्रमात् । विधिहताय विभाति शरीरिणे
तदनु नाथपथं प्रतियाति सः॥ Cr. Ram. VI. 8,153 Panchat. III. 1833; M. Bh. II. 2680.
79
79 किं नु किंचिदि पुत्राणं मण्डनं भुवने वरम् । समृदस्य पितुर्भाग्यापितुर्वा सूनुसंपदः ॥
68.703,704.
78

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FEBRUARY, 1905.)
YAVANASATAKAM.
33
80
0.004
आश्चर्याणि बहूनि सन्ति न तथा किंचिन्मनुष्यो यथा यो नौभिः प्लवते महाजलनिधि वातोइतं दारुणम् । पृष्ठे यश्च वसुंधरां भगवती देवीं तमाशालिनीं ॥ . गोयुक्तेन विदारयत्यविरतं सीतां हलेनोत्कषन् ॥ जालैर्यश्चपलान्मनोधिकतया गृहाति घोरे वने क्षुद्रातर्पगपक्षिणो झषकुलं यश्चोइरत्यर्णवात् । तेनोत्कृष्टधिया नरेण महिषो वाजी च केशान्वितो हावेतौ वनचारिणावदमिती दानवा युगे योजितौ ॥ बुद्ध्या यः समचिन्तयशवहति धीच वास्तुक्षितः शीतान्वर्जयितुं दिवश्व तुहिने प्रीष्मे सुतप्ताम्छरान् । किं नासौ कृतवान्करिष्यति न वा मृत्योर्य उप वर्थ मोधीकर्तुमथकुवचनरुजान्छ्याधीन्बभौषधैः ॥
16. 332-364. 81 ईशशानां समरविजयिन्काम संकल्पयोने मृबोर्नक्तं स्वपिषि सुसुखं गण्डयोर्यस्तरुण्याः। हिरवा प्रामास्तरसि च जलं वारिधेः को नराणां को देवानां तव नगमितो लक्ष्यतामायुधानाम् ॥
औत्सुक्येन प्रचदुलदृयां लम्भयनङ्गनानां धर्मासक्तान्मनसिज नरान्कारयस्यप्यकार्यम् । सीदस्यन्तः परिषदि सह माशिभिर्मन्तिभिस्त्वं
मल्लश्चेव प्रतिभटगलेऽनड़ पाद ददासि ॥ , Cf.v.67; Bhartr. I. 599 61; III. 555 KathAs. LI. 204.
.782-800. 82 को हि द्विवानपि प्राज्ञी दिवसान्परिकल्पयेत् ।
न हि श्वोस्ति ध्रुवं तावद्यावदद्य न यापितम् ।। f.v.49; 773; 85%3 92.
Trach. 943–946. जनानां धर्मशीलानां निकषः कालपर्ययः । एकेनैव मुहूर्तेन प्रकाश्यन्ते खला नराः ॥
Ded. Tyr. 614,615. 84 सर्वेषामपि शल्यानां मध्ये हृदयभेदिनाम् । न तथा बाधते किंचिद्यथा दुःखं स्वयंवृतम् ॥
Lib. 1230,1231.

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[FEBRUARY, 1905.
89
85 मनुष्योऽस्मीति जानेहमधुवं श्वोदिनं मम ।
यथा तव यथामुष्य यथान्यस्य च कस्यचित् ॥ Cfr. 49%; 77; 823; 95.
Oed. Kol. 567,568. आयुर्दीर्घतरं य इच्छति जनः प्राज्ञेतरं वच्मि तं नानादुःखदमेव तद्दिनदिनात्मोत्तारितं जीवनम् । तृप्तिः का हि भवेत्पथि श्रमवतो दूरे यदन्ते स्थितो मृत्युमौनमयः समस्तभुवनविष्टश्च मोक्तापि सन् ॥
6. 1212-1228. 87 भावाच्छ्यानभावो यदि तु विधिवशात्माप्यते जन्म भूमौ सद्यो मत द्वितीयं चलमनसि गते यौवने किं हि शिष्टम् ।। ईर्ष्यालोभावकृष्टं कलहरणवधैरायुरत्येति पुंसा
भोगर्यावद्विहीनानभिभवति जरा सर्वशोकस्य योनिः ॥ C. Bharty. III. 50%; 51.
i6.1224-1238. EURIPIDES.
88 यथैवाकथलाः सन्ति साधने हितकर्मणाम् ।
एवं दुष्टेषु कार्येषु बहूपायाः सदा स्त्रियः ॥ Cr.r. 58 ; Mana IX....
___Med. 407, 408. को हि निश्चिनुयादर्थ सत्यासत्यं च निर्णयेत् । 'उभयोर्वचनं यावत्पक्षयो वधारितम् ॥
Heraki. 179, 180. मौनमाचरितुं नित्यं विनयं च विरक्षितुम् । न च गन्तुं बहिर्गेहाद्दूषणं योषितां परम् ॥
id. 476, 477. 91 न कोपि मर्यो भजते स्वतन्त्रतामेको धनस्यैति हठस्य वाश्रयम् । धर्मेण वा पौरजनेन वापरः स्वैरपचारात्सततं विरुध्यते ॥
Hek. 864-867. ध्रुवं न किंचिन्न यशो न सौष्ठवं न कामवस्थां प्रतिपत्स्यसे स्वयम् । एवं हि देवा विदधुः प्रियाप्रियै
रस्माकमायूंषि हविर्बुभुक्षया ॥ Cy.v. 49; 77; 823; 85.
ib.956-960. न कस्यचिन्मां प्रति किंचिदन्यस्मियं भवत्यात्मान जन्मदेशात् ।।
91
98

Page #43

FEBRUARY, 1905.]
YAVANASATAKAM.
87
मनो हि धीश्चिदृदयं च सर्व
मपहृवानस्य च तदूतानि ॥ Cf. v. 15.
Phoen. 358-360. 94 . न हि कश्चिन्मनुष्याणां धनस्य सदृशो गुणः ।
पात्रतां येन गच्छन्ति बलं चापतिमं भुवि ॥ of. Hitop. I. 115.
i6.439,440. 95 अकृत्रिमं सत्यवचः स्वभावतः । स्फुटार्थतां याति पदूक्तिभिर्विना॥ व्यलोकवाणीगदवत्पदे पदे महौषधानामुपयोगमहति ॥ 96
. 6.469-472.. आचारो यदि भेत्तव्यो राज्यार्थेनैव भिद्यताम् ।
शेषे धर्मपथः पाल्यो न च हेयः कदाचन ॥ cfr.9.
66.624,525. 97 भूयो भूय इति प्राज्ञो न ब्रूयान्न च चिन्तयेत् । तेन यज्जीवनायालं मानसं परितोषयेत् ॥
6.534,535. 98 येन भार्या सती प्राप्ता सुखं तस्य सनातनम् ।
गृहे गृहबाहिश्चाधि ददाति कुकुटुम्बिनी ॥ cr. Sakunt. v. 93.
___Or. 602-604. THEOCRITUS.
99 मा विषादं गमस्तात श्वो हि श्रेयो भविष्यति ।
आशा धारयाति प्राणान्मृता एव निराशकाः ।। Cf. Ram. III. 71, 5.
IV.41, 42. 100 खुमाणां तुहिनं कष्टं निम्नगानामवर्षणम् । पाशवन्धी विहंगानां श्वापदानां च वागुरा॥ यूनो मृगदृशां चिन्ता भगवन्बलसूदन ।
नाहमकः सकामोअस्मि नारीसक्तो भवानपि । Cr. Katharp. 575.
VIII. 57-60.
METRES. Sloka 1-44, 47, 48, 50, 52-57,60-62, Drutavilambita 59, 78.
65, 66,68,69, 71-77,79,82-85, Jalsddhatagati 64. 88-90,94,96-100.
Mandakranta 81. Aupacchandasika 49, 51.
Prithvi 68,67. Upajati 45,58,70, 93.
Sardalavikridita 80,86. Vamisastha 91,92,95.
Sragdhara 46, 87.

Page #44

THE INDIAN ANTIQUARY.
(FEBRUARY, 1905.
A COMPLETE VERBAL CROSS-INDEX TO YULE'S HOBSON-JOBSON
OR GLOSSARY OF ANGLO-INDIAN WORDS.
BY CHARLES PARTRIDGE, M.A.
(Continued from Vol. XXXIII. p. 297.) Gussell Chan; ann. 1616: 8. v. Goozul-hana, 296, i, s. v. Guicowar, 307, i, .. .. Hilsa, 314 297, i.
ii, s. v. Jaggery, 940, ii, 8. v. Koonbee, 375, i, Gusurates ; 522, i, footnote.
8. 5. Lär ), 386, i, s. o. Lungooty, 400, ii, Gusuratta; ann. 1648: 8. v. Rajpoot, 572, ii. 5. d. Macareo, 402, ii, s. v. Madrafaxao, 406, Gusuratte ; ann. 1638 : s. v. Parsee, 516, ii: ü, twice, .. 0. Mangalore, 422, i, (b), 422, i, Gut; ann. 1590 : a. v. Goont, 296, i.
8. D. Mole-islam, 440, i, . . Moor, 445, ii, Gút; ann. 1590 : *. t. Gynee, 310, i..
8. D. Moorah, 447, i, o. o. Pindarry, 538, ii, Gút; ann. 1590: *. . Tangon, 688, i.
1. v. Pinjrapole, 539, ii, s.v. Prickly-pear, 554, i, Gut; ann. 1590: 8. v. Goont, 296, il..
6. D. Regar, 576, i, 8. v. Satrap, 602, ii, Güth ; 8. v. Goont, 296, i.
8. v. Sissoo, 689, i, 3. v. Surat, 664, i, 4 times, Gutta Perchs ; 8. v. 309, i, twice, 804, ii.
8. D. Tank, 683, ii, 684, i, 8. v. Topeewala, Gutta-percha; ann. 1868: o. v. 804, ii, twice. 713, ii, «. v. Bahirwatteea, 760, i, s. v. Guava, Guvah-Sindābūr; ann. 1554: 8. o. Sindābūr, 803, ii, o. v. Jancada, 810,, 8. v. Madremaluco, 635, ii, twice.
821, 1,5. . Mohwa, 824, i, 8.0. Pardao, 889, i ; Gawo Upas; 8. v. Upas, 729, i.
ann. 80-90 : 8. v. Rice, 578, ii ; ann. 1300 : Guyal; ann. 1866-67: 8. v. Gyal, 805, ii, twice.
8. o. Concan, 189, ii, 8. v. Goozerat, 297, i, Guyndes; ann. 1582 : 1. v. Gindy, 285, ii.
8. D. Malabar, 412, i, o. o. Quilon, 569, ii, 8.0. Guz; ann. 1785 :. . Ghurry, 285, i.
Sindābūr, 635, i, 8. v. Siwalik (b), .641, i; Guzarat ; ann. 1517: 8. v. Deccan, 233, ii; ann.
ann. 1880: 8.v. Lār (), 386, i, ann. 1507: 8.0. 1533 : .. Rajpoot, 572, i ; ann. 1540 : 8..
Bombay, 77, i ; ann. 1516 : . v. Babagooree, Lanteas, 385, i; ann. 1552 : s. D. A Mack,
32, i, s. v. Bombay, 77, i, 8. v. Ganda, 277, ii; 13, ii ; ann. 1553 : 8. o. Jacquete, 389, ii ;
1587 : .. v. Coss, 203, i ; ann. 1543. 8. v. ann. 1563 : 8.0. Koot, 375, ii; ann. 1616 :
Mosque, 452, ii ; ann. 1554 : 8. v. Babagooree, 8. v. Sürath, 666, i.
32, i, s. v. Goa, 290, i; ann. 1555 : .. . Guzarate ; 160, i, footnote ; ann. 1525 : 1. 0.
Banyan (1), 48, ii, 8.0. Bhat, 69, i; ann. 1563: Sind, 634, ii ; ann. 1552 : 8. v. Parsee, 516,
8. v. Mango, 424, i, 8. v. Tamarind, 680, ii; i ; ann. 1552: 8.0. Shabunder, 618, ii; ann.
ann. 1590 : 8. 6. Milk-bush, 823, ii ; ann. 1553: 8.0. Malum, 419, i; ann 1563: s. D.
1608 : 8. D. Deccan, 233, ii; ann. 1623 : 8.0. Koot, 375, i, &. . Putchock 565, i.
Mogul, The Great, 437, ii ; ann. 1648: 6.v. Guzarati; 8. v. Mort-de-chien, 449, i.
Avadavat, 80, i ; ann. 1653: 8. v. Bafta, 35, Guzaratta; ann. 1638: 8. v. Bafta, 85, i.
ii; ann. 1674 : 8. v. Cambay, 115, i ; ann. Guzelcan; ann. 1616 : 8. v. Goozul-Khana, 297, i.
1808 : 8. 9. Palankeen, 504, ii, 1. v. Saint Guzerat ; 22, ii, footnote, .. 8. Avadavat, 30,
Jobn's (), 591, ii, .. v. Suttee, 670, ii, .. v. ii, 8. v. Bahaudur, 37, ii, s. D. Banyan (1), 48,
Thug, 697, ii ; ann. 1813: 8.v. Culaey, 216, i; i, twice, 8. v. Baroda, 52, ii, twice, 8. .
ann. 1846: 8. v. Supára, 663, ii ; ann. 1863 : Bhat, 69, i, 8. v. Bheel, 69, ii, s. D. Bombay,
8. v. Bora, 80, ii ; ann. 1869 s.v. Poligar,
544, i. 77, i, 8. v. Bora, 79, ii, 80, i, twice, s. v. Bowly, 82, ii, s. v. Broach, 88, ii, 8. v. Cambay,
ambay. Guzerât; ann. 1825 : 8. v. Cooly, 193, ii. 115, i, twice, 8. v. Chop, 160, i, 8. v. Choul, Güzerāt; ann. 1320: 8.v. Malabar, 412, i, twice. 162, ii, 8. v. Chucker (&), 166, ii, 8. v. Concan,
Guzerate; ann. 1525: 8. v. Room, 581, i ; ann. 189, ii, 8.v. Cooly, 192, i, s. v. Coosumba, 1537: 8. v. Sicca, 633, i. 194, ii, s. v. Coromandel, 199, ii, 8. o. Culsey, Guzeráthi ; 8. v. Tank, 683, ii. 216, i, 8.v. Daman, 228, i, 8. o. Dingy, 246, i, Guzerati; 35, ii, footnote, 8. v. Jack, 335, ii, 8.v. Diu, 246, ii, twice, s. r. Dubash, 252, ii, 1 8. v. Junglo, 360, i, 8. v. Tank, 684, i; ann. twice, 6. v. Dwarka, 257, ii, o. o. Goozerat, 1510 : 8. v. Choul, 163, ii; ann. 1548 : a. v.

Page #45

INDEX TO YULE'S HOBSON-JOBSON.
FEBRUARY, 1905.]
|
Sind, 634, ii ; ann. 1552: s. v. Parsee, 516, i; ann, 1563: s. v. Jack, 338, i, s. v. Putchook, 565, i, e. v. Tincall, 708, i. Guzerāti; 8. v. Dubber, 253, i, 8. v. Guava, 306, i.
Gazurate; ann, 1552: 8. v. Bombay, 77, ii. Guzuratte; ann. 1648: 8. v. Casis, 130, ii. Gazzarate; ann. 1511: 8. v. Opium, 489, i. Guzzie; ann. 1784: s. v. Guzzy, 309, ii. Guzzy; s. v. 309, ii.
Gwadir; ann. 1556: 8. v. Bilooch, 71, i. Gwalere; ann. 1610: 8. v. Gwalior, 805, i. Gwali; 8. v. Gwalior, 805, i,
Gwáliár; ann. 1020: s. v. Gwalior, 805, i. Gwäliär; s. v. Gwalior, 805, i.
Gwaliar; 8. v. Gwalior, 804, ii.
Gwali-awar; 8. v. Gwalior, 805, i, Gwalier; ann. 1616; 8. v. Gwalior, 805, i. Gwalior; 8. v. 804, ii, 3 times; ann. 1526: s. v.
Kohinor, 375, i.
Habbim; 8. v. Elephant, 794, ii, twice. Habb-ul-mushk; s. v. Bendy, 63, ii. Habesh; ann. 1681: 8. v. Hubshee, 326, ii. Habessini; ann. 1681: s. v. Hubshee, 326, ii. Habet; ann. 1563: s. v. Saffron, 589, ii. Habib Khan; ann. 1710; s. v. Candy s., 120, i. Habissian; ann. 1789: a. v. Hubshee, 807, ii. Habissinian; ann. 1786; 8. v. Gardee, 278, ii; ann. 1789: s. v. Hubshee, 807, ii. Haboras; s. v. Elephant, 796, ii. Habsan; 8. v. Jungeers, 358, ii.
Habsh; aun. 1330: 8. v. Gallevat (c), 276, ii. Habshah; ann. 1440: 8. v. Zanzibar, 746, ii. Habshee; ann. 1832: 8. v. Seedy, 610, ii.
Gwalior; ann. 1547-8; s. v. Siwalik, 641, ii, Habshi; 8. v. Hubshee, 326, i, s. v. Jungeera,
358, ii.
Habshis; ann. 1346: e. v. Colombo, 182, ii. Hachaiza; ann. 1778.8. v. Mort-de-chien, 450, ii.
twice.
Gwäli-pa; 8. v. Gwalior, 805, i.
Gya; 8. v. Sayer, 605, i.
Gyal; s. v. 805, ii.
Gyamtso; 330, i, footnote.
Gyaul; s. v. 309, ii.
Gyaung; &.. Numerical Affixes, 831, ii. Gyelong; s. v. 309, ii.
Gyllibdar; ann. 1688: s. v. Julibdar, 357, ii. Gylong; ann. 1784: s. v. Gyelong, 309, ii. Gymkhana; ann. 1877, 1879 (twice), 1881 and 1883 8. v. Gym-Khana, 310, i. Gym-Khana; s. v. 309, ii, twice. Gymnosophistas; ann. 400; s. v. Buddha, 90, i. Gymno-Sophiste; ann. 1753: s. v. Buddha, 767, ii.
Gynaeceo; ann. 1623: s. v. Harem, 313, i. Gynee; 8. v. 310, i, 805, ii, see 310, ii, footnote; ann. 1832: 8. v. 805, ii. Gyngevere; ann. 1370: 8. v. Mace (a), 404, ii. Gypsy; s. v. Dome, 249, i, s. v. Gudda, 806, ii, 8. v. Zingari, 749, ii; ann. 1774: 8. v. Sunyásee, 662, ii; ann. 1810: 8. v, Sirky, 638, ii.
39
H
Haali; ann. 1309: 8. v. Sheeah, 625, i, twice. Habash; ann. 930: 8. v. Oojyne, 487, i. Habash; s. v. Abyssinia, 752, i. Habashe; ann. 1789; s. v. Hubshee, 807, ii.
Ḥabashi; 8. v. Hubshee, 326, i.
Habashy; ann. 17898. v. Hubshee, 807, ii. Habassies; s. v. Piece-goods, 536, i. Habba; s. v. Hubba, 325, ii.
Habbim; s. v. Elephant, 794, ii (and footnote, twice), 795, i, footnote.
Hackaree; ann. 1813 : e. v. Hackery, 311, i. Hackaries; ann. 1742 8. v. Hackery, 310, ii. Hackeray; ann. 1798: 8. v. Hackery, 311, i. Hackery; 8. v. 310, i and ii (and footnote, twice), 805, ii, 8. v. Typhoon, 722, ii; ann. 1673, 1690, 1711, 1756 and 1780; s. v. 310, ii; ann. 1789 8. v. Bangy (a), 46, i; ann. 1793: 8. v. 806, i; ann. 1811: 8. v. Garry, 279, i, s. v. 311, i; ann. 1816 8. v. Tiff, To, 701, i; ann. 1826 8. v. Bandy, 44, ii; ann. 1829 and 1860: 8. v. 311, i.
Hackin; ann. 1673: 8. r. Huckeem, 326, ii. Hackrees; ann. 1760: 8. v. Hackery, 310, ii. Hackum; ann. 1698 s. v. Hákim, 311, i. Hadador; 8. v. Fetish, 267, i. Haḍda-gila; 8. v. Adjutant, 4, ii. Hadgee; s. v. 311, i.
Hadji; ann. 1441 8. v. Daróga, 230, i. Hadramaut; ann. 1525 8. v. Sind, 634, ii. Haecke-wedewe; s. v. Grass-Widow, 302, i. Hace dost; ann. 1882 8. v. Hobson-Jobson, 319, ii, twice.
Hafiz; s. v. Mosellay, 452, i; ann. 1811: s. v. Mosellay, 452, i.
Hafun; 8. r. Guardafui, Cape, 305, i, 3 times.

Page #46

40
THE INDIAN ANTIQUARY.
Hai; s. v. Doai, 248, i.
Haidar Ali; 8. v. Chuckmuck, 780, i.
Haidar Naik; ann. 1704: s. v. Naik (b), 470, ii. Haimero; 8. v. Bendameer, 62, ii.
Haiteres; 8. v. Vedas, 734, ii.
Haizah; ann. 1778: s. v. Mort-de-chien, 450, ii, 3 times.
Haji; s. v. Hadgee, 311, i.
Hajij; 311, i, footnote.
Hajj; s. v. Hadgee, 311, i and footnote (twice). Hajj; 8. v. Hadgee, 311, i, and footnote, twice. Hajjáj; ann. 880 e. v. Diul-Sind, 247, i. Hajjě; 311, i, footnote.
Hajji; s. v. Hadgee, 311, i and footnote. Hajji Malik Baha-ud-din ; s. v. Banchoot, 42, ii. Hajji Shariyatullah; s. v. Ferázee, 267, i. Hajji Yusuf; ann. 1421: s. v. Kowtow, 377, i. Haka; s. v. Hackery, 805, ii. Hakārnā; 8. v. Hackery, 310, ii. Hakeem; ann. 1837: s. v. Huckeem, 326, ii, Hakim; s. v. Hickmat, 314, i, 8. v. Hookum, 323, i, s. v. Huckeem, 326, ii; ann. 1861: . . Hákim, 811, i; ann. 1867: s. v. Sonthals, 857, ii, 858, i.
Hákim; s. v. 311, i.
Hakim; s. v. Hakim, 311, i, twice. Hakim; . v. Hakim, 311, i, s. v. Hucke em,
326, ii.
Hakim-al-Bahr; ann. 1846: s. v. Colombo, 182, ii.
Hakk; . . Huck, 326, ii.
Hakkary; ann. 1790: 8. v. Hackery, 806, i. Hakm; 8. v. Hákim, 311, i.
Haknā; 8. v. Hackery, 310, ii.
Hakra; 8. v. Hackery, 806, i,
Hala; ann. 1849 s. v. Babool, 33, i.
Halabas; 8. v. Allahabad, 8, i; ann. 1666: s. v. Allahabad, 8, i, s. v. Poorub, 547, ii; ann. 1726 8. v. Allahabad, 8, i. Halabidu; s. v. Doorsummund, 250, ii. Halad; s. v. Saffron, 589, i,
Halal; ann. 1888: s. v. Halálleur, 312, i. Halalchor; ann. 1690: s. v. Halálcore, 311, ii. Halal chor; ann. 1623: s. v. Halálcore, 311, ii. Halalcore; 8. v. 806, i.
Halálcore; s. v. 311, i. Halalcour; ann., 1665 8, v. Halálcore, 311, ii,
twice.
[FEBRUARY, 1905.
Halal-kar; s. v. Halálleur, 311, ii. Halalkhor; s. v. Bungy, 99, ii. Halal-khor; 8. v. Halálcore, 311, i. Halállcur; s. v. 311, ii. Halavatta; s. v. Chilaw, 149, i.
Halawa; s. v. Hulwa, 327, i.
Halcarrah; ann. 1813: 8. v. Hurcarra, 328, i.
Haldi; 8. v. Saffron, 589, i. Half-cast; ann. 1789, 1793 and 1809: 8. v. Halfcaste, 312, i.
8.
Half cast; ann. 1809: 8. v. Padre, 497, ii. Half-caste; s. v. 312, i, s. v. Cheechee, 142, ii, 8. v. Chutkarry, 169, ii, s. v. Cockroach, 175, i, 8. v. Cranny, 212, i, s. v. Eurasian, 262, i, s. v. Mustees, 462, i, Topaz, 711, i; ann. 1828 and 1875 8. v. 312, i.
Baliastur Indus; 8. v. Brahminy Kite, 85, ii. Halicore dugong; 8. v. Dugong, 254, ii. Halila; 465, ii, footnote.
Halila Asfar; 465, ii, footnote. Halila Chini; 465, ii, footnote. Halila-i-Kabuli; s. v. Myrobalan, 465, ii. Halilaj; 8. v. Myrobalan, 465, ii. Halila Jawi; 465, ii, footnote. Halila Kabuli; 465, ii, footnote. Halila Zira; 465, ii, footnote. Hallachore; ann. 1763: 8. v. Halalcore, 806, i; ann. 1786 and 1788: a. v. Halálcore, 311, ii, Ballalcor; ann. 1810: 8. v. Halálcore, 311, .. Hall-Gate; s. v. Amoy, 12, i. Halwa; s. v. Halwa, 327, i.
Haly; ann. 1653: s. v. Sheeah, 625, i Halydei; ann. 1580: s. v. Coffee, 179, i. Ham; ann. 1782: s. v. Hong, 321, i.
Hamal; ann. 1840 and 1877: 8. v. Hummaul, 327, ii.
Hamalage; ann. 1711: 8. v. Hummaul, 327, i. Hamami; 806, i, footnote. Hamath; anu. 1330: s. v. Delhi, 234, i. Hamaul; ann. 1750-60 and 1809: 8. v. Hummaul,
327, i; ann. 1813: s. v. Hummaul, 327, ii. Hamdu lillah; 8. v. Talisman, 860, ii, twice. Hamed; ann. 1648: s. v. Avadavat, 30, ii. Hamed-Ewat; ann. 1648: 8. v. Avadavat, 30, ii. Hammal; ann. 1816: s. v. Tiff, To, 701, i. Hammal; s. v. Cumbly, 216, i. Hammal; s. v. Hummaul, 327, i.
Hammar; ann. 1335 s. v. Tamarind, 680, ii,
(To be continued.)

Page #47

MARCH, 1905.]
KASHGAR AND THE KHAROSHTHI.
KASHGAR AND THE KHAROSHTHI. BY O. FRANKE AND R. PISCHEL. (Concluded from page 27.)
PART II.
Translated, with the permission of the authors and under revision by them, from the "Proceedings of the Royal Academy of Sciences of Prussia," 9th July, 1903, pp. 735-745,
by CHRISTIAN A. CAMERON.
1. The Chinese Bources.
By O. Franke.
41
IN an earlier our as
explanation of the name Shu-le (Kashgar) as an abbreviated form of Kia-lu-shu-tan-lé Kharoshtra, given by Sylvain Levi, in virtue of a Chinese gloss. Since then, by the kindness of Prof. Ed. Chavannes of Paris, I have received a copy of the parts of the Chinese text on which this explanation is based. I find from a perusal of them, that our doubts are fully justified, and that the explanation is not tenable. The gloss is first found in the commentary by Hui yuan to the new translation of the Avatamsaka-Sutra (Sin yi Ta fang kuang Fo hua yen king yin yi), Japanese edition, Vol. XXXIX. fasc. 10, fol. 121 ro, and is repeated almost word for word by Hi lin in his continuation of the Yi tsie king yin yi of Hui lin, Japanese edition, Vol. XXXIX. fasc. 8, fol. 11 r°.
The translation of the two portions presents no difficulty. It is as follows:
1. "The country Shu-le. The correct name is K'ia-lu-shu-ta (n)-lé. Since early ages, this district has been known by the abbreviated form Shu-lé, and, besides, the correct character for the sound Shu has been erroneously supplanted by another one. [788] This name denotes a mountain in that country, hence its origin. It is also translated Land with bad character. The character of the people of that country is indeed full of roughness and malice, hence the name."
2. "The country Shu-lê. This is the corruption of a Sanskrit expression, the correct form is K'ia-lu-shu-ta (n)-lé, which means Land with bad character.' The character of the inhabitants of this country is full of roughness and malice, hence the name. It is also said that in this country there is a mountain K'ia-lu-shu-ta (n)-le, and from this mountain the designation has been taken."
In the first place, the question is, what is K'ia-lu-shu-ta (n)-lé or, as we read more correctly in the old pronunciation, K'a-lu-shou-ta-lé? From a phonetic point of view, no objections can be raised to this combination of sounds being taken as an equivalent of the Sanskrit expression Kharoshtra, but so much the more from a material one. First of all, such objections may be drawn from the words of the text itself, which gives us two hints for the interpretation. Firstly, Hi lin expressly says that we have to deal with a Sanskrit (fan) expression, and secondly, both portions of the text give as translation either the term wu sing "bad character," or the name of a mountain. These assertions positively exclude the possibility of the combination K'a-lu-shou-ta-lé representing the word Kharoshtra. For the combination Kharoshtra, which, as Prof. Pischel has shown (p. 25 f. above), is quite a common term, means simply and solely in Sanskrit "ass and camel," but never "bad character." The Chinese Buddhists were in the babit of translating Sanskrit expressions very exactly, and we have no right to ascribe such caprice to them in this case. J. Halévy lately tried? to remove the difficulty which the interpretation of the Chinese word presents, by regarding it as a transcription for the Iranian word khrafstra ("bad"). The Chinese assertion, however, that we
[Translated, page 21 ff., above. - ED.]
2 Le Berceau de l'Écriture Kharoştri. Separate impression from the Revue Sémitique.

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THE INDIAN ANTIQUARY.
=
have to deal with a Fan, that is, a Sanskrit word, contradicts this idea. I have already shown (p. 24 f. above)- how particular the Chinese Buddhists were in reserving the name Fan for "the country of Brahma." In these circumstances, it only remains for us to look for another suitable Sanskrit word. Such offers itself immediately, if we only adhere to the text. The combination K'a-lu-shou-ta-lé evidently [787] answers to a Sanskrit expression, whose first component is kalusha, that is, "dirty," "unclean," "impure," in a figurative sense, but about whose second half there may be difference of opinion, as seems to have been the case with Hui yuan, Hi lin, and their contemporaries. In my opinion, either kalushäntara or kalushadhara has the best claim to consideration. The first, "impure heart (having)," corresponds exactly with the wu sing of the Chinese; and dhara = "bearing," which is found at the end of numerous compounds, could quite well be taken to mean here "bearing the character." On the other hand, dhara is also "mountain," so that kalushadhara "Mountain of Sins" is not an inappropriate name for a mountain. In objection to this identification, it mayerhaps be said that shu or shou does not exactly correspond with 'shan" or "sha". In answer to that I would say: Among the different ways of pronouncing this character shou, K'ang-hi's Dictionary, besides the sounds shu and shuo (the Cantonese shok), gives the sounds sung and sun which have both a nasal termination. From this it follows that the sound shou had, or at any rate could have, a nasal element in the termination; it was therefore more fit for rendering the Sanskrit shän than the character su which, according to K'ang-hi, had no nasal element. Of course, the Sanskrit sound could have been reproduced more exactly; but as the first sound in the ordinary name Shu-lé must not be obliterated, the commentator was limited in the choice of characters. This remark of Hui yuan alone, that the character for the sound shu had been erroneously supplanted by another one, would render the whole etymology very suspicious, even were its defects not proved by a series of other arguments, which have been partly mentioned by Prof. Pischel and myself, and will partly be more closely investigated below. I have not the slightest doubt that the pretended contraction of Shu-lé from K'a-lu-shu-ta-lé is nothing but a pure invention, made probably with a certain purpose by Hui yuan or by somebody else. Perhaps the etymology might be a satire on the bad qualities of the inhabitants, who have no very favourable testimony from other sources. Hüan tsang says of them: "The character of the inhabitants is rough and violent, they are full of malice and cunning, their civilisation is thin and superficial, [788] their acquirements imperfect and shallow." And Marco Polo calls the inhabitants of Kashgar "a wretched-niggardly set of people." Perhaps the etymology has been invented as a counterpart to another, which, as mentioned already (p. 22 f. above), is found in a note of Hüan tsang's work, and is repeated in the Buddhist glossary Fan yi ming yi tsi and in the Pien yi tien; I mean the explanation of the name Shu-le as a corrupted abbreviation of Shi-li-ki-li-to-ti. Stanislas Julien has interpreted this combination of sounds as Srikritati, a name which has not yet been explained. Hui yuan's etymology seems to me to give a hint for a solution of the riddle. As a counterpart to the kalushadhara = "bearing impure disposition," I read Shi-li-ki-li-to-ti as Srikiritadhi = "bearing the diadem of happiness." It need hardly be said that this earlier etymology has no more weight than the later, with the sole difference that Shu-lé or, as the Tibetans read, Shulik, seems less artificial as an abbreviation of Shi-li-ki-li-to-ti than of Ka-lu-shu-ta-lé. Moreover, the note above mentioned cautiously adds to its statement a yeu, to the effect that "it seems as if" (Shu-le were such a corruption). Be this now as it may, the important fact remains that Hui yuan and Hi lin have never thought of an identification of Shu-lé with a name Kharoshtra. From the following we shall learn that all those etymologies, whatever their meaning, can be nothing but an Indo-Chinese play on words.
42
[MARCH, 1905.
3 Si yü ki, chap. 12, fol. 13 v° (Japanese edition).
Yule, The Book of Ser Marco Polo, Vol. I. p. 169.
It is doubtful, however, whether this note was added by Hüan tsang, or by Pien ki, the editor of the Si yü ki and contemporary of the former, or whether it is a later interpolation. Compare St. Julien, Notice bibliographique sur le Si yü ki, p. xxv. f.
6 Si yü ki, chap. 12, fol. 13 r.

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MARCH, 1905.]
KASHGAR AND THE KHAROSHTHI.
If, apart from all that has been said, we wished to believe that the name Shu-lé had been contracted from kharoshtra or kalushäntara or Srikiritadhi, the hypothesis would be that these fuller Indian names were older designations of the country, and that they had been introduced from India, or at any rate by persons acquainted with Sanskrit. Now, how do the historical sources stand as to such a fact? We owe our earliest information about the states of Central Asia to the Chinese ambassador and traveller Chang kien who stayed there for about 18 years, from about 138 B. C., [739] and penetrated as far as Bactria and Persia, as also to the famous General Pan ch'ao who, from 78 A. D., laboured for 31 years for the spread of the Chinese political influence to the mountain-chains of the Belur-tag, and played a prominent part in te wars of the states of the Tarim basin. The detailed reports of these two have been used by the authors of the Annals of the Former and the Later Han Dynasties, and, as they are the statements of eye-witnesses who had acquired a thorough knowledge of those regions and their inhabitants, they are undoubtedly the most reliable historical material that we can possibly possess. Now, in these reports, which relate to the time from the second half of the 2nd century B. C.,7 the state Shu-le plays a not unimportant part; it was indeed at that time one of the largest and most important of the states in Middle Asia, which numbered over 50, and whose names at that time changed almost as often as their boundaries. Everywhere we find for this country only the name Shu-lé, and nowhere is there any suggestion of an older and longer designation. If such ever did exist, it must have fallen into disuse as early as the 2nd century B. C., and must therefore have come from India centuries before. But of course it is out of the question that there was so early and so close a connection between this country and western Central Asia. Even if older trade relations had existed, such an intellectual connection can only have been brought about by the Buddhism of Kashmir and the Kabul country, which, at that time, had a vigorous proselytizing power. For, Shu-le was not an old Indian colony as Khotan seems to have been according to the local tradition, related by Hüan tsang, but, as we learn from the testimony of Chang k'ien, it was founded by the same people, which, about 150 B. C., was forced to the south by the Yüeh-chih flying before the Hiung-nu, and which then took possession of the country Ki-pin in North India.". These people were called by the Chinese, according to a gloss of Yen shih ku (579-645), Sök. This very important statement is found in the Annals of the Former Han Dynasty, chap. 96a, fol. 10 v°, [740] and reads as follows: "The race of the Sök has extender! far, and formed a series of states. From Shu-lé to the North-West, all belonging to the states Hiu-sün and Kün-tu are old tribes of the Sök."10 I hope to be able before long to explain at greater length, in a treatise on the Indo-Skythians of Central Asia, who these Sök were, and what is meant by the states Hiu-sün und Kün-tu. Here I need only say that in the Chinese annals, the Sök appear as neighbours of the Wusun.
43
Now, the question when this old Sök state of Shu-le came in closer connection with India, may be answered by the counter-question when Buddhism was introduced into Shu-lé. Klaproth, in his Tableaux Historiques de l'Asie (p. 166), remarks that "towards the year 120 A. D. the king of Shu-le was dethroned by the Yüeh-chih and that his subjects accepted the religion of Buddha." Unfortunately, the source from which this statement is taken is not given, and in the oldest reports, relating to the dethronement of the king of Shu-lé and the appointment of his relation by the Yüeh-chih between 114 and 120 (Annals of the Later Han, chap. 118, fol. 17 r°), no mention is made of the acceptance of Buddhism. The fact, however, is not improbable, for Chang k'ien, who, according to his biography in the "Han Annals" (chap. 61,
T'sien Han shu, chap. 95, fol. 20; Hou Han shu, chap. 118, fol. 16v sqq.; and chap. 77, fol. 3 v° sqq. and elsewhere.
Si yü ki, chap. 12, fol. 15 r° sqq.
I entirely agree with Messrs. Lévi and Chavannes who say that the Ki-pin of the Han-Annals means Kashmir (Journ. As. tome VI. 1895. 'L'Itinéraire d'Ou-K'ong').
10 The statement is also given in the Wen hien t'ung k'ao, ohap. 337, fol. 20 r°, and is translated by Rémusat (Nouveaux Mélanges Asiatiques, I. 205).

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THE INDIAN ANTIQUARY.
fol. 1 r sqq.), must have arrived at the court of the Yüeh-chih about 125 B. C., found them already in possession of Bactria, and over a hundred years after the division of this country into five principalities, they seized, as the Annals of the Later Han (chap. 118, fol. 11 v) report, Afghanistan, the Kabal countries and Kashmir. That the Yüeh-chik then worked specially for the spread of Buddhism in the North and East, we learn not only from Indian, but also from Chinese sources. In the year 2 B. C., according to the "Wei Annals," Ts'in (?) king hien, the assistant at the Court of Sacrificial Worship for the Imperial Ancestral Temples, during a mission to the king of the Yueh-chih learnt Buddhist Sutras. "Thus, in China people heard (of the doctrine) but did not believe in it."12 The [741] "Sui Annals" mention a Sramana of the Yüeh-chih, named Chih ch'an, in the years 168-188, who translated several writings for the Chinese; 13 also another Sramana of the same people, named Dharmaraksha (1. c. fol. 34 r°), who, in the years 265-274 had travelled in the different countries in the West, and had brought to Lo yang (in Honan) and translated numerous Buddhist Sutras. Since then the Buddhist doctrine spread rapidly into the East." The sending of Buddhist writings from Turkestan is mentioned by the "Sui Annals" (1. c.) as early as 76-88 A. D.
[MARCH, 1905.
It is, therefore, not improbable that the country Shu-lé, at the time of the enthronement of its king by the Yueh-chih between 114 and 120 B. C., received Buddhism from them, if it did not possess it already; at any rate, it seems to me that this must be accepted as the latest period for the introduction of the Indian cult. The latter may have also reached Shu-le by another way, that is, by Khotan, which, according to the legends related by Hüan tsang (see above), seems first of all the Central Asian states to have received Buddhism direct from Kashmir, and to have been in closest connection with India. Klaproth (Tabl. Hist. p. 182) considers it as probable that Buddhism spread from thence to Central Asia, and this belief seems to be supported by the remark of a Tibetan history of Li-yul (= Khotan) that the king Vijayasimha of Li-yal married a daughter of the king of Ga-hjag who helped to spread Buddhism in Shu-lik (= Shu-18).14 According to the same work, the successor of Vijayasimha, by name Vijayakirti, undertook with Kanika a campaign to India.15 Taranatha mentions a king Kanika of Tili and Malava and says that he is not identical with Kanishka.16 It will be very [742] difficult to decide whether this same king Kanika is meant in the Tibetan work and when he lived; in the list in the introduction of Täranätha's history of Buddhism, he is placed considerably later than Kanishka. Nevertheless it is possible that if the Tibetan statement is true, the time of the introduction of Buddhism into Shu-le may be slightly different. Hüan tsang relates of Khotan that "most of the 5,000 Bhikshus there studied the Mahayana-doctrine,"18 and of Shu-le that there the doctrine of the Sarvästiväda school of the Hinayana held sway,10 a fact which does not point to a close connection between the two places.
11 Compare Köppen, Die lamaische Hierarchie und Kirche, p. 12; Taranatha, Geschichte des Buddhismus in Indien, translated by Sohiefner, p. 58-59; Wassiljew, Buddhismus, I. p. 43-44 (German ed.).
13 Wei shu, chap. 114, fol. 1 v. This extract, which is also of great importance for the history of Buddhism in China, was first mentioned by Rémusat, Foě Koně Ki, p. 39, and has been frequently discussed since. Comp. Panthier, Examen méthodique des faits qui concernent le Thian-Tehu ou l'Inde (Journ. As. 1840, p. 14). Specht, Etudes sur l'Asie Centrale, p. 39. Sylvain Lévi, Notes sur les Indo-Scythes (Journ. As. 1897, p. 14 sqq.). Specht, Lea Indo-Scythes et l'époque du règne de Kanichka d'après les sources Chinoises (Journ. As, 1897, p. 166 sqq.). Lévi, Note additionelle sur les Indo-Scythes (ibid., p. 527, note 1), and Missions de Wang Hiuen-The dans l'Inde (Jour. As. 1900, p. 451 429.). Vincent A. Smith, The Kushan Period of Indian History, in the Jour. R. As. Soc. 1903, p. 24, note 3. I shall give further details as to the translation elsewhere.
18 Sai sha, chap. 35, fol. 38°.
14 Li-yal-gyi Lo-rgy us-pa, fol. 443 r°, given by Rockhill, The Life of the Buddha, p. 240. 18 L. c. p. 436 vo.
16 S. Schiefner, p. 89 sq.
17 L. c. p. 2.
18 Chap. 12, fol. 14 v°. The text has to "the most," not "all," as St. Julien (Mémoires, &c., Vol. II. p. 224) and Beal (Buddhist Records, &o., Vol. II. p. 309) have translated. According to fol. 435 r° of the Tibetan source, the doctrine of the Sarvästivadin had also been introduced into Khotan (Rockhill, p. 239).
19 Chap. 12, fol. 18 v°.

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ALARCH, 1905.]
KASHGAR AND THE KHAROSATHI.
45
From these statements it may be presumed that the Skythian-Turkish people, which inhabited Shu-le as well as most other countries of the Tarim basin, received the knowledge of Sanskrit or of the dialects spoken in North India, at any rate of the Indian writing, together with the Buddhist Sūtras. Perhaps also some elements of culture were introdaced through trade from Baktria, since already at the time of Chang k'ien the highway to Baktria and Ferghana20 led through Shu-le. The Sanskritising of the name Shu-le to Srikirifadhi, of which the Si yü ki, and that alone, informs us, was probably done by native Buddhists, learned in Sanskrit. Others have, as a counterpart, then created Kalushāntara or Kalushadhara. Bat these etymologies, appearing suddenly almost a thousand years after our first information about Shu-lé, cannot of course claim any value. With reference to the name Shu-lé, which will have to be read Sulek or Surak, I have already pointed out31 similar names of peoples in Central Asia, as Körek, Sorak, Chirek, Terek. I might also add, that, as the biography of Pan ch'ao informs us, the Chinese General drove out a king enthroned in Shu-lê by the State Kuei-tsze (Kucha) and put a native called Chung in his place. Bat & gloss from The Continuation of the Han Aonals (Sü Han shu) says he was called Yülek (Yü-le), a name which was replaced by the Chinese Chung (the loyal).22 [749] Hirth also, in his treatise “ Über Wolga-Hannen und Hiang-na," calls attention to the Alanish Dames Addac and Candac, and compares them with the Hiung-nu names Sugdak, Ellac and Hernao.35
We must give up the idea, as irreconcilable with all the information at our disposal, that the Kharoshthi (or Kharoshtri) writing originated in Central Asia and took its name from a country Kharoshtra there. So far as the Chinese sources are concerned, there is no trace of a Kharoshtra country in Central Asia, and I attach no more value to the name Ko-lo-to, = Kharolfha, for a district, in the present Sarik-kol (I. c. p. 190) than I do to the etymologies of Shu-16. That name is first found in the historico-political Encyclopædia Tfung tien, compiled at the end of the 8th century by Tu yen, and, as J. Halévy (1. c. p. 11) believes, with regard to. Kashgar, may have been introduced by Indian Buddhists. Whether it was given to the country on account of the Kharoshthi writing, as that French savant believes, I do not venture to decide. As long as we have nothing better to pat in place of the Indian and Chinese tradition as to the naming of the Kharoshthi writing from the old sage Kharoghtha, the matter must rest as it is. It is to be regretted that Wassiljew could not remember the source in which the Buddhist legend of the first astronomer Kbaroshtha is told. Wassiljew regards Kharoshtha ns the Indian form of Xarustr mentioned in the chronographical history of Mekbitar of Airiwank.
2.
The Indian sources.
By B. Pischel.
From Franke's statements it seems clear to me that Kharoshiru was never the name of a country. I believe that Franke is correct in seeing the Sanskrit kalusha in the first component of K'ia-in-shu-tan-lé, and that there is much probability that the Sanskrit antara is correct for the second part. We might also perhaps saggest uttara, as a word kalushottara, "full of badness," [744] comes nearer to the older pronunciation K'a-lu-shou-la-l& than kalushäntara, though the translation of the Chinese certainly points to antara.
* T'aien Han shu, chap. 98, fol. 20 . 11 L. o. p. 187.
Hou Han shu, chap. 77, fol. 4.. # Strungsberichte der Königl. Bayerischen Akademie der Wissenschaften, 1899, Vol. II. fasc. II. p. 257, noto 1. * See Sabiefner's Taranātha, p. 30 599. of the additions,

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[MARCH, 1905.
In the first paper I overlooked the point that the name of the writing is found not only in the Lalitavistara but also in the Mahāvastu, I. 135. Senart reads there Brahmi Pushkarasari Kharost, and remarks, p. 484, that Kharostt, if the reading is correct, "can only be regarded as a geographical name, perhaps outside India, judging from the form of the word." Senart here agrees with Lévi's explanation, against which I have endeavoured to show that the circumstances rather point to our having the name of a person to deal with. Senart's reading Kharostt is only a conjecture. Among his MSS., N. A. C. M. and L. read Kharostri, B. has Kharastri. All MSS. therefore have stri, which seems to agree with Lévi's explanation of the word. Bendall has kindly looked into the Cambridge MSS. of the Mahävastu and Lalitavistara as well as into the MS. of the Mahavastu belonging to the Royal Asiatic Society, and he affirms that the MSS. of the Mahavastu read Kharostri, and those of the Lalitavistara read Brahmi-Kharoshți-Pushkarasarim (the oldest MS. salim) as in Lefmann's edition. So the readings Kharostri and Kharoshti stand opposed to each other. Bendall further draws my attention to the fact that in the Nepalese writing the only difference between sta and stra is that the curve in stra goes a little further to the left than in sta. Interchange of the two signs is therefore very possible. Indeed there are many cases of it in the Mahavastu. In I. 78, 14, C. M. read sasta for the correct sastra; in I. 100, 7, B. N. A. read trastro, L. M. read trasto, C. read tasto; in I. 182, 12, all MSS. have sastyägära, instead of sastryägaro; in I. 192, 11, N. has sästa for bästra; in III. 1, 6, both MSS. have sty° for stry; in III. 62, 16, instead of the correct sästä, B. M. have sastra. In other groups of letters also, r is often found wrongly. So, in I. 117, 13, grotrena for gotrena; in I. 119, 8, grotro for gotro; in I. 224, 2, érighram for ghram; in I. 364, 7, éushkra° for bushka; in III. 127, 15, sähasriko for sahasiko; in III. 251, 5, prāgr eva for prag eva; in III. 329, 12, prātra for pătra; in III. 880, 2, sagrotram for sagotram. On the other hand, r is by mistake wanting in some variations. Thus, besides in the case already given of stra, for example, in I. 137, 14; 188, 1, rashṭaḥ for rashtraḥ; in I. 280, 16, rashta for rashtro; in III. 400, 2, iotriya° for śrotriya", and others. As Kharosh!t (so the MSS.) stands to Kharostri, so stands ishfika to istrikä which are constantly interchanged in the Mahavastu and Lalitavistara, so that it is often difficult to choose between them (Senart, Mahavastu, I. 568 to 244, 5). The readings of the MSS. therefore cannot decide the matter, especially as the Mahavastu MSS. are very corrupt, and all go back to one manuscript. Just the names of the scripts are very much corrupted [745] in the MSS. of the Mahavastu, as the varia lectiones show. Thus the oldest Chinese tradition always remains the one standpoint for deciding the right name of the writing running from right to left. As to that, it does not matter whether Kharoshtha is a historical person or not. With Franke I believe that with regard to time it is quite impossible to see the writing of Kashgar in the Kharoshtht. At the time of Asoka, as the inscriptions of Shahbazgarhi and Mansehra show, it was well known in Kabulistan and the Upper Indus valleys. But, that Kashgar had at that time so highly developed a culture that its writing could affect the old culture land of Kabul and the Indus, is contradicted on every side.
To what I have remarked in the first article (p. 25 f.) about the formulatory combination of khara and ushtra to kharoshtra, I will here add, that Vamana, Kävyälamkaravṛitti, 5, 2, 28, has the following Sutra: 1 na kharoshträv ity ushtrakharam iti päthat 11: "One must not say kharoshirau as the Ganapatha prescribes ushtrakharam." If kharosh frau is not found in the Mahabharata, kharoshtram is, not ushirakharam, 2, 51, 18, as also in Mann and Yajnavalkya (p. 26 above). In the Lalitavistara, 306, 6, is aśvoshtrakhara, while Aévaghosha, Buddhacharita, 13, 19, has aśvakharoshtra, as most works written in verse, doubtless under the influence of the metre, which must also have dominated in cases like Rāmāyaṇa, 6, 53, 5, Bombay ed., nägair aivaiḥ kharair ushtraiḥ. Finally, as to sta for shtha, and sva for spa, (p. 26 f. above), let me refer to the rich collections by R. Otto Franke, Päli und Sanskrit (Strassburg, 1902), p. 114 and 117, where, with reason, particular consideration is given to the change of va into spa.

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MARC#, 1906.]
CHANAKYA'S LAND AND REVENUE POLICY.
47
CHANAKYA'S LAND AND REVENUE POLICY.
(4th Century B. O.) BY R. SHAMASASTRY, B.A. (Continued from p 10.)
EXTRAOT II.
REVENUE. (A) Sources of Revenue.
1. The Collector-General shall supervise the following sources of income in the kingdom - Forts, country parts, mines, gardens, forests, quadrupeds, and traffic.
2. The several sources of revenue in forts are as follows:- Tolls, fines, weights and monsures, jails, currency, passports, excise, slaughter-houses, oils, ghi, salt, goldsmiths, commerce, courtezans, gambling, house-building, artisans, gate dues, religious institutions, and special taxes levied on the people called Babarikas.
8. The several items of income from country parts are the following: -
(1) Produce from Crown lands (sfta). (2) Taxes received in the shape of grains (bhdga). (3) Taxes levied for religious purposes (bali). (4) Taxes received in the shape of coins (kara). (5) Taxes on boats, ferries, and ships (tara). (6) Taxes on traffic (vartani, sulka, vydji, &c.).
The several items of income from mines are the following: - Gold minos, silver mines, diamond mines, mines of rubies, &c., pearl fishery, ooral and conchs, metals such as iron, copper, &c., salts and other mineral compounds derivable from mountains and other sources.
The different varieties of garden's yielding revenue are the following:- Flower gardens, fruit gardens, and vegetable gardens.
The several sorts of forests are the following: - Forests of beasts and elephants, timber forests, and forests yielding various kinds of raw produce.
The various kinds of taxable quadrupeds are the following :- Cows, buffaloes, sheep, goats, asses, camels, horses, and mules.
8. The two kinds of taxable items in traffic are the following: - Commodities conveyed on land and commodities conveyed by water.
Note. It is clear from the above that the business of the Collector-General was very onerous, and that though the number of taxes was very numerous, taxes that were really of profit to the kingdom in those days were very few. Those taxes which were & source of considerable income are dealt with at length in the Arthasástra, the items of little or no income being passed over with a description in one or two sentences. We will next see how these several taxes were collected and what kinds of taxes were levied on the several kinds of taxable things.

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[MARCH, 1905.
The first item of income in forts is tolls and fines, and Chanakya has devoted two chapters to the description of the modes of levying and collecting the tolls and fines.
(B) Collection of Revenue.
1.
The Superintendent of Tolls shall have a Toll-house constructed near the gates of forts, the door of the Toll-house facing either the east or the north and with the flags of the king hoisted. Four or five toll-collectors shall ever be ready to register the names of the merchants coming there with their merchandise. They shall also register who they are; whence they come ; what amount of merchandise they have brought and where for the first time (the) Government stamp-mark has been made on their merchandise or they have obtained a pass.' In case of their having brought their merchandise without a pass, they shall pay a fine of twice the amount of the toll that is to be paid on their merchandise. Those that bring their merchandise with false pass shall pay a fine of eight times the amount of the toll due on the merchandise.
In case of stamp-mark being effaced or pass torn, the merchants shall have to stay for an hour near the Toll-gate after their arrival. In case of altering stamp-marks or passports or of passports missed or not obtained, they shall pay a fine of one and a quarter of panas on every bullock-load of merchandise they have brought.
2.
When merchandise has been properly brought to the Toll-gate, the owners shall exactly state the quantity and value of the merchandise and call ont thrice, 'who will purchase this quantity of this merchandise for such and such a price?' The purchaser shall have the merchandise for that price. If bidders happen to increase the value, the increased amount of the value, together with the toll, shall be paid into the king's treasury. In case of the merchants lessening the value of the merchandise, fearing lest they have to pay a heavy amount of toll on it, the excessive amount realised by bidding shall be paid into the king's treasury, or eight times the amount of the toll due on the merchandise shall be paid. The same rule shall be applied in the case in which merchandise of a good quality is sold at the rate chargeable for merchandise of bad quality. The same rule shall hold good in the case of hiding the most precious and most valuable merchandise and selling it as that of ordinary kind for fear of paying a heavy toll on it.
3.
If a purchaser increases the value of a merchandise beyond its real value, lest it fall into the hands of another purchaser, the increased amount shall be paid into the king's treasury, or twice the toll shall be paid. If the Superintendent also takes part in hiding the value of any merchandise, he shall also be punished with a fine of eight times the toll due on the merchandise.
Much discretion should be shown in determining the amount of toll on merchandise of inferior quality and of such merchandise as deserves favourable concessions.
5.
Merchandise that has without permission passed the flag of the Toll-gate shall pay a fine of eight times the amount of toll on it. The passers-by on the road shall recognise whether a merchandise has or has not paid the toll on it.
6.
Commodities intended for marriage, presentation to kings, storage in king's granaries, religious purposes, confinement of women, and ceremonials shall be let free from tolls. Persons uttering lies in such cases shall be subject to the punishment inflicted for theft.

Page #55

MARCH, 1905.]
OHANAKYA'S LAND AND REVENDE POLICY.
49
Persons who smuggle merchandise with that on which toll has been paid and who manage to carry two sorts of merchandise with a pass obtained only upon one sort, shall pay a fine equivalont to the amount of toll due on it. Persons who, swearing by the cow-dang for their veracity, smugglo merchandise shall pga fine of 3,000 paras. Weapons, armour, metals, carriages, precious stones, grains and quadrupeds shall be sold outside the Toll-gate free of toll. Sellers of the above articles inside the forts shall pay a fine of 3,000 panas and lose the value of the commodities also.
8.
The Superintendent of the Bordor shall receive one and a quarter panas as a tax called verteni on all traffic passing the border. He shall receito a pana on a load of merchandise carried by single-hoofed quadrupede, half a pana on a load carried by quadrupeds with donble hoofs, and one-sixteenth of a pana on a head-load.
The Superintendent of the Border shall do his best to restore to the owners the merchandise which is known to be carried by thieves. The Superintendent of the Border shall examine the superior or inferior quality of the merchandise coming to the border country, provide the merchant with a pass and sead, and send him to the Superintendent of the Toll, The king's spy in the guise of a merchant shall gather information on all kinds of merchandise arriving at the border and send the same information to the king. The king will send this information to tlae Superintendent of the Tolls long before the arrival of the merehandise in question at the Toll-gate. Then the Superintendent shall tell various merchants on their arrival at the Tollgate that sucla and such a merchant bas been predicted by the king as baving brought such and such an amount of merchandise of such and such a natare, and that hiding is useless with a king of such prophetic power.
10. Merchandise of inferior quality shall pay a fine of eight times the toll due on it if its quantity, &c, is eoncealed. Merchandise of superior quality shall all be confiscated if its quantity, &c., is concealed. The king should strictly prohibit the traffic of such commodities as are either dangerous or useless to the country. He should encourage the traffic of such as are of great benefit to the country. Le should also see that seeds of all sorts are not easily obtainable.
(C) Rates of Toll
1.
Commodities may be of two kinds, local or foreiga, to be imported or exported either for religious or trade parposes. Commodities to be imported shall pay as toll one-fifth their value.
In the case of flowers, fruits, vegetables, roots, turnips, pepper, seeds, dried fish, and flesh, the toll shall be one-sixth of their value.
In the case of conebs, diamonds, precious stones, pearls, corals, and necklaces, the value and the amount of toll on them shall be determined by persons who are familiar with such transactions and can estimate the time, labour, and capital shat are necossary for tho production of sach commodities.

Page #56

THE INDIA F ASTIQUERY.
[MANCA, 1905.
In the case of white garments, sális, silk-garments, Ardenie oxide, asafoetida, metals, pigmonte, minerals, sandal of various kinds, raw produce of various kinds, wines and other intoxicating liqaida, ivory, skins, woollen cloths, and carpets, the toll shall be from one tenth to one-fifteenth their value.
In the case of coloured garments, cotton threads, erndal,cades, medicines, timber, bamboos, clothing made of fibre, leather, earthcn. pots, grains, oils salts, alkalies, intoxicante of inferior quality and cooked rice, the toll shall be from one-twentieth to one-twenty-fifth their value.
Note. From the above rules and regulations, it is elear that tolls on commodities were levied only when they were brought for sale and that toll was paid only when there was actual sale. Caltivators and manufacturers could, therefore, carry their commodities from the places of production to their stores or granaries without paying any toll on them. This would naturally lead to emuggling and people would be clever enough to purchase commodities far outside the forts and bring them as their own and not intended for sale. To ward off this evil, the ancient legislators forebade, on penalty of a heavy fine, the sale of commodities in the places where they were manufactured,
Sale of commodities shall not be carried on in the places where they had been grown or manafactured: Purohase of minerals and other commodities from mines shall be punishable with a fine of 603 paņas. Persons pnrohasing flowers and fruits in gardens shall pay a fine of 50 panas. Persona purchasing vegetables in vegetable gardens shall pay a fine of 100 panas. Purchase of grains in the fields where they are grown shall be punishable with a fine of
150 panas.
Apart from payments near the Toll-gate of tolls and gate-dues on all kinds of trafio brought for sale, all kinds of vegetable produce that sock admission into the forts, whether for sale or not, shall pay i pana and a quarter as atyaya, fine for unknown guilt.
8. Tolls on commodities shah generally be determined by taking into consideration whether the commodities are old or fresh and where and how the commodities have been manufactured.
(D) Weights and Measuresi
Notes. Coming next to weights and measures, we can easily imagine from the following rules and regukutions that the revenue which Indian kings of yore realised from Government monopoly of weights and measures 11 could not be less than the revenue derived from tolls. Tradors were forbidden, on penalty of a beavy fine, to have their own weights and measures, whether they might be true or false in the sense of their being or not being equal to those of Government manufacture. This is not all. Traders were required, on penalty of a fine to have their weights and measures stamped, afresh every day on payment of a fixed charge for stamping.
11 [All this shows that there was really hardly any money in circulation; whore this was or is the case, the only way of making commercial profit or of controlling revenue is to control the weights in use, and such control always exists whero commerce is carried om in kind, even by mrages. The merchant bas his "weight in" and "weight out," the difference being his profit. The king has his "royal weight" differing from the merchants' weight, the difference is his revende. It is all quite understood by those who nee it and sounds much worse than it is in practice. With a goneral currency in coin the processes are called "differeuce in buying and sehing price!" and "tax." - ED.]

Page #57

TARCH, 1905.]
CHANAKYA'S LAND AND REVENUE POLICY.
51
The value of a drônal2 «shall be a pana and a quarter; that of an ddhaka, Sths of w pana i that of a prasta, ths of a pana; and that of a kutumba, yuth of a pana."
Meastres of the same name used in measuring liquids shall be purchased at double the above rate. The value of a set of weights shall be twenty panas; and the value of a balance 4ths of the value of a set of weights. The charge for samping the balance every day shall he raths of paņa.
8. Negligence in having the day's stamp-mark shall be punished with a fine of 27 panas Truders sball pay 4th of a pana as charge for every day's stamp-mark on their measures.
(E) Municipalities,
Note. Coming next to mancipalities and jails as a sourco of revenue, we see n number of enactments forbidding, on penalty of heavy fines, various kinds of nuisances. Accustomed as we are in India to modern municipalities, which raise their revenue mainly from house-toxos and tols and water-rates, and rarely from fines imposed for nuisances, we should not be led to think that in the absence of house-taxes and water-rates, municipal revenue derived from fines for nuisances must be of little or no value, especially if we take into consideration the official oppression and suspicious treatment to which people were subjected in those daye.
The Nagaraka, or the Saperintendent of Fortified Cities, shall register the arrival into, and departure of persons from the city under his charge. He shall also have a register of the inhabitants, giving in detail the number of males, females, their castos, gôtras, names, professions and the nunber of quadrupeds kept by each of them, and the income and expenditure of each individual. He shall subunit a report stating the arrival of hermits, ascetics, and paskandis at the city. It is his duty to-soe that artisan, merehants, and other people are, as a role, living in particular localities assigned to thenk Violation of the rule fixing time and place for commeroe shall be duly reported. He shall also make a report about such persons as are either spend thrifts or of cruel nature. The Superintendent as well as the inhabitants shall make a roport stating the arrival or departure of guests it or from the houses of the inhabitants. Failure on the part of the inhabitants to observe the above role shall be punishable with a fine of three punas for a night, provided no theft oconrs during that night.
2. As a precaution against fire, the inhabitants are strictly ordered to cook ontsido tlie lionses; if necessary, during the summer, to have water stored in five carthen pots kept in a row in front of every house, to have in readiness axes, winnowing baskets and other instruments, and to remove front tho vicinity of housos haystacks, straw-mats, &c. Hilure to do this shall be punished with a fine of th of a puna. Persous whose profession requires constant 118e of fire shall live in a row in a particular locality assigned for them. The heads of families shall take their beds to the door of their houses or slil sit by thousands in a row on mats sprend on the rond in front of their liouses.
12 [This is of great interest. The scales can be shown in the following ways: -
'pans - kutumba. 6 kutumba - 1 prastha.
6 kutumba 1 prastha. W pana prastha. 2 prastha = 1 Adhaka,
12 kutumb. = 1 adhaka ** pena - Adhaka. 14 Adhuk = 1 para:
16 kutumbul pana. te pana - drôna. 14 pana l drôna.
20 kutumbul drona. The noal is based on the pan of 13 kutumbas, and, taking the urina as a ner of about 3 folie, it is the sale that rinder many names and minor modifications has been the scale for all India in gold, silver, and. Bopper through all time to the present day. -Ed.]

Page #58

52
THE INDIAN ANTIQUARY.
(MARCH, 1905.
Persons that do not go to help their neighbours) in extinguishing the fice that has broken out, shall pay a fine of twelve paņas. Persons carelessly causing fire shall pay a fine of twenty-four panar. Persons throwing dust on the road shall pay a fine of th of a paņa. Persons cominitting nuisance on ronds, in bathing places, near reservoirs, temples and palaces shall pay a fine of one pana. Persons throwing carcasses of animals on roads shall pay a fine of from three to six panas. Persons carrying dead bodies on other than fixed paths shall pay the highest penalty, riz., three thousand paņas. Cremation of dead bodies in other than fixed localities shall be punishable with a fine of twelve panas. Persons wandering in the streets at night for purposes other than midwifery, medical treatment, cremation of dead bodies, &c., extinguishing fires, or without passports, shall be punished with a fine adequate to the natare of their guilt.
(F) Jails.
Prisoners who are young, old, or afflicted with disease shall be set free on the days of fall moon and on the days which are assigned to their birth-star.
Prisoners may be released on ransom being obtained either from charitable persons or from the relatives of the prisoners. Once in a day, or once in five days, prisoners may be set free on their having done a prescribed quantity of work, or on being sufficiently whipped, or on receiving an adequate amount of ransom.
Prisoners shall also be set free on the occasions of the king's acquisition of a new country by conquest, of installation, or coronation of princes, and on the occasions of the birth of princes.
(G) Currency.
Noto. Before entering into the question of premiums or discounts charged in the days of Chanakya on coins of private or foreign mintage, it is necessnry to know something about the metals used for coinage in those days and also the proportional value between the several coins then cnrrent.
The proportion between the several coins, their weight, and the amount of alloy used in cach of them will be cloar from the following table :
Names of the Coins.
Alloy.
Value in terms of gunja seeds, i. e. seeds
of the abrua precatorine.
6.1. Paņa
Silver.
... scopper, y's lead.... = 80 gunja seeds = of a tola = approxi
mately of our modern Rupee. .. Do. ... 10 gunjas.
Do. ... 20 do.
2. Ardhapana 3. Pada ... i 4. Ashtabhiga
1. Masba .. 2. Ardhamasha 3. Kakani ... 4. Ardhakakasi
...
alloy
...
.. ..
5 do.
Copper.
$ gunja.

Page #59

MARCH, 1905.]
CHANAKYA'S LAND AND REVENUE POLICY.
53
What particular metal was used as alloy in the copper coing is not clearly stated. All that Chanakya says about it is, that copper coins, másha, &c., must contain one part of an alloy in four parts by weight of the metal coined. The commentator of the Arthasdetra, however, stated that the alloy was silver.
Whether gold was also coined in addition to silver and copper, is a point about which the Arthasastra is not quite clear.
In Bk, 2, Ch. 19, dealing with weights and measares, the Arthaídstra refers to three gold pieces, másha = 5 gunjas, suvarņu or karsha = 16 indehas, and pala = 4 karshas. It is not, however, stated whether the above pieces were current as coins or merely as weights.13
(8) Price of Grain,
Note. It is interesting to note the price et grain in the market of those days, there being sufficient clue in the Arthasdstra itself to determine this. In Bk. 5, Ch. III., which treats of the amount of annual salaries paid or payable to various Government employés of those days, the Arthasdstra states that: “ Grain may be substituted for money at the rate of one ddhaka of grain (perhaps rice) for a man of 60 panas per year." This seems to mean that an employé receiving 60 panas per year or 5 paņas per month could be paid in grain at one ddhaka per day.
According to the table of weights and measures, given in the Arthaádstra, one Adhaka is found to be equal to 50 palas or 50 * * tolas. This, expressed in the modern Madras sér of 24 tolas weight, is equal to 5) sárs nearly. Accordingly, a Government employé received either 5 panas = y British rupees or 165 sérs of grain per mensem. This makes the price of grain to be 49 s&rs per modern rupee.
(I) Premia on Exchange.
Note. According to the Arthasástra, when the ancient kings received cash for grain sold by them or fines in cash, they claimed 13 per cent, as premium on the cash and one-eighth of a pana per cent. as compensation for the loss the Government incurred in testing the fineness or the prescribed standard of the coins. Whether the premium was charged on all kinds of coin indiscriminately or only on coin issued by foreign kings and local personages is a question which the Arthaídstra does not sufficiently explain, but the commentator says it was charged only on coin of private or foreign mintage. The claim was made ap thus: 8 per cent. As rúpild, 5 per cent. 8.8 vydji, and one-eiglith of a pana per cent. as parikshika or testing charge.
The Superintendent of Salt shall in time recover from the contractor of salt the amount of money for which a lease to manufacture salt was given to him, and also one-sixth portion of the salt manufactured as tax, The Saperintendent shall realise from the sale of the salt received as tax from the contractor the value of the salt, 8 per cent. more as rúpiled, 5 per cent. more as vyáji, and one-eighth pana per cent. as pdrikshika or testing charge on the sale-proceeds of the salt.
With regard to foreign salt bronght for sale into his jurisdiction, the Superintendent shall receive one-sixth portion of the entire salt so imported and 5 per ceut. more as trade-tax on the remainder of the imported salt. He shall realise from the sale of these two portions of the salt, thus received, the value of the salt, 8 per cent. more as rápild, 5 per cent. more as vydji, and one-eighth of a pana per ceat, as testing charge.
[15 This gives a sale, 5 gunjas = 1 mdaha, 16 mdahas = 1 karaha, 4 karshas = 1 pala. -ED.]

Page #60

54
THE INDIAN ANTIQUARY.
[MARCH, 1905.
The purchaser of the remainder of the foreign salt shall pay the necessary toll. Besides the toll, the same purchaser shall also pay as much compensation as is necessary to cover the loss the king might incur in not finding customers for his own salt. The purchaser who fails to fulfil the above conditions shall be punished with a fine of 600 paņas.
Note. With regard to premium charged, when fines were paid to the Government, it seems that a premium was charged on all coin, whether of State, private or foreign mintage.
Because of the natural wickedness of the people and becaase of the mutable nature of the minds of kings, it is quite jast to levy rápikd and vydji in this wicked world. The king shall receive on all kinds of fines 8 per cent. more as rúpikd and 5 per cent. more as vydji, in addition to rápikd on all fines exceeding a hundred paņas.
(1) Passports.
1. Travellers shall receive from the Superintendent of Passports a pass at one mesha per pass, whenever they want to enter into, or go out of a king's dominions. Persons travelling anywhere in a king's territory without a pass shall pay a fine of 12 panas. Persons with false or forged passes shall be punished with a fine of 1,000 panas. Foreigners travelling in a king's dominions without a pass shall pay & fipe of 3,000 panas. The Saperintendents of Pasture Lands shall examine passports. Pasture lands shall be instituted in places of danger.
(K) Excise.
The Superintendent of the Excise Department shall centralise or decentralise, as it suits requirements, the trade in wines, liquor and other intoxicating drugs. Both purchasers and sellers of liquor in places other than fixed localities shall pay a fine of 600 panas. Liquor shall not be carried out of villages or cities, nor shall liquor-shops be closely situated. Liquor sball be sold only in such quantities as are not likely to cause workmen to be careless in their work, loss of temper in good people (aryas) and excitement or fury in enthusiasts. In such cases, it shall either be issued only in moderate quantities, or they shall be made to drink in the shop itself.14
Persons coming to liquor-shops with anything wrongly obtained by them shall be arrested The drinking places shall po88e88 such comforts as changing seaso:18 require, always having garlands of flowers, scent and perfumes. The spies stationed in the liquor-shops should do their best to know whether the expenditure incurred by various persons in the shop is natural or unnatural. They should also mark fresh customers. Liquor-dealers shall be held responsible for the safety of the jewellery of persons who fall asleep in the shops in consequence of intoxication. They shall otherwise pay as much fine as the loss of jewellery is calculated to cost. The dealers shall also do their best to understand the disposition, manners, and behaviour of men that with their beautifal mistresses fall asleep in closed rooms in consequence of intoxication.
1. [An instance of ancient "on" and "off" licenses. -ED.]

Page #61

MARCH, 1905.]
CHANAKYA'S LAND AND REVENUE POLICY.
55
Note. After explaining the various processes of manufacturing different kinds of wine and liquor, Chanakya goes on to lay down some rales restricting the sale of foreign liquor,
Foreign liquor shall pay 5 per cent. toll on the sale. The Superintendent shall also receive 5 per cent. more as rydji on the sale-proceeds of foreign liquor. By taking into consideration the tax, the toll, and the vydji which foreign liquor-dealers have paid to the Government, the Superintendent shall determine the amount of compensation which they have to pay to the Government to make up the loss in the sale of local produce.
(L) The Slaughter-house.
The Superintendent of Slaughter-houses shall punish with a fine of 3,000 panas those who kill beasts that have been declared to be under State protection, and the same punishment shall be dealt in the case of slaughtering, caging, or molesting the birds, fish, and various quadrupeds living in reserved State forests. The Superintendent shall receive one-sixth portion of the beasts that are being taken for slaughter. He shall receive one-tenth portion of the birds and fish slaughtered or to be slaughtered.
Such living animals as birds and deer thus taken by the Superintendent shall be let free in the reserved State forests. The Superintendent shall forbid, on penalty of a fine of 1,000 panas, the slaughter or molestation of the following animals:-Elephants and horses living in the seas and oceans, fishes having the form of man, bulls, asses, all kinds of fish in tanks, lakes and rivers, and birds such as heron, &c.
Butchers shall sell fresh and boneless flesh of animals that have just been killed. With regard to bony flesh, they shall give towards compensation as much more flesh as is equivalent to the weight of the bone. False balance shall be punishable with a fine of eight times the value of the flesh sold by it. The calf, the ball, and the cow shall not be slaughtered. The slaughter of these shall be punished with a fine of 50 paņas. The same fine shall be meted out to those who kill animals with unnecessary pain.
Rotten flesh, flesh with bad smell, and the flesh of animals that have died suddenly shall never be sold. Wild beasts, quadrupeds suok as deer, elephants, &c., and fish may be killed or caged, provided that they are not living in State reserves of forests.
(M) Oil.
Note. It was the duty of the Superintendent of Agriculture to gather not only various kinds of agricultoral produce but different sorts of oil-geeds, both from the Crown and private land. Out of the oil extracted from the oil-seeds thus gathered, such quantity of uil as was necessary for use in the palace was stored and the rest sold.
(N) Butter.
Note. It was the duty of the Superintendent of the State Cows to attend to the affairs of State cattle. He had to receive and remit to the king's store-house or treasury the quantity of ghili collected, and also the miscellaneous income from the sale of cattle, milk, wool, &c.
18 (Butter clarified by boiling and so preserved. -ED.)

Page #62

56
THE INDIAN ANTIQUARY.
[MARCH, 1905.
For a hundred cattle composed of an equal number of old cows, milch cows, pregnant Cows, bulls, and calves which a herdaman had to rear with proper care, he had to pay to the king 8 vardkas or 229 sérs of ghé per annum.
The Superintendent of Cows had also to supervise the operation of shearing the sheep once in six months and to send the wool to the store-house of the king. • TŁough the rules laid down by Chanakya with regard to the classification, branding, grazing, milking, &c., of the cows, sheep, &o., are interesting, they are not included here for want of space.
(0) Salt.
Note, The manufacture of salt was a Government monopoly. It was sometimes manufactured by Government agency and was often leased out to private contractors acoording to the convenience of the king. It has been already shown that soon after the crystallization of salt out of sea-water, it was the daty of the Superintendent of Salt to recover the value of the lease agreed upon, together with one-sixth portion of the salt manufactured.
(P) Goldsmiths.
Note. Goldsmiths were regarded as the most dishonest of people, given to open robbery. They were not, therefore, allowed, in the days of Chanakya, to set up their shops wherever they pleased. It was the daty of the Superintendent of Gold-work to have goldsmiths' shops opened in one or more fixed localities and supervise the working of gold aud silver jewels for the king and the people alike. The rules prescribed by Chanakya with regard to various kinds of ornamental work, the loss of gold resulting from the various kinds of operations and melting, the payment which goldsmiths had to receive for the work they did, and the punishments for frandalent proceedings, are all very interesting and require more space than is now possible.
(Q) Commerce.
It is the daty of the Superintendent of Commerce to distinguish between inforior and superior kinds of commodities, and to fix the rate at which they are to be sold, by taking into consideration the demand and sapply of the commodities, their growth either in land or water, their conveyance either by land or water, the nature of their production and distribution, and the labour and capital spent in manufacturing them.
2.
He shall restrict to one market the sale of such commodities as are of constant supply and thereby raise the rate of their price. If the demand for them is still not affected, he shall enhance the rate still more. Commodities of local manufacture shall be sold in one or more fixed places and those imported in many markets. This restriction shall, however, be made dependent on the convenience of the people.
8. Sach large profite as are ruinons to the people shall be abandoned. No restriction shall be imposed on the supply of such commodities as are constantly demanded, nor shall their sale be confined to one market. Such of the king's commerce as is not restricted to one market may be sold by Government merchants at a fixed rate, they being bound, however, to pay compensation for the loss that might occur in such pedlary.

Page #63

MARCH, 1905.
j
OHANAKYA'S LAND AND REVENUE POLICY.
.
57
(R) Taxes on the sale of Commodities.
1. The Superintendent of Commerce shall receive for the Government one-sixteenth of those commodities which are sold by cubical measure; one-twentieth of those which are sold by weighing in balance; and one-eleventh of those which are sold by computation.
2. Merchants dealing with the king's commerce shall put the sale-proceeds in a locked wooden box with a small opening left in its upper part. They shall hand over the charge of this box, together with the balance, weights and measures, to the Superintendent of Commerce when the eighth division of the day-time has strack. They shall also state how much has been sold and how much is in stock.
(8) Sale of Imported Commodities.
1. With regard to the commerce of commodities imported into the kingdom, the Superintendent shall consider the demand, supply and price of such commodities and see whether there. can be left any margin for profit after the following charges are met on the commodities :
(1) Toll (óulka). (2) Road Cess (rartani). (3) Conveyance Cess (ativdhika). (4) Daty payable at Military Stations (gulma-dêya). (5) Ferry Chargos (tara-déya). (6) Payments aud provisions to coolies (bhakta). (7) The portion payable to the king (bhdga).
If he finds no profit, he shall arrange for a reasonable profit either by prohibiting the sale of the king's commerce for a time or by giving in barter such valuable merchandise as will yield reasonable profit to the foreign merchants in foreign countries. He may either arrange for the conveyance of one-fourth of the foreign merchandise by land which is cheaper than conveyance .by water. He may also issue iustructions to the Superintendents of Forests, Boundaries, Forts, and Country-parts 'to show such concessiuns to the foreign merchants as will be found necessary.
(T) Courtesans.
The Superintendent of Courtezans shall employ in the king's Palace, on a salary of 1,000 paņas per annum, two courtezans of good breeding and noted for their beauty, youth, and accomplishments. The property of deceased courtezans shall pass into the hands of their daughters. In the absence of any daughters, their property sball be taken by the king. If a courtezan and her sons employed in the king's palace desire to free themselves from attending the court with a view to live independently, the courtezan shall pay a ransom of 24,000 panas and her son 12,000 paņas.
It is the duty of the Superintendent to fix payments which a courtezan bas to receive for a day from any person courting her, the portion of ancestral property which a courtezan has to receive from ber mother and others, the income which she should acquire in the year, the expenditure which she has to incur in the year, and the probable gain she is likely to caru in future. The Superintendent shall forbid extravagant proceedings in all courtesans.

Page #64

THE INDIAN ANTIQUARY.
[MARCH, 1905.
Courtezans who place their jewels in the hands of other persons than their mothers shall be punished with a fine of 44 paņas. Courtezans who sell or mortgage their ancestral property shall be punished with a fine of 507 panas.
Courtezans shall be punished with a fine of 24 paņas for insulting those who court them, - with a fine of 48 paņas for beating them, and with a fine of 514 pawas for cutting off their ears.
Courtezans shall make a report to the Government not only about the income they have earned and are likely to earn, but also about the persons who have been courting them.
5. Dramatists, players, singers, and other musicians that have recently come to the kingdom shall pay 5 panas for holding their performances. A courtezan shall pay to the Government two days' earnings in a month.
Professors who are capable of teaching music, playing with musical instruments, dancing, writing, painting, garland-making, shampooing, and other accomplishments shall be provided with maintenance by the king. They shall accordingly train dramatists, players, painters, &c.
(0) Gambling
1. With a view to seize foreign spices, the Superintendent of Gambling shall centralise gambling and punish with a fine of 12 paņas those who gamble in places other than fixed localities. Gamblers bringing complaint to the king shall be severely punished. My preceptor is of opinion that of the two, the winner and the loser in gambling, if the former complain, he shall be punished with a fine of 1,000 paņas, and if the latter, with a fine of 2,000 panas, since, withont knowing how to gamble, he gambles, and, unable to endure his loss, complains to the king. I, Kautilya, cannot bring myself to agree with my preceptor ; for, if the panishment of the loser be doubled, then no gambler will complain to the king. The majority of gamblers are too clever in false play to be honest. Hence a person noted for his character and honesty shall be appointed as Superintendent of Gambling. The Superintendent shall supply the gamblers with dice nt one-fourth of mdsha for a pair as hire. If any gambler substitutes by trick his own dice for those thus supplied, he shall be punished with a fine of 12 panas,
Fraud in gambling shall be punished with a fine of 1,000 panas. A loser claiming or attempting to get back the wager is culpable and shall be subject to the punishment of theft.
3. The Superintendent shall take five per cent of the wager from the several winners, shall also receive tho hire for which the dice, &c., have been supplied, and also the amount chargeable for providing water, room, and the licence for gambling.
The Superintendent of Gambling shall also have the power of executing the sale or mortgage of properties and shall be punished if he neglect to forbid all kinds of tricks by sleight of hand in gambling,
(V) Buildings,
Note. The only way of deriving any revenue from buildings in forts was through Ines imposed in cases of violating the rules laid down with regard to forms of buildings and sanitation.

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There are rules binding the house-owners to keep the gatter of their houses in such condition as to allow a free passage to gutter-water, to construct raised platforms in front of their houses, and to leave open for common use the places where fire was worshipped or grain was ground or pounded. Violation of the above rules was punished with various kinds of fines.
(W) Artisans.
Note. Under this head are included merchants, painters, washermen, dramatiste, singers and other persons of artistic profession.
Striot rules with fines were laid down prescribing the way in which the artisans had to work and receive payments or wages for their work either from the Government or from private citizens. The revenue realised from this source was on ordinary occasions through fines and on Occasions of emergency through special taxes.
(X) Religious Institutions,
Note. It is a fact beyond controversy that ancient India was more devout than modern India. The numerous temples and the voluminous religions literatore now in existence in India are standing monuments of the deep religious earnestness of the ancient Hindus. The treasure hoarded, therefore, in temples and other religious institutions must necessarily have been an immense quantity, compared with which the present value of the jewelry now in stock in the various temples of India falls into insignificance.
We shall see, when we come to deal with the special taxes levied by ancient kings to meet emergencies, how ancient Hindu kings and their ministers entertained no scraples whatever in utilising the sacred treasure for their war and other purposes.
(Y) Gate-dues.
Note. Apart from the tolls levied on merchandise there was a tax imposed on traffic on entrance into forts. The amount of gate-dnes or doarddeya was equal to one-fifth of the toll paid on the merchandise. This was not, however, a strict tax since it might be remitted as occasions required.
Dvdradêya shall be one-fifth of the toll or it may be remitted as it suits the place and the parties concerned.
(2) Special Tax on Bahirikas,
Note. Who the Bahirikas were and what was their profession is a point on which little or nothing is known. Whether they were mercenary soldiers or a banking class like the Jews, cannot be determined. That they were a wealthy class and that some of them lived in a city called Nalanda, situated near the famous town Rajagriha in Magadha, is plainly alluded to in the Sriyadayamasutta of the Jaina Literature.
The Bahirikas shall not be let loose to proceed with their work of destroying cities and countries. Either they shall be kept in a fized locality in the country or a special coercive tax be imposed on them,
(To be continued.)

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THE INDIAN ANTIQUARY.
[MARCH, 1905.
THE RELIGION OF THE IRANIAN PEOPLES.
BY THE LATE C. P. TIELE. (Translated by G. K. Nariman.)
(Continued from p. 18.)
3. The Minstrel-Propheta. It cannot be positively determined whether the poets of the Gáthas, when they speak of the Saoshyants, mean themselves by the expression, or whether, as when they introduce Zarathoshtra speakirg, it is only a peculiar form and the saoshyants too were hierophants of former days. The appellation literally conveys the sense of the "Usefal ones," "those who promote growth and felicity," the "redeemera," and here it can be best rendered by “absolving prophets.” In the later Avestu the term denotes the saviours to come, one or more redeemers, who will rise at the termination of the world and bring to pass the renovation of all things. But we do not meet with this expectation in the older texts. There the saoshyants are prophets of an anterior age or of the present. Ahura taught them the dogma whose fruit is good actions, whereby they become friends, brothers, fathers, to the lords of houses.? Vishtasp and Prashaoshtra pave the way for the doctrine. The saoshyants become the fosterers of peace, the saviours of the land, wise of thought and benevolent of purpose and by consequence the most redoubtable adversaries of Aeshma, the great fiend. "How shall I learn," cries ont one of the minstrels,whether Thou ralest over these too, who menace me with horrors and violence ?" and justifies his inquiries by adding, "The saoshyants must know what shall prove their happiness," which shows that he counts himself among the redeemers of mankind.
They bear other titles besides this. One calls himself & xaotar of pions rectitude. Zaotar is the old Aryan designation for priest, the Sanskrit hotar, who afterwards appears as the officiating priest and reciter at the soma or haoma sacrifice. Another rejoices in the name of ratu, known to Ahora Mazda. Perhaps at this period the term connotes, inter alia, lord spiritual in general as contra-distinguished from aku, or lord temporal. Subsequently the name came to be appropriated to the second of the officiating priests, the assistant of the xaotar. Perhaps it was applied to all the seven, who once assisted him, and whose fanctions were later transferred to a single individual. Again they assume the title of mathran, or inspired oracles, a name which dates from the East Aryan period, though the term analogous to it we encounter, not in the Vedas, but in classical Sanskrit. By mathrans were meant nothing more or less than the prophets. But Zarathashtra also is so styled, the friend of Mazda. The mathrans pray that the Deity may give right direction to their thoughts and words just as He did regarding their predecessor and chief.10
• In mentioning the saoshyants, only once does the future seem to be apoken of. In Yasna 46, 8 it is asked when the "Inorenners of the days" (those who grant a long life?) will appear to save the world of Asha, the wise saoshyants with their effective doctrines. But in the first place here are meant teaching prophets and not the miraculous beings of the eschatology, and, secondly, in the next strophe they themselves are called the saviour. prophets, the expectation, therefore, obviously refers to the nearest future. • " Yama 45, 11. Dong-paiti, which occurs here, can be explained in two ways: either as equal to Sansk, dampati, honseholder, or "wise" or "wise prince." Cannot dong be the Gathio form of danghu, and consequently the word mean danghupatti, lord of the country Danghu and its derivatives do not ooour in the Gathas. The poets often inroke the protection of princes
Compare Yarna 59, 2; 48, 12 and 9; 84, 13.
The celestial intellects are also called ratus, especially in the younger Aresta, Vispa ratave, "all lords." Nercemangh translates it on a single occasion (Spiegel, 42, 6) by guru, or spiritual preceptor. Cf. the prayer yatha ahu vairya, atha ralush ashatchit hachd.
• Yamo to, 5 and 6. The correct translation of these strophes, so far as I know, is given by Goldner alone in Kubu's Zeitschrift, 1885, 28, p. 29.

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Athravan, the familiar appellation of the priest in later times, does not appear in the body of the Gathas. But this term, which signifies fire-priest, is of universal occurrence in the posterior Avesta. Is this also the case with the not less well-known word “magian," under which denomination, according to Herodotus, the priests of Persia passed, and whom he characterises as one of the Median clans? It has been attempted to read this name in a couple of sentences in the younger Avesta, but the word there used most indisputably expresses a totally different iden. 11 In the Cathas, however, in some places the magvans are mentioned in whom Martin Haug saw the magians that were to be, and whom he attempted to bring into rapport with maga, which is so repeatedly met with. This view is now surrendered by all scholars. Most of the exegetes are with Haag, when he attaches to maga the sense of the great emprise," "the mighty cause," while others are for a "league," "a fraternity of the devout"; but all are agreed that magvans mean "magnates, the reputable," or, in the primary import of the word, "the generous" or possibly the members of the union." On this point the last word is not yet pronounced. It is of superlative interest for the history of the Zarathushtrian religion, and is of equal consequence with respect to the question w bether the magians are of foreign extraction and, if so, of Babylonian origin. Repeated and carefal investigation of the problem before us has satisfied me that the hypothesis of the alien origin of the magi, which at one time did not strike me as inadmissible, is reared on too unsolid grounds to be any longer upheld. It takes its stand merely on Jeremiah xxxix. 3, which records that Nebachadnezzar, on his invasion of Jadea, was accompanied, among others, by the Rab-Mag, in whom those who adopt the traditional interpretation behold the supreme head of the magi. But in the first place the equivalent for sorcerers and wizards in the Babylonian and the Assyrian is entirely different, and secondly this Rab-Mag is positively ranked among the "princes" or the "grandees" of the king of Babylon by Hebrew writers. Further, we have the old Summerian vocable mag, which was assimilated with the Assyrian and is explained by "great," "mighty," "brilliant," "lord," or "prince," but never conveys the meaning of priest or enchanter. These magi have nothing in common with the Medo-Persiau magians, nor in all probability with Rab-Mag 13 Sapposing Rab-Mag really was the head of the magians he must have entered Babylon from Media. But that is not likely,
The identity of the magavans with the mngians is not proved, nor is it established that the word is cognate with maga, in respects other than etymological. In both the passages where they are mentioned the most appropriate signification is "mighty" or "able" - those whose support and countenance the evangelists most needed.18 Maga on the contrary appears to be a technical phrase. In ascertaining its meaning, we must bear in mind that it is also employed in an unfavourable sense. A poet who might well stand for Zarathushtra hopes that men may hearken to the preaching of his followers and reject the impurities of the maga, through whose inimical potency it is that the karpans, or purblind priests of the daevas, and through whose science it is that the tyrants of the land, exercise their influence ovor sach a wide circle. As against this we have the great providing maga" and " Vohumano's maga," as whose best friend Vishtasp is celebratud and over whom he obtains his sovereignty.15 Here the notions of both "great work" and "compact” harmonise with the context, but not the second one there, where it is used in an unfavourable sense.
11 See the remarks in my treatise on the age of the Avesta. 12 This hypothesis has been elsewbere exbaustively controverted by me.
13 Yama 33. 7. Though the first line is very difficult, nevertheless the words, e... ya eruye pare magauno, cau hardly mean anything but " so that I may be listened to by the magnates," and in the third line we bave what the poet desires of the magnates, namely, that he raight porform public sacrifices and prayers. Yamna 51, 15 montions be (heavenly) reward which Zarathashtra had tanght or promised to the maghavana.
# Yaona 48, 10, Is urupayeinti derived from pa + uru? In Yama 53, 7 also the word seems to bear an anfavorable mense, but the passage is obscure.
15 In lama 43.14, mazoi magai refer to urratho.

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I fancy maga is to be construed rather in the sense of potency or efficiency - a miraculous or supernatural power of the priests, and hence finally as magic itself: a power wielded by the Zarathashtrian viles as well as the hierophants of the daevas, the only difference being that the former practised it for good objects, the latter to encompass nefarious designs. The Medo-Persian maju can very well be derived therefrom, but there is no evidence that it was formed at the time of the composition of the Gathas. A coordingly the magians are entirely absent from the body of the Avesta, though perhaps they owe their name to an ancient Avestaic idea.
By whatever title we characterise them, the minstrel-prophets possess a lofty conception of their peculiar function, their avocation and the sublimity of their dogmas. Although, uolike the seers of old, whom they remember with reverence, they are not of the number of the founders of the faith, and although they delight in putting those seers before themselves, before even Zarathashtra to whom Mazda has disclosed his lore, it is hard to draw the line between where they address or exhort in their names and where they preach on their own initiative. At least quite as often they lay claim to the distinction of "redeemers of the land." And it is not that they are not conscious of being favoured with special divine communication : they themselves declare the fact with no uncertain voice. To behold the deity with their eyes and to confer with him shall be permitted to them, should they invoke in righteousness the best spirit and ever foster tillage. Mazda and Asha illamine their intelligence through the holy Mind, so that they discern what is right. Their dogma is the dogma of Mazda. The most secret of principles are divalged to them and in their comprehension of things spiritual they are likened to the Godhead.16 And this communion with Mazda is the intercourse of friend with friend. 17 Like the Rishis of the Vedas they “saw" their songs. Now will I proclaim," begins one of the poets endowed with prevision, " to those who are approaching intent on instruction) what great gifts are bestowed on the knowing, the ealogiams and sacrificial psalms of Vohumano (appointed) for Ahura well-meditated in devoatness (asha) and clearly perceived. in the heavens."19 It is admitted, however, that they have woven these hymns to the Ahuras, and have dedicated themselves to the minstrel's art (men gaire) and their lives to prophecy agreoably to asha. It is at all events manifest that the hymns are pregnant with extraordinary potency. A manthra, or maxim of magical efficacy, springing from asha, or trae piety, opens the way to bliss and athanasin (haurvatal and amerelat.) With the manthras the seer proceeds to the Chinvat Bridge which leads to elysium, or brings the celestial intelligences from their abode to the earth to swocour the believer. In figarative language, which reminds us of the Veda, a bard sings: Now will I yoke the swiftest steeds of your glorification that are strong by the good Mind to gain the bridge of Heaven, O Mazda and Asha. Be thou be carried by them (moant them) and come to my help." 20
On the other hand, damnation is the close of life for those who will not conduct themselves according to these teachings. The manthras enable those who recite them to control the wioked, the transgressors, and the Lie-demons. The manthras slay the Druksh, who deserve death, for assassins are they. The apostles of evil counsel kill by their preachings the reason of life and rob men of the longed-for blessings of Vohumano. Murderers of the revealed wisdom are these tyrants with their sorcery. They corrupt the respected of men by extolling nuto them a life of sinfulness. Indeed, the opponents aro portrayed in awful colors as the antagonists of the faithful who can advance only the reprobate, waylay the good in forests, menace the God-fearing with the sword, despoil the householders, men and women, of their
16 Yama 81, 8; 33, 6; 45, 1; 48, S, &.
11 The whole of the beautifal song in Yama 44 (Gatha Uahlavait), the strophes of which begin with the words (tat thwa perora erosh moi naocha ahura), "This I ask thee, tell me sright, Akurs," is pmayor to God for revelation in questions which bear themselves, so to say, the answers, Yasna se, 1. 19 Yasna 41, 17.
* Yasna 50, 7.

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possessions, and, which is the worst, begaile the pious from the path to Vohumano, the benignant intelligence, the true Order.21
And those who dispense these great blessings and evert great calamities in virtue of the power with which God has gifted them are entitled to appreciation and assistance. The Creator of the world does not reveal his mystery to man direct, but through the medium of asha (which has here the meaning of the calt), so that the remaining classes receive their knowledge through the priests and prophets. However supreme the importance attaching to the duty of a good king to rule with pradence, and of a husbandman to till the soil for the maintenance of all, the ecclesiastical life is the best one can assume.42 And the priests therefore have high claims. Those who repudiate these and deny the eloquent man (erezhukhdha) his dae, know full well what penalty awaits them which there is no escaping. One bard goes 89 far as to specify how much his merits have earned for him - ten pregnant mares and a camel - but he vows to consecrate it all to Mazda. Actual danastutis or grateful panygerics for presents received from patrons by the sacerdotal caste, which so frequently are to be met with in the Vedas, there are none in the Gathas. However, a few litanies come very near to them. They that insure felicity for all, themselves merit good fortune. It lies on men in easy circumstances to provide for the well-being of those who disclose to them the true doctrines. Must they not receive the choicest part of the bounties - they who show the right way to salvation in both the worlds, here and hereafter, and the paths that lead to the real world where Ahura dwells 221
But this surely is not the prevailing tone of the Gathas. The echoes that we perceive in these scanty remnants of the Zarathushtrian literature, these texts transmitted with insouciance, in places wholly unintelligible, are those of a grim struggle, a profound conviction and faith, a real religious enthusiasm, & courageous but not hopeless passion for the creed. In an ecstatic outburst the poet declares :
"I will predict. Lend me your ears - ye who from near and ye who from far come coveting salvation. Everything must now be pondered over in public. Not a second time shall the prophet of mendacity corrupt the world by the wicked teachings which his false tongue directa . ... I will proclaim what the all-wise Mazda Ahura has told me in the beginning of the world .... of all the best the greatest that which the Holiest has revealed unto me, the Word which is the best for man to hear. He that obeys this my word and attends to it to him shall come Haurvatat and Ameretat and Mazda Ahura himself with the works of the good Mind." 25
But the forms in which this belief is expressed in Oriental and antique in its essence. It would be without justification to see in the consciously artistic composition of many of the hymns evidences of their late origin. They are obviously the product of a school of priestly minstrels who energetically strive not only for the propagation of their purer faith and their
1 Yama 33, -11. Comp. 45, 3; 38, 3; 41, 14, [These are some of the many stan as soattered throughout the Gathic texta breeding an intense spirit of righteous hatred against all that is evil in a strong contrast with the mild virtues of Buddhism, which, ia guise of the so-called theosophy, bave been attracting not a few Parsis oblivious of the essentially virile nature of their practical faith. Leaving aside the hybrid produots of theosophy we oon soaroely conceive of two religions systems so fundamentally different as those embodied in the precepts of Zarathustra and of Buddha. -TR]
19 Yanna 43, 9; 48,5. (Let the good kings obtain the rule. Let not the evil monarchs govern us, (but let the righteous gain the day and rulo ua) with deeds done in a good discernment, thou pious wisdom, Aramaiti! sanotifying to men's minds the best of blessings for (their) offspring. Yon, for the Kine, let (Thy) toil be given and may'st thou canse her to prospor for our life. -S. B. E. XXXI. p. 155.] Darmostater has correctly seen that in the above, three classes of people are spoken of, vis., prinos, priest and peasant. - 25 Yanna 44, 18 and 19.
3. Yamna 13, 1-3. These strophes seem to be only a prelude to the song proper in which Zarathustra appeara speaking and announces the revelation received from Mazda. They seem to have been added Inter on.
46 Yasna 45, 1-5.

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higher culture, but with a naive candour for the interests and the supremacy of their status, and who do not dissociate personal advantage from the triumph of their cause.
4. The Mother-country of the Zarathushtrian Religion, The question of the birth-place of the Zarathushtrian religion does not coincide with that of the locality in which the books of the Avesta were, we do not say, committed to writing, but composed and perhaps for a prolonged space of time continued to be handed down by word of mouth from one generation to another. The books might issue from very varying countries. The most archaic texts, the Gáthas, were in all likelihood first chanted in a place where the language of the minstrel was current. But this is just the problem: Where was this language spoken? The several books, as everyone knows, are not of equal antiquity and are written in a double dialect, one more ancient than the other. Of the later body of writings much could very well have been indited in lands where the vernacular was different, but where the employment of the old sacred tongue in which the creed was originally enunciated was considered necessary to the composition of religious scripture. In a few of the youngest portions traces of Persian influence have been actually discovered. Should we even definitely settlo the area of the Gathic dialect, that would not prove that Zarathushtrianism took its rise in that region. It is possible for it to have been promulgated there by the saintly prophets and yet to have its origin in another quarter. The point at issue is : Where are we to look for the nativity of the Zarathushtrian faith?
It is a difficult question to solve. We lack the necessary documents, and the Gatha texts betray not the faintest trace of geographical allusion. All that can be laid down with certainty is that Persia proper cannot be the original habitat of the Mazdayaenian religion. The speech obtaining here is indeed akin to the Avestaic or Baktrian, but is actually different, Therefore all the other provinces of Iran are open to examination. No wonder that in the scarcity and the unreliability of the data the views of the researchers on the point are widely divergent. While one of them believes he can bring forward evidence in support of East Iran, particularly Baktria, another champions Media, and a third points to the North-West, contending that the religion spread from the South-West of the Caspian Sea from Atropatene that was to be, and extended over the rest of Iran.
It is not possible here to recapitulate all the arguments even in their main outlines. They are co-related with the hypothesis respecting the age of the Avesta, though not so that they stand or fall together. We cannot more than stop a moment to glance at a few.
Those who are for the East Iranian theory find eminent support in the first fargard or chapter of the Vandidad, of which we have already spoken before. But waiving the surmise, which it involves, that the author of the chapter drew upon an earlier document of an exclusively geographical nature, granting for the moment that all the countries catalogued in the jargard are comprised in East Iran, supposing also that all the names of places occurring in the Avesla refer to East Iran (which is far from established), - still it would not follow that the new faith originated in East Iran. It may there have attained to its earliest growth and may have seen the light elsewhere. If we take into consideration that the Vendidad ranks but with the younger components of the body of the Aresta literature; that the writer of its opening chapter, in its present condition, had in view not a description of the mother country of his religion, or the history of its dissemination, but simply a survey of the Mazdayasnian world of his day and that before all it was his objeci to recount the injuries which the counter-creations of the evil had inflicted; further, that to bim Airyana-vaojo, the primeval abode of the Aryans, belonged to the region of legends; and lastly, that the existence of other countries. was not unknown to him, then we shall no longer jump to the conclusion that the Zernth nahtrian reformation was conenmmated in Faet Tran

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Much less has to be set forth in favor of the Great Media or Media proper hypothesis. It states that the reform movement appeared after the latria of Mazda had pre-existed, though in a different guise ; that it was a natural religion gradually developed from the old Aryan faith and had long been diffused over all the countries comprised in Iran. The reformers of this ancient Mazdaism must then have been the Magians about the time of Darius Hyataspes. Faithful to the religion of his ancestors he would have nothing to do with the protestants, and, having slain the pseudo-Bardiya, Gaumata the Magian of Media, he persecuted his comrades, and, according to his own testimony, abolished the innovations which the magush bad introdaced into the cult during his reign. The complaints so loudly uttered in the Gdthas refer to his sacrilege.
Now this assumption is a tissue of improbabilities. The whole Aresta militates against it. Is it conceivable that the Magians have been the founders of the religion of Zarathushtra, the Magians who are not once mentioned in all the sacred scripture from its oldest to its latest component? Is it conceivable that Media was the birth-place of the reform, and yet neither this country, nor its capital of Ekbatana, famed from time immemorial, should chance to be mentioned ? With the solitary exception of Ragha, the seat of the priesthood situtate on the farthest confines of Media, what we come apon are almost exclusively cities and principalities of East and North Iran. Supposing Darius's treatment of the Magians can be labelled persecution, that persecution partook more of the nature of politics than of religion, except perhaps for the fact that the king restored the ancestral sanctuaries of the Persians, which the Magians, possibly in a puritanical zealotry for the Mazdayasnian faith, appear to have closed. Darius was, according to the evidence of his own inscriptions, & Mazda-worshipper, and a Mazda-worshipper is a Zarathushtrian, though not necessarily always of rigid orthodoxy. Mazda may have occupied the place of a nature-god, say like Varana, or may have supplanted the latter, but as Mazda he has never been a nature-god, but belongs exclusively to the Zarathushtrian system. On all these grounds this hypothesis, so elaborately advanced by its latest advocate Dillon, must be rejected. The names of two Median kings long before Darins, and of a Persian prince of the 7th century B. C., justify the inference that these were already pious Zarathashtrians, and that there is every reason to believe that the Aryan language of Media was not essentially disparate from the Old Persian. We do not comment on the impossibility of a reform in the times of Darius Hystaspes having for its object the replacement of nomadic existence by a life of settled avocations.
Nothing remains then but to look for the cradle of the Zarathushtrian innovations in the north or north-west of Iran, from whence it probably spread first to the east and south-east of Baktris as far as India, then to the south down to Media proper and Persia. It is difficult to speak with greater precision. Airyanem-vaejo, the "cradle of the Aryans," could be regarded as the parent land of the Aryans, because it is mentioned the first among the countries created by Mazda in Vendidad, 1. It was a very real land, though the memory of it was so blurred that legends and myths had made it their own. It had come to be confounded with the mythical locality of the Paradise Lost, where met together Ahuramazda and the yazatas with Yima, the first king of mankind, and where Zarathashtra conversed with the Godhead. It is characterised as the country of the good daitya (vanghuyao daityao), wherein the younger Avesta sees a river, in which the evil-spirit created a formidable hydra. Daitia, however, can scarcely connote anything save either "institution," "law" or "creation"; and we must recognise that the "good law" or "the good creation" is a strange name to bestow upon a river. Probably it indicates the old order of the world established by Mazda, the law of the pre-Zarathushtrian believers, which Zarathushtra came to revive. The actual parentland of the Aryans, not the one confused with the paradise, is identified, with reason, with Atropatene (Atropatkan, Azerbaijan) on the south-west coast of the Caspian. This district is looked upon with considerable sanctity, its name denoting the "descent of fire." According

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to one tradition Zarathustra was born there. And it was from here that issued the renaissance of the Mazdayasnian religion under the Parthian monarchy. It is not improbable, therefore, that the Zarathushtrian faith arose there.
Much less probable is the tradition that Bagha in the north-east of Media was the birthplace of the Prophet, or, in other words, of the Mazda-worship. Ragba was a city of the priesthood and that of great antiquity. In the Sassanide times the supreme Magi resided there, and long before this, when the Vendidad was written, it was governed by a high priest, the Zarathushtra or the Zarathushtrotemo, with no secular prince over him ; from which we can without difficulty explain the tradition which makes it Zarathushtra's birth-place. But the principal soat of the sacerdotal community of a religion is not ipso facto the spot where it first saw the light. Such is seldom the case. And in the enumeration of the lands created by Mazdai, Ragha is mentioned in the first fargard of the Vendidad, neither in the first place nor uext after the Aryan stem-land, but in the middlo of others.
(To be continued.)
A COMPLETE VERBAL CROSS-INDEX TO YULE'S HOBSON-JOBSON OR
GLOSSARY OF ANGLO-INDIAN WORDS.
BY CHARLES PARTRIDGE, M.A.
(Continued from p. 40.) Hampi ; 8. o. Bisnagar, 79, i.
Hanscrit ; ann. 1666 (twice) and 1760 : *. . Hamsavati ; ann. 1608 : 1. v. Champa, 140, ii. Sanskrit, 599, i. Home: ann. 1621 : ..v. Bendameer, 62, ii. Hansi ; ann. 1192 and 1253: . v. Siwalik. 640. Han; •. . China, 151, i, 4 times; ann. 1658: ii; ann. 1255: s. u. Siwalik (@), 641, i, twice; 1... Khan (b), 812, ii, twice.
ann. 1840: 1. v. Oudh, 494, ii; ann. 1350: Hansar; ann. 1830 : . v. Sindábūr, 685, i. 8. o. Kareeta, 363, i. Hanawar; ann. 1880: 3. v. Sindābūr, 685, i. Hansil; . 812, ii. Handjar; ann. 1678 : . . Hanger, 312, i. Hanskrit; ann. 1782: . v. Sanskrit, 599, ii. Handolā ; 8. . Andor, 757, ii.
Hanspeek; *. u. 819, ii, s. v. Uspok, 733, i. Handoul; ann. 1018 ; 6. 7. Andor, 757, ii. Hapos; ann. 1727: 4. . Hong, 320, ii, ... Handspike ; s. r. Hanspeek, 812, ii.
Hoppo, 324, i. Handūl; ann, 1013: 8.8. Andor, 757, ii. Happa ; ann. 1750-52: 3. . Hoppo, 824, ii. Haneri ; 6. . Hendry Kendry, 314, i.
Har ; 6.0. Dussera, 356, ii, 2. v. Hurcarra, 327, i. Hang ; . r. Hong, 820, ii, 8. o. Hong-boat, 321, i; Hars ; 4. . Harakiri, 312, ii, s. v. Pindarry, 538, i. ann. 1857: 4. . Hing, 318, ï.
Haraforas; ann. 1774: s. v. Calavance, 111, i. Hang-chau; 6. v. Hyson, 691, ii.
Harág; ann. 1835: 8. v. Deloll, 285, ü. Hang-chau-fu ; 851, i, footnote.
Harakah ; s. v. Carrack, 127, i. Hang-chwen; 6. u. Hong-boat, 321, i.
Harakah ; 8. o. Carrack, 127, i. Hanger ; 1. v. 312, i, 806, i ; ann. 1526 : 1, v. Harakiri ; •. v. 312, ii.
Kuttanr, 379, ii; ann. 1601 : 1. v. 319, i; Haram ; ann. 1623, 1630 and 1676 : ,. Ilaron, ann. 1684: 1. v. 806, i; ann. 1781: ... 313, i; ann. 1822: 8. v. Upas, 782, i. 312, ii, twice.
Haram ; 8. . Harem, 312, ii. Hanifa; ann. 1300 : 8.. Jezya, 351, i.
Haram; . . Haramzade, 312, ii. Haniste ; ann. 1782 : 8. v. Hong, 321, i. Haramcour; ann. 1663: 8. v. Halkloore, 311, i. Hannaur; ann. 1330 : s. v. Bacanoro, 33, ii. Haramzada ; 8. v. 312, ii. Hanoi ; 8.0, China, 150, ii.
Harimzada; 8. o. Haramzada, 312, ii. Hansaleri ; . v. 806, i.
Haran ; ann. 770: 8.0. Sind, 634, i. Hanscreet: ann. 1694 : 1, v. Sanskrit, 599, i. Harash; 5. v. Artichoke, 27, i.

Page #73

MARCH, 1905.]
INDEX TO YULE'S HOBSON-JOBSON.
Haratch ; ann, 1877: 8. v. Ryot, 588, i. Harauvatish; B. C. 486: . v, India, 331, ii. Harcar; ann. 1761: 8, d. Hurcarra, 327, ii. Hardāla ; ann. 1347: 8. v. Hurtaul, 828, i. Hardwār ; s. v. Brinjarry, 88, i ; ann. 1864: 8.0.
Comorin, Cape, 184, ii. Hardwar Fair ; 8. o. Mort-de-chien, 451, ii. Haree ; ann. 1792: 8.0. Pyke (b), 847, i. Harem ; 8. o. 812, ii, 8. o. Haramzada, 312, ii. Hargilā ; 8. v. Adjutant, 4, ii. Hargill; ann. 1754 : d. v. Adjutant, 4, ii. Hari; s. v. Harry, 806, ii; ann. 1200: , .
Malabar, 412, i. Hari; s. v. Pyke (b), 847, i. Hāļi; 8. o. Barry, 313, i, Hariānah ; ann. 1260 : 8. v. Siwalik (a), 641, i. Harim; s. r. Harem, 312, ii. Harir; 8. o. Bowly, 82, ii. Harital ; 8. v. Hartaul, 328, i. Harkára; ann. 1761 : &, v. Pyke (a), 567, i. Harkära ; 8. o. Hurcarra, 327, ii. Harkātū ; ann. 1346 : 8.0. Arcot, 25, i. Harmakút; ann. 1030 : 8. o. Macheen, 405, ii. Harmozein; B. O. 325: 3.0. Ormus, 493, i;
B. O. 325 : 8. . Kishm, 870, i. Harmux; ann. 1600 : 8. v. Reshire, 848, i. Harpodon nebereus ; 8. v. Bummelo, 96, if. Harran; 8. a. Elephant, 796, i and ii. Harry; 8, 9, 313, 1, twice, 806, i, o. v. Pyke (b).
847, i; ann. 1706 : 8. o. 806, i; ann. 1753.
1754 and 1781 : 8. v. 313, i. Harry-maid ; ann. 1768-71 : 3. v. Harry, 806, 1: Harry-woman; ann. 1754: 8. v. Harry, 313, i. Hartal ; ann. 1759: 8. v. Hurtaul, 328, i. Hartal ; 8. D. Hurtaul, 328, i. Hārūn; ann. 798: 8. v. Kowtow, 376, ii. Hārūn-al-Rashid ; 8. v. Kowtow, 376, i. Harvägh ; s. v. Luckerbang, 400, i. Hasan ; 6.. Hobson-Jobson, 819, i, s. v. Mohur
rum, 439, ii; ann. 1706-7: 8. o. Buxoe, 104, i. Hasan Abdál; ann. 1613 : 8. o. Rohilla, 580, . Hasb-ul-hukm ; 8. v. Hosbolhookum, 325, i. Hasfor; 6. . Safflower, 589, i. Hashish; ann. 1850-60: s. v. Crease, 213, ii;
ann. 1868: s.. Bang, 45, ii. Hashish; 1. . Bang, 45, i, 8. u. Kyfe, 380, ii;
ann. 1578: 8.). Bang, 45, i. Hashm; 8. v. Eysham, 262, ii. Hasht-gáni; ann. 1850 : 8. v. Bargany, 761, ii. Hashtkäni; ann. 1885 : s. . Tanga, 682, ii.
Hasht-kāni; 8. o: Bargany, 761, ii. Hāsi; ann, 1840 : a.. Oudh, 494, ii. Hassan ; 8., Doorsummund, 250, ii, 8. v. Tazees,
687, ii; ann. 1653 : 8.0. Hobson Jobson, 807,
i; ann. 1726 : 8.. Hobson-Jobson, 319, i. H-as-san; ann. 1888: 8.0. Hobson-Jobson, 320, i. H-a-8-ban ; ann. 1883: .. Hobson-Jobson,
820, i. Hassein; ann. 1763 : 8... Hobson-Jobson, 319, ii. Hasta ; . o. Hatty, 313, i. Hastings Archipelago ; s. v. Cashew, 129, i. Hat; 8. v. Haut (b), 806, i. Hāth ; , . Gadge, 807, i, . v. Hatty, 313, i, 8. o. Hant (a), 313, ii; ann. 1794: 5. o. Corid,
207, ii. Hath; . v. Haut (b), 313, ii. Hathì; ann. 1526 : 8. o. Hatty, 313, ii. Hāthi ; . v. Hatty, 313, i. Hāthi; 8. v. Hatty, 819, i. Hathichuk; . v. Hattychook, 313, ii. Hati ; ann. 1526: 8. o. Gawlior, 805, i. Hatipal; ann, 1526 : 8. D. Gwalior, 805, i. Hat-men ; . . Topaz, 741, ii ; ann. 1690 : 5..
Topaz, 711, ii. Hatta ; , o. Hant (b), 806, ii. Hattrass; ann. 1829 : 3. v. Killadar, 368, i. Hatty; 8. v. 313, i, see 797, i, footnote. Hattycbook; 3. . 313, ii. Hands; ann. 1804 : s. , Howdah, 325, ii. Haudaj; s. o. Howdah, 925, ii, twice. Haung; ann. 1727: 8. v. Hong, 920, ii, 321, i. Hant; 8. o. 318, ii, (b), 806, ii, 8. v. Sayer, 604,
i and ii, 605, i. Hauze; ann. 1663: 8. 6. Howdah, 825, ii, twice. Havannah ; ann. 1763: 8. 6. Overland, 495, i;
ann. 1778: 8. o. Sebundy, 609, ii. Haverij ; 8. d. Average, 31, i. Havils; 1. . India, 330, ii. Havildar ; 8. v. 813, ii, 806, ii ; ann. 1673 and
1696 : 8. o. 313, ii; ann. 1698. 8. v. Lory, 398, ii; ann, 1787: 4. 1. Soubadar, 650, i; ann. 1787: 8. D. Naik (d), 470, ii ; ann. 1824
. . 318, ii. Havildār; 8. . Havildar, 313, ii. Havildar's Guard ; 8. . 806, ii. Hawala ; 8. o. Havildar, 313, ii. Hawaladär ; 8. 1. Havildar, 313, ii. Hawäldār; *, . Havildar, 313, ii.. Hawzer ; .0. Hansil, 312, ii. Hayraddin; s, v. Muggrabee, 456, i.

Page #74

68
THE INDIAN ANTIQUARY.
[MARCH, 1905.
Hazar; * v. Huzars (), 828, i; ann. 1554:
8. 9. Lack, 382, ii. Hazara ; 8. v. Huzāra (*), 928, i; ann. 1880 :
8. v. Palempore, 505, i; ann. 1888: ..0.
Kuzailhagh, 380, i. Hazára ; 328, ii, footnote, twice; ann. 1508:
sv. Huzāra (6), 328, ii. Hazârs; ann. 1505 : 8. . Hazāra (&), 328, ii. Hazārs ; . Huzára (), 328, i, twice, (b),
328, ii; ann. 1480 : 8. . Huzara (s), 328, i. Hazáraját báládest; 328, ii, footnote. Hazir; 8. o. Hazree, 814,i. Háziri ; s. v. Hazree, 314, i. Hazree; 6. . 814, i. Hazry ; 8. v. Chota-hazry, 162, i. He-chun; . v. Hyson, 691, ii. He-ch'un ; s. d. Hyson, 691, i. Hedjra; ann. 1781-2: 8. . Sikh, 633, ii. Hedyotis Umbellata ; 8. v. Choya, 166, i. Heer Ambassador; ann. 1710: 6.0. Omrah,
486, . Hei-ch'un ; 8. v. Hyson, 691, i. Hekim; ann. 1622: . v. Huckeem, 326, ii. Hekim Abu'l fetab; ann. 1622 : 8. . Huckeem,
326, ii. Hěla ; . o. Ela, 798, i. Helabas ; ann. 1753 : 8. v. Allahabad, 755, ii,
756, i. Helfant ; 8. v. Elephant, 797, ii. Helfenbein; 8. 3. Elephant, 797, ii. Helloura; ann. 1793: 8.. Terai, 696, i. Helly; ann. 1440: s. v. Delly, Mount, 235, ii. Helmand ; 8. 8. Hindoo Koosh, 316, i; ann.
1150 : 8... Ghilzai, 284, i, Hela ; 8. v. Elu, 262, i. Hělu ; 8. v. Elu, 798, i. Hemācbal; 315, i, footnote. Hemaküt ; 315, i, footnote. Hemaleh ; ann. 1822: 8. v. Himalýa, 315, ii. Hemitragas jemlaicus ; 8. v. Tehr, 694, i. Hemodis; 8. v. Himalya, 315, i. Hēmõdus; B. C. 300: s. v. India, 381, i. Hemp ; s. v. Bang, 45, i ; ann. 1578, 1685 and
1784: 8.0. Bang, 45, i; ann. 1868: 4. v.
Bang, 45, ii. Hemp-seed ; ann. 1727: 8. v. Bang, 45, i. Henara; ann. 1760: a. v. Hendry Kendry, 314, i. Hendou; ann. 1753: 1. v. Hindoo Koosh, 806, ii. Hendou Kesh; ann. 1753: 8. v. Hindoo Koosh,
806, ii.
Hendry Kendry; 8. v. 314, i ; ann. 1681: 6. v.
314, i. Henery ; 8. . Hendry Kendry, 314, i. Henna ; 8.0. Mendy, 433, ii ; ann. 1800 : s. 0.
Peri, 530, ii. Henry Kenry; ann. 1673 : 8.v. Hendry Kendry,
314, i. Kenzada; ann. 1546 : 8. v. Dagon, 226, ii. Herat; 14th cent.: 8. v. Afghán, 5, i. Herati; ann. 1878: 3. v. Khakee, 365, ii. Herawis ; 14th cent. : 8. v. Ghilzai, 284, i, Herba ; 8. o. Piece-goods, 536, i; ann. 1680 :
8. v. Moonga, 825, i ; ann. 1725 : 8.. Chintz, 155, ii; ann. 1727 and 1813: 8.8. Grass-cloth,
301, ii. Herbata ; ann. 1844: 8. v. Tea, 862, i. Herba Taffaties ; 8. v. Piece-goods, 536, i. Herbed ; 8. v. 314, i. Herbood ; ann. 1630: 8. v. Herbed, 314, i. Hercaralı; ann. 1760 : 8. v. Ramna, 584, ii. Hercarras; ann. 1772: 8. . Daloyet, 227, i. Hermand ; ann. 1653 : . v. Hoonimaun, 807, ii. Hermanos, sete; 8. o. Seychelle Islands, 616, ii. Hermaphrodite, ann. 1790: 8. v. Sayer, 606, i. Hermenie ; ann. 1800 : 8, v. Farásh, 266, ii. Hermites ; ann. 1604: 8. v. Fakeer, 265, i. Hermon; ann. 1841: 8. v. Peer, 524, ii. Herodias alba ; 8. v. Paddy-bird, 496, ii. Herodias egrettoides ; 8. v. Paddy-bird, 496, ii. Herpestes griseus; 8. v. Mungoose, 457, i. Herpestes malaccensis ; 6. t. Mungoose, 457, i. Hesidrus; ann. 1753 : 1. v. Sutledge, 859, ii. Hesperides; ann. 1673: 8. v. Mango, 424, i. Hesudrus; 8. . Satledge, 859, i. Heaydrus ; 8. . Panjaub, 561, ii. Hhalá weh ; ann. 1836 : &, . Huckeem, 326, ii. Hbarasm; ann. 1726 : 8. v. Harem, 313, ii. Hia-men ; 8. 9. Amoy, 12, i. Hiang-hiai ; 8. o. Cangue, 120, ii. Hiang-kiang; 8. v. Hong Kong, 807, i. Hibiscus ; 8. v. Roselle, 850, ii. Hibiscus cannabinus ; 1. v. Ambarreh, 11, ii. Hibiscus esculentus ; *. , Bandiooy, 44, ii, .. .
Bendy, 63, ii ; ann. 1813: 8. v. Bendy, 63, ii. Hibiscus Rosa-sinensis ; 8. v. Shoe-flower, 629, i. Hibiscus sabdariffa ; & v. Putwa, 566, ii, 8. v.
Roselle, 850, ii. Hickeri; ann. 1811: 8. v. Hackery, 806, i. Hickmat ; 8. v. 314, i, 806, ii, Hickmut ; 8. v. Hakim, 311, i.

Page #75

MAROH, 1905.]
INDEX TO YULE'S HOBSON-JOBSON.
69
Hidalcan; 3. v. Idalcan, 807, i, .. •. Madre maluco, 821, i ; ann. 1510 : 6. v. Idalcan, 808,
i, 4 times ; ann. 1540 : . D. Cabaya, 105, ii. Hidalchan; ann. 1553: 8.v. Cotamaluco, 785,
i, s. 8. Madremaluco, 821, i. Hidalgo; ann. 1760 : 8. v. Salsette (s), 595, i. Hidgelee; ... 314, ii ; ann. 1727: 8. v. Ked
geree, 364, ii; ann. 1758: & . Kedgeree,
812, ii. Hidhu ; 8. v. India, 330, i. Hidush; B. 0. 486 : 8. o. India, 381, ii. Hien-teou; ann. 650 : 8. . India, 332, i. Hiera picra ; . v. Aloes, 756, i. High-caste; 8. o. Malabar Rites, 414, i, . v.
Pandy, 509, i, 8. o. Saligram, 593, ii; ann.
1876: 8. v. Caste, 182, i. High-caste-Arab; 8.. Caste, 132, ii. High Island ; 8. v. Narcondam, 473, i, 3 times. High-lovel Laterite ; 8. v. Laterite, 390, i. Hijili ; 6. v. Hidgelee, 314, ii. Hijra ; *. u. Fusly, 274, ii, 3 times; ann. 943-4:
8. v. Arsenal, 27, i ; ann. 1507 : 8. v. Bombay,
77, i. Hikmat; ann. 1838: 8. v. Hickmat, 806, ii. Hikmat; 8. v. Hakim, 311, i, &, v. Hickmat,
314, i. Hili; •. v. Delly, Mount, 235, i. HO: ann. 1800 : . v. Pandarāni, 508, ii, e. .
Sindābūr, 635, i. Hili; ann. 1330 and 1343: . v. Delly, Mount,
235, i ; ann. 1554 : s. o. Sindābūr, 635, ii. Hili Marawi ; ann. 1579: 1. v. Delly, Mount,
235, ii, twice. Hill-Fort; 8.0. Chittledroog, 157, ii. Hill-Myna; 8. v. Myna, 464, i and ii. Hilsa; .. v. 314, ii, 8 times, U. Sable-fish,
588, i; ann. 1824: 5. D. 815, i. Hilsa; 8. v. Hilsa, 314, ii. Hilsah; ann. 1810 : 8. v. Hilsa, 315, i. Himădri; . v. Himalya, 315, i. Himagiri ; 8. v. Himalýa, 315, i. Himakūta; 8. v. Himalýa, 315, i. Himalaya ; 8. t. College-Pheasant, 182, i, 8. .
Himalýs, 315, ii, 8. v. Jompon, 353, i, 8. o. Moonsul, 444, i, s. v. Tincall, 703, i; ann. 1624: .. . Bish, 72, ii; ann. 1854: 1. v. Zobo, 730, i ; ann. 1866 : 8.. Khudd, 813, ii ;
ann, 1879: 3. v. Siwalik, 642, ii. Himálays; ann. 1834 : . v. Siwalik (d), 642, i;
ann. 1835 : 1. v. Siwalik (d), 642, ii,
Himalaya; .. v. Baber, 32, i, s. v. Bish, 72, ii,
8. . Bison, 73, ii, .. v. Brinjarry, 88, i, d. v. Burrel, 102, i, e. v. Cashmere, 129, ii, 8. v. Chiokore, 148, ii, &, . Chumpuk, 167, ii, s. v. College-Pheasant, 182, i, s. v. Dandy (c), 299, i, ... Darjeeling, 229, ii, 8. v. Datura, 231, i, 8. v. Deodar, 236, i (twice) and ii (3 times), 8. v. Dhoon, 242, ii, &. v. Doar, 248, ii, 8. v. Ginger, 286, ii, &. v. Ginseng, 288, ii, 8. v. Goont, 296, i, see 315, i, footnote, &. v. India, 829, i, .. v. Jompon, 353, i, .. v. Jools, 353, ii, ... Jowaulla mookbee, 354, ii, . v. Junglefowl, 359, ii, 8. o. Khāsye, 366, ii, .. v. Khudd, 867, ii, . v. Lockerbaug, 400, i, sv. Macheen, 405, i, ... Mamiran, 419, i, o. v. Markhore, 427, ii, ., v. Muncheel, 456, ii, 8. v. Musk, 458, ii, twice, 8. v. Nard, 473, i, s.v. Naggurcote, 482, ii, 8. v. Polo, 544, ii, 8. v. Putchock, 564, i, . v. Rattan, 574, ii, , v. Saleb, 592, ii, s. v. Sambre, 596, i, . v. Saul-wood, 609, I, s. v. Siwalik, 689, ii, 640, i, ., v. Soy, 651, i, 8. v. Sunyásee, 661, ii, s. v. Sarrow, 666, ii, s. v. Tehr, 694, i, 8. v. Terai, 696, i, s. v. Tibet, 698, i, s. v. Zebu, 747, i, 6. u. Zobo, 750, ii, .. v. Rhinoceros, 848, ii; ann. 1340 : 6. v. Tibet,
699, i. Himālăya; . . Himalýą, 315, i. Himalayan ; 8. . Chiretta, 156, i, 8. v. Dhoon,
242, ii, 8. v. Goorul, 296, ii, 8. v. Mamiran, 419, i, twice, 8. v. Nuggurcote, 482, ii, 8. v. Pundit, 560, ii, s.r. Sirris, 638, ii, 8. v. Sissoo, 639, i, 8. v. Siwalik, 640, i, 8. v. Skeen, 642, ii, 8. v. Sling, 642, ii; ann. 1835: 8. o. Siwalik
(a), 642, i. Himalayan ; 8. v. Khudd, 367, ii, .. v. Mahseer,
410, i, d. o. Rowce, 583, ii, 8. v. Siwalik, 640,
ii. Himalayan horned phoasant; 4. v. Argus Pbea
sant, 26, i. Himäleh ; 8. . Himalya, 315, i. Himalleh ; ann. 1822: 4. v. Himalýa, 315, ii. Himalýs; s. v. 315, i. Himasaila; , . Himalýs, 315, i. Himavat; 8. . Himalýe, 315, i. Himmaleh ; 8. v. Himalya, 315, i; ann. 1793 :
. ». Siwalik (c), 642, i. Himyarite ; 698, ii, footnote, twice ; ann. 930 :
8. v. Tibet, 698, ii. Hin; ann. 1681 and 1689: 8. v. Hing, 318, ii. Hinapor; ann. 1538 : 8. v. Godavery, 291, i.

Page #76

70
THE INDIAN ANTIQUARY.
(MARCH, 1905.
Hinaur; ann. 1343 : s. v. Honore, 821, ii, 3
times. Hind; 8. v. Hindee, 315, ii, 3. v, India, 330, i,
381, i, twice, 8. v. Macheen, 405, i, 8. v. Sind, 634, i, twice ann. 590 : 8. v. India, 332, i, twice ; ann. 916 : 8. v. Choul, 162, ii; ann. 930 : 8. v. Oojyne, 487, i; ann. 944: 8. v. India, 332, i, twice ; ann. 951 : 8. v. Supára, 663, i ; ann. 1001 : 8. v. Peshawar, 531, ii; ann. 1020 : 8. v. India, 332, i, twice, 8. Tibet, 699, i; ann. 1030 : 8. v. Sind, 634, ii, 8. d. Sutledge, 859, i; ann. 1196 : 8.0. Gwalior, 805, i; ann. 1200 : 8. v. Teak, 693, i; ann. 1205 : 8. v. Delhi, 234, i, s. . India, 332, i ; ann. 1300 : 8. v. Junk, 360, ii; ann. 1308 : 8. v. Mabar, 401, ii, twice; ann. 1820: 8. v. Macheen, 406, i; ann. 1881: 8. v. Ormus, 493, i ; ann. 1350 : 5. v. Bengal, 64, ii; ann. 1452: 8. v. Robills, 580, ii; ann, 1528 : 8.0. Siwalik, 641, ii, twice; an. 1753: 8. o. Hindoo Koosh, 806, ü; ann. 1877: 8. .
Tamarind, 680, ii. Hin lapür; ann. 1538: 8. v. Godavery, 291, i. Hindee ;. 8. v. 815, ii, 806, ii ; ann. 1797: 8..
Abcaree, 2, i. Hindeki ; s. v. Hindki, 815, ii. Hindi ; 8. v. Batta, 54, ii, (b), 55, i, 8. v. Beryl,
67, ii, 8. v. Brinjarry, 87, ii, .. v. Gudda, 306, ži, s. . Hindee, 815, ii, 8. v. Hindostanee, 317, i, s. v. Luckerbang, 400, i, 8. v. Neelgye, 476, i, 8. v. Pawnee, 522, i, 8. v. Pelican, 526, ii, see 538, ii, footnote, 8. o. Popper-cake, 548, i, .. Salootree, 594, i, 8. v. Teapoy, 692, 1, 8. D. Delhi, 788, ii, 8. v. Hackery, 806, i; ann. 1553: 8. v. Cotamalaco, 785, i ; ann. 1585 : . . Catechu, 133, ii ; ann. 1869: 8. v. Dravidian, 251, ii; ann. 1879: 8.0. Seetulputty, 612, ii;
ann, 1885: 8. v. Dhurna, 791, ii. Hindí; ann. 1290 : 8. o. Hindoo, 815, ii ; ann.
1590 : , v. Vedas, 734, i. Hindi ; .. v. Gunny, 808, i, 8. o. Hindoo, 815,
ii, 8. v. Imaumbarra, 329, i, see 465, ii, footnote, 8. v. Elephant, 795, i, 8. o. Gaurian, 800, i; ann. 940: 8.0. Hindoo, 315, ii; ann. 1837 :
8. ». Malabathrum, 415, i. Hindis ; ann. 1590: 8. v. Telinga, 694, ii, twice. Hindi-speaking ; 8. o. Luckerbaug, 400, i. Hindki; 8. v. 318, ii. Hindoestanzo; ann. 1607: .. . Hindostanee,
807, i.
Hindola ; 8. v. Andor, 757, ii. Hindolā ; 8. o. Andor, 757, ii. Hindoo ; 8. v. 315, ii ; s. v. Chinapatam, 153, ii,
8. v. Gentoo, 280, i, 8. v. Hindee, 315, ii, 8. v. Mosque, 452, ii, 8. v. Mysore, 467, i, see 818, ii, footnote; ann. 1824: 8. v. Churruck Poojah, 169, ii; ann. 1510: 8. v. Sabaio, 852, i; ann, 1511: 6. v. Chetty, 145, 1, 8. v, Kling, 373, ii; ann, 1590: 8. v. Dussera, 257, i, s.v. Saligram, 593, ii ; ann. 1606: 8. v. Nercha, 478, i ; ann. 1755 : .. . Firinghee, 269, ii; ann. 1765: 8. v. Jezya, 851, i, twice; ann. 1775: 6.0. Bhat, 69, i; ann. 1777: 8. v. Vedas, 735, ii ; ann. 1781 : 8. v. Gosain, 297, ii; ann. 1782 : 8. v. Bobbery-bob, 766, i ; ann. 1783 : 8. . Haláloore, 311, ii, 8. v. Jowaulla mookhee, 354, ii ; ann. 1784 : 8. v. Bang, 45, i ; ann. 1785: 8. 4. Dussera, 257, i; ann. 1786 : 8. r. Sunderbunds, 661, i; ann. 1790 : 8.0. Punjaub, 562, i; ann. 1794-97: 8. v. Vedas, 736, i; ann, 1795: 8, 8. Pali, 506, i; ann. 1799: 8. . Dussera, 257, i; ann. 1800 : 8. o. Gautama, 279, ii; ann. 1802: 8.0. Tussah, 721, i; ann. 1805: 8. v. Telinga, 695, i; ann, 1809: 8. v. Pariah, 515, i; ann. 1810: 8. v. Dirzee, 246, i; ann. 1812 : 8. . Dussera, 257, i; ann. 1813: 8. v. Dussera, 257, , 8. o. Taptee R., 685, i; ann. 1814: 8. v. Moonshee, 445, i; ann. 1829 : 8. o. Sattee, 859, ii; ann. 1833 : 8.0. Parvoe, 517, i ; ann. 1836 : 8. v. Khuttry, 368, i, 8. v. Bayadère, 763, ii, twice ; ann. 1846 : 8.0, Supára, 663, ii; ann. 1854 : 3.v. Benamee, 62, i, 3 times; ann. 1855: 3. v. Aryan, 28, i ; ann. 1856 : 8. . Fakeer, 265, i; ann. 1864: 8. v. Cazee, 776, i; ann. 1866: 3. v. Caffer, 109, i ; ann, 1875: 8. v. Dhurna, To sit, 244, ii, 3 times, 8. v. Stridhana, 652, ii; ann. 1876: 8. v. Caste, 132, i, twice; ann.
1881: 8. v. Sala, 592, i. Hindooee ; ann. 1590: 8. u. Juggurnaut, 356, ii. Hindoo-Kho; ann. 1793 : 8. v. Hindoo Koosh,
316, i, Hindoo Koosh; 8. v. 316, i, 806, ii; ann. 1817:
8. D. 316, ii. Hindoo-Kash; ann. 1798: 8. v. Hindoo Koosh,
316, i. Hindoostan; ann. 1793: 3. v. Siwalik (c), 642,
i; ann. 1825: .8. v. Pindarry, 539, i. Hindoostanee; ani. 1844: 8. v. Hindostanee,
317, ii.

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MARCH, 1905.]
INDEX TO YULE'S HOBSON-JOBSON.
Hindoostanic; ann. 1804; 8.v. Moors, The, 448, i. Hindoostany; ann. 1712 : 8. v. Hanger, 806, i. Hindostan; 8. o. 316, ii, see 298, ii, footnote;
ann. 1590 : 8.0. Camphor, 117, i; ann. 1632 : 8.0. Vanjārās, 88, i; ann. 1726 : 8.0. Harem, 313, i; ann. 1739: 8. v. Larry-bunder, 816, ii; ann. 1740: 8. o. Brinjaul, 87, ii ; ann. 1774: 6.0, Sunyásee, 662, ii ; ann. 1783 : 8. v. Yak, 744, ii; ann. 1786: 8.0. Mogul, The Great, 438, i; ann. 1803: 8. v. (b), 316, i; ann. 1816: 8. o. Qui-hi, 568, i ; ann. 1819: 8. v. Grassia, 302, ii; ann. 1824: 8. v. (b), 316, ii, 317, i ; ann. 1856 : 8.0. Taj, 860, ii;
ann. 1860: 3. v, Pattello, 521, í. Hindóstan; 8. o. Hindostan, 317, i. Hindostán; ann. 1590: 8. v. Farásh, 266, ii. Hindostan; ann. 1526 : 8.0. Puhur, 557, ii,
8. v. Bowly, 767, i, Hindostān; s. D. Mogal, 436, i. Hindostander; ann. 1726 : 8.0. Sunderbunds,
660, ii. Hindostanee; 8. v. 317, i, 806, ii ; ann. 1796: 8.0.
Shoke, 629, ii; ann. 1844 : 8. v. 317, ii; ann.
1853: 8.v. Bus, 102, i ; ann. 1856: 8. v. 318, i. Hindostanica; ann. 1745:8. v. Hindostanee, 817, ii. Hindostaun; 8. v. Tobacco, 705, ii. Hindou ; ann. 1969: 8. v. Tazeea, 688, i, 8. v.
Tiger, 703, i, 8. v. Wali, 866, ii. Hindoustan; ann. 1807 : s. o. Mogul, The Great,
438, i, 8. v. Mogul, The Great, 821, i. Hindoustani; ann. 1830:8. v. Hindostanee, 317, ii. Hindowi; ann. 1580 : 8. v. Sayer, 605, ii. Hindu ; 8. . Allahabad, 8, i, 8. v. Aryan, 27, ii,
8. u. Banyan (1) a, 48, i, 4 times, (2), 49, ii, twice, 8. v. Banyan Tree, 50, i, . v. Bayadere, 56, i, 8. v. Beegah, 59, i, 8. o. Bisnagar, 73, i, 8. v. Bobbery-bob, 76, i, s. v. Bombay, 77, i, 8. o. Bora, 80, i, twice, 8. o. Brahminy Bull, 85, i, 8. 0. Brahminy Duck, 85, i, 8. v. Brahminy Kite, 85, ii, 8. v. Caffer, 108, ii, see 108, ii, footnote, s. v. Cambay, 115, i, 8. v. Caste, 181, i, 8. o. Chank, 141, i, see 157, i, footnote, &. o. Chucker (a), 166, ii, 8. v. Chuckerbutty, 166, ii, s. v. Chumpuk, 167, ii, s. 7. Churruck Poojah, 169, ii, s. 7. Cooch Azo, 191, ii, s. v. Cootub, The, 195, i, 8. v. Coromandel, 198, ii, 8. v. Cranny, 212, i, s. v. Cubeer Burr, 215, i, s. v. Curry, 218, i, 8. v. Custard-Apple, 220, i, twice, 8.v. Dancinggirl, 229, i, twice, 8. v. Delhi, 234, i, 8. t. Dewally (b), 238, ii, 8. v. Dhoty, 243, i, 8.0.
Doorga pooja, 250, ü; 8.v. Dwarka, 257, ii, 8. o. Fakeer, 265, i, 8. o. Ghurry, 285, i, s. v. Gingham, 287, ii, s. v. Goojur, 296, i, 8. v. Gooroo, 296, ii, 8. o. Goozerat, 297, i, 8. v. Gour (c), 298, ii, 8. o. Hindee, 315, ii, 8. v. Hindoo, 816, i, twice, 8. v. Hing, 318, i, 8. 0. Hobson-Jobson, 319, i, &. v. India, 329, ii, twice, &, o. Jay, 349, i, 8, o. Jogee, 351, ii, 8. v. Judea, 355, i, s. o. Khāsya, 366, ii, twice, $. . Khuttry, 367, ii, 8. v. Kling, 372, ii, 8. v. Kuhár, 378, i, . v. Lingaro, 394, ii, 8. o. Loonghee, 396, i, twice, 8. v. Lota, 398, ii, 8. U. Langoor, 400, i, twice, 8. v. Macheen, 405, ii, 8. v. Madura, 408, i, 8., Mahratta, 409. i, 8. v. Malabar, 411, i, . v. Malabar Rites, 414, i, 7 times, 8. v. Mandalay, 420, ii, s. r. Mash, 429, ii, s.o. Mugg, 455, i, twice, s. o. Mụntree, 458, i, s, u. Muttra, 463, i, 8. v. Myrobalan, 466, i, 8. v. Nabób, 467, i, 8. v. Narcondam, 472, ii, s. v. Narsinga, 474, i, 8. o. Nassick, 474, ii, 8. v. Nat, 474, ii, s. v. Nautch, 475, i, s. v. Nilgherry, 479, ii, 8. v. Dojyne, 486, ii, 3 times, 487, i, 8. v. Paddy-bird, 496, i, 8. v. Pagoda, 499, i and ii (4 times and footnote), see 500, i, footnote, .. v. Pandáram, 507, ii, twice, 8. v. Pariah, 513, i and ii (twice), 8. v. Pisachee, 540, i, 8. v. Pooja, 546, ii, 8. v. Porca, 548, i, 8.0. Pundit, 560, ii, twice, 8. v. Putlam, 565, ii, s. o. Ram-Ram, 573, ii, e. v. Roy, 584, i, 8. v. Rupee, 585, i, s. v. Sahib, 590, ii, 8. v. Sanskrit, 598, i, 8. v. Sarung, 601, ii, 8. v. Shaster, 623, ii, s. v. Soodra, 647, ii, 8. v. Stridhana, 652, i, 8. o. Surat, 664, ii, s. v. Suttee, 667, i and ii (3 times), 8. 9. Swamy, 671, ii, twice, 8. v. Tana, 681, i, 8. v. Tazeea, 688, i, 8. v. Tola, 707, i, ... Toolsy, 709, ii, twice, 8. v. Vedas, 734, i and ii, 8. v. Zamorin, 745, i, s, v. Zenava, 748, ii, 8. o. Akalee, 755, i, s. v. Oranny, 785, ii, 8. v. Elephant, 795, i, 8. v. Jam (b), 809, ii, twice, 8. v. Munneepore, 826, ii, 8. v. Pawnee, Kalla, 842, ii, 8. v Peepul, 843, i, 8. v. Praag, 845, ii, 8.0. Saligram, 853, i; ann, 1300 : 8.0. Jezya, 351, i; ann. 1343 : 8. v. Chowdry, 165, i, 8. v. Crore, 214, i ; ann. 1442: 8. c. Zamorin, 745, ii; ann. 1470 : 8.0. Bisnagar, 73, ii; ann. 1580 : 8. v. Sayer, 605, ii; ann. 1586: 8. v. Suttee, 669, i; ann. 1590 : 8.v. Cuscuss, 219, ii; ann. 1610: 8.v. Pisachoe, 540, i; ann. 1665: 8. v. Padre, 497, i; ann. 1672 : 6. . Toolsy, 709, ii; ann. 1690 : 8.. Custard-Apple, 221, i ; ann. 1695: 8.v. Gentoo,

Page #78

72
THE INDIAN ANTIQUARY.
[MARCH, 1905.
280, ii; ann. 1704: $. v. Naik (b), 470, ii; 1827 : «. v. Juggurnaut, 357, i; ann. 1835: ann. 1758: 4. v. Telinga, 694, ii; ann. 1785 : 8. v. Siwalik (a), 642, i, twice ; ann. 1838:
. v. Oojyne, 487, ii, ., v. Pandit, 561, i ; ann. 8. D. Swamy, 671, ii; ann. 1846 : 6.v. A Muck, 1790: 3. v. Baya, 56, i, ., v. Nard, 473, ii; 15, ii, twice; ann. 1864: 8. u. Comorin, ann, 1793 : 8. v. Durbar, 255, i; ann. 1799: Cape, 184, ii ; ann. 1868: 8. v. Lubbye, 399, 8. v. Jowaulla mookhee, 854, ii, . u. Lingam, ii ; ann. 1871: 4. v. Suttee, 671, i; ann. 395, i; apn. 1808 : 8. v. Suttee, 670, ii; ann. 1872: «. v. Bahaudar, 759, ii ; ann. 1878 : 1810: 8. v. Mugg, 455, ii; ann. 1817: 8. v. 8. ». Pial, 533, ii; ann. 1874: 8, v. Chiretta, Ghee, 288, i; ann. 1818 : s. r. Oubeer Barr, 156, ii, o, . Tacka, 716, ii; ann. 1876: 8.. 215, i; ann. 1823 : 8. v. Thug, 697, ii; ann. I Bowly, 83, i.
(To be continued.)
BOOK-NOTICE. ALTIRANISCHES WÖRTERBUCH,
his Dictionary, as in all his Avestan researches, VON CHRISTIAN BARTHOLOMAE. STRASS. he constantly looks towards India, towards the BURG; K. TRÜBNER; 1905.
Veda, and is intent on not giving up any profit It cannot be considered a lack of respectful that might be derived from Indian sources. He gratitude towards the work done by the elder does not at all neglect to carefully record the generation of Iranian scholars, if the younger native tradition on the meaning of Avestan words Iranists think it necessary to continually, by
and phrases. But on the whole, we may, unremitting labour, revise the fundamentals on I believe, correctly describe his position in the old which these studier rest. The editions of the contest between the partisans of tradition and the Aventa texts by Westergaard and others have partisans of comparative grammar, by stating been replaced by that of Geldner, the translations that he thinks it right to examine both witnesses, of Darmesteter and other scholars have taken the and that for the most part the testimony of place of Spiegel's work. The year 1904 has comparative philology appears to him to be the brought us two of the most important achievements more important and trustworthy. With a neverof this kind. Some months ago the Encyclopedia failing carefulness he has expounded word after of Iranian Research, published by Professors word in a space of 2,000 columns; he has given Geiger and Kuhn, has been completed, by which we the passages in which each word occurs; he bas are enabled to survey the rapid progress realized translated the more important or diffieult of these since the publication of Spiegel's "Eranische passages, and he has added etymological material, Alterthumskunde." And just now the long and historical and mythological discussions, -comeagerly-expected Altiranische Wörterbuch of pare, for instance, the articles Zarathustra, Professor Bartholomae has appeared, which Mithra, &c., and copious references to modern comprises both the language of the Avesta and the linguistic and philological literature. And lista of Ancient Persian of the cuneiform inscriptions. tense-stema, nominal and pronominal stems, and
This new work has been preceded by the indeclinables, have been added, similar to those Glossary of Justi, published in his "Handbuch der
given in Grasemann's Rigveda Dictionary and in Zondsprache:" a most admirable representation Whitney's Index Verborum to the Atharva-Veda. of the knowledge available forty years ago. Now It is impossible, of course, fally to appreciate during these forty years the studies on which the the value of a work like this eo sbortly after its composition of a dictionary must be based, have publication. The experience of many years and greatly advanced in all directions. I shall refer of many workers will be needed for ascertaining only to one of them: the increased exactness and that it has rendered the service for which it was depth of researches in the domain of historical destined. But we bave the right to look forward grammar, and more especially of historical to such a trial with full confidence. And we phonology, have enabled the interpreters of the venture to express the hope that also such Parsi Zoroastrian texts to avail themselves of the com- priests and scholars as desire to take cognizance parison of the most ancient Indian dialect, the of the results of European research, will avail them language of the Veda, with a degree of precision selves of this dictionary. The German language and safety unattainable in former timen.
in which Professor Bartholomae has written, will Among the scholars who have worked in this scarcely prove to them an insuperable impediment. field, Professor Bartholomae himself, as is well
11. OLDENBERG known, ocenpies one of the foremost places. In Kiel.

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APRIL, 1905.)
WHITE HUNS AND KINDRED TRIBE6.
73
WHITE HUNS AND KINDRED TRIBES IN THE HISTORY OF THE INDIAN NORTH-WEST FRONTIER.
BY M. AUREL STEIN. THE paper here presented is the translation of a Hungarian lecture delivered by me in
1 1897 at Budapest before the Hungarian Academy of Sciences, which some time before had done me the honor of electing me among its Corresponding Members. This lecture was subsequently published in the Budapesti Ssemle of August, 1897, under the title. '4 Fehér Hunol és rokon törzsek indiai tsereplése.'
My object was to present the general reader with a sketch in broad outline of the main ethnic factors which, during a long and memorable period of Indian history, influenced the political destinies and cultural conditions of the fascinating borderland between the Hindukash and the Indus. I was fully aware that this sketch in its originai garb was bound to remain practically inaccessible to students outside Hungary. But being obliged to concentrate what leisure I could spare from official duties, first on my work dealing with the History of Kashmir, and subsequently on my explorations in Chinese Turkestan and the elaboration of their results, I did not feel justified in spending time over the translation of a paper which could offer but little that was new to fellow-scholars directly co-operating in that field of research,
At the same time I realized that a synopsis, such as I had endeavoured to give in my lecture, would probably be of some use to those interested in the history of the Indian N.-W. Frontier. I was hence glad when a reference made to me by Mr. H. A. Rose, C.S., who is charged with the revision of the Imperial Gazetteer for the Punjab and the North-West Frontier Province, led to a translation of my lecture being prepared for his use by a young English scholar, Mr. J. W. Jenffreson. I have carefully revised this translation for the purpose of the present publication, but I have not attempted to supplement or to modify the contents on any essential point.
Since the original lecture was written, fresh materials for the critical study of the period treated have been secured mainly through the efforts of two distinguished scholars. M. Ed. Chavannes, whose unsurpassed knowledge of Chinese historical records is opening up ever fresh sources of critically-sifted information to the student of ancient Central Asia and India, has in his recently published work, Documents sur les Fou-kiue (Turcs) Occidentaux (published by the Imperial Russian Academy of Sciences, St. Petersburg, 1903), collected a rich store-house of accurate and authentic data concerning the Western Turks. It was this nation which for nearly a century succeeded to the Central-Asian dominion of the Ephthalites and for a time extended its supremacy also to the Kābul Valley. M. Chavannes' researches have thrown full light on a remarkable episode in the history of that region, when the Chinese, in consequence of their triumph over the Tarks, were able, for a brief period, about the middle of the seventh century, to include territories lying oven to the south of the Hindukush nominally within the administrative organization of their empire.
Dr. J. Marquart, in his Erānšahr (Berlin, 1901), has investigated numerous questions of great importance for the historical geography of the old Indo-Soythian territories between the Oxus and Indus, with an exceptional command of the most varied Oriental sources and with remarkable critical sagacity. His results cannot fail to affect our views concerning the Successive ethnographical and political conditions of that region in a variety of details.
It would have been impossible to do justice to the numerous interesting historical facts which the researches of these two scholars have elucidated, without a considerable expansion of my paper. On the other hand, such study as I have been able to make of the new materials has not furnished ground for modification in essential points of the views embodied in my paper, and I have therefore thought it beat to leave the latter as it was written in 1897. -

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THE INDIAN ANTIQUARY.
[APRIL, 1905.
The history of the borderland where ancient India, Iran, and Central Asia met, will never lose its special attraction for me. But any future assistance towards its elucidation which I may be able to render, must depend on the extent of the leisure accorded to me, and on the fulfilment of long-cherished hopes for antiquarian exploration on the spot.
Ever since European research began to interest itself in the ancient culture and history of India it has devoted special pains to tracing out the story of the relations between the Indian and Western civilisations. In spite of the great space, both geographical and intellectual, which would seem to intervene, such connections are to be met with even from quite early times. Perhaps the most interesting portion of their record is that period of about a thousand years, which begins in the 1st century B.C. with the foundation of the so-called Indo-Scythian dominion and bears as its distinguishing mark the subjection of the extreme North-West of India to tribes which came from regions of Central Asia.
This period witnessed the unparalleled spread of Buddhist doctrine towards the North and East. At this epoch the legends of India, as indeed not a few of the acquisitions of Indian civilisation, passed through an Iranian medium to the races of the distant West. The fertilising power of this contact with the West has left its mark upon Indian civilisation in spite of the rigid conservatism of the latter. Of this we have ample proof in the quantity of words, conceptions, and knowledge which found their way at this very period into the Sanskrit language and literature. Still better and really tangible evidence of this contact survives in the beautiful coins and sculptures executed during the first centuries of this period in the Käbul Valley and on the banks of the Indus under the immediate influence of Greek and Roman art.
Three great civilisations - the classical, the Indian, and the Iranian - have crossed one another in that region, which, for brevity's sake, we may term the North-West Frontier of India, and which includes, besides the territories immediately bordering on the Indas, the eastern part of modern Afghanistan.
The great historical importance of this interchange of civilisations would in itself suffice to render interesting a survey of the nations and dynasties then dominant in this region. As we shall see, it was their ethnic character which greatly furthered that remarkable exchange of cultural influences. It may seem a bold undertaking to attempt such a survey within the narrow limits of this paper; for the historical period to be treated is not only one of great extent, but it also shows great diversity as regards the races which bore the leading part in it. For sufficient excuse we must point to the nature and, also, to the scantiness of the data as yet at our disposal for dealing with it.
Little more than half a century ago this fascinating period of Indian history was shrouded in utter darkness. Notwithstanding the vast extent and diversity of the ancient literature of India which has come down to us, its poverty in truly bistorical works, or even in references of an historical character, is extreme. Throughout the whole of this literature the only information we can glean as to the Indo-Scythians and the White Huns, though their power lasted for centuries, is to be found in the Rajatarangint, the Sanskrit Chronicle of Kashmir. A reference to my translation and commentary of this work will show how meagre even these few scanty references are. Their true significance has been recognized only since modern European research has brought to light elucidatory evidence from other sources. Such sources are provided for us in the official Annals of the Chinese dynasties and in the records of those Chinese pilgrims whom pious fervour led across the barren steppes and snow-clad mountains of Central Asia to visit the sacred Buddhist sites in far-off India. The remaining historical material at our disposal must be gathered from the coins and inscriptions of the IndoScythian monarchs and their successors. In the collection and elucidation of these latter

Page #81

APRIL, "1905.)
WHITE HUNS AND KINDRED TRIBES.
75
sources of information great progress has been made during the past few decades by Indologist scholars in Europe.
The evidence gleaned from these varied sources belongs to widely different times and can only therefore be utilized to full advantage if we compare our data and complement them with each other. On this account it seems best to treat this remarkable period of Central-Asian domination over North-Western India as one whole. We may thus hope more readily to realize its historical and ethnological importance even though our sketch must be confined to broad outlines.
The epoch which interests us here opens with the dominion of the Indo-Scythians. This power was the destroyer and the heir of the Greek principalities which, during the last two centuries before the commencement of our era, had sprung into existence to the south of the Hindukush range and along the course of the Indus. This much we know from the evidence of coins and scattered references among clàssical authors that the Greek kingdom which had developed in Bactria from the military colonies left behind by Alexander the Great, extended its power, about 200 B. C., to the south-east of the Indian Caucasus or Hindukush. The territories thas occupied had for a brief period formed part of the empire of the great Macedonian conqueror, but soon after his meteoric passage bad again fallen under the sway of Indian rulers.
It would seem that the Indian territories won by Euthydemos and his son Demetrios were subsequently parcelled out among a considerable number of small Hellenic dynasties which followed one another in rapid succession. Only in this manner can we explain the fact that the extant coins acquaint us with the images and names of more than thirty such petty princes who, within a period of a little over a century and a half, ruled in the valley of the Kābul Riverand along the banks of the Indus. Among these coins there are many which in artistic design and execution might boldly compete with the best work produced in the West by Greek die-sinkers of this period. This artistic excellence and the surprising variety and originality of the types represented among the coins fornish the best evidence of the intense cultural influence which this isolated and numerically weak offshoot of the Greek nation must have exercised upon the countries of the Indian Frontier.1
While it is only from these coins that we can gather some few and disconnected facts concerning the Greek principalities in Bactria and India, we have at least more detailed information about the time and immediate cause of their fall. Occasional notices in Strabo and Justin inform us that an irraption of Scythian tribes of various names made an end of the Greek dominion in Bactria and Sogdiana; bat that is all. For more precise data as to the time of this event, the true origin of the tribes which finally supplanted Greek rule, and the spread of their power towards India, we have to turn to other sources of information, namely the records preserved for us in the Annals of the Chinese dynasty of the Hans.
A statement recorded during the period of the Former Han Dynasty ( 206 B.C. - 24 A.D.) clearly identifies the Great Yue-chi people (Ta-Yue-chi) with the invaders of Bactria in the second century before the Christian era. Originally, so the text asserts, the Great Yue-chi lived a nomad life beyond the north-western frontiers of China. With their flocks they moved hither and thither over those vast tracts like their neighbours, the hordes of the Hiung-nu.
1 Prof. Perey Gardner in the introduction of his work, The Coins of the Greek and Scythic Kings of Bactria and India in the British Museum, pp. XX. 899., has treated with much oritical care the data concerning the Greek dominion in Bactria and India.
According to Strabo these tribes were the Asii, Pasiani, Toohari, and Sakarauli. Amongst these names that of the Toohari can alone be identified with precision. They figure in Indian geographical lists under the name Tukhara, and from them the Upper Oxos region received its medieval namo Tokharistān. [For a thorough discussion of the classical notices, see now Marquart, Erāniahr, pp. 204 399.]
The notices of the Chinese Annals ooncerning the Indo-Soythians or Great Yue-chi were formerly only Acoqasible to us through the extracts contained in Ma-tuanlin's Enoyolopaedia : they on now be consulted conveni ently and in a trustworthy form, the original texts having been translated by M. Specht in Etudes sur l'Aise Centrale, Journal Asiatique, 1883, pp. 820 899.

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THE INDIAN ANTIQUARY.
In 201 B. C., and again in 165 B. C., they were attacked by the same powerful Hiung-nu, the Huns of latter days. On the last occasion their king was slain and his skull turned into a drinking bowl, and the Yae-chi themselves, driven to forsake their camping grounds, wandered far to the West.
76
[APRIL, 1905.
Here, after a victory over the Ta-hia, the nation occupying Bactria, the Great Yne-chi settled down in the tracts north of the Oxus. It was there that the Chinese envoy Chang-k'ian, on his famous mission which first opened up a knowledge of the Western Regions' to the Chinese, came across them in 126 B. C. Some time after his visit, in what year does not definitely appear, the Great Yue-chi crossed the Oxus and made themselves masters of the Ta-hia capital south of that river. The territory they thus secured was bounded to the west by the A-si or the kingdom of the Arsacids, and to the south by Ki-pin, that is the Upper Kabul Vailey. At this time the Yue-chi numbered a hundred thousand families, and a hundred thousand was the number of their warriors.
Among the Ta-hia the invaders met with no centralised power. "Each city was governed by its own chiefs. The inhabitants were weak; warfare was repugnant to them. At the coming of the Yue-chi, they submitted." We shall not greatly err in recognizing under this Chinese description the native population of Bactria living under Greek rule. Then, as now, it probably consisted mainly of Täjiks peacefully tilling their land.
The victors split up the conquered territory among five chiefships and remained in it for a hundred odd years. Then one of the five princes, named Kieu-tsieu-khio according to the Chinese account and chief of the Kuei-shuang tribe, attacked and conquered the other four Yue-chi principalities. Uniting thus the whole people under one sway he founded the mighty Kuei-shuang empire, so named after the ruling family. Led by this king the Yue-chi crossed the Hindukush mountains, the southern frontier of Bactria. Kao-fu, the present Kabul, fell before them, and they made themselves complete masters of Ki-pin, the valley of the Upper Kabul River, and the adjoining territories. After these conquests Kieu-tsien-khio died in the eightieth year of his age. His son and successor Yen-kao-tsin-tai, according to the Annals of the Later Han Dynasty, conquered India proper and established there generals who ruled in the name of the Yue-chi. From this time forward the Yae-chi nation is said to have grown rich and powerful.
The information here briefly summarized from the Chinese Annals gives a clear indication of the rise of one of the greatest empires of ancient India. It likewise renders possible the correct interpretation of the data which have come down to us in the shape of the coins and other remains of this fascinating epoch. To begin with, we learn from it the true origin and name of the people, which formerly, on the strength of notes by a few Greek geographers, we had known under the convenient but really very indefinite title of Indo-Scythians. In the Kuei-shuang tribe of the Chinese records European scholars very soon recognised the Kushans of the Armenian Chroniclers. This name also led to the exact determination of a large and interesting series of coins from which, besides the authentic names of the Kushän rulers, we are enabled to learn also much of importance concerning the history of their dominion.
The first among the rulers recorded for us by the Kushan coinage is undoubtedly the king who styles himself KOZOYAOKAA IZHC in the Greek legends on the obverse of his coins, whilst the legends of the reverse, in Indian language and characters, represent him as 'Kujulakasa, the Kushana.' The fact that he was the first Kushän king, who welded the tribes of the Yue-chi into one, penetrated into the Kabul Valley and annihilated the remnants of Greek dominion there and on the Indus, is proved, besides other evidence, by an interesting numismatic observation. Among his coins there are many which display on one side his Indian name and title, while bearing on the other the designation of the last Greek prince Hermaios. In him therefore
[Dr. Marquart has shown it to be highly probable that the Chinese transcription Ta-hia is intended to reproduce the name of the Tochari who had rendered themselves masters of Bactria in succession to the Greeks: see Eranšahr, pp. 202 #29.]

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we must recognise the ruler, whose name the Chinese transcription, always cumbersome and phonetically defective, reproduces as Kieu-tsieu-khio.
It is to be regretted that we cannot fix with certainty the time when his dominion spread beyond Bactria. Our Chinese sources assign thuBe conquests to an epoch some hundred years after the completo occupation of Bactria. As to the date of the latter event all we know is that it occurred after the visit of Chang-k'ian, the Chinese envoy, in 126 B. C. Hence the final downfall of Greek sway south of the Hindukush can, at the earliest, have come to pass about 25 B. C.5
On the strength of numismatio evidence we must regard as successors of Kozulokadphizes, two other Kusban princes who call themselves on their coins KOZOAAKAAADEC (in Indian writing Kayalakaphsa) and OOHMOKAADICHC (Bimakapisa) respectively. The latter is in all probability the ruler whom the Chinese sources mention under the name of Yen-kao-tsin-tai as the true vanquisher of India. His predecessors, in the Greek legends of their coins, merely exhibit the title of Basileus. Ooemokadphises proudly styles himself Baciles Baguer Ewrop Meyas, "The King of Kings, the Defender, the Great."
His coins, among which there are many in gold, possess interest also because they present us with an effigy of the Yue-chi king in the peculiar dress of his race. As a rule we see him standing, with a long open coat reaching to the knee, very similar to the rhuba (long heavy overcoat) of the Turks of Central Asia. He also wears their tall fur-cap and knee-boots. We have reason to be grateful to those unknown engravers; for their realistic representation of this figure leaves no doubt that we have here before as a Scythian invader from the North.
Our sources of information are far more ample for the times of those rulers under whom the power of the Kushan Empire reached its zenith. I refer to the kings Kanishka and Huvishka; for, according to the evidence afforded by their coins, we must regard them as direct successors to the dominion founded by Kozulokadphizes and extended by Ooemokadphises. Their memory has survived also in the tradition of Sanskrit literature. In the list of early sovereigns that reigned in Kashmir, the Rajatarangini mentions Hushka, Joshka, and Kanishka. All three were Turushkas, 1.c., of Turkish stock, says the Chronicle (see my translation of the Rajatarangint, I. 177 899.). Their barbarian origin notwithstanding, they testified their religious leanings by the founding of numerous monasteries and shrines. During the long reigns ascribed to them the followers of the Buddhist faith acquired great influence in Kashmir.
This last fact recorded by the Chronicle receives conclusive confirmation in the important part wbich is assigned to Kanishka in the traditions of the Buddhist Church of Northern India. Here he appears as supreme lord of Jambudvipa or India and a zealous patron of the disciples of Buddha. Pious legend ascribed to him the founding of many a stupa and monastery raised in honor of sacred relics of Buddha. It was he, too, according to the same tradition who held in Kashmir the third great Synod of the Buddhist Church.
The most trustworthy evidence, we possess as to the extent and power of the Kushän empire at that time, is to be found in the numerous inscriptions - which were engraved in widely distant parts
That Kosolokadphises belongs to the period about the beginning of the Christian era is to be deduced from the fact that the design of the soins of his immediate sDCOBBor Kozolakadaphes shows an onmistakable imitation of the coins of Augustus, as far as the representation of the king's head in ou boerned. Roman money, at that time, found its way into India in great quantities. This is proved by numerous ooin-finds as well as by remarks in the Periplus mari, Erythrani, treatise which has oome down to na from Vespasian's days. Compare also the introduotion to Prof. Percy Gardner's above-quoted work, pp. xlviii. q.
• Kalhana, the author of the Rājatarangini, lived in the firat half of the 12th century. He ascribes the foundation of certain places in Kashmir -Huabkapura, Jashkapura, and Kanishkapurs to these Turushka kinge.
These local names, as I have shown in the notes to my translation of the Rājatarangini (Vol. I. p. 30; II. Pp. 488 m.), still survive in the names of the villages Ushkür, Zakkur, and Känispār. Huuhkapura Usbkür, at the entrance to the narrow Baramula gorge, is already mentioned by the Chinese pilgrim Hiuen-Tsiang in the roventh century. Numerous rains which I have noticed there on the consion of travels in Kashmir, bear witness to the antigaity of the place.
Prof. Bühler discovered the name Hushka, another form of the royal dame Huvinhka, in an inscription found at Mathura. Jushka, however, the name of the third Torusbka king, hoe Dot yet come to light unywhere.

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of Northern India in the days of Kanishka and Huvishka, and which refer to those princes as supreme Sovereigns. These inscriptions are written exclusively in Sanskrit or Prakrit, and intended to com memorate the setting-up of shrines and images, the digging of wells and similar pious works. The dates of these inscriptions, recorded in an identical era, prove that Kanishka was the predecessor of Havishka. The initial date of this era has not yet been definitely fixed;? but apart from the question of this era there is sufficient evidence to show that the commencement of Kanishka's reign cannot fall very far from the beginning of the second century A.D.
The find-places of the inscriptions are spread from the Peshawar Falley (the ancient Gandhāra), as far as Benares to the east and as far as the province of Malwa to the south. To the territories comprised within these limits we must add the Upper Kabul Valley and Bactria, which, according to the evidence of the coins and the Chinese records, still remained part of the Kushan empire. The extent of the latter under Kanishka may perhaps be better realized from the observation that its span from the North-west to the South-east was fully equal to the distance from Budapest to Madrid.
Perhaps even more important to us than the inscriptions are the coins of the great Kushan kings. They throw & vivid light upon the culture and religious conditions surrounding the dominant tribe. The remarkable variety displayed in the legends and types e coins of Kanishka and Huvishka is fully equalled by the profusion of the extant specimens. This latter fact is in itself a clear indication of the power and prosperity of the Kushān rule. Another observation of special interest is that Greek writing is exclusively used on their coins, though legends in the Greek language are found only on a few rare specimens of Kanishka's coinage. Since no national tradition can have bound the Kasban rulers to Greek writing, we may legitimately conclude that they chose this alphabet for their currency because the letters were generally familiar in those districts where their power bad first been consolidated, that is, in the valley of the Kabul River and in the Western Punjab.
What we read in this Greek writing merits our particular attention. In the place of the BACIAEYC BACIAEWN KANHPKOY of the few Greek coin legends we now find on the obverse s native title. In former days this was supposed to read PAONANO PAO KANHPKI KOPANO. That the word read as KANHPKI represents the name of Kanishka was already recognized by Prinsep in the thirties of the last century. The rest of the legend remained inexplicable and the object of many speculations until in my paper Zoroastrian Deities on Indo-Scythian Coins I proved that the peculiar letter occurring so often in these words and read as a "P" (r) does not represent the Greek P at all, but is a sign serving to denote the sh sound foreign to the Greek language. In form it is somewhat similar to the old Anglo-Saxon . On the basis of this discovery it was easy to demonstrate that the word KODANO stands for the tribal name of these monarchs : Kushan ; further, that the enigmatical pAONANO pao was nothing else than a fairly exact transliteration of the Middle Persian Shahanan Shah, the old Iranian title "King of Kings." Just in the same way the simple title pao, which is found on some coins and corresponds to the plain BACIAEYC, is merely
transcription of the title Shāh, which, in its Sanskrit form s'āhi, is so familiar to us from the Kusban inscriptions.
This explanation, which, I have reason to think, has since met with general acceptance among fellow-Indologists and among numismatists, has destroyed any hope we may have bad of
Yor long time it has been generally msumed on the basis of theory proposed by the late Mr. Ferguson and by Professor Oldenberg that the chronological or employed in these inscription is identical with the 10-called Saks era which starts from the year 78-79 A. D. According to an earlier Indian tradition it perpetuates the memory of the accession of some Buks or Boythian' king. Amongs recently found inseriptions of the Kuskan rulers there are, howover, several bearing dates which cannot be readily reconciled with this chronological mamp tion. Palæographical and other considerations make it appear probable that the date of Kanishka's accension may be somewhat later than the beginning of the Baka er.
• The dopper coins of Kanishka and other Kushin sovereigos ato to be got in ench numbers in the basaars of the Western Panjab, Kashmir, and Kabul that one might almost my that they bave romained in ciroulation for eightoon centuries. Gold coins of Huvishka and Kanishka also have come to light in these parts in relatively largo number.
See my monograph, Zoroastrian Deities on Indo-Beythian Coins, Indian Antiquary, Vol. XVII. (Bombay, 1888).

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discovering in the title PAONANO PAO & minate relic of the Yue-chi language. But, on the other hand, we have gained the certainty, by most authentic evidence, that the great Kanishka himself made use of the ancient Iranian royal title. Before we had only been able to surmise that it had been so employed on the authority of later documents. Everything points to this title being a trace of the deep influence exercised on the Yue-chi nation by Iranian culture, an influence which was felt by many another conquering tribe of a similar type on its passage through Central Asia.
Most luminous evidence is afforded of this influence in the great number of Iranian, or, more properly speaking, Zoroastrian, deities, which present themselves on the reverse of the coins of Kanishka and Huvishka, in forms designed with much originality and with names clearly legible.10 Here we meet Aeo po, the impersonation of the sacred fire, the Persian Atash; MIIPO, too, that is Mihira, the sun-god; OPAATNO or Verethraghna, the genius of war, with the eagle on bis head; OAO or Vāta, the divinity of the wind, and a number of others. Our interest is only heightened when, side by side with these figures of Iranian mythology, we find, though in less number, representations of Greek deities; resplendent Helios, Selene (though in male form according to the Indo-Iranian conception, corresponding to MAO, the Iranian Māho); HPAKLAO, 1.6., Herakles, with his lion-skin and club. There figures in their ranks also CAPADO, the Egyptian Serapis, whose appearance in Indis finds its parallel in the conquests of the Mithra cult in classical Europo.
That these Deities introduced from the West did not wholly divert the attention of the conquering Kushans from the religious beliefs of the native Indian population, we may infer from the gradually increasing issues of coins which bear the figure of Siva and of his sacred ox (called on po, Prakrit *vesha, Sanskrit rraha).11 Side by side with him, it seems, the war-god of Indian mythology chiefly exercised the conquerors' imagination. We find him on the coins under no less than four names, and in four forms (Mahasena, Skanda, Kumāra, Visūkba). It is a notable fact, and not without interest for the historical student, that the figure and name of Buddha (BOYAAO), the founder of the great religious system, have so far been found only on relatively few coins. If we compare this with the frequent portrayal of Iranian, Greek, and Hindu Deities we must conclude that the protection which Kanishka extended to the Buddhist Church, did not at all imply a thrusting into the background of the other religions, especially of the Siva calt, which from very early times has enjoyed predominant popularity in North-Western India.
The varied and always interesting types displayed by the coins show plainly the deep root which, in Kanishka's time, the art developed under Greek and Roman influences had taken on the banks of the Indus. We have good reason, indeed, for ascribing to the time of the Kushän sovereigns the great mass of those admirable statues and relievoes of so-called Græco-Buddhist art which have come to light in such numbers from the ruined sanctuaries of ancient Gandhāra and Udyana.
The limits set to this paper and the want of accurate data do not permit us to treat in any detail the epoch following the dominion of the great Kushän monarchs. It would seem that already in the years following the reign of Havisbka's immediate successor, who on his coins and in the inscriptions bears the name Vasudeva, the external power of the Kushāns was considerably reduced. Their supremacy in Northern India certainly sustainedblow in the fourth century owing to the rise of the Indian dynasty of the Guptas. Samudragupta, * prince of this family, who reigned during the second half of the fourth century, records in one of his inscriptions his victory over the Shähänashāhi. This can be no other than the contemporary Kushan sovereign, the "Sbāhān-Shāh." It thus appears that the Kushān dominion was forced back into the territories where it had originally grown into power, the Indus Valley and the North-East of Afghanistan,
There, aceording to the evidence of our Chinese authorities, the old ruling family of the Kushāns gave place to a new but kindred dynasty founded by Ki-to-lo, the chief of one of the
** For the reproduction and description of these coins, 10. Prof. Peroy Gerdner's above-quoted work,
"To Prot. J. E. Rapson belongs the merit of having first shown that the legend on those coina is not OKPO (okohe ms has been generally assumed, but ou po. In the interpretation of the word OH PO I differ from thy learned friend, who believes it to be a rendering of a form derived from Skr. bhavda.
PP.

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Great Yue-chi tribes which had remained in Bactria. It is interesting to know that the latter were forced to migrate south of the Hindukush by the invading onslaught of the Juan-Juan, later known in Europe as the Avar's. The Chinese Apnalists from this time forward apply the name Little Yuo-chi' to the people governed by the successors of Ki-to-lo from the capital of Gandhāra, Parushapura or the present Peshawar. But our authorities make it also quite clear that there was no change in the nationality of the dominant race.
We have not, so far, broached the questions connected with the nationality of the Yue-chi; chiefly because it will be easier for us to form an opinion if we consider them in connection with the evidence bearing on the people who immediately succeeded them as conquerors in NorthWestern India. These were the White Hans or Ephthalites, whose part in Indian history commenced from about the middle of the fifth century and continued for about a hundred years. Concerning them, too, our earliest and most detailed records are gathered from Chinese sources.12
Wo learn from the Annals of the Hiang and Wei dynasties that that tribe, a section of the Great Yue-chi, originally dwelt to the north of the great wall of China. They then went by the name of Hoa or Hoa-tun and were in subjection to the Juan-Juan whom we have before mentioned. Little by little the Hoa grow from an insignificant tribe into a powerful nation. After the name of their ruling family they styled themselves Ye-ta-i-li-to or in an abbreviated form of the name, Ye-tha (just as the. Yue-chi took the name of Kushän). From this originated the name Ephthalites (Hephtbalites) subsequently applied to them by the Greeks, as well as the Armenian Haital and the Haythal of Persian and Arab writers. The Ye-tha pressed forward to the west of Khotan as far as the Oxus and Murgbab Rivers and set up a vast empire which extended from what is to-day Chinese Turkestan, to the confines of Persis and included more than thirty kingdoms. Among the latter mention is made of Ki-pin or the Upper Kābul Valley. The Chinese Annalists describe the Ye-tha as a war-hardeved and energetic race. Their customs, they declare, bore a close resemblance to those of the l'u-kiue or Turks. Originally they had no towns, but lived in felt tents ; being unacquainted with the art of writing thoy kept a record of transactions on wooden sticks, eto, Remarkable is their custom of polyandry, and the Chinese note this as a distinguishing feature.
We possess fairly detailed information as to the part which the Ye-tha or Ephthalites played in the West during the course of the wars which they waged against the Persian Empire from the reign of the Sassanian Bahram Gür (420-438). Since they represented natural allies as it were of the Greek Empire, in the latter's struggle against the Sassaniana, they are often referred to by Byzantine historians. These know them by the name of White Huns. Procopius, who employs this designation in the middle of the sixth centary, distinctly reckons them as of the race of the Huns who figured in Europe, although they stood in no direct connection with the lacter and dwelt at a great distance from them on the Northern frontiers of Persia. Procopius praises them as having reached a far higher stage of civilisation than the Hung of Attila, and ascribes their epithet of White,' whether rightly or wrongly, to the lighter hue of their skin.
Of the part played by this interesting people in Indian history our knowledge to within the last decennium was very scanty. Perhaps the most trustworthy piece of information previously available was furnished by a passage in the Topographia Christiana of Kosmas, an Alexandrian mercbant who visited the Western ports of India in about 530, and by this journey won the appellation of Indikopleustes. The notice of this carious old author, who later on became a monk, tells us that in his time the White Hans (Levko Oővrou were in possession of the north of India. At their head was their king called Gollas, "who marched to war with two thousand elephants and naraberless cavalry." His word was law to the whole of India, and he levied tribate on distant lands.
* The Chinese notices regarding the Ephthalites were first discussed by V. de St. Martin in bis pioneer work Les Ephthalites (Paris, 1840, pp. 52 99.). They have since been collected from the original texts by M. Specht in his paper before mentioned; see Journal Asiatique, 1888, PP. 335 .

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As a striking illustration of his power Kosmas records a story current among the people. At one time, when the Han king was besieging a city situated in Central India, he was unable to take it on account of the moats full of water by which it was protected. Thereupon he made his elephants, horses, and myriads of soldiers drink the moat dry during the protracted siege so that he was able to march dry-foot into the town.
We can now with certainty identify Kosmas' Han king with the ruler who is known to us in Indian tradition as Mihirakula. This identification enables us to form a clear idea as to various important features of the part played by the White Huns in India. We owe this result to certain recently discovered Indian inscriptions which have made it possible to fix with certainty the time and nationality of Mihirakula.13
The fullest account of Mihirakula is supplied to us by Higen-Teiang, the famous Chinese pilgrim, who visited the Buddhist sanctuaries of India during the second quarter of the seventh century and who has left us in the record of his travels, the Si-yu-ki, a rich storehouse of important information on Indian history, antiquities, etc. From his lengthy story concerning Mihirakula, which is clearly founded on popular tradition of Buddhist complexion, we gather the following main points.14
A long time before the journey of Hiuen-Tsiang, Mihirakula was the powerful king of Såkals, the ancient capital of the Punjab plains. The site of this city is probably to be looked for somewhere in the region of Lahore. Through his bravery and cleverness Mihirakula reduced the neighbouring princes, so that in the end be acquired supremacy over the Five Indies. His persecution of the Buddhists and divers other cruel acts goaded Bālāditya, one of the rulers of Eastern India, into insurrection. Against bim Mihirakula marched at the head of a mighty host. The rebel was compelled to retire into a marshy tract, but later he lured his adversary into an ambuscade and took him prisoner. The intervention of his mother induced Balāditya to spare the young king's life and afterwards he even set him at liberty. Mihirakula returned to his capital, but there he found his throne usurped by his younger brother and was himself reduced to & wandering existence. Having songht refuge in Kashmir, he, after some years, succeeded by intrigue in obtaining the sceptre himself. From his newly-won dominions he then marched victoriously westwards to the Indus. According to Hiten-Tsiang's story, the cruel king razed sixteen hundred Buddhist monasteries to the ground in those parts, and had nine hundred thousand men slain or sold into slavery on the banks of the Indus. Shortly afterwards he died amid various manifestations of the divine wrath.
In spite of its legendary details Hiuen-Tsiang's tale rests on historie foundations as we can clearly see from the Sanskrit Chronicle of Kashmir. There, too, Mihirakula figures as a potent ruler of Kashmir, though in a chronological position which is wholly erroneous. The Chronicle also tells of his victorious campaigns extending over all India. Of his brave but pitiless nature we receive legendary details which quite tally with the description of the Chinese traveller.
One of these is perhaps worth mentioning if only because, as I have shown in a paper dealing with the ancient geography of Kashmir, it still survives to the present day in local folklore. When Mihirakula, on his return from his conquests, reached the summit of the pass that leads into Kashmir, one of his war-elephants fell over a high precipice. The screams of the agonised brate gave the hard-hearted monarch such delight that he had a hundred more elephants hurled over the cliffs at the same place. While on one of my archeological tours in Kashmir I ascertained that this story relates to a particular point of the route which traverses
11 It is the merit of Mr. J. F. Flest, late Epigraphist to the Indian Government, to have first oritically elucidated the data referring to the reigns of Mihirakula and his father Torsmāps; Nee his monographs, Indian Antiquary, Vol. XV. pp. 2, 45999., and in the Corpus Inscriptionum Indicarum, III. pp. 10.99.
4 See Si-yu-ki or Mémoires sur les Contrées Occidentales, trans. Stan. Julien, I. Pp. 190 699.
See my Notes on the Ancient Topography of the Pir Pantaal Route, in the Journal of the Anato Society of Bengal, 1891, pp. 876 99., also my translation of the Rājatarangins, I. p. 44; II. p. 894.

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the Pir Pantsal Pass at a height of about 12,000 feet, and that a local tradition derived from it still survives among the hill-men of that neighbourhood.
The narrative of the Chronicle furnishes us, moreover, with the important statement that Kashmir was subject at that time to a barbarian race.
From the evidence of the inscriptions before mentioned (it is not here necessary to go into details), we can now prove with certainty that Mihirakula, a kind of Indian Attila, stood at the zenith of his power in about the year 530. This was the very period at which Kosmas Indikopleustes found Northern India ander White Han dominion. We can, therefore, conclude with absolute assurance that Mihirakula is identical with the Hun king of Kosmas. The inscription at Gwalior, which mentions Mihirakula as being overlord of the kingdom, in the very centre of Northern India, was, in all probability, executed either in 530 or a year or two previously.
Now, as this inscription is dated in the fifteenth year of Mihirakula's reign, he may be assumed to have ascended the throne about 515 A. D. From this again we are forcibly led to conclude that Mihirakula was that same mighty potentate whom the Chinese pilgrim Sung Yun in the year 520 visited in his encampment on the frontiers of Gandhara.10
To be sure, Sang Yun does not tell us the monarch's name. What he says, however, of his extraction and character clearly shows that he refers to Mihirakula. Sung Yun recounts that two generations before his visit the Ye-tha or White Huns conquered Gandhara and raised a prince of their own to the lordship of the land. 17 The king in power in Sung Yun's days was a descendant of the same family. He was a man of passionate temper and cruel. He took delight in atrocities. Buddha he held in no esteem, and was a harsh ruler to the Buddhists that dwelt in Gandhara.
At the time when Sung Yun made his appearance in his camp, Mihirakula had already been for three years continuously waging war against the ruler of Ki-pin, a territory which, in all probability, must here be identified with Kashmir.18 It is of interest that Sung Yun likewise refers in some detail to the war elephants of the king; he estimated their number at seven hundred.
Sung Yun repaired in person into the presence of this dreaded king. He has left us an interesting account of the anything but gracious reception which was accorded to him. The pious pilgrim records, as an instance of the insolence of the despot and of what he styles his "barbarian haughtiness," that he had the edict of the Chinese Emperor recommending Sung Yun's mission, read aloud while he remained seated. Yet the king of the Ye-tha dwelling in Bactria and the ruler of Udyana had received the message from the "Son of Heaven," the great Wei Emperor, standing and with all due marks of respect.
Very shortly after 530 A. D. there commenced that decline in Mihirakula's power which Hiuen-Tsiang relates. This is proved by an inscription discovered at Mandasor, in Central India, and dating from about 532, which praises King Yasodharman as the conqueror of Mihirakula.10 It is likely that the latter still maintained his supremacy over the Punjab and the Indus region for some time after the loss of Central India. Probably also the power of the White Huns in those territories was only brought to its close by the great battle fought at Korur in 544 and mentioned by Alberūni.
18 See Travels of Sung Yun, in Beal's Records of the Western Worlds, I. pp. xoix. sqq. [A far more accurate and reliable translation, with valuable explanatory notes, is now available in M. Chavannes' Voyage de Song Yun, Bulletin de l'École d'Extrême Orient, 1908; see pp. 88 sqq. of reprint.]
17 [Dr. Marquart was the first to prove that the name Lae-lib,' which is given to this ruler in Beal's translation, is purely apocryphal, based solely on a misinterpretation of the Chinese characters rendering the Turkish title tigin, 'prince'; see Eraniahr, pp. 211 sq.]
18 [See regarding this interpretation, Chavannes' Voyage de Song Yun, p. 37 sq. note. The Chinese transoription Ki-pin ordinarily renders the name of Kapisa and thus designates the Upper Käbul Valley.]
19 The Sanskrit inscriptions mentioned here and under have been edited in a trustworthy form and elucidated by Mr. Fiest, Corpus Inscriptionum Indicarum, III. pp. 142 ff.

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WHITE HUNS AND KINDRED TRIBES.
Toramana is named in the Gwalior inscription as father and predecessor of Mihirakula. An inscription which we possess of the former, puts the beginning of his supremacy over Central India at some time about the year 484. This fact, taken together with other data, brings as to the conclusion that the White Huns must have appeared in the North-West Frontier regions of India some time previously, probably towards the middle of the fifth century. Thus the period during which they figure in India, so far as it can at present be fixed, must very nearly correspond to that which oar Western authorities make us assiga to the Central-Asian dominion of the Ephthalites (ciro. 427--557 A. D.).
Before passing on to discuss the nationality of the White Huns in India, we may devote some few words to the coins struck by the chieftains of this people. They supplement the know ledge we have won of their dominion with some facts of interest. On a great number of Mihirakula's coins we find the king's name preceded by the title Sähi, which was borne by Kanishka and his successors, and the origin of which we have already had occasion to discuss. This fact makes it likely that the Hun king wished to appear as the rightful successor of those monarchs. On the reverse of the coins generally appears the figure of the Nandi bull, the holy animal of Siva. The accompanying legend (jayatu vrsha) shows us that Mihirakula himself was attached to the Siva cult then prevailing amongst his native Indian subjects. We frequently meet with the king's name in the form Mihiragula, and it is probable that this represents the true pronunciation much more closely than the obviously Sanskritised form Mihirakula.20 "Toramāņa's coins have come down to us in equally large numbers, especially in Kashmir, showing that that kingdom had already been absorbed into the White Hans' dominion before Mihirakula's time. These coins acquaint us besides with the names of several other rulers, whose dates, etc., we are as yet unable to fix, but of whom it is very likely that they belonged to the race of the White Huns.21
Although the irruption of the White Huns and their hundred years of dominion, when viewed with regard to the facts noted below, appear only as an episode in the history of the Indian Frontier during the period under discussion, yet it is very important that we should form a clear notion as to the ethnic character of this conquering nation. In my opinion we now have sufficient data to solve this question. In the first place we must allow full weight to our Chinese authorities, which, on the one hand, distinctly call the Yo-tha a branch of the great Yue-chi, and on the other constantly insist on the striking resemblance in manners and customs between them and the Tu-kine or Turks. This observation is all the more important because the Chinese Annalists knew quite well that it was the Turks who destroyed the Central-Asian power of the Ephthalites in the middle of the sixth century. There can thus be no question whatever of the Chinese ever having confused the two peoples.
But we have also a very useful guide in the name Hun" itself, as applied to the Ephthalites. In judging of this designation, I do not think enough attention has been paid to the fact that it is confirmed by three entirely independent sources. Of the Byzantine historians it might possibly be supposed at a stretch that they, having the European Hans in their mind, employed the name in a parely generic sense and without any real ethnological ground. Yet even in their case it ought to be remembered that Procopius, the first of them to use the term White Hun,' 'lived fully a hundred years after the time of Attila's Huns.
But how are we to explain the regular use of the Sanskrit term Hüpa to designate this people, if not on the ground that the name became familiar there just in consequence of the White Hun inroad?
2. The name Gollas found in Kosmas Indicopleustes probably preserves the last half of the namo Mihiragula. Mihira is the appellation of the Iranian sun-god; gula is at any rate not a name of Indian origin. It is likely that we must seek for an explanation among the Turkish languages.
21 Among these names of princes there are two, Lahkhana and Khinkhila, which we meet with in the series of angient Kashmir rulors mentioned in the Rajatarangini, see my notes on Rajat. I. 347; III. 388.
In General Cunningham's publioation, The Later Indo-Scythians, pp. 85 -99., much information is collected concerning the coins of the White Hun rulere of India, but it can only be used with critical caution.
12 See Specht, Études sur l'Asie Centrale, p. 345.

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We find the earliest instance of the name Hüņa in an inscription of King Skandagapta, and it was just in his time (circ. 448-466 A. D.), that the White Huns made their first appearance in India. King Yabodharman, too, uses the same name to designato the White Hons in the inscription which glorifies his triumph over Mihirakula. Finally, also the Chinese sources apply the name Han to the Ye-ths or Ephthalites, as has been clearly proved by M. Specht in his note on the phonetic pronunciation of the name written Hoa or Hoa-tun (Journal Asiatique, 1888, p. 335).
We can explain the uniform application of the same Kun to the Ephthalites in our Greek, Indian, and Chinese records alike, only by supposing that the designation was current among the nation itself. Once we accept this, the conclusion follows that the Ephthalites stood in close ethnological connection with the European Huns, who make their appearance in history just at the same time. The investigations of Hungarian savants, especially those of Prof. Arminius Vámbéry, have proved that the European Huns belong to the Tarco-Tartar branch of the so-called Turanian family. We seem then justified in ascribing a like origin also to the White Hous of India.
This conclusion is philologically confirmed by those few proper names of the White Huns which have as yet been investigated by competent Turkologist scholars. These are the name of Toramāņa, and the same king's dynastic surname Jauvla, which an inscription discovered in the Punjab Salt Range has preserved for us. Prof. Karabacek, the distinguished Viennese Orientalist, has long ago recognised in these names two purely Turkish words.23
The Annals of three Chinese dynasties assert that the Ye-tha or Ephthalites belonged to the race of the Great Yae-chi. From this we should have to conclude that the latter, too, and amongst them the ruling Kushần tribe, belonged to the Turco-Tartar peoples. We cannot at present confirm this statement by independent evidence. But it is certain that if that assertion should prove right it would furnish a very suitable explanation for the conditions which we find in those frontier regions of India after the disappearance of the White Huns.
Meagre as our data are concerning these last centuries, they show clearly enough that the family then reigning in the Kābul Valley and Ganibāra traced their descent from Kanishka and the Kashăn kings of his lineage. On the other hand our most trustworthy authorities are united in ascribing a Turkish nationality to that ruling family. If we admit the correctness of these historical traditions and records, two important conclusions ensue. First, that a brancb of the Kushaa dynasty maintained the ancient dominion of its race ia these parts during the White Hun occupation or else recovered it after that storm had passed away. Secondly that the Great Yne-chi nation itself was of Turco-Tartar origin. This, again, would make it appear probable that the rapid and complete disappearance of the White Hans in this region is accounted for by their absorption into the kindred Yue-chi.
The pious Chinese pilgrim Hinen-Tsiang, our first witness after the White Huns' dominion in India, reached the Upper Käbal Valley during the summer of 630, and again passed through it on his return journey about 643. He was, it is true, far too much occupied with visiting and describing Buddhist pilgrimage places, miracle-working statues and the like for us to expect from him any detailed account of the political and linguistic conditions of the kingdom. We gather, however, from the narrative of his travels that Kapisa, or, as he calls it, Kia-pi-she (the Kapissene of the Greeks), on the head waters of the Kabul River, as well as Gandhāra on the Indus, were then under the rule of one and the same monarch.24 This king, just as did Kanishka and his successors, held his court in summer amid the cool mountains of Kabal and at other times in the Peshawar Valley. The then ruling prince is depicted by Hiuen-Tsiang as a zealous follower of the faith of Buddha, and at the same time as brave and extremely warlike. At that time he exercised supremacy over a dozen lesser kingdoms. It is noteworthy that Hiner-Tsiang records great difference in customs, laws, and spoken languages between the people of Kis-pi-she (Kapik) and To-ho-lo (Tokhāristān) or Bactria, while he declares the writing of both kingdoms to be very similar..
*See Epigraphia Indica, Vol. II. pp. 298 299. ** See Mémoires sur les Controa Occidentales, pp. 1039.

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WHITE HUNS AND KINDRED TRIBES.
It is important for us to note this difference, because we know from Chinese historical records relating to the early part of the seventh century, that Tokharistan was then inhabited by tribes of Ye-tha or White Huns, who, living under the suzerainty of the Turks and very mach reduced in power, maintained their original customs,-among them polyandry. HiuenTsiang's observation regarding the difference in customs, laws, etc., thus clearly shows that, already a hundred years after Mihirakula, the traces of the White Hun invasion had vanished south of the, Hindukush, at least on the surface. That, on the other hand, the form of writing then used in Tokharistan should have borne so striking a resemblance to that in the Kabul Valley, we can well comprehend. According to the Chinese authorities of the sixth century quoted above, the White Huns at that time did not yet possess any writing. It is highly probable that the system of writing with which the remnants of this race subsequently settled in Tokharistan were acquainted, had reached them, just as their Buddhist creed, from the old Kushan territory, an early seat of Indian and Iranian culture.
85
Only a few decennia after the journey of Hiuen-Tsiang a new and mighty invading element began to menace, this time from the West, the rule established in the old Kushän territories south of the Hindukush. This was the power of the Arabian Khalifs. After the conquest of Eastern Iran, that is, ever since 664,5 the hosts of Islam directed attack after attack upon the kings of Käbul, who, during an heroic struggle of over three centuries, barred their entry into India. Of these campaigns waged by the Khalifs and their governors we receive information from the Muhammadan historians; but as regards the conditions which interest us, we can gather from them only one certain fact, that the kings of Kabul were at this time of Turkish nationality and ruled over subjects addicted to the religion of India.
We are thus justified in passing on at once to the very important record left to us, after the conclusion of this struggle, by the famous Abu-l-Rihan Muhammad al-Beruni, perhaps the greatest representative of Muhammadan learning. Alberūni was himself an eye-witness of the campaigns of Mahmud of Ghazni, which laid India open before triumphant Islam. In the forty-ninth chapter of his great work Tartkh-al-Hind he briefly tells us what in his day the tradition of the conquered Indian Frontier knew of the royal family which had reigned there of yore: "The kings of the Hindus were Turks by race, and their throne was at Kabul. It is said that they came from Tibet." Thus Alberūni begins his story. Among these monarchs the first was Barhatekin, who came to Kabul in an adventurous way, and, after bringing the kingdom into his grasp, ruled it with the title of the Shahiya of Kabul.' The royal power remained in his family, it was alleged, for sixty generations.
All that Alberüni was able to glean besides from popular tradition concerning the ruling family, consists merely of a few legendary details about the founder of the dynasty and his successor whose name was Kanik. But even these few notes are of interest. Of Kanik, he says that it was he who built the famous Buddhist shrine at Peshawar which bore his name. We see from this with certainty that Kanik was none other than Kanishka, whose great Vihara is described by all the Chinese pilgrims as the chief sanctuary of old Purushapura. A tradition handed down for us by Alberüni draws the following portrait of Barhatekin: "He wore Turkish dress; a coat open in front, a tall fur cap and big boots; he was armed from head to foot." It seems clear that the figure of the founder of the dynasty lived in popular imagination as that of some Turkish adventurer issued from the barbarian North. In any case it is curious to note how well this description tallies with the representations of the first Kushan rulers as shown on their coins.
The fact that in Alberuni's account Kanishka, too, figures among the Turkish Shahiya' rulers of Kabul, clearly shows, that tradition surviving down to the 11th century traced the See India, transl. by Sachau, II. pp. 10 sq.
5 See Reinand, Mémoires sur l'Inde, p. 176,
The Turkish origin of this name is clearly shown by the termination tekin. This represents the Turkisk title tigin, prince,' found already in the old Turkish inscriptions on the bank of the Orkhon and well known also from the latter Turkish names Alptekin, Sabuktekin, ete.; see Reinand, Mémoires sur l'Inde, pp. 73. [For the Chinese rendering of this title t'e-k'in, see Chavannes' Documents sur les Tou-kiue, p. 367; and above, note 17.]

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descent of those rulers in a direct line from the great Kushän kings. The very title of the dynasty preserved by Albērūni points in the same direction; for the name "Shāhiya,' as I have proved in a previous publication, is anquestionably identical with the title Sāhi (PAO) employed by the Kushān monarchs and by them exclusively, on their coins and in their inscriptions.3
The trustworthiness of the traditions preserved by Albērūni has received brilliant confirmation through a recent discovery. My learned friends, MM. Chavannes and S. Lévi, of the Collège de France, in the preface to a volume of the Chinese collection of the Buddhist Canon, came upon a life of the monk Ou-k'ong who reached Gandhāra from China about the year 753, and spent altogether six years there in religious studies.30 In this brief biography of Qu-k'ong the relatives of the king ruling over the united territories of Gandhāra and Kabul, as well as his State officers, are mentioned with titles long known to us from other Chinese sources as Turkish court titles. On-k'ong states, moreover, categorically that the king was descended from the ancient royal family of Kanishka.
When discussing elsewhere On-k'ong's notes on Kashmir, I have succeeded in showing how accurate are, even in their details, the records which this Chinese pilgrim has left us.30 His statements with regard to Gandhāra may hence also be received with entire confidence. We are thus justified in asserting that Albērüni's observations on the Turkish nationality of the Kabul Sāhis and on their descent from the Kushān royal family, have now been confirmed by 8 trustworthy witness, nearly three hundred years earlier.
It only remains to say a few words about the end of the rule of the Turkish Sāhis of Kabul and about their immediate successors. Laga-Türman, 8o Albērūni tells us, was the last king of the Turkish Sāhị dynasty,31 His vizier, a Brahman named Kallar,' attained, as a result of his wealth, widespread influence and authority. The reins of power slipped more and more from the feeble prince's hands until finally Kallar' threw him into prison and seized the thrope. The dynasty of Hindu Sāhis, which he founded, for six generations gallantly kept up the struggle against the evermore threatening advance of the Muhammadan forees. Its last scion was Trilochanapāla, who finally lost the dominion of his fathers about 1013, after struggling on heroically, notwithstanding his defeats in several campaigns at the hands of the great Mahmud of Ghazni.
About the Hindu Sähis we are fairly well informed both from the Kashmir Chronicle and contemporary Muhammadan records. From what they tell us it is highly probable that the ruler called Kallar' in the single manuscript of Albērüni's work is identical with that Lalliya Sāhi whom the Kashmir Chronicle mentions as the powerful adversary of King Samkaravarman of Kashmir (883-902) in the land of Gandbāra.32 The downfall of the dynasty of the Turkish Säbis of Käbal zaust belong, then, to the end of the ninth century. Of the causes which led to this important event we can gather no certain information. Possibly the decay of the old national sentiment, that is the final absorption of the ruling Turkish elements into the surrounding Hinduism, led indirectly to this dynastic change.
As a final effect of the rule of the Turkish Sāhis we may regard the heroic resistance. which their successors, the Hindu Sāhis, opposed for yet another century and a half to the overpowering advance of Islām. Albērūni, who, in the camp of Sultan Mahmud, witnessed with
18 See my paper Zur Geschichte der Cahis con Kabul, in Festgruas an Rudolf von Roth' (Stuttgart, 1893, pp. 178 .).
# Published under the title L'itinéraire d'Ou-k'ong in the Journal Asiatique, for October, 1895.
30 See my Notes on Ou-k'ong's Account of Kašmir, in the Proceedings of the Philos. and Hist. Section of the Imperial Academy of Vienna, 1896.
31 It is exceedingly probable that the second half of the name Laga turman contains the very Turkish word which we know as the name of Mihira kula's father in the Sanskritised form Toramāņa.
I have investigated in detail the interesting hiatorical data and legends concerning the Hindu Bahis of kābui in my paper lur Geschichte der Cāhis son Kabul. With reference to this paper, Prof. Seybold, of Tübingen, basenhown that the same 'Kallar' found in the single manuscript of Albērūni's India, can, from the shape of the Arabio letters, be easily explained as a graphical error for Lalliya'; see Zeitschrift der Deutschen Morgenb. Gesellsck. Vol. XLVIII. p. 700.

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his own eyes the final conquest of the ancient Sāhi kingdom, tells in words of manifest emotion of the grandeur and chivalry of the extinguished dynasty.
We can scarcely err if we recognize in this great memory an after-glow as it were, of that splendour with which popular tradition invested the long-enduring Kushăn dominion.
FOLKLORE OF THE TELUGUS. BY G. R. SUBRAMIAH PANTULU.
No. 1. - Friendship.1 “Even to foes that visit us as guests Due hospitality should be displayed, The tree screens with its leaves the man Who fells it." - Mahabharata, Sir Monier-Williams'
Indian Wisdom. THERE was a certain Brahmana, named Jabala, belonging to the Middle Country, who was destitute of Vedic loro. Beholding a prosperous village before him, he entered it with the object of obtaining alms. In that village lived a robbez-chief of great wealth, conversant witŁ the distinctive features of all orders of men, devoted to the Brahmaņas, firm in truth, and always engageá in making gifts. Repairing to the abode of the chief, the Erahmana begged for alms. Indeed, he solicited a house to live in, and such necessaries of life as would last for a year. Thus solicited, the chief gave him a piece of new cloth, with its ends complete, and a young widow. Obtaining all these, the Brahmana's joy knew no bounds, and he began to live happily in the commodious building given him by the robber-chief. He then began to help the kinsmen of his female slave. Thus he lived for many years in the prosperous village of the brigands and began to practise the art of archery with great devotion. Every day, like rest of the robber-clan, Jabala went into the woods and slaughtered wild cranes in abondance, and became a perfect master of the art of slaughter, being ever engaged in it, and consequently bade farewell to compassion.
“Who friendship with a kneve hath made,
Is thought to be a partner in the trade." One day, another Brahmana came to the village, dressed in rags and deer-skins, and with matted locks. Of highly correct bebaviour, he was devoted to the study of the Vedas. Of a humble disposition, frugal in fare, devoted to the Brâhmaņas, thoroughly conversant with the Vedas, and observant of Brahmacharya vows, he had once been a desr friend of Jabala, and belonged to that part of the country from which the latter had emigrated. He never accepted any food offered by a Sadra, and therefore began to search for the house of a Brahmana and at last he came to Jabala's house, just as he was returning from the woods. The two friends met. Armed with bow and sword, Jabala bore on his shoulders a load of slaughtered cranes, from which the blood that trickled down smeared his whole body. Recognising him, his friend, to whom he appeared as a cannibal, said :
"What is this thou art doing here through folly? Thou art a Brânimaņa, and the perpetrator of a Brahmaņa family. Born in a respectable family, belonging to the Middle Country, how is it thou hast become a robber? Recollect, regenerate one, thy famous kinsmen of former times, all of whom were well versed in the Vedas! Born of their race, alas, thou hast become a disgrace to it! Awake thyself by thy own exertions ! Recollecting the energy, the bebaviour, the learning, the self-restraint, the compassion (that are thine by right of birth), leave this thy present abode, O regenerate one."
Thus addressed, Jabala answered him in great affliction, saying :- "O foremost of regenerate ones, I am poor. I am destitute also of a knowledge of the Vedas! Know, 0 best of Brahmanas, that I have taken up my abode here for the sake of wealth alone. In thy sight, however, I am a brute-beast. We will leave this place together to-morrow. Do thou pass the night here with me."
A curious example of a folktale adapted to Brahmanic teaching. -Ed.]

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Thas addressed, his friend, " his heart too fall of the milk of human kindness," passed the night there, refraining from touching anything in that house, hungry as he was.
Next morning, after his friend had gone, Jabals joined caravan proceeding to the sea. It so happened, however, that the caravan was assailed, while passing through mountain-valley, by an infuriate elephant, and almost all were slain. Somehow, escaping from his imminent danger, Jabala fled towards the North for his life, not knowing whither he proceeded, and began to wander alone in a forest. At last coming upon a road that led towards the ocean, he journeyed on till he reached * delightful and heavenly forest teeming with flowering trees, and filled with fragrant perfames and sweetly warbling birds. Ou his way he boheld a delightful and level spot of land covered with golden sands and resembling heaven itself for its beauty, on which stood a large and beautiful banyan with around top, looking like an umbrella set over the plain. The ground anderneath it was moist and perfumed with the fragrant sandal, Endowed with great beauty and abounding with delicious flowers it looked like the Court of Brahma himself, Jabala was exceedingly delighted and sat down well-pleased, when a delicious, charming, and auspicious breeze, bearing the perfume of many kinds of flowers, began to blow softly, cooling his limbs and filling him with celestial pleasure. He soon fell fast asleep.
When the resplendent luminary" entered his chambers in the West and the evening twilight came, bird that was the foremost of his species returned to that spot, which was his home, from the regions of Brahma. He was the prinos of the cranes, possessed of great wisdom, & son of the asge Kabyapa, and a dear friend of Brahma. The offspring of maid celestial, possessed of great beauty and loarding, he resembled a celestial in splendour, adorned with many ornamente se brilliant as the sun himself. Jabals, on swaking, was amazed, but being exhausted with banger and thirst, he began to cast his eyes on the bird with a desire of slaying him.
The crane said: "Welcome, O Brahmaņa. By good luck have I got thee today in my sbode. The sun is set and the evening twilight come. Thou art to-day my dear and excellent guest. Having received my worship according to the rites ordained in the Scriptures, thou mayst go whither thou wilt to-morrow morning."
Hearing these sweet words, Jábala was wonder-struck, Feeling at the samo time a great curiosity, he eyed the crane without being able to withdraw the gaze from him.
Then the crane said: "O Brahmana, I am the son of Kabyapa by one of the daughters of the sage Daksha. Possessed of great merits, thou art my guest to-day. Thou art welcome."
Having offered him hospitality as ordered in the Scriptores, the crane made an excellent bed of roses that lay all around. He also offered him several large fish caught in the deep waters of the Bhagirathi. After the Brabmaņa had eaten and become satisfied, the bird, possessing a wealth of penances, began to fen him with his wings. And when his guest was seated at his ease, he asked him about his pedigree.
Jabala replied: - "I am. Brahmana, known by the name of Jabala," and stopped. But the erano, who resembled Yamun himself in his knowledge of duties, asked him about the cause of his arrival there. To which he replied: "I am, 0 high-souled one, very poor. For earning wealth I am desirous of going to the sea !"
To which the crane replied: - "It behoveth thee not to feel any anxiety. Thou shalt succeed, O foremost of Brahmaņas, and shall return home with mach property. The sage Bțihaspati bas spoken of four kinds of means for the acquisition of wealth, vit., inheritance, sudden acoessions due to luck or the favor of the gods, acquisition by labour, and acquisition through the aid or kindness of friends. I have become thy friend. I feel kindly towards thee and will exert myself that thou mayet succeed th acquiring wealth."
The night passed away and the morning came. Seeing his guest cheerfully rise from bed, the bird sid:-"Go, O amiable one, along this route and be sure of success. At three yojands off is a mighty king of the Bakshaons possessed of great prowess, who is an intimate friend of mine. He will, by my request, without doubt, give thee as much woulth we thou desirest."

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Jabala, therefore, cheerfully set out on this errand, partaking to his heart's content, on the way, fruits, sweet as ambrosis. Beholding the sandal and the aloe and the birch trees that stood along the road, and enjoying their refreshing sbade, the Brâhmaņa proceeded quickly and reached the city of the Rakshasa king. It had large gates and high walls of stone, and was surrounded on every side with a moat and large rocks, and engines of many kinds wore kept ready on the ramparts. He soon became known to the chief, as a dear guest sent unto him by bis friend, the crane, and he commanded bis attendants to bring him from the gate. At the royal command, certain men, quick as hawks, issued from the splendid palace of their ruler, and, proceeding to the gate, accosted Jabala, saying:"Come quickly, and see the glory of the king of the Rakshasas." The Brahmana, forgetting his weariness in his surprise, ran with the messengers, wondering at the great affluence of the city, and soon entered the king's palace in the company of the messengers.
JAbála was led into a spacious apartment and introduced to the king of the Rakshasas, who worshipped and gave him an excellent seat. The king asked him about his race and birth and practices, his study of the Vedas and his observance of the Brahmâchârys vow. He, however, in reply, only stated his name. The king saw that he was destitute of Brahmanic splendour and Vedic studies, and next enquired about the country of his residence.
Where is thy residence, O blessed one, and to what race does thy wife belong? Tell us truly, Do not fear. Trust us without anxiety."
Jabals replied: -"I belong by birth to the Middle Country. I live in a village of hunters. I have married a Sudra spouse who had been a widow. All this I tell you is the truth."
The king then began to reflect as to what he should do. Indeed, he began to think how he might succeed in aoquiring merit. This man is by birth a Brahmaņa and a friend of the high-souled crane, who sent him to me. I must do what is agreeable to my friend. On this very day of Kårţika, a thousand Brahmaņas of the first order are to be entertained in my house. This Brahmana shall be entertained with them and I shall give wealth anto him too. This is a sacred day and Jabala has come here as a guest.
Just about this time a thousand Brahmaņas, possessed of great learning, with persons purified by baths and adorned with sandal-paste and flowers, attired in long robes of linen, came to the palace. The king received his guests as they came, duly according to the injunctions of the Sdstras. Skins were spread out for them. The royal servants placed mats of kusa grass on the floor, and the king once more worshipped his guests as ordained in the Sástras with sesamum seed, green blades of grass, and water. A few were selected to represent the Visvadovas, the Pitris, and the deities of fire. These were smeared with sandal-paste and flowers were offered to them, and they were also adored with other kinds of costly offerings. Bright, polisied, and richly engraved plates of gold, filled with excellent food, prepared with ghi and honey were given them. It was the king's custom every year, on the full-moon day of the months of Ashâdha and Mágba, to give a large number of Brâbmaņas after proper honors, the best kinds of food that they desired. Especially on the full-moon day of the month of Kârţika, after the expiry of the autumn, used to give much wealth of diverse kinds, including gold, silver, jewels, gems, pearls, diamonds of great value, lapis lazuli, deer-skins, &c.
So on this day, throwing down a heap of wealth of many kinds, addressing the Bräktmanas, he said: "Take from these jewels and gems as much as you wish and can hope to bear away. Taking those plates of gold and vessels in which you have dined, go you away."
On hearing these words, they took as much wealth as each desired, and the king, again addressed the Brahmaņas and said: "This one day, yo regenerate ones, you need have no fear from Rakshasas here. Sport you as you wish and then go away with speed."
The guests, leaving that spot, went away in all directions with great speed. Jábkla also, having taken up a heavy quantity of gold without any loss of time, went away. Carrying the burden with difficulty, he reached that same banyan under which he had met the crane. He sat himself down, fatigued, toil-worn, and hungry. While resting there, the crane arrived, and, being naturally devoted to friends, he gladdened the Brahmans by bidding him welcome. By flapping his wings he began to fan his guest and dispel his fatigue. Possessed of great intelligence, he worshipped him and

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arranged for his meal. Having eaten and refreshed himself, Jabála began to think, "heavy is the load I have taken of bright gold, moved by covetousness and folly. I have a long way to travel and I have no food to eat on the way." Then like a true ingrate he thought "this prince of the cranes, so large and containing a heap of flesh, stays by my side. I will bag him and go." The crane had kindled and kept up a fire for his guest and on one side of the fire he slept trustfully. The ungrateful Jabala with the aid of the blazing fire killed the trustful bird, never thinking there was sin in what he did. Peeling off the feathers and the down, he roasted the flesh on the fire. Then taking it up with the gold he had brought, he fled quickly from that spot.
Next day the king, addressing his son, said :-"Alas, O son, I do not behold that best of birds to-day. Every morning he repairs to the regions of Brahmê to adore his grandsire and never goes home without paying me a visit. But two mornings and two nights have passed away without his having come to my abode. My mind, therefore, is not at rest. Let my friend be enquired after. Jabala, who came here, is without Vedic studies and destitute of Brahmanic splendour and I fear he has found his way to the abode of my friend and slain Lim. My heart has become extremely anxious. Go my son. Do not tarry!"
The prince, accompanied by other Rakshasas, proceeded with great speed and saw the remains of the crane, The RAkshasas bad not to go far before catching and discovering the body of the crane. Taking their captive with them, the Rakshagas returned to their city and showed the king the mutilated body of the crane, and that ongrateful and sinning wretch, Jabala.
The king said : - "Let this sinful wretch be slain. Let these Rakshabas here feast merrily on liis flesh. Of sinful deeds, of sinful habits, of sinful soul, and inured to sin, this wretch must die."
But many of the Rakshasas expressed their unwillingness to partake of the flesh of such a sinner, and said: - "Let this vilest of men be given away to the robbers."
Let it be so," said the king. Then the Rakshagas, armed with lunces and battle-exes, hackad that vile wretch into pieces, which they gave to the robbers. But the very robbers refused to eat the flesh of such a villain. For one that slays a Brahmağa, for one that drinks alcohol, for one that steals, for one that has fallen away from a vow, there is expiation. But there is no expiation for an ungrateful wretch.
The king then caused a funeral pyre to be made for the prince of cranes and adorned it with jewels and gems and perfumes and costly robes and performed the obsequies of his friend according to the ordinances. Then the celestial cow appeared in the sky and showered on the pyro, froth mixed with milk. Whereupon the prince of cranes revived and approached his friend, when the chief of the celestials himself came to the city.
Addressing the Rakshasa king, Indra said: - By thy fortune thou hast revived the prince of cranes."
And then he told him the old story of the curse of the grandsire upon that best of birds :"Once upon time, this prince of cranes absented himself from the region of Brahma, when his presence was expected. In wrath his grandsire said, since this vile crane hath not presented himself today in my assembly, that wicked-souled one shall not soon die, so as to be able to leave the earth.' In consequence of these words the prince of cranes, though slain by Jábâla, has come back to life, through the virtue of the nectar with which his body has been drenched."
Then the crane, having bowed unto the chief of the celestials, said :-"O first of the gods, if thy heart be inclined towards me for grace, then let my dear friend Jabala be restored to life."
Hearing these words of his, Indra sprinkled nectar over the body of the Brahmana and restored him to life.
Jabála also, returning to his home in the village of the hunters, begot many sinful offsprings apon his Sadra spouse. A heavy curse was pronounced upon him by the gods for having begotten, within a few years, upon the body of his re-married wife many children, and the ungrateful ginner sank into a terrible hell for many years.

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APRIL, 1905.]
BOOK-NOTICE.
91
BOOK-NOTICE. AN INDHI TO TA) NAMAS IN TE MATADTARATA, identical with the Calcutta text, though based on with short Explanations, and # Concordance to the indenandent manuscrints. While another writer Bombay and Caloutta Editions and P. C. Roy's Translation.
appears to consider it a 'distinct South Indian By S. Sorensen, Ph.D. London ;
recension, differing substantially from that of the Williams and Norgato. Part I. ; 1904. Pp. xli., 82.
north. Bat, in whatever way they may be taken, As is known to many of our readers, a great
it is agreed that not any one of these three texts movement is on foot, with a view to obtaining
satisfies equally the sectarian demands of all a critical text of that which is undoubtedly the
parts of India, or comes up to the eritical requiremore important of the two great Hindu epics. The Rāmāyaṇa is, indeed, not to be neglected ;
ments of western scholarship. the critical study of it is to be steadily prosecuted.
No edition of the whole epic, prepared by But the main object in view is to deal on sounder
western hands, has ever yet been produced. lines, than have ever yet been attera pted, with
That is the want which is to be supplied. It the Mahābharata, or as it is called in an epigre
seems to be a moot-point, whether what is desired phic record of the fourth or fifth century A. D. can be obtained by critical revision of the (Gupta Inscriptions, p. 139), the Satavahasri- Osleutta or of the Bombay text, or whether it can Samhita, "the compilation containing 100,000
be better done by a new treatment from distinctly verses." And the reason for the selection is not
separate South Indian manuscripts, which have far to find. The Rāmāyana is practically nothing been held to afford, partly by certain omissions, but a poem, in epic form and language, which
partly in other ways, means of deciding which deals with but little beyond the story of Rama
are the true original parts of the epio. But, and Sita which forms the motif of it. The whatever process may be hereafter resolved upon, Mahābharata, on the other hand, while it has
the object in view is to produce, not a special A main story running through it, that of the
text which shall satisfy any particular sectarian origin and history of the great war between the
demands, but one which shall meet the requirePapdavas and the Kauravas, in which there may
menta of critical examination, and shall suffoe to be found a historical basis of it, -ia of far wider
furnish at least a tolerably safe guide as to which scope. Referring itself, indeed, to a human
may be the more ancient parts of the great epic, author instead of to a revelation, it places itself
and which may be later additions to it. only in the class of sacred traditionary writings. So great, however, is the mase of matter to be But it claims to be of the nature of a Vēds. dealt with, and so numerous are the materials And, in addition to giving a full handling of its which are available, that it cannot fail to be a ostensible topic, it is a vast repository of ancient long time before any sueh edition can be tales and legende, of theories about cosmogony completed; or, indeed, before any very substantial and time and space, of geographical details, of progress towards it can be made.. precepta inculcating the duties of the castes and
Meanwhile, we cordially welcome all publicateaching the means by which the four ends of
tions which will help on the great work. And human life, religious merit, wealth, pleasure, and final liberation, may be attained, and of a
with particular gladness, because it serves other sorts
purposes besides even that one, we welcome the of miscellaneous information, with long didactic
appearance of the first part, now before us, of episodes which are of extreme importance for the
the Index to the Names in the Mahabharata history of the development of philosophy duriag the time that intervened between the Vēdio period
by the late Dr. Sören Sörensen, and the period of the later systems.
This is the first published instalment of what We have at present three editions of the Maba-
promises to be a monumental compilation made
promises bhārata; the Calcutta text of 1834-39, the
by a scholar who, in consequence apparently of Madras text of 1855-60, and the Bombay text of
devoting his life chiefly to one great work, which 1862-63. The Oalcutts and Bombay texts are
be lived to complete but not to carry through the derived from a common source, and, practically
prees, is perhaps not so well known as he deserved differing not much from each other, except that
to be. A few facts about him, for which we are the Bombay text has been said to present general.
indebted to the courtesy of the publishers, will ly the better readings, represent one and the not be out of place. same recension, which it has become customary Dr. Sören Sörensen was born in 1848, at to characterise as the recension of Northern Danstrup in Denmark. Leaving school for the India. The nature of the Madras text seems not university, he there gave his attention chiefly to 80 certain. One writer has described it as nearly philological studies, with a view to which he

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92
THE INDIAN ANTIQUARY.
(APRIL, 1905.
applied himself specially to acquiring a thorough that can be usefully brought together; see, for knowledge of Sanskrit. After taking his degree, instance, the entries under Abhimanyu, PP. 1, 2, he was for a time & school-master. But he resign- Açlesbi and Açlesbih, pp. 4, 5, Agvatthiman, ed his post in order to continue his oriental pp. 9 to 11, Agni, pp. 19 to 24, and Ambarisha, studies.
p. 30: and for some shorter, but typical and very In 1883 he was made Doctor of Philology, and useful notes, see the entries under Abhira, p. 3, published a book entitled “The Position of the Acvaka, p. 8, and Agastyatirtba, p. 17. And it Mahabhārata in Indian Literature." And he includes & synopsis of the contents of the various wrote a variety of papers on oriental subjecte, divisions of the epic under the titles of them, thus one of which, on "The Position of Sanskpit in presenting in these places the treatment to which the General Development of Languages in India,"
the bulk of Professor Jacobi's book was devoted, gained for him, in 1890, the gold medal of the
and here again conspicuously meeting the requireDanish Academy of Sciences.
ments of those who do not read German ; see, for In 1899 he became a lecturer at the Copenhagen
instance, the entries under Abhimanyuvadhapar. University. In 1900 he was elected a member of
van, pp. 2, 3, Açramavāsaparvan, pp. 5 to 7 the Academy of Sciences. In May 1902 he was
Agastyopakhyana, pp. 17, 18, and Agniparibhava, appointed Professor of Indian Philology at
p. 24. A noteworthy feature of this part of the Copenhagen, in succession to Professor Fausböll. work is that it is arranged according to the And he died in the following December.
European alphabetical order, just as every such
"index," prepared in an European language, of the great work of Dr. Sörensen's life, we
should be arranged. have now before ne the first instalment, taken
This part of Dr. Sörensen's work is, indeed, through the press with all the care that it go
more an Encyolopædia than an Index. And it richly merite, and published in as fine and clear
is, in fact, the first step towards a real Olassical a style of printing as it could well receive.
and Geographical Dictionary of India. Its value The scope of the work is explained by its title,
will be incalculable, not simply to those who may It is an Index to the Names in the Mahabharata,
co-operate in the preparation of a final critical with a Concordance to the Bombay and Calcutta
text of the epic, but to all who are engaged in Editions and Protap Chandra Roy's Translation.
any line of research into the ancient past of The Concordance, it happens, has been to India. And it is to be hoped that the example a certain extent forestalled by Professor Jacobi's
now before us may induce others to take in hand book on the Mahabhārata, published in 1909, similar compilations for other works and divisions which gives the comparative arrangement of the of Indian literature, Sanskrit, Präksit, or Påli, Bombay and Calcutta texta on pages 242 to 257, which can be turned to practical purposes of and supplies the names of the divisions of the historical research, whether in the political, the epic in footnotes below the analysis of the contents religious, the geographical, or any other, line, and, of them in the body of the book. But there are leaving the domain of literature, for the epigramany people, interested in the subject, by whom phic records. But the field is a vast one, and can Professor Jacobi's book, written in German, be properly worked only on the principle of cannot be utilised. And to them Dr. Sörensen's co-operation of labour, by breaking it up into work, published in English, will be invaluable
manageable areas. in both its departments. Moreover, in the two
In the present instalment, Part respects mentioned above, it gives in one and the
I., of
Dr. Sörensen's work, we have the Concordance same place the details which in the other book we
complete, in 33 pages, and 32 pages of the Index, have to find in two places
from "Abala" to almost the end of " AmbopakhyDr. Sörensen's Index, however, judged by the anaparvan;" both on royal quarto pages, with two present instalment of it, stands unique, and will columns to the page. It is a satisfaction to know supersede everything that has as yet been given that he left the whole Index complete, and the to us in ita line. It is no partial index, giving us greater part of it ready for publication, that only a limited selection of references. And it is portion ot it, which still required final revision no mere list of references, only telling the more or
and arrangement, is being prepared for the press less vaguely where we may look for passages in
by thoroughly competent hands; and that the which we may or may not find what we want. ! publishers anticipate being able to make quick From each passage, it quotes anything worth
shing worth progress in continuing the issue. noting which is to be found in that passage. Wherever there is sufficient field, it presenta, in
J. F. FLEET. more or less of the form of an article, everything | 23rd November, 1904.

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MAY, 1905,]
THE EIGHTEEN SONGS OF THE BONO-NA FESTIVAL.
93
THE EIGHTEEN SONGS OF THE BONO-NA FESTIVAL
(BONO-NAYI LU ATHRUNGSH). (Dard Text, toith Translation, Notes and Vocabulary.)
. BY A. H. FRANCKE.
Preface. Tus hymnal is sung at Da, Garkunu, and the other villages of the Eastern Dards (8hina) at
1 the Bono-ná Festival, wbich is celebrated every third year. It was celebrated in 1903 and will be again in 1906. The songs now given were dictated by 'a Brug-bkrashis, who is a lhs-bab and one of the principal recitors at the festival. As a lha-bab, i.e., & person, on whom the gods descend, and who is possessed by the spirits, he officiates as priest at sheep-offerings and other Pre-Buddhistic rites of this people.
The songs were taken down and furnished with a Western-Tibetan translation by Thar-rnyedchos-'aphel, now a Christian Catechist, but formerly & Buddhist lama at Da and Gerkunu, as lately as seven years ago. Although he understands the language of the Eastern Dards perfectly, it was found that the Tibetan Alphabet presented great difficulties when applied to the foreign sounds of an Aryan language. However, on the whole, the orthography fairly represents the facts, accentuated syllables being marked by two dots (theeg).
I now give the hymnal with a Roman transcription and a full vocabulary of all the words and forms occurring in it. The vocabulary will be given at the end of the songs, the Tibetan words wbich have entered the Dard language being specially noted.
The hymnal is known as the eighteen songs (Lu Athrungsh), but so far only fourteen have been discovered, though I gather that in several cases, e.g., in Song No. VII., several originally separate songs have become incorporated in one single song.
The word mummo, which signifies nowadays uncle' and is the ordinary term of address for males, is said to stand for uncle-of-the-past,' i..., 'forefather' in the songs, and is so translated. In Songs Nos. XII. and XIV., however, it seems to signify simply 'a mah Dard.'
The hymnal is interesting for two reasons. Firstly, it contains the last remnants of Dard mythology and particularly their cosmography, e.g., Song No. II., the system of colours reminding one of the Tibetan gLing-chos. Secondly, it contains the historical recollactions of the Eastern Dards (cf. Song No. VI.). They have not yet forgotten that their forefathers migrated from Gilgit, and the list of place-names well illustrates their route towards the south east of the Indus-valley. All the villages mentioned in the songs are well-known places, though they cannot all be found readily on North-Indian mape, owing to the terrible orthography employed on them.
The language of the songs is very mixed. Not only are about half the words either parely Tibetan or derived from Tibetan stems, but also the grammatical system has been adapted to a great degree to that of the Tibetan language, the Ladakhi Dialect having influenced the language of the Minaro, as they call themselves, because the Dard villages were part of the Ladakhi kingdom for several centuries. At the present day this people is more generally known locally by the name 'a Brogpa, i.e., the possessors of little cases of fields without houses ('abrog). They acquired this name probably because they are in possession of fields not only in the neighbourhood of the villages, but also outside them right in the desert, a condition perhaps arising out of the Tibetan re-conquest of the country, when they were driven away from the villages and had to be satisfied with their 'abrog.
As to the pronunciation of the Dard texts, all the vowels which do not show the mark of length are short, éven e and o. The diphthongs are tö, oi, ou (= Bohemian #). With regard to accent it will be noticed on a perasal of the texts that occasionally the same word is at times

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[MAY, 1905..
differently accentuated. Thus, we have poto and poto: toto and toto. Such a change of accent is due to metre. As a rule, however, the accents given in the texts are those of the ordinary pronunciation. As in many Aryan languages, in the Dard language the natural accent is capable of change of position according to inflexion. Thus, we have have raza and rázisinne: pákur and pakurrizhe. Kh is pronounced as the Urdu : gh as the Urdu ¿.
94
THE SONGS.
Song No. I. Preparations for the Bono-ná Festival.
Text.
1. Zhégpo nang skármā dzómpě zhág
2. Skárme rGyástod shárvē zhág Málmallarū
3.
4. Tárunē sangazínne
5. Nachung sangazínne
6. Chúng riggichén sẽ
7.
Ghan äriénne
8. Dúd ariénne
9. Toto óphud äriénne
10. Phéphud ariénne
11. Márphud äriénnē pájūlēsá
12. Khōlátri khóngmal ārienne
13. Pushrō khantiénně
14. Dúdule
15. Makhodíng brágbumo ārienne 16. Lakililiyo pushrō pájūlēsá 17. Chándror pushrō ārienne 18. Póto ráshtanurunón
19. 'Atrai khóngleags ārienne 20. Bóno rgú rtags khantiénne 21. Yángma rgú rtsags khantiénne
22.
Ghúli nágrang khantiénnē 23. Ghúli sásbar khantiénne
24. Ghúli áshag khantiénně 25. Otte ámbar khantienne
26. Túng tung kánimal khantienne
27. Lúballi ígtha phūnienne
28. Lúggu bálli tsázar phūniénně 29. Tijá nómo le Khodá
30. Nádmed théchirō
31. Hla brágine
32. Hla dúschā
33. Mi dús dzom!
Translation.
1. [This is] the day of the [good] constellation of the stars.
2.
3.
The day when the rGyastod rises.
In the pleasure-garden
4. The youths gather,
5. The maids gather.
6. They arrange the beer-[pots];
7. They bring curdled milk.
8. They bring [sweet] milk.
9. Then they bring milk-offerings,
10. They bring flour-offerings.
12.
11. They bring butter-offerings, the shepherds. They bring dumplings [of] flour and butter; 13. They put on flowers:
14. Wild marguerites,
15. They bring rhubarb-flowers
16. [And] meadow-flowers, the shepherds.
17. They bring alpine butter-cups,
18. Then to the prospering village
19. They bring calendulas.
20.
They put on large marigolds, They put on fresh marigolds,
21.
22.
They put on straw-flowers,
23.
They put on centifolias,
24. They put on wild roses,
25. They put on ambar flowers.
26. They put on clusters of kanimal flowers.
27. They put on coats of sheep-wool,
28.
They put on girdles of sheep-wool. Honour to thee, O God!
29.
30.
Keep us without illness! 31. Let us trust in God!
32. Assemble, O gods! 33. Assemble, O men!
Notes.
2. The rGya-stod or rGyal-stod is one of the lunar mansions. 9-11.. The offerings, mentioned here, are a general Western-Tibetan custom. Before partaking of any food or drink, three small offerings are made to heaven, earth and under-world, by throwing a little portion of it into the nir, over the earth and down to the ground. With regard to the names of the different flowers, I am not botanist enough to determine them satisfactorily. Although the kanimal

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Indian Antiquary.
Hembab o
Trendo
WEST
TIBETAN
Harde
Kharman
mpo
Barto
Cungun
Kargil
MUSALMAN
BALTI VARIETY
Hambu
LOWER WEST
Barte
Yurbaring
TIBETAN
Panikyam VARIETY
Shergol
Sketch-map showing language areas of Dard Tribes in the ancient Ladakhi Kingdom, by A. H. Francke.
SCALE OF ENGLISH MILES
Sanjeg
£19
Dard Dialect of Da (language of the songs).
Tibetan Dialects.
Former areas of the Da Dialect.
Dard Dialect of Dras.
WEST TIBETAN NUBRA
Chigan
Shayng Rust
VARIETY
₤LOWS WEST
TIBETAN
BUDDHIST
VARIETY Achinathung
Lendo
Skvorbuchan
Domkhar
W. GRIGGS, PHOTO-LITH.

Page #102


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MAY, 1905.]
THE EIGHTEEN SONGS OF THE BONO-NA FESTIVAL
95
(kaliman in Tibetan) flower was brought to me, I could not determine it. Besides, in several cases, the same name is given to several scientifically very different flowers.
No. II. - Origin of the World. Text.
Translation 1. Mfyal nang dángpo yézho chágo
1. How did the earth first grow? Yarko mfyul thsốzhē chágs.
At first the earth grew on a lake. 2. Bázbē yê chágs
2. What grew on the water ? Bázhő pákar cbágs.
On the water grew a meadow. 3. Pakarri zbē yo chágs
3. What grew on the meadow? Rúng terợ cháge.
Three hills grew (there). 4. Rúng terá znára yé raza
4. What are the names of the three hills 1 Ek ránge znára chóngri shố rázisinnē.
The name of ono bill is the White Jewel
Hiu. 5. Ek ránge znúra yé rázisinna
5. What is the name of another hill ? Ek rúnge znára chóngri loto rázisinno.
The name of another hill is tho Bod
Jewel Fiu. 6. Ek ránge znúra yé rázisinnē
6. What is the name of one more hill ? Ek ránge xnára chóngri nyflo razisinne.
The name of one more hill is the Blue
Jewel Hill.' 7. Runge terabínjé yé chágs
7. What grow on the three hills ? Kóte terá chágs.
Three trees grew (there). 8. Terá kóto znúra yé rázisinna
8. What are the names of the three trees ? Ek kóto znára tsándan sho
The name of oue tree is the white sandal tree.' Ek kóto znára tsándan nyilo
The name of another trea is the blue
sandal tree.' Ek koto zaúra tsándan ito rázisinno.
The name of one more tree is the red
Randal tree.' 9. Terá kóto byá yê chágs
9. What birds grew on the three trees ? Terá kóto byá terá chágs.
Three birds grew on the three trees. Byā ékpoi znúra yé rázisinnē
10. What is the name of one bird ? Bya ékpoi znára byárgyal rgódporazisinnē. The name of one bird is Wild Eagle.' 11. Bya ékpoi znúrs yé rázisinnē
11. What is the name of another bird ? Byā ékpoi znúra kúrkur jólmo rázisinno.
The name of another bird is Barndoor
Hen.' 12. Byā ékpoi znúra yé rázisinnā
12. What is the name of one more bird ? Byi #kpoi znữra phéliki jolmô rázisingõ. The name of one more bird is Blackbird.'
Notes. The three mountains and trees are possibly thought to exist one on the top of the other, and thus to constitute the three worlds in correspondence to the tha yul, mi yul and klu yul of the Tibetan g Ling-chos. Also the system of colours, white for heaven, red for earth, and blue for underworld, is the same as that of the g Ling-chos. But in other respects the Dard system is different from the Tibetan system. Thus, according to the yLing-chos, the earth is formed out of the body of
giant, whilst here it grows out of the water. There are six birds on the tree of the world According to the gLing-chos, and here we have only three. The pencil oedar of Wostera Tibet is often called Sandal tree' (Toandon shing).
No. III. - Hunting the Ibez. Text.
Translation, 1. Póto Brúshal Gílitururou
1. Then at Brushal and Gilgit 2. Tárgnē sho nakhád
2. One hundred youths appear. 3. Nánggong Säthsillurunod
3. In the fertile village of Sathsil

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THE INDIAN ANTIQUARY.
[MAY, 1905.
Text. 4. Náchung sho nakhád 5. Gslid darbár théd 6. Gilsengge rgyálpo trésē tsemgóru nakhád
7. Póto nāchunga să yáshā kótrig thé 8. Tárunē sá yasha thrússig thé 9. Yashũ hohohố thoá mma thoáng thăm 10. Ambiri yondí tarág ēk théd lo mummo
11. Shā to ghón to málo phálo
12. Zdog leágshan mummo 13. Kárpöyi phēpud zdóg leágshan mámmā
14. Karpoyi márphud zdóg leágshan mummo
15. Kholág kbóngmar zdóg leagahan mummo
16. Tsépa toto tué leágshan múmmo 17. Hógspa tóto hógs leágshan mummo 18. Tiltil toto til leágshen mummo
19. Tốto shấro rithriúug shấro rógrog rithriúng
20. Pộto sbá gyó lo mámm 21. Póto ghón gyó lo mummo 22. Tó málo phálo 23. Dragdrág tốto drág leágshan mummo
Translation. One hundred maids appear. 5. They form a great assembly at Gilgit. 6. The lion-king of Gilgit appears at the
head of the dancers. 7. Then all you girls, twirl your hands for love. 8. All you boys, clap your hands for love!
9. Hurrah for love! well done! Kallo! 10. On the Ambir Pass it makes tarag! hey,
uncle! 11. [Take] the arrow, then the bow, then the
Arrow shafts and the blades ! 12. O uncle, that art clever at hiding 13. [Take) the white flour offering, 0 uncle,
clever at hiding ! 14. [Tako] the white butter offering, O uncle,
clever at hiding ! 15. [Tako] the dumplings of flour and batter,
O uncle, clever at hiding ! 16. Then, 0 uncle, clever at climbing, 17. Then, 0 uncle, who art clever at calling, 18. Then, O uncle, who art clever at getting out
of sight, 19. There the ibex can be seen, the ibex can be
seen in a herd. 20. Now take an arrow, hey, uncle ! 21. Now take the bow, hey, uncle ! 22. Then take the arrow shafts and blades ! 23. O uncle, that art clever at driving them
together; 24. Then, Ouncie, that art clever at driving
them to heaps ; 25. Thou, that art clever in dispersing them; 26. Thou, that art clever in shooting them! 27. Offerings of flour, butter, milk, and water, 28. Must now be brought! Honour to thee,
O God! 29. Now cut the flesh with the sharp knife ! 80. Roasted meat must be offered, 0 uncle ! 31. Cut it to pieces! 32. Give a mouthful to each of one hundred
youths, O uncle ! 33. They will carry the meat in their pockets
of Russian leather, O uncle. 34. They will give [some) to both, father and
mother, O uncle. 35. They will make presents [of it) to one
hundred girls, 0 uncle ! 36. Now we have come to happiness and
abundance, O uncle !
24. Toto bungbúng toto búng lebgsban mummo
25. Phalphal toto phél leágshan 26. Thrvang thrváng tóto thrváng lengshan 27. Phēphúd marphúd õphád chüphád 28. Potó bötbrēcbán lö tijá namo lo Khoda
29. Pichg drínisa shk lámwe 30. Kháshrõ bēthrēchún mummo 31. Khamburá khamzhori 32. Táruna shöfndő azi díz de lo mámmo
83. Bokhár småncéssuru kháshro gyún lo
múmmo 34. Potó á yê bohúndē pulichún lo mummo
35. Náchunga shoindē skyés gyuu lö mummo
36. Ghấmo sinmo teen nubbadéngs lö mummo.

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Notes.
This song I consider as one of the finest and most original specimens of Eastern poetry I have ever seen; but it is almost impossible to translate it satisfactorily into any language. The reason is that there are so many onomatopoetic expressions in it which we must not expect to find in another language. Such expressions are the following: (17) hogs, the call which imitates the cry of the game, and allows the hunter to approach it; (23) drag drag, the sound of running together; (24) bung bung, the supposed sound of making a heap; (25) phal phal, the sound of scattering (here it is meant for singling out the best animal); (26) thrvang thrvang is the sound of the sinew of the bow when shot; (10) tarag imitates the sound of gravel set in motion by animals on a hill-side; (18) Til til expresses the sudden disappearing' behind a rock of the hunter who is chasing the game. The disposition of the whole song is also very good. At first the dance is described in its development till it reaches its height with the Yasha hohoho' in verse 9. Then the attention of the whole party is directed to the hills where a herd of ibex can be seen. The best hunter is provided with bow and arrow and also with offerings to the gods. These he has to bring immediately after the successful shot. Verses 14, 27, 28. Now the party is watching the hunter until his shot in verse 26. Then the boys start to assist him in carrying away the meat which is distributed to the whole party. The strange movements of the hands, mentioned in verses 7 and 8, are also used for salutations.
No. IV. The Dance of the Hunter.
Text.
1. Poto shárō shring nya gyún lo múmmö
2. Yónnö dá zhū lágcha, gyún lö múmmō
3. Sháros thúru gyún lö múmmō
4. Tsési tsemgóru úthe lö múmmō
5. Tses chódte busgyótto sharchógsuru byún lö múmmō !
Translation.
1. Now let us carry the horns of the ibex on our heads, O uncle!
2. Let us carry in our left (hand) the arrows,
bows, and other [hunting] utensils, O uncle!
3.
4.
5.
6. Tángsẽ tốto lo tángse múmmo
7. Póto nakhazún lö múmmō.
97
Notes.
This song may be of some anthropological interest, because the custom of dancing with the skin and horns of the hunted animal reminds us of the customs of many wild tribes.
No. V.The Dance in Honor of the Yandring.
Text.
1. Hó yásha yándring, yándring bábpao kyáno babs
2. Dólo harángë úth
3. Témbrel zángpō béd lö múmmo
4. Goshen zárbab phunyún lö múmmo
5. Maghmal úthod pilấyun lō múmmo
Let us carry the skin of the ibex, O uncle! Step to the head of the dancers, O uncle! After finishing the dance, let us go towards east, O uncle!
2.
3.
4.
Translation.
1. Ah, love [to you ], O gods! The gods come down; from whence do they come down?
6.
7.
They come out of the midst of the sky.
That is a good omen, O uncle !
Let us put on fine cloth and embroidered cloth, O uncle!
5. Let us wrap round the turban of fine black cloth, O uncle!
Is not this a pleasure-ground, O uncle !
Then let us come out [of the houses], O uncle !

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Notes. This song is of some importance because it contains a name 'yandring' for the gods, which is perhaps an original Dard name. As will have been noticed in the preceding songs, the words Khodá and tha are used, the former going back to Muhammadan influences, the latter to influences of the Tibetan g Ling-chos.
No. VI. - Migrations of the Dards. Text.
Translation, 1. Poto trairóngchargyúdturu nupád lö 1. Then they went [and] arrived at Rongmúmmo
churgyud, O uncle ; 2. Róngē churgyúd sáli löyásha yandring 2. At Rong-churgyud ; love [to you], O gods ! 3. Tangse tõtó lö tanggé ménnä yandring
3. Is that not, then, a pleasure-ground, O gods! 4. Básho gusur sáli
4. [There are] currants at Gusur 5. Goártokúmar sáli hó yásha yandring
5. [And also] at Goartokumar; love [to you),
O gods. 6. Tangse tõtó lö tangsé ménnä yandring 6. Is that not, then, a pleasure-ground,
O gods 7. Skárdögoddi loáng sáới hố yándring 7. Skardogod is near the willows ; love [to you),
O gods! 8. Tangsé tõtó lö tangsế ménnā yandring 8. Is that not, then, & pleasure-ground,
O gods ! 9. Shigarri chámbrözhing shli hở yandring 9. Shiggar near Chambrozhing, O gods! 10. Tangse totó lo lang sé ménni yandring 10. Is that not, then, a pleasure-ground,
O gods! 11. Kyéris chúmghag sali yandring
11. Kyeris [is) near Chamghog, 0 gods ! 12. Ghasing manthro khar shagal sáli hó yásha 12. [And] Ghasing manthrokhar [is] near the yándring
gravel; love [to you], O gods ! 13. Parkuddá námkyil sáli hó yáshi yandring 13. Parkudda is underneath the midst of the
sky; love [to you], 0 gods! 14. Gabís shúgtag sáli ho yasha yandring 14. Gabis is near the forest of pencil cedare;
love [to you], O gods ! 15. Ganógse lcánggi séli hó yáshi yandring 15. Ganögse [is] near the holy) willow-tree;
love [to you], O gods! 16. Kyishur hlubrog sái hố yasha yandring 16. Kyishur [is] near the oasis of the gods ; love
[to you), O gods ! 17. Hánu Handrángmir shli ho yasha yandring 17. Hanu is near Handrangmir; love to you),
O gods! 18. Sanfdsa thsúg béd
18. With Sanid is the beginning (made]. 19. Dá boró tárunē sódēcan
19. The youths of the two oases (Kyishur and
Handrangmir) are happy. 20. Hô hãyốn mashron mandidã mandẽ ] 20, 0, we honour the Mandöde mande manđemandéshin
shin (gods). 21. Trityón málmal
21. Let us dance [on this place, 22. Mandédē mandéshin
22. O Mandēde mandēsbin ! 23. Hó kēyón málmal
23. O, this little field [is] the place, 24. Mandédē mandéshin
24. Mandēde mandēshin ! 25. Hó kēyón málmal.
25. O, this little field [is] the place!
Notes. In this song, too, we find a name Mandede mandéshin for the gods which may belong to the original mythology of the Darde. The name Yandring occurs here again also. It is interesting

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that in the Tibetan translation both these names are rendered by yahi bdag, = owners of the ground, a lower class of Tibetan gods. With the introduction of a new religion (Buddhism in this case), the gods of the previous religion experience a certain degradation. All the places mentioned in this song are settlements of the Dards, extending from Gilgit through Baltistan into Ladakh. The first colony which they founded was Sanid according to v. 18.
No. VII. - The Mummo, a Benefactor. Text.
Translation. 1. Sú tren hlátren mummo
1. All men assemble, the gods assemble,
O uncle ! 3. Hãng đấng tốtố hạng lỗ mũmmẽ . 2. Yes, then, yes, 0 uncle ! 3. Kárcol phóg pheág tágs
3. They arrange butter offerings, cedar offer.
ings, and flour offerings; 4. Hláyuldu herasúshig
4. Bring the offerings] to the land of the gods! 5. Hayón mashronla kyin
5. We will go to worship (them] ! 6. Thsásbū korkórla búrdum lándrang báng 6. In the beds of the garden there are fox-tail lo
flowers and landrang flowers; 7. Pushrõ zurkyan padmã háng lỗ númmô 7. There are surkyan padma flowers,
O uncle ! 8. Búrdum lándrang dógleágshan mummo 8. O uncle, who art clever in dyeing the
fox-tail and landrang flowers, 9. Arag sílmā kyíl leágshan mummo
9. O uncle, who art clever in storing up clear
brandy, 10. Arag tirig píd leágshan mummo
10. O uncle, who art clever in quickly drink
ing the brandy, 11. Ghanazhúlli gin leágshan mummo 11. O uncle, who art clever in seizing the
curdled milk sauce; 12. Chúkbolag chángsbū drál leágshan mummo 12. O uncle, who art clerer in distributing
handfuls of dumplings, 13. Tárunē náchung sdér leágshan mummo 13. O uncle, who art clever in blessing youths
and girls, 14. Thróm nang chénmā drál leágshan múmmá 14. O uncle, who art clever in making arrange
ments on the dancing-place, 15. Khuấ khuấ tốtô khun nu mummỡ. 15. Eat then, eat, 0 uncle !
Notes. In this song it looks really as if this uncle of the past, the múmmo, had almost become an object of worship. This song may represent a first step towards ancestor-worship. In the Tibetan translation there is a mistake with regard to v. 5. This was translated by .We shall all go there!' as if the Dards hoped to go to heaven. No such thought is expressed in the song.
NO. VIII. - The Beautiful Girls of Da. Text.
Translation. 1. Cabcáb totó utheá lo mummo
Rise, then, quickly, O unele 2. Asi ghóbong Idémba lo mummo
Our bodies are well-shaped, O uncle ! 3. Asi shrálo rgyál loang lo mummo
3. Our hair is (like) & 'king's willow,' O uncle, 4. Zhágkor hálkā drúmdrum lo mummo 4. (Our] pig-tails are shining and carly,
O uncle,

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Text.
Translation. 5. Así nólo nyishar lo mummo
5. Our foreheads are [like] the rising sun,
O uncle, 6. Asi áthri zirnig lö mummo
6. Our eyes are radiant, О uncle, . 7. Asi mígsmā ghóldings lo mummo
7. Our eye-brows are raised, 0 uncle, 8. Asi namchā sercatór háng lo mummo 8. Our ear-rings are of gold, O uncle, 9. Asi dáni múndra lo mummo
9. Our teeth are slike) pearls, O uncle, 10. Asi chúmpö bórcos lo mummo
10. Our lips are swelling, O uncle, 11. Asi málmal dzómpö lö mummo
11. Our village is assembled, 0 uncle ! 12. Lábal lábphruggū spóicha lo múmmo 13. Change (your) dress of sheep-wool, o uncle, 13. Uthod thróllo spoicha lö mummo
13. Change (your) beautiful bead-covering.
O uncle, 14. Tsadar thróllo spóicha lo mummo
14. Change (your) beautiful scarf, O uncle, 15. Páshro throllo spóicha lo mummo
15. Change (your) beautiful flowers, 0 uncle, 16. Tóto thrím thrim thrim thrim.
16. Then hurrah, hurrah !
Notes The expression, used in v. 10, with regard to the lips, bórcos, means about, that they are ready for a kiss. This expression thrim thrim thrím thrim, is an exclamation indicating great joy and frolic.
No. IX. - Love One Another. Tert.
Translation. 1. Lótomóto grázhamá
1. Let us show love to each other! 2. Nánggongsúruru melfgtē
2. Look at the village : 3. Ding pakór kháddi byái, thrîm thrm thrsm. 3. [There is] the hen eating green grass,
hurrah! 4. Táng sẽ tốtô lô tángsẽ
4. Show, then, ob show [love]! 5. Nánggong sutí byái
5. The hen is lying down in the village, 6. Thsamma thsám tbsām
6. Love, let us show love! 7. Nánggong tốto lớyon bún lótomotõ grá- | 7. The village, then, is the village of foxes, let zhamá
us show love to each other! 8. Ky shur tốtổ múizhun bún
8. Kyishur, then, is the village of mice, 9. Skyídsă toto pháyul béd
9. [These] happy places, then, are [our] father
land! 10. Litomóto grázhamá
10. Let us show love to each other! 11. Nánggongru yang má páchang
11. In the lower village barley is ripening, 12. Bárthsamsarū sérmā páchung
12. In the middle village golden barley is
ripening, 13. Yáldorú yangkar pácbung
18. In the upper village white barley is ripening. 14. Kyishura tóto kyúkyen yangmā páchung 14. In Kyishur, then, peas and barley are
ripening; 15. Skyidpõ béng beng béd
15. Happiness has come (is) to us. 16. Tijá námo lo khodá
16. Honour to thee, O God! 17. Lo sátu thrússig thé
17. O friends, clap your hands (as a sign of
love] ! 18. Yasha tốtô tốtig thế.
18. (For] love, then, twirl your hands.
Notes. With regard to verdes 1 and 11 it must be said that the words used in them are no more understood ; the translation, therefore, is only conjectural. For all the rest, the song looks like a collection of fragments from several forgotten songs. The village of Kyishur is also called Kyishur,

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No. X. - The Dawn. Text.
Translation. 1. Béngsē pái satián
1. We will gather the sheep; 2. Lúyang tô lhyung tô
2. The morning rises, the morning rises. 3. Múmmā tóto treyáki yung
3. Then the uncle is feeling cold 4. Thrár thed to minárõsk kóig razóng ná lö 4. It is getting cold, then; O Dards, what do obyái
you say (to that), halloah ! 5. LÚhyung tổ mú mô tốto myski sống 5. The morning rises ; then the uncle is feeling
thirsty. 6. Mummos tóto lápig thiáng
6. Then the uncle will make a fire ; 7. Mammỗsẽ tổ húpig thúng.
7. Then the uncle will drink down a gulp. 8. Lúkyung to mummo to thramiá yung 8. The morning rises ; then the uncle is feeling
hungry; 9. Mummāsē to látig thiúng
9. Then the uncle will eat a little. 10. Lúbyung to mummo shrúmió yung 10. The morning rises ; then the uncle is
feeling tired; 11. Beldang tô númmỡ gắng
11. The uncle will, then, sleep in the evening. 12. - Snyfrarū barkhad báyung
18. He will be blessed in his sleep. 13. Coalto nam lángsē to athiūng.
13. The morning rises, the morning rises, then
he will get up.
Notes. The festival has lasted through the whole of the night, and in the morning people feel tired. From this song we learn that in ancient times, the Dards of Da and surrounding villages called themselves Mingro; at the present day they use the word Minaro only as a name of the Dards near Dras.
No. XI. - Pastoral Song. Text.
Translation. 1. Coalto múmmo páitri byun
1. It is morning (and] the uncle will go to the
pastare-ground; 2. Zámabo moróg thé lo mummo
2. Make a savoury meal, O uncle ! 3. Múmmo phúnjidla skyo
3. See that you are satisfied, uncle ! 4. Béli to moróg gyó bói lo múmmā
4. Go, carrying savoury midday-meal,
O uncle, 5. Múmmāsē to pāi tā wár perấto, yé
5. Having filled the stomachs of the herds,
bring [them back], 0 uncle ! 6. Yáldor zhúngsurū tré lo mummo
6. Go to the middle of the upper village,
O uncle ; 7. Tilloutilner hứng lồ mú mô
7. There are tilioutilmar flowers, O uncle ; 8. Hildruro spáng tại hắng lỗ mũm mô
8. There are haldruro and little meadow
flowers, O uncle ; 9. Sábzang khághol báng lỗ mũm mỡ
9. There is good pastore and sorrel-flowers,
O uncle ; 10. Jámthsõvā hása hắng lo mummo
10. There is soft pasture, O uncle ; 11. Béldang nubpád lo mummo
11. It is getting evening, O uncle ; 12. Pái wár peréd lö mummo
12. The stomachs of the herds are filled,
O uncle; 13. Tijá námo lo mummo
13. Honour to thee, O uncle ; 14. Búrũ khanjúri lo mummo.
14. Lock [the herde) op in the stable, o oncle !

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Notes.
It is interesting to note that in v. 13 the uncle of the past,' the mummo, is honoured with the same greeting as were the gods in the previous songs. Compare No. I., 29; No. III., 28; No. IX., 16. Apparently he has risen to the rank of a god.
No. XII. The Blessed Shepherd.
Text,
1. Oyo dúd thed lö múmmo
2. Khodárē zhú béd lö múmmo
3. Láhyungto lúhyungto chali trud
4. Bū pún lö múmmo
5. Dúd púnjol lö múmmō.
No. XIII. Text.
1. Coálto lúhyungtō lö múmmō
Notes.
The Dards make use only of the milk of goats. their cows and would punish everybody who would dare to take milk from them.
2. Búrú skyĺpung to chali bóne béd
3. Cháli nággaleún lö múmmō
4. Cháli pákor pún lö múmmō
5. Chalise thsárag ariénne lö múmmo
6. Chalinda dúd chínyun lö múmm3
Translation.
1. The goats give milk, O uncle;
2.
[The shepherds] are praising God, O uncle;
7. Póto dúd thrúcun lö múmmö
8. Ghán tapayán lö múmmo 9. Ghán thróllo béd lō múmmo 10. Poto ghánnas phóg diyún lö múmmō
11. Ghannas úspri sangliún lö mámmo
12. Pótō úzi dé lö múmmo
13. Punjung khu khuá lo múmmo 14. thäring nyeáru belasón lö múmmō
3.
4.
Morning is rising, [and] a kid is born; [Now] the stable is full [of] goats, O uncle;
5. Fill in the milk, O uncle!
—
- The Preparation of Curdled Milk,
[MAY, 1905.
Translation,
1. The morning is rising, the morning is rising, O uncle;
2. When looking into the stable, [we see] that
3.
4.
the kids are big (= have grown);
Let us take out the kids, O uncle;
The meadow is filled with the kids, O uncle;
5. The kids are running, O uncle [literally: are bringing a race];
They say that certain spirits are watching
8.
9.
6. Let us keep the kids from the milk, O uncle;
7. Then let us milk [the goats], O uncle;
10.
12.
13.
14.
Then let us bring an offering from the curdled milk, O uncle;
11. Let us gather the cream from the curdled milk, O uncle!
Then give [me] a mouthful, O uncle;
Eat, eat until you are satisfied, O uncle!
Let us fill [the curdled milk] into the skin, O uncle!
Let us prepare curdled milk, O uncle;
The curdled milk is beautiful, O uncle;

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No. XIV. -The Advantages of Shepherd-life. Text.
Translation. 1. Póto mása mániko lo múmmā
1. Then I am making butter, 0 uncle ; 2. Póto ghi ghoro béd lo mummo
2. Then the butter is stirred, 0 uncle ; 3. Khodáre zhúig théd lö númmo
3. A prayer is offered to God, O uncle ; 4. Ranse pákor pún lo mummo
4. The meadow is filled with sheep, O uncle ; 5. Páshto kbábkhab béd lö mummo
5. The wool is growing, O uncle ; 6. Shringē to kirpi béd lo mummo
6. The horns are growing in screw-windinga,
O uncle; 7. Mingari márrē khón lo mummo
7. Let us kill and eat a he-goat, О uncle ; 8. Kyárlo martē khón lo mummo
8. Let us kill and eat castrated sheep,
O uncle !
VOCABULARY.
Prefatory Note, This Vocabulary contains all the words found in the songs. Words of Tibetan origin are distinguished by a T. The explanations of the Dard forms are only tentative. The only information on Dard dialects available to me are: On the Gurezi dialect of Shina, by J. Wilson and G. A. Grierson in the Indian Antiquary, April, 1899, and a small collection of Dard words and forms which I made at Dras. I may add that the Drae dialect is so different from that of Da that these two tribes of Dards are not now able to converse with each other in their own language. The Roman number, added to the word, is the number of the song in which the word occurs. ambiri, name of a pass. III.
Bá, water. II. drag (perhaps better arak; but a Tibetan final g bábpao, they who descended. T. v.
is pronounced like a k: also final b is bals, descended. T. V. pronounced like a p; final d like a 1), a kind bal, wool. I. of native brandy which is made of barley. balli, of wool, Tibetan genitive formation. VII.
barkhad, blessing. X. āriennē, they bring; but it may be the passive bárth samsurú, in the middle part of the village,
voice is brought.' At any rate, I cannot T., but the locative termination may be believe that it is a form of the imperative, for Dardi. IX. which it is taken in the Tibetan translation básho, currants. T. VI. in Song No. I. When the word occurs again bäyúng, will be. X. Compare bed. In case the in No. XIII. it is taken as a present tense in termination yung is the Tibetan yong, this the Tibetan translation.
form could be considered as a future tense. ási, our. VIII.
vázhē, on the water, dative case. II. áthri, eye (or eyes ?). In Tibetan it is not always béd (perhaps better bét), it is, they are. V. In
necessary to denote the plural, and the No, X, the future tense occurs : layúng. Tibetan may have influenced the Dardi in will be. this respect. VIII.
lēlasún, let us pour out! Either imperative or athrúngsh, eighteen. The word occurs only in future tense, XIII. the heading
beldang, evening. X. diru khongleuge, name of many orange flowers, bélt, midday-meal. XI, among them of the calendula. I.
téng, we (or us?). IX. uyė, parents, father and mother. III. Others béngsē, through us, by us. Instrumental case. X.
say that it means only mother'; but what béthrechún, let us offer! It is either imperative shall we do then with the word lõkúndė, tense or future tense. III. both, by which it is followed ?
böhünde, both. III.

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TTT
bối, go | Imperative tense, Compare by án. XI. chüphúd, offering of water. In Tibetan the bök hár, kussian leather; the Tibetan is bolgar. accentuation would be chúphud. T. III. T. III.
codlto, in the morning ; also olto is said. X. bónē, great. XIII. This may be a plural form, bóno, great. I. bor. & field outside the village, in the desert. is Dá, arrow, T. (= mda). IV.
it derived from the Tibetan 'abrog? VI. dángpo, first. T. II. bórcos, swelling of the lips when ready for a dánni, teeth; the singular is dán. VIII. kiss). VIII.
darbár, darvár, assembly. III. boro, plural of bor. Also baráru is given as a dé, give! Imperative tense. Compare dyún. III. plural of bor. VI.
ding, green. IX. bragine, hand over, entrust. Perhaps an imper- dís, patting in the mouth, forms a compound ative tense. I.
with dé, give. III. brog, a field outside the village in the desert. dog leágshan, good or clover) in colour (or It is the Tibetan 'abrog. T. VI.
colouring). T. In Tibetan it is spelled Brúshal, a local name, III.
mdog legscan. VII. bú, stable for sheep. XII.
dólo, sky, heaven. V. bún, village. IX.
drálleágshan, clever in distributing. T. VII. bungbúng, in a houp. T. III.
dralleágshan (=grál leágahan), clever in putting bungledgshan, clever (literally good ') in making
in proper order. T. VII. a heap. T. III.
dránt, sharp, drínisa. Instrumental case. III. búrdum, name of a flower, the fox-tail-flower.'
drúmdrum, curly. VIII. VII.
dúd, milk. I. XII. búru, in the stable; locative case. XI. The
dúdule, name of a flower; the wild marguerite. I. termination may be Tibetan.
dyún, let us give. Compare de. It is either bugyódtó, afterwards. IV.
imperative or future tense. XIII. byá, bird, fowl. T. II.
daóm, assemble! T. ( = 'adzom). I. byárgyal rgodpo, eagle. T. byái, the same, or is it the plural of the preoeding? T. IX.
ék, one. I. byrin (or byúng), will go. IV., XI. Compare bói.
ékpö, one; the same word as the preceding,
furnished with the West-Tibetan emphatic
article. When used as indefinite article, ék Cabcab, suddenly, quickly. T. VIII.
is pronounced ils (or ig according to Tibetan cha, come to pass. T. I.
orthography) and placed after the noun, as chags, grew. T. II.
is the case in Tibetan. cháli, kid. XII. chálise, by the kid. Instrumental case. XIII. châlinda, kids, plural. XIII.
Gabís, name of a village. VI. Chámbrothing, local name. VI.
Ganogse, name of a village. VI. chándror, name of a yellow alpine flower. T. I. ghámo, joy, pleasure (=dgamo). T. III. cháng, native beer made of barley, T. I.
ghán, curdled milk. I. changabi, a handful. T. VIII.
ghanna, either genitive case, or status conchenmē, great. T. VII.
structus of ghan. VII. chinyun, let us keep off! It is either imperative
ghannas, ablative case of ghan. Perhaps a or future tense. XIII.
Tibetan formation. XIII. chódde, being finished, come to the end. T. IV.
Ghásing manthrókhar, name of a village (or of chóngrt,bill of jewels (chong is a precious stone). two situated close to each other). VI. T. II.
ghí, butter; not only clarified butter. XV. chumpo, lip, lips. VIII.
ghobong (=sgobo), body. T. VIII.

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105
gholdings, raised, forming a semi-circle of the hláyulda, to the land of the gods. T. VII. eyebrows). VIII.
hógleágshan, clever (good) in calling out ghón, bow. III.
(especially imitating the voice of the hunted ghóro, stirred, shaken (of the butter-milk). XIV. animal). III. ghult áshag, name of a flower. I.
hogspa, caller. The Tibetan article is added to ghúlt nágrang, name of a flower. (The second the same stem.
part of the name is apparently Tibetan.) I. hohohó, exclamation. III. ghult sásbar, name of a flower; the rose. I. I hubig (= hub ik), a gulp. T. X. Gilid (or Gilit), the town of Gilgit. III. Cílitunuróu, in Gilgit, locative case. III. Gilsénggé rgyalpo, lion-king of Gilgit. T. III. ig (or ik), a, indefinite article. I., X. It is ginleágshan, clever (or good) in seizing. VII. always added behind the word it belongs to. Coartökumar, name of a village. VII.
igtha, clothing. I. góshen (=göschen), beautiful dress, kind of cloth.
T. V. gräshamá, let us love! This word is no more in já, termination of the dative in tijá, to thee. It
general use : people are not quite certain of is probably related to the dative terminations the real meaning. IX.
aha and she which we find in other words. gúlus, clothing. VIII.
jam (='ajampo), soft. T. XI. gúrtsag (=dgu rtsag), with nine rows of
petals), is used, for instance, of centifolias, T. I.
kinimal (it is also called kalimán), name of a Gusur, name of a village, VI.
flower. I. gyállcang (= rgyallcang), king's willow.' T. kárcol (= kalcor), little pieces of butter, smeared VIII.
on the margin of a pot, as a sign of abungyástod (or rgya stod), one of the lunar man- dance. T. VIL. sions. T. I.
kárpö ( = dkarpo), white. T. III. gyó, bring! Imperative tense. III.
këyón, a small field. VI. gyún, let us bring; it is either imperative or Kháb khab, increasing. XIV. future tense. III,
Khaddi, eating, present participle. IX. . Khághol, rubex. XI.
Khamburá, morsel. III. Haldrurā, golden (studded with yellow flowers). khamxhorí, pat in! (a morsel). Imperative XI.
tense. III. halkā, shining, glossy (of the hair). VIII. khanjúrt, put in ! into the stable). Imperative Handrángmír, local name. VI.
tense. XI. háng, it is, they are ; also said for 'yes' VII. khantiénnē, pat on a flower). I translated it Hánu, name of a village. VI.
as the 3rd person plural, präsentis activi, harángë, from the middle. V.
but it may be a passive formation. hásā, soft. XI.
Khásrő, meat, roasted meat. T. III. hayon, we. VI.
Khodú, God. I. herasúshig, carry! Imperative tense. The ter- Khodáre, to God, dative case. XII., XIV. mination shig is of Tibetan origin.
Khólag, dumplings made of parched grain and hlá, god, gods. In Tibetan the word is spelt & fluid (water, tea, beer, wine, or milk).
tha, but it must be said that also in Tibetan T. III. - the pronunciation of the word is always hla. kholátri, the same as Khólag. I. T. I.
Khon, let us eat! Either imperative or future hlādús, assembly of gods. T. I.
tense. XIV. hlátren, assembly of gods. VII.
Khongmal, flour mixed with butter. T. I., hláyul, land of the gods, heaven. T. VII. khóngmar, III.

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THE INDIAN ANTIQUARY.
(Mar, 1905.
Iteróm, a place in the middle of a town or village. lótomótö, this word is no more in general use. T. VII.
It is supposed to mean each other. IX. khuá, eat! Imperative tense. VII., XIII. lö, haloh! exclamation. The Tibetan correIcirpt, winding of the horns). XIV.
sponding term is lé. I-XIV. Krig (kóik), what? what a ? x.
lú (= glu), song. T. It occurs in the title. kórkor, bed of flowers, korkórla, on the bed. lú (= lug), sheep. T. I. T. VII.
lúbal (= lugbal), sheep-wool. T. VIII. kótë, trees, either plural, or status constructus. lúbphrug, dress of sheep-wool. T. VIII. II.
lúg, sheep. T. I. koto, tree, trees; probably the singular termina- lühyungtő (is also spelled lúnyungto), the morntion is used for the plaral.
ing (or the light ?) is coming. X., XIII. kótrig (kótr ik), a salutation of the female Dards
when they twirl their hands. kôtrig thé, make a salutation ! III., IX.
Mágmal, a better kind of cloth ; velvet. V. kúrkur jólmö, house-hen; a mythological bird. makhöding, rhubarb. I. II.
mal, place, dancing-place (perhaps a Tibetan kyáno, whence ? V.
word). I. kyárto, castrated sheep. XIV.
maluri, to the place; terminative case. I Kyéshur (or Kyishur), name of a village. IX. málo, arrow-shaft. III. . Kyêris (or Kyíris), chumghag, name of a village,
mandéde mandeshin, name of Dard deities. VI. or of two villages situated near each other.
mánikő, making butter. XIV. VI.
márphud, butter-offering. T. I. kyilleágshan (keyil legacan), clever (good) in márrë, killing i apparently a participle. XIV. gathering. T. VII.
mana, through me, instrumental case. XIV. kyin, let us go! It is either future or impera- mashrón, glorification. VI. tive tense. VII.
mashrønla, to the glorification. The dative case kykyen, pes, peas. IX,
is Tibetan. VII. méd, is not. T. I.
méligte (perhaps mél ik thá), look! (make a Lábig (or, perhaps, lap ik), a flame. x.
look !). IX. lágcha, utensils. T. IV.
ménnā, is it not? T. VI. lakhilitiyo, little flowers on a meadow. I. midu (= mi 'adus), assembly of men. T. I. lamve, cut! Imperative tense. III.
mágemä, eyebrow. T. VIII. landrang, name of a poisonous plant. T. VII. Minárova, plural of the name of the Dards langste, rising. T. X.
Minaro.' The plural sa is probably the latig (or lat ik), a mouthful. X.
Tibetan plaral in sag. But it may be the lcáng, willow. T. VI.
instrumental case: By the Dard. Idemba, well shaped. T. VIII.
mingárt, ho-goat (or he-goats ?). XIV. ledgshan (=lágsoan), having goodness; is miyul, land of men, the earth. T. I.,
translated by clever in.' T. II., VII. morog, savoury (or morog?). XI. With regard to leags, instead of Tibetan lege, muiahun, mice ; plural. IX. I may add that the Lower Ladakhi dialect mummo, uncle. Ordinary term of address to has several parallel cases; for instance, teage every male Dard, 1.-XIV. for btags, teangs for blangs.
mummose, by the uncle. Instrumental case. léyon, fox. IX.
X, XI. leún, let us take! It is either future or im- múndra ( = multig] 'adra), pearl-like. T. VIII.
perative tense. XIII, liún, let us take [off] ! It occurs in sánglián,
and is probably the same as leún. XIII. Ná, festival. The word occurs in the title. tólo, red. II.
ná, holoah ! exclamation. x.

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107
náchung, girl, virgin. T. I.
pajúldeć, the shepherds, sá, ( sag) is the ternáchunga, girls, seems to be status constructus. mination of the plural. 1.
It occur in connection with sa (sag), all. páto, arrow-blade. III. III."
Parkudda, name of a village. VI. nád, illness. T. I.
páshto, the woolly hair on the sheep. XIV. nágga len, let us lead out. XIII.
páyi, goats and sbeep (in a herd). X. nakhád, they come oat (nakhat). III.
perétő, filled. Compare also píréd. XI. nakhasún, let us come out! It is either foture phal phal, dispersed. T. IIL or imperative tense. Y,
pháyul, fatherland. T. IX. nam (= yam), sky, heaven. T. X.
phedg (= phye), flour-offering. T. VII. Námcha ( = ma cha), earring. T. VIIJ. phélliki jólmo, black-bird. Name of a mythonámkyil, middle of the sky, zenith, T. VI.
logical bird. II. námo, honor, glorification. XI.
phéphud (or phephúd), flour-offering. T. I. náng, in, inside. T. II.
phóg, burnt offering of pencil-cedar. T. VII., ndnggong, the lower fertile part of the village. XIII. T. III., IX.
phulichún, let us offer. Apparently related to nólo, forehead. VIII.
Tibetan phulba. It is either imperative or nómö, honor, glorification. The same as námo; future tense. III.
it is a case of assimilation to the second phuninna, they put on clothing. It may be a . Byllable.
form of the passive voice. Compare nú, go on l exclamation. VII.
ariánni. I. rubbád (nupát), it arrives (they arrive ?). XI. phunyídla, to [his) satisfaction. It is apparently VI.
mistake for punjidla. Compare pun, &c. nubbadongs, arrived; apparently a past participle. phunyún, let us pat on [the dress). It is either
imperative or future tense. V. nyd, on, upon (translated by on the shoulder'). phyógourú, towards the direction. Torminativo IV.
0480. In Tibetan the termination su would nyákt, thirst. x.
suffice. T. IX. nyedra, into. XIII.
pícag, knife. T. III. nyílo, blae. II..
prídleágshan, clever in drinking. VII. nyishar, sunrise. T. VIII.
piláyun, let us wrap round [the turban]. V. prired (perád, peret), is filled, or are filled. XI. poto, then. III.-XIV.
pún, filled. XII. Obyái, holoch / exclamation. X.
púnjol, fill! Imperative tense. XII. Sdta ámbar (6tta), name of flower. I.
pánjung, filled with food); satisfied. Appar. ophud, milk-offering. T. I.
ently a past participle. XIII. oyo, goat (or goats ?). XII.
púshro, flower. I.
Páchung, ripened. Apparently a past participle.
IX. pagkór, meadow. IX. paglur, meadow. Apparently the same as the
preceding; which is the more correct form
I cannot decido. II. pagkurrisha, on the meadow; sha and the are
terminations of the dative case. II. oáitri, to the pasture. XI.
Ranise, with sheep. Instrumental case. XIV. Rashtran, local name. I. Rashtranururow, either locative or terminative
case of Rashtran. I. ranú, is said, or is called. II. rásisinno, is called. II. Compare such forms as
drienne, phuniénne, &c. rarúng, said. Apparently past participle. X. ré, mountain, hill. T. II.

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THE INDIAN ANTIQUARY.
.
. .
(May, 1905. M
riggichénna, they prepared ; but it may be the silmā (Tibetan: ringmä), clear (of fluid). VII.
past voice : it is prepared. Perhaps related vinmo, happiness. III. to Tibetan rigces. I.
Skardöghód, local name, Skárdöghóddi, Tibetan rithriúng, seen. Apparently a past participle. III. genitive. VI. rog rog, crowded. T. III.
skárma, star. T. I. Rong churgyúd, a local name. VI.
skyé, look there! Imperative case! Compare rúng, hill, mountain. II.
Skyipung. XI. runge, hills. It is either plural or status con- skyés, present. T. III. structus. II.
skyidea, place of happiness. T. ix. sk yidpo, happiness. T. IX. skyipung, looking. It is either gerund or a
participle. Compare skye. XIII. sá ( = sag), all. Termination of the plural. Skyishur, local name. Apparently the same as T. III.
Kyéshur, Kyishur. VI., sú (or se), with. Termination of the instrumentalsmances, powder-horn. T. Smancérurú, in the case.
powder-horn ; locative case. III. tábzang (=rtsabsang), good grass. T. XI. snyiraru (Tibetan : ynyíddu), in the sleep. X. sli, near. VI.
sódēcan (= bood bde can), blessed. T. VI. sang liún, let us take off. It is either future or spángrtsi, name of a flower. T. XI. imperative tense. XIII.
spôicha (Tibetan spoces), change ! Imperative sángngazínne, they assemble. But it may be tense. VIII.
the passive voice: they are assemblert. I. sú, who, whoever, all (in sútron). T. VII. Sanidaa, with Sanid. Instrumental case of a sútren, assembly of men. VII. local name. VI.
sung, asleep. I cannot decide whether this satiún, let us gather. It is either future or is a participle or another form of the verb. imperative tense. x.
X. sáto, flour. X
sutí, lying (?). IX. sátů, friend (or friends ?). IX. Sáthsil, local name. III. sáth silurunou, in Sathsil, locative or terminative case. III.
Tágse (= btagste), making ready. T. VII. sdérleágshan, good in blessing. VII.
táng së (or bangsa), place of giving [the feast]. sercator, golden. (The first part of the word is T. V. Tibetan.) VIII.
lapāyún, let us cook (prepare). It is either sérmő, a kind of barley. T. IX.
future or imperative tense, XIII. Shá, flesh, meat. T. III.
tarág, imitates the sound of climbing. T. III. shi, arrow. III.
táruna, youths. This form is apparently status shággal, stony, barren. V. (Tibetan : shagma). constructus. III. shár, east. T. IV.
tárunē, youths. Ordinary plural. I. shúro, ibex (singular and plural). III.
tēmbrel ( = rten 'abrel), good omen. T. V. Shiggar, name of a village. VI.
terá, three. II. sho, white. II.
terähinja, to the three, dative case. T. shó, one hundred. III.
thåring, goat-skin, used as a vessel for fluids or shõindē, hundred. Status constructus. III. * butter. XIII. shrálo (skralo), hair. T. VIII.
the chiré, keep us! 1. shring, horn. IV.
thé, make! Imperative tense. III. shringe, horns (plural ?). XIV.
théd (thét), they make. Present tense. XII. shrúmiyo, tiredness. X.
thiyáng, made (perhaps a participle). X. shúgtug, grove of pencil cedars. The first part thrallē, beautiful (plural ?). I. of the word is Tibetan, VI.
I thrar, cold, coldness. X.

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THE EIGHTEEN SONGS OF THE BONO-NA FESTIVAL
109
throllo, beautiful. Compare thralle; throllo is áthë, come out ! Imperative tense. IV.
perhaps a case of assimilation of the vowel üheá, come out ! rise ! Apparently also imperato the second syllable, VIII., XIII.
tive tense. VIII. thrúcun, let us milk (the cows). It is either úthiyung, come out ; it looks like a participle, future tense or imperative tense. XIII.
but it can hardly be one. Or is the yung thrússig (thrús ik), a hug, an embrace; thrús ik the Tibetan word yong? Then it could thé, make an embrace ! III., IX.
mean rising comes.' throáng, imitates the sound of the bow-string. úthod, cap. T. V. IIL.
úst, bit, mouthful. III. thoáma thsám thoām, exclamation, expressing
love. III. thedrag (Tibetan: thoángras), o race (running). Wár, stomach, stomachs. XI.
T. XIII. thedabu, little garden. T. VII. theo (mths), ocean, lak thaosha, on the lake, Yaldor (Tibetan : Yardor), name of a village in dative case. T. II.
the upper part of the valley. Yaldoru, in thaova, pasture. T. XI.
Yaldor. T. IX., XI. thsúg (btrug), beginning. T. VI.
yándring, name of Dard gods. V., VI. tháng, to drink. T. X.
yangmā, the most early kind of barley, T. I., IX. thúrrü, skin. IV.
yangkar yang dkar), white barley. T. IX. tijá, to you. Dative cage. L., III., XI.
yárko, at first. II. til, tilti, far off, can hardly be seen. T., III. yoshā, love. T. III., IX. tilin tilmar, name of a flower. XI.
yé, come! Imperative tense. XI. tirig (tirik), quickly. VII.
yé, what ? II. to, then. I.-XIV.
yéshë, on what? Dative case. II. tốto, then. I.-XIV. This is the normal pronan
yondí, mountain-pass. III. ciation. The pronunciation toto is due to yónnonha, on the left. (The first part of the the metre.
word is Tibetan.) IV. trái, going. It is translated by a gerund in the yúng, come. Is this word related to yé, come, Tibetan. VI.
I or to the Tibetan word yong, come ? tré, go! Imperative tense. XI. trityun, let us dance! It is either future or imperative tense. VI.
Zámabo, food, meal. T. XI. trèyáki, cold, coldness. X. trúd (trút), is boro (or are born P). Present
sángpo (=buangpo), good. T. L.
warbáb, gold or silver-embroidered cloth. V. tense. XII.
sdógledgshan, clever in approaching the game. toándan, sandal-wood. T. III.
III. tadsar (or teddar), shawl. T. I.
sha (or ja). Dative termination. II. taén, near. III. A
shag, day. tsemgóra, at the head of the dancers. T. ITI.
T. III. taépa, the great climber (literally: the man of
shágkor, the many pigtails of the women. VIII.
sha (or ja). Dative termination. II. the summit). T. III. tals, game, dance (rtres). T. IV.
shú (yhú), bow. T. IV.
shi, praying. T. IV.
T. XII. isésā, dancing-place.
shúig (shú ik), a prayer. III.
T. XIV. tréni (rtacsai), of the dancing-place. T.
shúla, sauce. VII. táng lung, curly, clustered. I,
shúngsurú, in the middle. The Tibetan would
have shunguu or shungdu. T. XI.
pirmig, bright. T. VIII. Ud (uth P), they come out. y.
snúra, name. II. úsprl (= ospri), cream. T. XIII.
súr rgyan pádma, name of a flower. T. VII.

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THE INDIAN ANTIQUARY.
MAT, 1906.
Note. When counting over all the words contained in the above Vocabulary, I found that, of the about 420 words, forts and names, only 180 are of Tibetan origin.
. On the map certain districts are marked lost districts of the Da dialect.' It mast be anderstood, that these districts were lost comparatively recently. I have discovered traces of the Da dialect at Khalatse. In ancient times the territory of this dialect seems to have extended far beyond Khalatse towards the East,
CHANAKYA'S LAND AND REVENUE POLICY.
(4th Century B.C.) BY 2. BHAMASASTRY, B.A.
(Concluded from p. 69.) (AA) Country Revenue,
Note. Snich wore the several sources of revenue by which ancient kings of India collected for them an enormous income within the several forts of their petty States. Let us now turn our attention to the several sources of revente in country parts (rashtra) of their kingdom.
(AB) Produce from Orown-lands.
stote.
It is an historical fact that the ancient kings owned vast traota of land and had them oultivated by Government Agenoy. The produce from Orown-lands was called sta, and it was of great importance in those days.
It was the daty of the Superintendent of Agriculture to see to the cultivation of Crownlands, to collect various soods and manure in time, and to attend to the sowing and harvesting work in Orown-lands. Apart from bollecting the produce from Crown-lands, the Superintendent of Agriculture had also to receive the proportional quantities of grains due to the king from privato collectors.
1.
Out of the grain grown by irrigation carried on by hands (hasta pravartima), the collector shall receive one-fifth of the total quantity so growo. Out of that which is grown by irrigation conducted by carrying water on shoulders (skandha pravartima), he shall receive one-foarth of the total. Out of that which is grown by irrigation conducted by pumping water from rivers (oroto-yomtra prkvartima) he shall receive one-third of the total. Out of that which is grown by irrigation through water raised from tanks, lakes, and streamlets (nadisarastáka kúpodg hata), he shall receive one-fourth of the total quantity so grown. Apart from paying the above water-rate (udakabhága), private cultivators (vartrypaftrins) shall pay as tax.from one-fourth to one-fifth of the grain they grow, or more than fized tox, if they do not get into trouble thereby.

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Indian Antiquary..
Dards from Da in Ladakh.
G. HETTASCH. PHOTO
W. GRIGGS. IMP.

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MAX 1805.)
OHANAKYA'S LAND AND REVENUS POLIOY.
• 111
Note. We shall see later on that anoient kings, when in war with other kings, used to collect large amount of money by levying such special taxes as kara and bali; and that while their real object was to provide themselves against impending wars or other undertakings of their own making, their plea in levying kara and bali was to propitiate gods.
(AD) Merchants in Country Places.
Merchants in country parts like those in forts had to pay the toll, vyáji, and other taxes.
(AD) Superintendent of Terries.
1.
The Superintendent of Boats and Ships shall supervise the voyage of ships on the open sea and navigable rivers, and keep accounts of the faros collected from travellers for crossing rivers, natural or artificial lakes and streams.
Villages on the banks of rivers or on the sea-shore shall pay to the Government such amount of money as has been fized for them to pay. Fishermen shall pay one-sixth of their haul as charge for license to launch their fishing-boats. Merchants living in cities situated on the sea-shore or on the banks of rivers, shall pay not bnly the toll on all merchandise they purchase, but also the portion (bhaga) which is due to the king ont of imported commodities. Collectors of pearls and conch shells, who employ for this purpose Government boats and ships, shall pay a fixed amount of boat-hire. If they employ their own boats and ships, they will be exempt from this oharge.
8.
The Superintendent of Boats and Ships shall also be in charge of the accounts relating to commerce in port-towns. He shall show parental regard towards weather-boaten ships arriving at port-towns. The rate of toll on merchandise conveyed by ships shall be one-half of that which is levied on merchandise conveyed by land. He shall beg a certain amount of tolls on all ships' merchandise that touch or anchor in the harbours of port-towns. He shall destroy not only dangerous shipa, but also those that are bound for enemies' countries or likely to disturb the peace of trading centres.
On such large rivers as are only fordable in autumn and summer, the Saperintendent shall laanoh big boata provided with a master, a pilot, s sailor, and other necessary crew. Streams that are unfordable only during the rainy BORBON shall be provided with small boate or ferries. With a view to arrest the arrival or departure of enemies, the crossing, without a pass, of all rivers, fordable or anfordable, shall be forbidden. Persons found fording rivers at other than prescribed times shall be punished with a Sne of 1,000 panas. Persons who are found fording rivers without a pass shall pay a fine of 87 panas, whether such fording be timely or untimely, State spies, messengers, soldiers, servants carrying provisions for the armay, fishermen, villagte oarrying on their head wel dommodities as firewood, gmes, dowers, fruits and vegetables, and herdsmen shall be at liberty to ford rivers on all occasions. The

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THE INDIAN ANTIQUARY.
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Superintendent of Rivers shall issue free pass to persons who launch their own boats or ferries to cross rivers. He shall likewise issue free pass to Brahmans, ascetics, the young, the old, the afflicted, pregnant women, and persons who carry seeds and provisions to villages situated in marshy tracts.
The Saperintendent shall arrest persons of the following description :
(1) Persons eloping with the wives or daughters of other persons; (2) Persons carrying stolen property; (3) Persons of a disturbed appearance; (4) Persons carrying on clandestine traffio in precious ware ; (5) Persons under sudden disguise ; (6) Ascetics without any sign of their class or faith; (7) Persons pretending to be afflicted; (8) Persons of an agitated mind; (9) Persons that appear to be engaged in carrying on any secret purpose, such as
secret message, poisons, and explosives ; and (10) Persons travelling with no definite purpose.
(AE) Bates of Bont-hire.
A person taking his wife or a quadruped with him shall pay as boat-hire one daha or one-sixteenth of a paņa. Persons carrying a head-load or less than a head-load of any commodities, and persons leading a horse or a cow, shall pay as boat-hire two máshas. The boat-hire for a camel or a buffalo shall be four mdahar ; for a small cart, five mdahas ; for a cart of medium size with bullocks, six mashas, and for a big cart, seven mdshas. Boat-hire for a cart-load of merchandise shall be four mdohas. Boat-hire on large rivers shall be at double the above rates.
Villages situated in marshy places shall pay ~ Bzed quantity of victuals to the Government.
The Superintendent of Boundaries with Rivers shall levy the following taxes on travellon -
(1) Boat-hire. (2) Tolls. (8) Road ceas on quadrupeds.
(4) Road cons on merchandise. Persons carrying on their morohandise withont a pas shall be deprived of their merchandise.

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MAY, 1906.)
CHANAKYA'S LAND AND REVENUE POLIOY.
113
• Persons conveying any kind of commodity on other than prescribed times, and persons fording rivers in places other than prescribed for fording, shall be deprived of their entire commodity.
Masters of ships shall be held responsible for any loss incurred by travellers on account of want of safficient crew or on account of sailing in a damaged ship.
The above rules and regulations about ferries and boats shall be in force between the months of June and September (Åshidha and Kartika) of every year.
(AT) Xines.
Mines which require large outlay of ospital and labour to work out may be lessed out to private contractors on condition of their paying to the Government either fixed portion of the output from the mines or a fixed amount of money. Such mining operations as entail no considerable expenditare may be worked out by Government agonoy
The king shall maintain as a Government monopoly the essaying of ores, collection of ores, coining and commoroe in minerals, and shall levy the following nine rates from miners :
(1) Mulya.--The value of the ontpat from mines. (2) Vibhaga.-A certain portion (one-fifth or one-sixth) of the output. (3) Vyaji.-Five per cent, more, both in cash and kind, over and above the value and
portion of the outpat. (4) Parigha. Testing charge payable at the rate of one-eighth of a pana per cent. on
the value of the ontput. (5) Atyaya.--Fized fines collected from miners for offences which they may or may
not have committed in the course of their mining operations. (6) Sulka.-Tolls. (7) Vaidharana.- Compensation on account of causing loss, either in manufacture or
commerce. (8) Danda.--Fines imposed on occasions for transgressing mining rules. (9) Rápika.-Eight per cent. more on the cash payable to the Government by
miners.
(AG) Gardens.
Note.
It has been already shown in connection with agriculture how the ancient kings exacted from cultivators two kinds of taxes, one, a land-tax, equivalent to one-fifth or one-sixth part of the total produce, and another, water-rate (udakabhdga), equal to one-fifth or one-fourth of the

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total produce of fields. Gardens were no exception to these two taxes. Besides these two taxes, which must necessarily have been collected within the area of gardens, gardeners had, while selling their garden-produce, to submit to a further reduction of one-sixth of the value of the garden-produce in the name of tolls. With a view to preventing smuggling and to enforce atriot oollection of tolls on the sale-proceeds of all kinds of commodities, manufacturers and cultivators were prevented, under the penalty of heavy fines, to sell commodities in the very localities where they were manufactured or grown,
Purchasers of minerals and other commodities from mines shall pay a fine of 600 panas. Sale of flowers and fruits in gardens shall be punished with a fine of 50 paņas. Sale of vegetables in vegetable garden shall be punished with a fine of 994 panas. Parchase of grains from fields shall be punished with a fine of 150 paņas. A fine of 2 panas shall be levied on all kinds of vegetable-produce as a punishment for offences which cultivators are likely to commit unnoticed by the Government.
(A) Forests.
Note.
Forests were under the management of an official called the "Saperintendent of Raw Produce." It was his duty to collect timber, bamboo, hemp, poisons, skins, drugs, and other various raw materials.
(AI) Cattle.
Note.
Except on special occasions needing large amounts of money, no tax seems to have been levied on the cattle of the people in those days, still it seems probable that the ancient kinge derived considerable amount of revenue from cattle-pounds and from tolls levied on the sale of cattle.
The seller of a cow shall pay to the Government one-fourth of a paņa per cow gold.
Note. Owners of quadrupeds had to pay the following fines for allowing them to stray and graza in the village pasture lands :
A fine of one-fourth of a pana for a camel or a buffalo; one-eighth of pana for a cow, a horse, or an ass; one-sixteenth of a pana for each of such quadrupeda ae goata, &c. Donble the above rates of fines shall be paid for allowing quadrupeda to lie down on the pasture lands after grazing.
If stray quadrupeds grase on crope, their owners shall pay double the low to those who sustained the lose.

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(AJ) Special Taxos.
Noto.
It is an historical fact that ancient India was, unlike modern India, divided into a number of principalities, ander petty kings, who were at war with each other. The natural consequence of this state of things was that ancient kings were in constant need of men and money, not only to maintain the safety of their own states, but also to oonquer neighbours. They were, therefore, under the necessity of resorting to the levy of special taxes on their subjects. It appears that they were too full of guile to call such special impositions by the name of tax. They styled it prantuya or "begging."18
A king who finds himself in great financial trouble and needs money, shall collect money by begging. In such parts of his country as purely depend upon rain for water, and are rich in graiu, he shall beg of his subjects for one-third or one-fourth of their grain. He shall never beg of such of his subjecta as live in barren tracte of his country or are of great help in constructing various kinds of public works, such as, bridges, roads, forts, &c. Nor shall he beg of those who are of great help to him in planting, or maintaining timber, or elephant foreste. He shall, on the other hand, supply with grain and cattle those who clear out forest and build cities or villages. He shall also purchase what remains after deducting as much of the grain se is required for seeds and subsistence of his sabjects. He shall never touch anything of the property of forest tribes or of Brahmans. If these people have abundance of grain, the king may purchase the sarplas, paying, however, in return more than its worth in money.
2.
If the above measures prove impracticable, then such of the king's employés as the Collector-General and the Baperintendent of Agriculture shall do their best to grow summgr crope. They shall seize all those persons who are guilty in one way or another, and employ them in the work of such cultivation. During the time of the harvest of summer crops raised by privato people, they shall levy from private cultivators one-third or one-fourth of their grain. They shall also colleot from the people one-sixth of their foreet-produce and of such commodities as cotton, war, fabrics, wool, silk, medicines, drags, sandal, Aowers, fruits, vegetables. fireTood, bamboos, flesh, &c.
They shall also take one-half of all ivory and skins of animals, and punick with a fine ? 1.000 paņas those who without obtaining a license from tue Government trade in ivory or skine. So much for begging among cultivators.
Mote.
Balore going on to deal with the special tases levied by ancient kings un merchants, it is zoekery to understand the particular meaning that W& etiached to the word kere, uued by Ch a in convection with the taxes on merchants. In his lexicon called NAnalingan. bdsara. As'arisoha rogerda the worde bhaga, balk, and karo se synonymous in the gene el sense
20 (À proche demfuily applied by Zozporu kiaye of old also.- ED.)

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of tax, while, in the Arthaldatra, the same words are applied to three different special taxes. As has been already seen, the word bhaga is used in the sense of one-fifth or one-Birth of the total produce of a field payable to the Government, while bali is a special tax levied apparently for religious purposes.
But since Châņakya uses such expressions as 50 karas, 40 karas, &c., the word kara seenis to imply a certain upit or units of tax in terms of the standard coin current in those days, and it becomes necessary to ascertain what unit is implied thereby.
It has been seen that a herdsman in charge of a handred State cows had to pay to the Government 8 varákas or 229 sérs of ghi per annum. This payment is termed in the Arthasdatra 18 kara-prati-kara or payment in lieu of kara. Therefore, 229 sérs of ghi was the equivalent to the unit of tax denoted by the kara. It has also been pointed out that, at the time of Chanakya, commodities were five, more probably six, times as cheap as they are now. Hence the purchasing power of a pana, equal to two-thirds of our rappe, seems to have been 20 sérs of ghi. Hence the numerical value of a kara seems to be 11,7, wlich is equivalent to the value of 229 sers of ghi at 20 sérs per paņa. Making some allowance for over-valuation and for negligence to consider the effects of supply, demand, over-production and locality on the market value of particolar commodities, we may take a karu to be equal to 10 instead of 116. There is ample justification for this assumption in the fact that a kai a hand containing five fingers), used in numbering cowdang-cakes, means five in the Kaparese language. It is, therefore, more than probable that a kara was taken to stand for ten, for the reason that the two hands contain ten fingers. In other words, by a kara was meant ton panas.
Merchants dealing with gold, diamonds, silver, precious stones, pearls, corals, horees, and elephants shall pay 50 karas i. e., 500 paņas). Those that trade in cotton threads, cloths, copper, brass, bronze, sandal, medicine and wines shall pay 40 karas. Those that trade in grains, liquids, iron and carts shall pay 80 karas.
Those that carry on the trade in glass and also artisans of fine workmanship shall pay 20 karas, Inferior artisans and carpenters shall pay 10 karas. Those that trade in timber, bamboos, stones and mad-pots, and hotel-keepers, shall pay 5 karas. Dramatists and prostitutes shall pay half of their annual earnings. The entire property of goldsmiths shall be confiscated and taken into the king's treasury; no mercy shall be shown to them; for they carry on their fraudulent trade while pretending at the same time to be honest and innocent. So much about hegging among merchants.
Persona rearing cocks and pigs shall surrender to the Government balf of their stock of taitaals. Those that keep sheep, goats and other lower quadrupeds shall give one-sixth of their live-stock. Those that keep cows, baffaloes, mules, and asses shall give one-tenth of their lise-stock. So much for begging among herdsmen.
Such begging shall be made only once and never twice.

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CHANAKYA'S LAND AND REVENUE POLICY.
8.
When such begging proves impracticable, the king's employés shall seek subscriptions from citizens and country-people alike under false pretences of carrying this or that kind of business in the interests of the people. Persons taken in concert shall publicly pay handsome donations, and the same fact shall be published among the people at large.
9.
The king's employés shall revile those whose subscriptions fall very low. Worthy people shall be requested to barter their gold for other kinds of precious things which belong to the king. Those who, of their own accord, offer their wealth to the king shall be honoured with a rank in the court, an umbrella, or a turban, or some jewel or medal.
117
10.
The king's spies, under the guise of sorcerers, shall, under pretence of ensuring safety, carry away the money, not only of the society of heretics (pashandis) and of temples, but also of the dead, provided that they are not Brahmans.
11.
The Superintendent of Religious Institutions and Temples shall collect in one place the money, jewelry, and other property of different temples, and other religious institutions and transfer them to the king's treasury.
12.
Either shall he collect money under the pretence of holding at night processions of gods or of performing other religious ceremonies, with a view to avert impending calamities.
13.
Or else shall he proclaim the arrival of gods, by pointing out to the people any of the trees in the king's garden which has produced untimely fruits and flowers. Or by causing a false panic from the arrival of an evil-spirit on a tree in the city, wherein a man is hidden making all sorts of devilish noises, the king's spies, in the guise of jogis, shall collect money with a view to propitiate the evil-spirit and send it back.
14.
Or the spies, in the garb of jógis, may call upon spectators to see a serpent with numberless heads in a well connected with a subterranean passage and collect fees from them for the sight.
Or they may place in a bore-hole made in the body of an image of a serpent, or in a hole in the corner of a temple, or in the hollow of an ant-hill, a cobra which is, by diet, rendered unconscious, and call upon credulous spectators to see it on payment of a certain amount
of fee.

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15.
As to persons who are not by nature credulous, the jégf-spies shall sprinkle over or give a drink of such sacred water to them as is mixed with anesthetic ingredients and attribute their insensibility to the curse of gods. Either may they infuse faith in the minds of the incredulous by causing an outcast person17 to be bitten by a cobra. Thus the king's spies, in the garb of jógis, shall gather, on the pretext of performing religious ceremonies, of showing unusual religious phenomena, or of undertaking remedial measures against impending calamities, sufficient amount of money to fill his empty treasury.
16.
Or else one of the king's spies, in the garb of a merchant, may become a partner to a rich merchant and carry on trade in concert with him. As soon as a considerable amount of money has been gathered by sale, he shall rob the whole and transfer to the king's treasury. Spies in the garb of coiners and goldsmiths may employ similar means to gather gold for the treasury.
17.
Or else a spy, in the garb of a rich merchant or a real rich merchant famous for his vast commerce, may borrow or purchase on credit vast quantities of gold, silver and various commodities on the pretext of exporting them for profitable sale abroad; or attaching his whole commerce, he may not only borrow vast quantities of gold, but also receive value for commodities to be supplied from abroad. After having done this, he may allow himself to be robbed of the same at night.
18.
Prostitute spies, under the garb of chaste women, may cause themselves to be enamoured of persons who are naturally vicious and guilty of various crimes punishable by the Government. No sooner are the guilty persons seen within the abode of the female spies than they shall be seized and their property confiscated to the Government. Or State spies, whose profession is to administer poison to political offenders, may bring about a quarrel between two guilty persons born of the same family, and administer poison to one or the other. The survivor and his party shall be accused of poisoning and their property confiscated and taken to the Government. Or a claimant may be set up against a guilty citizen of wealth to claim a large amount of money professed to have been placed in his custody by the claimant, or a large debt outstanding at the credit of the claimant against the citizen, or a share of parental property. The. king's spy may murder him at night and lay the charge at the door of the citizen. Then the citizen and his party may be arrested and their property confiscated and taken to the Government.
19.
Or an outcast person may be induced to enroll himself as a servant to a rich citizen of unrighteous conduct. The servant may be murdered by a spy at night and the citizen accused of the crime. Consequently his property may be confiscated and taken to the Government.
17 ["The outcast person" was evidently looked on as a mere animal held at the pleasure of persons of "caste."-ED.]

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30. Or a spy, under the garb of a jogi and pretending to be proficient in witchcraft, may offor inducements to a guilty citizen of wealth to acquire more wealth by taking in aid his witchcraft, and say :
"I am proficient in such witchcraft as brings inexhaustible wealth, or entitlos a man to get admission into the king's palace, or can win the love of any woman, or can put an end to the life of ono's enemy, or can lengthen one's duration of life, or can give & son to any one if desired."
If the citizen shows any desire to carry on the process of witchcraft securing wealth, the jógi may make rich offerings, consisting of flesh, wine and soent, to the deity in such a locality wherein a dead body of a man or of a child with a little quantity of money has been previously hidden. After the performance of worship is over, the hidden treasure may be dug out and the citizon may be told that as the offerings fell short, the treasure is proportionately small; that the richest of offerings should be made to acquire vast amount of treasure, and that he may purchase with the newly acquired wealth rich offerings. Then the citizen may be caught in the very act of purchasing commodities for offering and accused of crime.
2
A female spy, under the garb of a bereaved mother, may, in connection with the above case, raise an alarm, crying that her baby was stolen, when other spies may prove the identity of the baby with the dead body of the child dug up in the witchcraft of the previous night.
22.
Or spy, under the garb of a cooly, may enroll himself as a servant to a rich citizen of wicked conduct and mix counterfeit coins with the money in the possession of his master and make room for his arrest.
28.
Ora spy, under the guise of a goldsmith, may enroll himself as goldsmith to a rich citizen of mnrighteous conduct, and, gathering in the house of his master such instruments as are necessary to manufacture counterfeit coins, may allow himself, together with his master, to be arrested (and punished with confiscation of his master's property).
24.
Mengnres such as the above shall be taken only against the wicked and never against the innocent and virtuous.19
(AK) The Principle of Revenue Collection.
1.
Just as fruits are gathered from a garden as often as they become ripe, so revenue shall be colleeted from the people as often as it becomes ripe. Collection of revenue or of fruits, when unripe, shall never be carried on, lest their source may be injured and the productive capacity of the source itself may be seriously affected.
19 (Clearly the falso police case is no new invention in India. -ED.)

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MANISHA PANCHAKAM OF SRI SANKARACHARYA, WITH THE GLOSS
OF PATANJALI.
BY G. R. SUBRAMIAE PANTULU.
I Bow to the Paramitma of beautiful form, omnipresent, the all-knowing, the all-healthy, the omnipotent, the eternal, the pure, the non-mdyáric, and the formless. I bow to the feet of the Almighty, who is lways healthy, who is not manacled by climatic differences nor by change of form, nor by sin, and who is the last and best resort for all people that bow to him.
Siva, mercy and riches incarnate, intent upon freeing the creatures of this world who are immersed in the ocean of minery from the trammels of samsár, appeared in days long gone by, disguised as a chandale, before Brf Sankaracharya, who was going to the holy city of Benares. The Rishi only saw Sirs as a chanddla, and wished him to stand aloof, wben the máydric ohandála spake to him thus
"O, greatest of Riabis ! kindly answer the following queries of mine properly : Do you wish my annamayakosa to stand aloof from your annamayakosa ? Or, do you wish my animate soulto stand aloof from your animate soul? He who thus questions the "eracity of the Rishi's statements, doubts them in order to establish his own theories. It is not right to accept the first question, for as your body is a body made up of food, so also is mine. So, on that hypothesis, you have certainly no right to make me stand aloof from you. Nor is the second question acceptable, for animato existences are the same anywhere and everywhere. So it is improper to talk of a multiplicity of souls and a consequent differentiation between them. Whence arises the difference between a Brahman and a non-Brahman in Parabrahmi, who shines sopreme as a waveless ocean unalloyed and pure, and who is far above the mdyávio, inanimate, and sorrowful ahamkdra (egoism). To give an example or two, is there any difference between the reflection of the sup as it appears in the holy waters of the Ganges and as it appears in the drains of a chanddla street? As the dkd sa which fills a golden or an earthen pot is not manacled by any good or bad characteristics, so the soul is characterless. W boerer wees differences in his own things could never be freed from the trammels of samsår, which lead as a necessary consequence to death. It is not right to look for true differences in realities, when auch differences are the product of noble and mean bodily updhis." Having heard the words of the disguised chandála, Siva, the all-wise and the all-worshipped Sankaracharya learnt the Vedanta sútras by every means possible, felt no differentiation of caste any longer, as his mind was always wholly immersed in the ocean of Brahmananda, saw certain mumukshus (disciples), revealed his own experiences to them in order that they might be released from caste distinctions without undergoing the preliminary samadhis, and enjoy the true unity with Brahma. While narrating to them the means of attaining this, he showed the unity of the individual soul, the witness of all jagrathavasthás, with the universal soal.
Sankara has said that whichever soul in sleeping, dreaming, and waking states illuminates the aniverse, remaining in all animate and inanimate existeneen from protoplasm to Brahma, sees the world as a witness, such an intelligent soul is myself, such an intelligent viewer is myself. Whoever has firmness of faith in this, be be a chanddla or a twice-born man, I recognise him as my guru. Whoever recognises that the always pare Parabrahma is himself, and the world in which he sees a differentiation of beings is a mere mdya, an illusion, I recognise him as my gumus, be be a man of any sort or kind. Whoever misintains that this dual world becomes unified in Chit-Brahma, and that this Chit-Brahma, the universal cause, is the only true existence. Whoever firmly believes that this world is created using the triple-charactered mdya (illusion) as an instrument, he is my guru, be he any sort of person.

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121
The world, being a busy world, appears to be true. You say that the silver in the mother-o'-pearl is a new reality. How could the world in which we move and which we see every day be a non-reality? If you shonld ask how I can account for advaita, unless I recognise the non-reality of the world, I answer that the non-reality of the world becomes a necessary consequence if the dual world becomes unified in Brahma and we see sacb* world. Therefore the wise, intelligent Brahmi remains at last. We must always think that we are Brahma, the formless, the void, the one without a second.
The wise men whose minds are free from egoism, envy last and other similar qualities, suffer pleasures and pains withont the least intention on their part, after submitting their bodies to karmic law. I bow to that dima which has sway over life, over Indrias, and over sleep.
In talking about the nnity of Jiva and Brahma, if we should say I am a sthula person, I am lame, I am deaf, &c., the word 'I' as referring to self seems to apply to the dema which partakes of the characteristics of the bodily organs. But that which appears like the bodily organs is not the atma. For it is within the reach of every person's experience to say this is my body, this is my eye, this is my ear, this is my lifo, this is my mind, this is my intelligence, and to consider the difference between the meum and the tuum. By talking thus we seem to think that the atma is differont from the organs of the self.
When the 'I' is referred to the doma, the l' in such a case clearly appears to the mind of every object of the creation as different from the organs of the body, the mind, and the intelligence. When we talk of this object, that object, and refer the words to a pot, &c., we consider the objects as different from ourselves. Similarly, it is manifest by the foregoing sentence that, since we apply the words this,' that,' &c., to our bodily organs, we consider these as we consider pots, &c., to be different from our átma. It is plain, therefore, that the atma which is called the I is the Sachidananda Brahma. The bodily organs to which the word this' is applied are not the atma.
The term Sachidananda' was applied to the T' without the bodily organs. But while wo say I am a man,' the expression means that the term 'man' is applied to me.' Here Sachidananda' refers to man,' and I' to the dema. The expression, therefore, means the bodily .1!' Sachidananda' bas been applied to this bodily I. But in what has gone before, Brahmatva was applied only to the 'I' - the non-bodily atma. In the expression I am a man,' if we should at present attribute Brahmâtva to the bodily 'I,' the application seems to be inconsistent. Bat this inconsistency would be removed from what follows. Bodies are not self-laminous, but their luminosity is guided by Brahma. They are, therefore, distinct from the atma. The I-ness or egoism in such bodies is a mere illusion.
By the preceding objection it is manifest that the term I' refers to the dtma and not to the body. But by stating that the atma is known only by the knowledge of the I' it seems to be understood that the dema is not self-luminous, but becomes luminous by the knowledge of the I.' This statement stands in direct antagonism to the saying of the truth that the doma is self-luminoas. But the objection cannot stand, for the entahkarana that is in us rises through the Indring, sheds its lastre on the external objects, and takes the reflections of such objects into itself, i. e, the external objects are reflected in the antahkarana. Had there been no lugtze in the mirror, which reflects our faces when we look into it, the power of reflection cannot have been generated in it, and so our faces, too, cannot have appeared in it. Thos, if the antahkarana had not been sell-laminous, it cannot reflect external objects.

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It is evident that the antahkarana has luminosity from the fact that by our daily experience we are able to see that it reflects external objects. This luminosity is not innate, but is the product of its contact with átma, and, therefore, the atma itself reflects in the antahkarana.lt is this an tahkarana that has been hitherto spoken of as the 1.' The 'I' has been already spoken of as the atma. To the doll-witted the atma has been spoken of as the antahkarana. As the guru, when initiating his disciple in Brahmavidya, teaches the student first, in order to lead him step by step, that food is Brahma, then that life is Brahma, and then, after the highest rang of the ladder is reached, shows him that the lowest steps are wrong, so, after establishing at first that the antahkarana called the 'I' is the Brahmat, when the student objects that the atma known by the
Il loses its luminosity, the guru says that what is there called atma is antahkarana; if Brahma is to be known by a knowledge of the 1,' the atma is to be known by the antahkarana ; that the atma appearing as a witness is the cause of the luminosity which appears in the antahkarana ; and that the atma is to be known only through the antahkarana known as the I.
If the dma is self-luminous, is there any necessity of the assistance of the antahkarana (known as the 'I') to know it? The atma is surrounded by agndna or ignorance, and to know atma this ignorance ought to be destroyed. When a person firmly knows that the antahkarana and atma are one, he attains the 'Atma sakshatkara, being himself above máyavic ignorance. For the destruction of ignorance, therefore, the antahkarana known as the l'is necessary. To say that the individual soul is Brahma therefore not faulty.
Sankara, therefore, says that he recognises him as his guru, who, after fully knowing that the alma which dwells in the consciences of all creatures and guides the various movements of the Indrias, is the same as the self-lurainous dtma (the universal soul), enjoys the resulting Brahmananda.
It is but natural for every person to love his atma, i. e., bimself, better than any other object. There can be no love for any uninteresting object. Therefore, experience shows that the doma is of greatest interest. Since the form of Brahma is ananda, Sankara says that the individual soul attains Brahmatva. Indrs and other angels are satisfied with a very little Brahmananda. The man who onjoys eternal 'bliss, having an aimless mind, becomes an object of adoration to the angels.
FOLKLORE OF THE TELUGUS.
BY G. E. SUBRAMIAH PANTULU.
(Continued from p. 90.)
• No. 2.- Arrogance Defeated. There was a lordly tree on one of the heights of the Himalayas. In many centuries, it had spread out its branches wide round; its trunk was huge and its twigs and leaves were innumerable. Under its shade, toil-worn elephants in rat, bathed in sweat, need to rest, and many other kinds of animals also. Loaded with fruit and flowers, it was the abode of innumerable parrote, male and female. In travelling along their routes, caravans of merchants and ascetics residing in the woods used to rest under its shade.
• (An inetance of Brabmanic moral teaching through a folktale. - En.]

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123
Once upon a time, NArada approached and addressed the tree, saying: "O, thou art delightful. O, thou art charming! O foremost of trees, I am always delighted at thy sight. O charming tree, delightful birds of diverse kinds, and elephants and other animals cheerfully live on thy gigantic branches and under their shade. I never see any of them broken by the wind-god. Is it, O child, the case that Pavana is pleased with thee and is thy friend, so that he protects thee always in these woods? The illustrious Wind, possessed of great speed and force, moves from their sites the tallest and strongest trees, and even mountain summits, dries up rivers, lakes, and seas. Pavana undoubtedly protects thee through friendship. It is for this reason that, though possessed of innumerable branches, thou art still graced with leaves and flowers. O lord of the woods, this thy verdure is delightful, since these winged creatures, filled with joy, spert on thy twigs and branches. During the season, when thou puttest forth thy blossoms, the sweet notes of all these denizens of thy branches are heard separately when they indulge in their melodious songs. Then, again, these elephants, bathed in sweat and indulging in cries of delight, approach thee and find happiness here. Indeed, O tree, thou lookest beautiful even like the mountains of Mêru, peopled by creatures of every kind. Resorted to also by Brahmanas, crowned with ascetic success, by others engaged in penances, and by Yakshas devoted to contemplation, this, thy region, resembles heaven itself. Without doubt, the terrible and irresistible god of wind always protects thee out of amity. A close intimacy must subsist between thee and the Wind. I do not know any other tree, mountain, or mansion in this world that I have not seen broken by the wind. Without doubt, thou standest here with all thy branches and twigs and leaves, simply because thou art protected by the wind for some reason or reasons unknown."
To which the tree replied: "The Wind is neither my mate nor my well-wisher. Indeed, he is neither my great ordainer that he should protect me. My fierce energy, O Nârada, is greater than the Wind's. In sooth, the strength of the Wind comes up to about only an eighteenth part of mine. When the Wind comes in rage, tearing up trees, mountains, and other things, I curb his strength by putting forth mine. Indeed, the Wind that breaks many things has himself been repeatedly broken by me. For this reason, I am not afraid of him when he comes in wrath."
Nârada said: "O tree, thy perception seems to be thoroughly perverse. There is no doubt in this. There is no created thing which is equal to the Wind in strength. Even Indra, or Yama, or Varuna, the Lord of the waters, is not equal to the God of the Wind in might. What need, therefore, to say of thee that art only a tree? Whatever creature in this world does whatever act, the illustrious Pavana it is that is at all times the cause of that act, since it is he that is the giver of life. When that god exerts himself with propriety, he makes all living creatures live at their ease. When, however, he exerts improperly, calamities overtake the creatures of the world. What else can it be than weakness of understanding which induces thee thus to withhold thy worship from the God of the Wind, that foremost of creatures in the universe, that being deserving of worship? Thou art worthless and of a wicked understanding. Indeed, thou indulgest only in unmeaning brag. Thy intelligence being confounded by wrath and other evil-passions, thou speakest only untruths. I am certainly angry with thee for thy indulging in such speeches. I shall myself report to the God of the Wind all these derogatory words of thine. Other trees of good souls that are far stronger have never, O thou of wicked understanding, uttered such invectives against the Wind. All of them know the might of the Wind, as also their respective powers. For these reasons those foremost of trees bow down their heads in respect to him. Thon, however, through folly, knowest not the infinite power of the Wind. I shall, therefore, repair to the presence of that god for apprising him of thy contempt for him."

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Nârada, thereupon, represented unto the Wind all that the tree laid about him, and said: "There is a certain Sarala Tree on the top of the Himalayas, adorned with branches and leaves. Its roots extend deep into the earth and its branches spread wide around. That tree disregards thee and spoke many words fraught with abuse of thyself. It is not proper that I should repeat them in thy hearing. I know, O wind, that thou art the foremost of all created things. I know, too, that thou art a very mighty being, and that in wrath thou resemblest the Destroyer himself."
Hearing these words of Nârada, the God of the Wind, wending to the Sarala Tree, addressed him in rage thus: "O Sarala, thou hast spoken in derogation of me before Nârada. Know that I am the God of the Wind. I shall certainly show thee my power. I know thee well; thou art no anger to me. The puissant grandsire, while engaged in creating the world, had for a time rested under thee. It is in consequence of this incident that I have hitherto shown thee grace. O worst of trees, it is for this that thou standest unharmed and not in consequence of thy own might. Thou regardest me lightly as if I were a valgar thing. I shall show myself unto thee in such a way that thou mayst not again disregard me."
Thus addressed, the tree laughed in derision and replied: "O Pavana, thou art angry with me. Do not forbear showing the extent of thy might. Do thou vomit all thy wrath upon me? By giving way to thy wrath what wilt thou do me? Even if thy might had been thy own and not derived I would not still have been afraid of thee. They are really strong that are strong in understanding and not in physical strength."
Whereupon Pavana replied: "To-morrow I shall test thy strength."
But with the advent of the night, the tree, considering what the extent of the Wind's might is, and beholding himself to be inferior to the god, began to say to himself:-"All that I said to Narada is false. I am certainly inferior in might to the wind, who, as Narada said, is always mighty. Without doubt I am weaker than other trees. But in intelligence no tree is my compeer. If other trees of the forest all rely upon the same kind of intelligence, then, verily, no injury can result to them from the ireful Wind. All of them, however, are destitute of understanding, and therefore they do not know, as I do, why or how the wind succeeds in shaking and tearing them up."
Having settled this in his mind, the Sarala, in sorrow, himself caused all his branches, principal and subsidiary, to be cut off. Casting off his branches and leaves and flowers at morn the tree looked steadily at the wind as he came towards him. Filled with ire and breathing hard, the wind advanced, felling large trees, towards the spot where Sarala stood. Beholding him divested of top and branches and leaves and flowers, the wind, filled with joy, smilingly addressed the lord of the forest, which had before such gigantic appearance, and said: - "Filled with rage, I would have done to thee precisely what thou hast done to thyself by lopping off all thy branches. Thou art now divested of thy proud top and flowers, and thou art without thy shoots and leaves. In consequence of thy own evil counsels, thou hast been brought under my power."
Hearing these words of the wind, the tree felt greatly ashamed. Remembering also the words that Narada had said, he began to repent greatly for his folly. It is thus that a weak and foolish person, by provoking the enmity of a powerful one, is at last obliged to repent.

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THE CULT OF MIAN BIBI IN THE PANJAB.
BY LALA DINA NATE.
Prefatory Remarks. THERE are varions stories about the following saints and their first appearance. According
1 to the best received account, one Khwaja Kasmi had five song, named Shah Madar, Bholan Shah, Shekh Mada, Pir Sultan Shah, ad Pir Jholan Shah, and five daughters, named Jal Part, Mal Pari, Asman Part, Har Part, and Sabx Pari. Of all these the tomb of Bholan Shah exists at Jhonawal, in tahsil Gaphshankar, in the Hoshiarpur District. The other brothers and sisters are said to have become famous in other parts, and to have died there.
Another story is that Shah Madar, who is referred to throughout the songs sung by the followers of Mian Bibt, was a Shekh of Ram, whose real name was Badru'ddin. Being an adventurous man, he migrated to India and took lodgings in the bouse of a Court jester. After his arrival his host gained increasing favour with the Court, and he thought this was due to Shah Madár's supernatural influence. Shah Madar was called Mian by his host's daughters, and they in return were called by him Bibi. The girls became more and more attached to the Miân, and their belief in his supernatural powers grew stronger day by day. One day, it is said, the king, instigated by a minister, who was jealous of the favour shown to the jester, ordered the latter to fight with a tiger. The jester, in his dilemma, asked the Mian's advice, and he, by a miracle, caused a tiger to go into the king's darbár, kill the jealous minister, and to refrain from doing farther mischief at the bidding of the Mian's host. This astonished the Court, which sought out the author of the miracle. The Miân, however, was not pleased with the publicity thas given to his powers and desired to leave the place. The girls tried to persuade him not to desert them, but he could not be prevailed upon to remain. At last, seeing that the girls were determined to live end die with him, he disappeared underground with his virgin companions. It is not known when or where this happened, but the above story illustrates a common belief as to the origin of the cult of Man Bibi.
A third and perhaps the most plausible story, is that Mian Btbt wag & Shekh named Sadda of Delhi, said to have been well-versed in medicine and to have influence over ovil-spirits. He had a number of followers and maid-Servants, the principle among whom were Mian Bholen Shah, Mian Chanen, Mian Shah Madar, Mian Maleri, Shah Part, Hur Pari, Mihr Pari, Nar Pari, Usmal Parl, and Gungan Part. These are not Indian names, and the addition Part to the fernale names is intended to signify that the possesgata were very beautiful. The ordinary addition to these female names was Bibi, and it is said that the saint got his soubriquet of Mian Bibi ou acconst of his attachment' his female followers. Hence the origin of the name of Man Bibi for a male saint. The main followers travelled throngh many lands and preached the wondrous powers of their head, and credulous women, believing in the spiritual powers of the Mtân, held him in great respect, and after his death kept his memory green by the performence of a kind of passion play it his honour. The Mian always showed a preference for women, being shrewd enough to know that his pretensions would be readily believed by the sex and would succeed amongst them. He worked exclnsively among women, curing their diseases by his medical skill and attributing bis successes to his spiritual powers. He is credited with the possession of an Aladdin's lamp, with which he could attract to himself any woman he chose. And with its aid he is said to have made
1 (This is a title of the
lat mint Sakht Sarwar. -ED.)

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a royal girl fall in love with him, an exploit wbich resulted in his own death and the destruction of his lamp. His companions in terror fled in different directions, Bholan Shah finding his last resting place in Jhonawal, tahofl Gaphshankar, and Mian Malert at Maler KOA. Shah Madár escaped to the Dakhan and Man Chanan to Afghanistan, where their tombs are still to be found. It is said that all this happened in the time of Albar.
Mjân Bibi and his wifes or female followers were of course all Muhammadans, and their influence was at first confined to the followers of that creed. Gradually as time went on and communion with Hindus and Muhammadans became more general, and an interchange between superstitious practices became common, the Hindus also began to follow him. In this way, though Mian Bibi's followers are still principally Babtis, Saints and Mirasis, Rajputs and other classes of Hindus and Muhammadans are to be found among his votaries. In no case, however, does any male member of any class or caste propitiate Mân Bibi, who is essentially & saint of the female sex alone. It is also remarkable that in most cases it is the young women who adore him. As they become older they neglect the ceremonies pertaining to him, although their regard for the saint himself never diminishes.
No fair is held in his honour and there is no special time devoted to ooremonies relating to him. Generally, when the harvest is newly gathered and the people are at their best in point of wealth, a young believer in Mian Bibt will prepare herself for adoration. Snch a woman will be in Want of a child, or will be a bride desiring a child, or will be eager for relief from some distress; the object of the ceremony being to invoke the assistance of the saint in the fulfilment of her desire. On such an occasion Mirasi women are called in with their instruments, and the wc pan in a new dress, and adorned as on her wedding day, sits in front of them. They sing songs in praise of Mian Bibi and descant on his manly beauty, his devotion to the Bible and their love for him, all the while beating on their small drums. The devotee soon begins to move her hands about wildly and nod her head, and as the singing continues she becomes excited and almost frenzied. At this stage she is supposed to have forgotten all about herself and her spirit is believed to bave become mingled with that of Mini Bibi, whom she now personifies as long as the excitement lasts. Other women, who have faith in her acquired spiritual power, come and offer grain and sweets, which the musical performers appropriate. After the offerings are made the visitors put questions as to coming events in their families. Such questions generally relate to family distress and wante, and the devotee, knowing full well the wants of all her neighbours, answers in ambiguous terme, on which the hearers pat the best possible construction, and thus is the power of thought-reading posssessed by the devotee proved to their satisfaction. It is of course believed that it is the Mian Bibi, who is speaking through his devotee and fulfilling the desires of his believers. The performers of such devotional exercises are distinguished by a silver amulet banging round their necks, on which is ongraved a portrait of Mian Bibi, or by an amulet with a representation of the Bibis on it.
While she sings the woman representing Miên Bibi sways her head continually in an emotional trance.
Note by the Editor.
The above description of the stories connected with the cult of Mfan Bibi gives an instructive and characteristio jumble of hagiological tales, partly Hindu and partly Muhammadan. It is apparently a survival of pure folklore going back probably to animistic times and is in reality merely an invocation of supernatural powers in time of distress through a possessed person. In the stories, we bave a mixture of the tale of Krishna and the Gopis with legends relating to a number of saints and holy personages, who flourished in widely differing places and times, chiefly because they are

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locally famous. Thus we have dragged in Badruddin Aulia, with the legends of whom are popalarly mixed up Khwaja Khizar and Elias and even Buddha (in Burma), Shah Madâr, the eponymous saint of Malêr Kotla, Shekh Saddû, Bholan Shah and Mian Obanan. In the songs are added Ghatns al-Azam and Sakht Sarwar, which last is probably also alluded to in the stories. An account of most, if not of all, of these saints is to be found in the Legends of the Panjab.
SONGS ABOUT MIAN BIBI.
A. - The Kalis.
Kafts of Mian Shah Madar.
Khélé zinda Shah Maddr, Main tán tdi jiwan. Térd nur bhôrd didar. Térá Maula ndi qarár.2
Khélé zindd, &c.
When sways the immortal Shah Madar, Then may I live. Thy countenance beams with (heavenly) light. Thy rest is with God.
When sways the immortal, &c.
Shah Maddr, main diwani. Dékhó, Shah Madar, main diwdní. Pirá, téré áwan dé qurbán. Tûn tán roshan dóhin jahanin. Kala bakrd sawa man áta déo shdhan mihmání.
Shah Madár, I am possessed. See, Shah Madêr, I am possessed. Saint, at thy coming I am a sacrifice. Thou art the light of both worlds. I will offer a black goat and a man and a quarter of floor to the kind saint.
Shâh Madâr, &c.
Shah Madar, fc.
Sung at weddings when the flower-girl brings the garlands of flowers.
Gund liydi malan phalón ked sehrd. 4j, Mian, teré sir ko mubarak. Ap Midnji na kangand bandháyd. Ndr ká barná ang lagdyd. Táj kuldh sir chhatar jhuldyd.
The flower-girl has brought garlands of flowers. Blessings on thy head to-day, Miân. The Mifnjt has himself bound on the bracelet. And spread upon his body a batnd of light. And covered his head with crown and cap and
umbrella. Bridegroom, blessings on thy head to day.
Blessings, Mfån, &c.
Aj, banrd, teré sir kô mubarak.
4j, Midn, fo.
But it is also
The text may be rendered "thy rest is with God." Qardr means "ropose in peace." explained to mean': "tort batan Khudd hon hain," -"Thy conversation is with God."
. The meaning here is that the Miki bas covered his body with the light of God,

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Råg Manji.
1.
Mirai dé, ré. Shahji áé, ré !
10, the Miran has come! O, the Shabji has come ! Shah Madár áé, ré! Albala bansa, Mirdi, de, & 1 o, Shah Madêr has come ! O, the giver of
desires, the bridegroom, Mirkó, has come. Mirán ké majlis khab bani hai. Pánch phal gal The Miran's following is brilliant. 0, he wears pdé, ré.
the five flowers on his neck! Miran aé, ré ! &c.
O, the Mirån has come ! &c.
II.
Nainan dá chálá sdnun dé gaya. Main wárí hó, Mirdi. Nainán da chaia sánún de gayd. Mais wdri hó, Mirdi. Lat pachird, te! Késaria bandhi, re!
Ho has thrown us a gleam from his eyes. I would be a sacrifice, Miran. He has thrown us a gleam from his eyes. I would be a sacrifice, Mirên. O, the dishevelled locks! O, the saffron head
dress! I have told bim a secret. I am a sacrifice, Miran.
He has thrown, &c.
Ghunghat main kuchh kah gaya. Main wárí haun, Mirán.
Naind ad chald, &c.
III.
Zinda Shih Madár, Miri Mirán dúnda dekha. Hai Madár! Hai Madár! Ni vidhar! Mêrd Mirdi dindd dékha. Shah Madar, tridi chaunktár* bhardi, nur
bharid didár! Miri Mirán dúnda dekha.
The immortal Shah Mader, I have seen my Miran coming. It is Mader! It is Madar! O, my deliverer! I have seen my Mirán coming. Shab Madár, fill thy seat, 0, countenance filled
with light, I have seen my Miran coming.
Kafts of Bholan Shah.
Midi Bullan Shah jdwani mane. Karam karé tán mainda jane. Térids ditidi lakh karórás. Teré vich darbár jó &vé, Aprián man didi murdddi påvé.
Teriái ditias, &c.
May Mian Bullan Shah live for ever. When he doth kindness may be remember me. Thy gifts are myriad. Who comes into thy court, Obtain her own heart's desires.
Thy gifts, &c.
* Chauk thornd relates to ouston. When women have made vows to a sint and those vows are falled, they repain to the saint's shrine and at there for day and night. The Bharkins, or priets of Bakht Barwne, derive their name from this caston.
. That is, with the light of God

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2.
dddressed to the tomb of Bhólán Shah.
Tas main arán téré, Pirá, Deh muraddi tuh man dian, Pird. Téri chahar diwdri saridnudu. Téri qabar té jalé charágh, Pird.
Tán main áwdi, &c. Khihi téri handi, Pird. Téré bdghin bolé môr, Pirá. Téré chahar diwari khuli, Pird, Térê hath vich sddf dôr, Pird.
Tan main dwdi, &c.
Then may I come to thee, O Saint. If thou givest my heart's desires, O Saint. Thy four walls are of pearl. Lamps burn at thy tomb, O Saint.
Then may I come, &c. Cool are thy wells, O Saint. Peacocks call in thy garden, O Saint. Open are thy four walls, O Saint. In thy hands are all our deeds, O Saint.
Then may I come, &c.
Bullan Shah jaráni mané. Hun bahtirés, tán jandi. Terián lakh karórdi ditián, Midn fazal karen, tar jdnás.
May Bullan Shah remain ever young. Il be avails me, then may I know him. Thy gifts are myriad. If the Mian hath mercy, then may I know him.
A Kan of Pir Bandi.
Pir Banndji, main arz karáh térê agé,
Sab dulián núti pák jó karda, Rati dér na lágé. Jinnán bhútán nún dúr tún karda, Jôt téri 6h sahné lágé.
Pir Bannáji, ģc.
Pir Bannajt, I would make my appeal before
thee, That purifiest all that grieve, Without any delay. Thou drivest afar the jinns and evil-spirits. . They flee at thy glory.
Pir Bannaji, &c.
Karls of Mian All Bakhsh Gangohi.
Méré péshwá Ala Bakhsh Péshwa, Mahbib-e-Khudá mamin? Alú Bakhsh Peshwd.
My leader is Alá Bakhsh Peshwa, Alå Bakhsh Peshwâ, the beloved of God and
protected by his peace. My Chief of Saints is Ala Bakhsh Pêshwa. | Purify my (marriage) dåli, Alå Bakhsh Peshwa.
Méré sahib-t-Aulia Ala Bakhsh Péshud. poli pdk karé méré, Ala Bakhsh Peshwd.
• The toxt is thus explained: woh tar jahod k barddaht karnd lag jate hain, "they gradually bear thy glory." But it is also explained thus: Mrd jalad khauf khak ar daur jtd hais, practically as translated above.
TXAmin is explained to mean Khuda k aman ad malls, f. e., "protected by the peace of God."

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pás.
Mámún Ala Bakhsh, panor ku birá lidwan teré God-protected Alå Bakhsh, I would bring thee
pán bisa. Jé ti kapron ka jord mangea, dursi buláwin It thou demandest clothing, I would call a teré pás.
tailor for thee. Jé, mámún dla Bakhsh, dudh péré mujh seIf, God-protected Ala Bakhsh, thou demandest mangé, halwái ko buláwán jhar téré pás. milk from me, I would at once call a confec
tioner for thee. Jé, mámún Al Bakhsh, pán bisa mangé, main if, God-protected Ala Bakhsh, thou demandest panwari ko buláwán fawran téré pás.
pdn bird, I would at once call the pán-seller for thee.
A Kart of Ghauns al-Asam, Piran Pir, of Baghdad. Mansá karát sukh charan tindré,
I supplicate and worship thee, Mári muradán parsan pidre,
That fulfillest my desires. Je sukh úvé, sô phal pávé,
Who comes sweetly obtains her reward, Chauns Nabi kô lágé piáré.
And is beloved of Ghauns Nabi. Mansá karát, ģc.
I supplicate, &c.
B. - The Khialat-1-Mian, or Thoughts about the Mian.
Zindd Shah Madár. Alláh, kiné ainda dekhiá? Madár, ni Madar. Nie ghôrewdlá. Saba dosháléwald. Baikidi faujanwald. Kiné túnda. dekhia ?
Zinda Shah, &c.
Rdg Kalian Imán.
The immortal Shâh Madâr, O God, who has seen him coming ? Madar, O Madâr, Of the dark grey horse, Of the green shawl, Of the handsome retinne. Who has seen him coming!
The immortal Shah, &c..
•
Råg Kalián Imán.
Bérá banne, láde, Jl. Merá bérd banné lámná. Tdridi déndi aukhi wéld, Ji.
Let my ship sail, my Lord. Let my ship sail across I would make invocation in the time of trouble,
my Lord. I would worship Sarwar, He will make easy my difficulty.
I would make invocation, &c.
Main Saricarlo sémiai, Mushkil kardé dsai,
Tarián, dendi, &c.
• The difference between a kft and kkal is this. A kif is song by faqfrs according to the hour, day or night, fized for the ceremony. A khidl can only be sung at the particular time set apart for it.
Let all my difficulties be removed. 2. The aliusion here in to the popular Panjab Saint, Sakht Serwar.

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Rág Kalian Imán. Puttán de káran, Dúlô, sémái máiyán.
Mothers worship thee, O Bridegroom, for the
sake of sons. Man dian muradán mérê Pir ne pujátyán. My Saint has interceded for my heart's desires. Mushkil kardé ásán.
He makes easy my difficulty. Tárián dénán, &c.
I would make invocation, &c.
Rág Bihág Tártii. Kar narar mihar df, Ji Miran.
Look kindly, Lord Miran. Ji Mirdi, main tain par bari sudqe kili qurbán, Lord Mirko, I am making great sacrifice to thee, Miran.
Miran. Kar nazar, &c.
Look, &c.
Rág Bihág Tártir. Manui hát Morận đã đauốn.
Tell me about Miran. Mainin hál, &c.
Tell me, &c. Char diwari jhurmatwili vich Mirdi chaukhardi, o, between four-shaded walls is the Mirai's seat ! bé! Mainúa hál, &c.
1 Tell me, &c.
B.
.
.
Khial Kanahra. 11
Rag Bibi.
Alá albflárlán ! Alá albblaridi!
Mári Shah Pari, bhig gátyái suhidi chundrida. Main chali pid bhágh tamáshé. Bhig gaiyan suhidi chunárián.
All albeldridi, &c.
| Greatest giver of desires! Greatest giver of
desires ! My Shah Part, thy red garments are wet. I am going to the tamdsha in the garden. The red garments are wet.
Greatest of givers, &c.
Shah Madar ke darbdr mên kh6l6 Shah Part. Ok didi lasambharidi chóláridi, ré. Bahti churd haré, ré, mérf Shah Parf.
Shah Maddr, &c.
II.
In the Court of Shih Madár sports Shah Part. O, her skirts are of kasumbha-colour. O, my Shah Part wears bangles of green.
In the Court, &c.
11 This khal in addroved to the Boble or female comorta of Oki Bibl.

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THE PRACTICAL VALUE OF ANTHROPOLOGY.1
BY SIR RICHARD TEMPLE. THERE has lately been established at Cambridge a Board of Anthropological Stadies, the object of which is to add a working knowledge of mankind to tho equipment of those already possessed of a matured, or at least a considerable, acquaintance with science or literature generally. The aim is, in fact, to impart a human interest to scholarship or to scientific attainment, which are otherwise apt to become mere exercises of the intellect :- an aim rendered practicable by the research and study, in certain directions, during quite recent years, of a number of independent students, hailing from all parts of the civilized world. The particular directions in which Anthropological Science has thus been developed, to an extent that has obtained for it a recognised and important position among the sciences, are in Archæology, Ethnology, and Physical and Mental Anthropology. The archæologists have included enquiries into Prehistoric and Historic Anthropology in their researches, the ethnologists have included Sociology, Comparative Religion and Folklore, while Mental Anthropology covers a study of the whole field of psychological investigation.
Now, when we are started on a new line of research, when we add a new course of studies to & University curriculum, there is a question that we cannot help facing - a question, in fact, that ought to arise - What is the good of it all? What is the good of Prehistoric Anthropology, for instance, or of Comparative Religion, to an undergraduate about to undertake a course of study, which is to enable him to embark fittingly on the practical affairs of life? This is the problem that it is proposed to tackle now.
Let us commence a survey of the trend of this last development of scientific effort with a truism. Every successful man has to go on educating himself all his life, and the object of a University training is to induce in stadents a habit of self-education, which is in the future to stand them in such good stead. Before those freshly passed through an English University there is a very wide field spread. Year by year whole batches of them are destined to go forth to all parts of the world to find a livelihood; to find places where work, lucrative, dignified and useful, awaits them; to find themselves also in a human environment, strange, alien And utterly unlike anything in their experience. It is a fair question to ask: - Will not a sound grounding in anthropology be a help to such as these? There is a patter saying: - . The proper study of mankind is man.' Will not & habit, acquired in a University, of systematically pursuing this study, of examining intelligently, until their true import is grasped, castoms, modes of thought, beliefs and superstitions, physical and mental capacities, springs of action, differences and mutual relations, and the causes leading up to existing human phenomena, be of real value to the young Englishmen sent among aliens ? Will it not be a powerful aid to them in what is called understanding the people'?
And do not let us run away with the idea that such knowledge is easily or quickly acquired because one is in the environment. There is another patter saying:-- One half the world does not know how the other half lives. This is applied to, and is only too true of those who belong to the same religion, who have been born, as it were, with the same social instincts, and are endowed presumably with the same mental and physical capacities. How many English Roman Catholics, living among Protestants, could tell one, on enquiry, anything of practical value as to Protestant ideas, and vice versd? How many of the gentry can project themselves successfally into the minds of the peasantry? And how many peasants understand the workings of the gentleman's mind, or the causes leading to his actions? How often do
1 An Address delivered at Cambridge, on November 17th, 1904.

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masters complain of the attor misunderstanding of themselves exhibited in the comments of their servants ? But do they always, in their turn, understand the actions of their servants ? Do masters always grasp why the most faithful and honest of menials may also be confidently predicted in given circumstances to be unblushing liars P Do the upper classes have a clear conception of the reason why the lower orders will acrupulously see fair play in some circumstances, but be incapable of fair play in most others? It is the same all the world over. Lifelong neighbours among Hindus and Muhammadans living chock-a-block in the same street usually know nothing of each other's ways. Again, every Indian talks of caste,' but there is nothing more diffionit than to get information of practical value from an Indian about any caste, except his own, though the instinct of caste is so strong in the people that new castes'. inevitably spring up in new communities, when these are faced with novel social conditions. So strong, indeed, is it, that Muhammadan "castes abound, despite this condition being a contradiction in terms, and even the native Christians of India are frequently by themselves, and usually by others, looked apon as belonging to a 'caste.'
We often talk in Greater Britain of a 'good' magistrate or a 'sympathetic' judge, meaning thereby that these officials determine the matters before them with insight, that is, with a working anthropological knowledge of those with whom they have to deal. Bat observe that these are all phenomena of human societies with identical social instincts, shewing the intense difficulty that individuals of the human race have in understanding each other. Pondering this, it will be perceived what the difficulties are that await him of an alien race, who essays to project himself into the minds of the foreigners, with whom he has to deal and associate, or whom he has to govern: an attempt that so many who pass through an English University must have to make in this huge Empire of oars. If such an individual trusts to his own unaided capacities, a mastery of his business will come to him but very slowly and far too late. It is indeed everything to him to acquire the habit of useful anthropological study before he commences, and to be able to avail himself practically and intelligently of the facts gleaned, and the inferences drawn therefrom, by those who have gone before him.
At the same time it is of the highest importance personally to men of all kinds, who have dealings of the superior sort - such as it is presumed young men with a University training are destined to have with those with whom they are thrown at home, and more especially abroad, to be imbued with as an intimate a knowledge of them as is practicable. It matters nothing that they be civil servants, missionaries, merchants, or soldiers. Sympathy is one of the chief factors in successful dealings of any kind with human beings, and sympathy can only come of knowledge. And not only also does sympathy come of knowledge, but it is knowledge that begets sympathy. In a long experience of alien races, and of those who have had to govern and deal with them, all whom I have known to dislike the aliens about them, or to be unsympathetic, have been those that have been ignorant of them; and I have never yet come across a man, who really knew an alien race, that had not, unless actuated by race jealousy, a strong bond of sympathy with them. Familiarity breeds contempt, but it is knowledge that breeds respect, and it is all the same whether the race be black, white, yellow or red, or whether it be onltured or ignorant, civilised or semi-civilised, or downright savage.
Let me quote what is now another glib saying: -One touch of nature makes the whole world kin' It is necessary to grasp the truth underlying this, if one would succeed. Who is the better or more useful regimental officer than he who knows and sympathises with his men, who knows when to be lenient and when to be strict, when to give leave and when to refuse it, when a request for a favour is genuine and when it is humbug, when treatment is disciplinary and when it is merely irritating? And what British officer in charge of British troops will achieve this sympathy, but he who takes the trouble to know them ? Bat place
British officer with local troops: take him to Egypt, the Soudan and Uganda, to Nigeria and

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the Gold Coast, to Rhodesia and South Africa, to India and Burma, to the Straits Settlements and Ohine, to the West Indies and the Pacific Islands, and put him in charge of regulars, irregulars or police. Who will so well bring about the all-essential sympathy between himself and his men, as he who has acquired a habit, till by reason of his early training it has become a pleasure to him, of finding out all about them ?
Take the merchant, trader, squatter, planter, or dealer of supplies to alien races. Who is successful in commerce but he who finds out where the market is, and having found the market, knows how to take advantage of it and what to avoid ? In seeking a market, the habits, ways, predilections and prejudices of many kinds of people have to be learnt, and this is the case in a much higher degree in preserving the market when found. Practically nearly all the blanders made by British manufacturers in supplying foreign markets, and mistakes made by British merchants whereby markets have been lost, have been due to ignorance of the local inhabitants, and others have been due to their own pride born of the same ignorance. We have always made the article in this way in the past for home consumption, and we are not going to make it in any other way for the foreigner,' is an argument that has lost many markets. But it is hopelessly wrong. No foreigner has ever taken what he did not happen to like, and no foreigner ever will. No one who has a knowledge of mankind generally would think so. The civilised will have things exactly to their liking, and it cannot be too clearly impressed on the trading community that this prejudice is even more strongly characteristic of the savage and the semi-savage. Beads as beads do not appeal to the savage, bat it is a particular kind and form of bead that he wants for reasons of his own, practical enough in their way - and so on through every article of trade.
It is here that what one may call the anthropological habit' will come to the aid of those engaged in commerce, and an anthropological training in youth will certainly not tend to the diminishing of later profite. It is a common commercial saying that trade accommodates itself to any circumstances. So it does; but he who profits first and best is he who knows the most of mankind and its ways. Many successful mercantile firms with a foreign trade have not been slow to appreciate this truth. Taught by the spectacle of unlooked-for failures, there have been firms which have long since insisted on their youngsters acquiring & knowledge of the local languages and of the local peoples. This insistence has often been of the highest profit to them. As one instance of its value among many, let me quote the case of a well-known firm which took to supplying, as an essential part of its work, the wax candles used at Buddhist shrines, temples, and ceremonies. This proved a wide and profitable field for enterprise, because the candles were made in the right way, which right making came of anthropological knowledge of more than one kind, and of more than one place and community.
It is not only direct knowledge that is necessary to the merchant, and I will give an instance where mercantile bodies have found a kind of knowledge that is apparently remote as regards their business to be of paramount importance to them. A few years ago I made efforts to establish a series of wireless telegraphic stations in the Bay of Bengal which are now bearing fruit, partly on account of the value of the meteorological information that could be gathered in time to be of practical daily use to the immense amount of shipping traversing the Bay in all directions. I found that among my strongest supporters were the great Chambers of Commerce, not only in the shipping interests, bat in thobe of general commerce also. One can readily understand the value of trustworthy Weather forecasts to the great agricultural industries depending on a heavy rainfall, such as rice, jute and sugar, but their value to the dealers in cotton clothes is not so apparent. These dealers, however, had found out that the ancese of such crops, out of which the millions made their living, depended on the rainfall, and that on the success of the cop

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depended the purchasing power of the millions, and that on that depended the quantity of the staffs, which could be profitably exported from year to year. Consequently there were no more anxious students of the meteorological returns than the manufacturers and merchants of dry goods in far-away England, and no set of men to whom accurate meteorological information was of higher value.
Now, the point I would like to drive home from this object-lesson is that the apparently remoto study of anthropology, in all its phases, is of similar value. The habit of intelligently examining the peoples among whom his business is cast cannot be over-rated by the merchant wishing to continuously widen it to profit. It may be said that the kind of knowledge above noted can be, and often has been in the past, successfully acquired empirically by mere quickness of observation. Granted : but the man who has been obliged to acquire it without any previous training in observation, is heavily handicapped indeed in comparison with him who has aequired the habit of right observation, and what is of much more importance, has been put in the way of rightly interpreting his observations in his youth. This is what such a body As & University Board of Anthropological Studies can do for the future merchant.
Then there are the men who have to administer, the magistrates and the judges. One has only to consider for a moment what is involved in the term 'administration to see that success here rests almost entirely on knowledge of the people. Take the universally delicate questions of revenue and taxation, and consider how very much the successful administration of either depends on a minute acquaintance with the means, habits, customs, manners, institutions, traditions, prejudices and character of the population. And think over both the framing and working of the rules and regulations, under laws of a municipal nature, that affect the every-day life of all sorts and conditions of men. In the making of laws, too close a knowledge of the persons to be subjected to them cannot be possessed, and however wiae the laws 80 made may be, their object can be only too easily frustrated, if the rules they authorise are not themselves framed with an equally great knowledge, and they in their turn can be made to be of no avail, unless an intimate acquaintance with the population is brought to bear on their administration. For the administrator an extensive knowledge of those in his charge is an attainment, not only essential to his own success, but beneficial in the highest degree to the country he dwells in, provided it is used with discernment. And discernment is best acquired by the 'anthropological habit.' The same extent and description of knowledge is required by the judges and the magistrates in apportioning punishments, and by the judges in adjudicating effectively in civil cases. No amount of wisdom in the civil and criminal laws of the land in the British possessions will benefit the various populations, unless they are administered with discernment and insight.
- To the administrator and the magistrate and to the judge especially, there is an apparently small accomplishment, which can be turned into a mighty lever for gaining a hold on the people: the apt quotation of proverbe, maxims, and traditional verses and sayings. They are always well worth study. Quote an agricultural aphorism to the farmer, quote a line from one of his own popular poets to the man of letters, quote a wise saw in reproof or encouragement of a servant, and you cannot but perceive the respect and kindly feeling that is produced. Say to the North Indian, who comes with a belated threat: Yon should have killed the cat on the first day'; stay & quarrel with the remark that when two fight one will surely fall'; repeat to one in trouble & verse from one of the Indian medieval reformers; jingle
• BITU marni pamu Mror.
• De larte te girt Mode

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[June, 1905. = & nursery rhyme to a child;* quote a text from the Pali Scriptures to a Burman or a text from the Quran to Musalman; speak any one of these things with all the force, vigor and raciness of the vernacular, and you will find as your reward the attention arrested, the dull eye brightened, the unmistakable look that comes of a kindred intelligence awakened. The proverbs of a people do not merely afford & phase of anthropological study; they are a powerful force working for influence.
Let me take another class of men largely educated at the Universities,- class which one would like to see entirely recruited from amongst those who have been subjected in early life to the University method of training, - the missionaries. Now, what is the missionary in practice required to do P He is required to bring about in alien races a change of thought, which is to induce in them what we consider to be a higher type of faith and action than their own religion or belief is capable of inducing. There is perhaps no more difficult task to accomplish than this on a scale that is to have a solid effect on a population, and surely the first requisite for success is that the missionary himself should have an insight into three mental characteristics, at any rate, of those he is seeking to convert: - that is to say, into their customs, their institutions, and their habits of thought. That this applies with tremendous force in the case of civilised peoples is obvious on very slight consideration, bat it is possibly not equally well understood that it is no less applicable in reality in the case of the semi-civilised, and even of the untntored savage. There is perhaps no human being more hidebound by custom than the savage. It should be remembered that custom is all the law he knows. Custom, both in deed and thought, represents all the explanation he has of natural phenomena within his ken. It controls with iron bands all his institutions, and the eustomary institutions of savages are often complicated in the extreme, and govern individual action with an irresistible power hardly realisable by the freer members of a civilised nation. Let any one dive seriously, even for a little while, into the maze of customs connected with taba, or with the marriage customs, - laws if you like, -of the Australian aborigines or of the South Sea Islanders, and he will soon see what I mean.
So far as regards civilised peoples, what individual of them is not bound and hampered by custom and convention in every direction? From what does the civilised woman, who, as we say, falls, suffer most? From the law or from custom? What is her offence? It is against law? Or, is it against convention ? If it were against law, would the law pursue her so long, 80 persistently and so relentlessly as does custom? I quote this as an incontrovertible example of the irresistible nature of public feeling among our own class of nations. Well: Among vast populations the most heinous offence, the one offence customarily unpardonable is to become a pervert to the faith, that is, to become a convert to Christianity. Some of my readers may have seen the result of committing that offence. I can recall a case in point. I knew a medical man, by birth a Brahman and by faith a Christian, with an European education. What was his condition ? His habits were not English and he could only associate on general terms with English people, and then he was an oatcast from his own family and people, in s sense so absolute that a Christian realises it bat with difficulty. That was a lonely life indeed and few there be of any nation that would face it. But mark this. He was ostracised, not because of any crime or any evil in him that made hin, dangerous, but because of custom and the fear of breaking through castom on the part of those connected or associated with him
B. 9., Ram nam ladda :
Gopal nam ghi, Har Id nam miert: Ghol ghol pl.

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One of the saddest of creatures in my experience was a servant of my own, who had been what is known in India as a child 'easte widow. She had nevertheless married a Muhammadan and become a Muhammadan, her own kind and religion being in the circumstances impossible to her, and she paid the penalty of isolation from her home all her life. These are the instances and these are the considerations, which show how serious a personal matter it can be to change one's mother faith.
Of course, it has been done over and over again, and missionaries have succeeded with whole populations, but in every case success has been obtained by working on the line of least resistance, and has been the reward of those who have exercised something of what we call the wisdom of the serpent in ascertaining that line. This involves a most extensive knowledge of the people ; and their work and writings prove how closely the great missionaries of all sorts have studied those, amongst whom their lot has been cast, in every phase. It has always and everywhere been so. The varying festivals of Christianity in Europe, its many rituals and its myriad customs, show that the missionaries of old succeeded by adapting to their own ideals, rather than by changing, the old habits they found about them. In the East, the Bnddhists were in ancient days, and nominally still are, grert missionaries, and they have invariably worked on the same lines. I have also elsewhere had reason to point out that in the present day the most sucoessful missionary in India is, after all, the Brahman priest, and that because he apparently changes nothing, accepts the whole hagiolatry and cosmogony of the tribe be takes under his wing, declares the chief tribal god to be an emanation from the misty Hindu deity Siva, starts a custom here and a ceremony there, induces the leaders to be select and particular as to association with others, and as to marriages, eating, drinking, and smoking, and straightway is brought into being a new caste and a new sect, belonging loosely to that agglomeration of sects and small societies known generically as Hinduism. The process can be watched wherever British roads and railroads open up the wilder regions.
All this is working tactfully, and because tact is instinctive anthropological knowledge, it is working anthropologically, and wherever, without the immediate aid of the sword and superior force, any other method is tried, - wherever there has been a direct effort to work ompirically, - wherever a sudden change of old social habits has been inculcated, there has been disaster, or an unnecessary infliction of injury, or a subversion of the constitated social system, or an actual conflict with the civil authority. Mischief, not good, comes of such things. I remember, many years ago, having cause to examine the religious idens of a certain Indian tribe, and being advised to consult a missionary, who had lived with it for about twenty-five years. I wrote to him for my information, and the answer I received was that he could not give it, as his business was to convert the heathen to Christianity, not to study their religion. Such a man could not create a mission station, and was not likely to improve one placed in his charge. Another instance of the wrong spirit, born of anthropological ignorance, comes to light in the existence of certain all-important provisions in Ants of the Indias Legislature and in judicial decisions affecting the natives of India, which prevent
change of religion from affeeting, marriages celebrated, and the legitimacy of children born, before the change, and prevent reliance on customs opposed to the newly-adopted religion, Men have become Muhammadans in order to apply the Muhammadan law of divorce to former wire, as they thought legally, and men have become Christians in order to get rid of saporfluous wives and families, and what is to the point here - Christian converts have been advised by their pastors to pat away extra wives. Think of the cruel wrongs which would thes have been inflicted on lawfully married women and lawfully begotten children, and the wisdom of the legislature and of the judges will be perceived. But the strongest instance

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I can recall of the results of anthropological ignorance is the bad Case of the Nicobar Missions in the Bay of Bengal. Of and on for two hundred years, missionaries of all sorts and nationalities attempted conversion and colonisation of these islands. They were well intentioned, enthusiastio, and in one sense truly heroic, and some of them were learned a well, but they were without practical knowledge and without proper equipment. Their lives were not only miserable, they were horribly miserable, and every mission perished. What is more, so far as I could ascertain after prolonged enquiry, their efforts, which were many and sustained, have had no appreciable effect on the people, indeed apparently none at all. And this has partly been due to an anthropological error. They worked with their own hands. It may seem a small thing, but with the population they dealt with, it meant that they could secure no influence, and it is a truth that, wherever you go, if you are to have influence, you must have anthropological knowledge. There is a mission in the Nicobars now, and when I last heard of it, it was flourishing, but the leader has been a contributor to the Journal of the Anthropological Institute, and has had it borne in on him that a knowledge of the people in their every aspect is essential to his success. Many a time has he used his knowledge to the practical benefit of the islanders, converts or other.
So far we have been discussing the case of those who dwell and work abroad. Let us now pay a little attention to that of a very different class, the arm-chair critics, academical, philosophical, political, pragmatic, doctrinaire - those gentlemen of England that live at home at ease. It is a commonplace amongst Anglo-Indians that the ignorance of the home-stayer of India and its affairs is not only stapendons : it is persistent and hopeless, because selfsatisfied. But the home criticism is of great importance, as the ultimate power for good and evil lies at the headquarters of the Empire. It must be so: and what is true of India is true also of any other outlying part of the world-wide dominion of the British race. But do the glib critics of England pause to dwell on the harm that severe criticism of their fellowcountrymen abroad often does? Do they stop to consider the pain it causes P Or to ponder on the very superficial knowledge, on which their strictures are based ? Or to think that there is no adverse criticism that is more annoying or disheartening than that which is wholly ignorant, or springs from that little knowledge which is a dangerous thing ? Indeed, the chief qualification for a savage onslaught on the striver at a distance is ignorance. He who knows and can appreciate, is slow to depreciate, as he understands the danger. I do not wish to illustrate my points too profusely out of my own experience, but, on the whole, it is best to take one's illustrations, so far as possible, at first hand, and I will give here an instance of advice tendered without adequate anthropological instruction. For some years I had to govern a very large body of convicts, among whom were a considerable number of women. Some pressure was brought to bear on me among others from England, to introduce separate sleeping accommodation among the women, on the intelligiblo grounds, that it is well to separate the unfortunate from the bad, and that in England women who had found their way into jail, but were on the whole of cleanly life, highly appreciated the privilege of sleeping apart from those whose lives, thoughts and speech were otherwise. But I avoided doing this, because the Indian woman in all her life, from birth to death, from childhood to old age, is never alone, especially at night, and if you want to thoroughly frighten the kind of woman that finds herself in an Indian prison, force her to sleep, or to try to sleep, in a solitary cell, where her wild superstitious imagination runs riot. It is an act of torture.
Now, those who fill posts that bring them constantly before the public eye soon become callous to the misinterpretation that dogs the judgment of the ill-informed critic. They are subjected to it day by day, and the experience early comes to them that it does no personal barm. But the case is quite different with men who lead solitary lives on the outskirts of the Empire, surrounded by difficulties Lot of the ordinary sort, and working under unusual

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conditions. The loneliness tries the nerves and leads to brooding, and, then the unkind word, the thoughtless criticism, wounds deeply. It disheartens, discourages, and takes the zest and spirit out of the worker. To test the truth of this, let any stay-at-home quit the comfortable walls of the hub of a mighty Empire and go out on to the bare tyre thereof, and see for himself. There is probably no kind of worker abroad, though he is only too often guilty of it himself, who suffers more from ignorant criticism than the lonely missionary, and he is so placed that he cannot ignore it.
Even those, who should be thicker of skin, often do not escape the soreness caused in this way, and I cannot forget the heart-burning that arose on the spot, during the very difficult pacification of the country after the last Burmese War, out of the relentless criticism set up at home with so little knowledge, though there must have been many who must have known that the treatment they received but repeated that meted out to the controllers of the operations in the previous war. One of the most pathetic of public speeches is that of General Godwin, at Rangoon, shortly before his death, referring to the ruthless persecution to which he had been subjected for his conduct of the war of 1852. It has always been bo.. Read about the Peninsular Campaigns, the Sikh Wars, the so-called sale of Kashmir, and again about the late South African War and the present struggle in the Far East. The remarks one sees in the daily Prese are uninformed enough in all conscience, but they have all the same evidently wounded at times even so collected a people as the Japanese. The point is then, that ignorant criticism does harm, even in the case of the experienced in human affairs.
To show how easy and even natural it is to judge wrongly, let me quote As an examplo the anjust attacks that have often been made, by missionaries among others, upon those who have had truck with savages. Savages within their limitations are very far from being fools, especially in the matter of a bargain with civilised man, and never make one that does not for reasons of their own satisfy themselves. Each side in such a case views the bargain according to its own interest. On his side the trader buys something of great value to him, when he has taken it elsewhere, with something of small value to him, which he has brought from elsewhere, and then he can make what is to him a magnificent bargain. On the other hand the savage is more than satisfied because with what he has got from the trader he can procure from amongst his own people something he very much covets, which the articles he parted with could not have procured for him. Both sides profit by the bargain from their respective points of view, and the trader has not as a matter of fact taken an undue advantage of the savages, who as a body part with products of little or no value to themselves for others of vital importance, though of little or none to the civilised trader. The more one dives into the recorded bargains with sevages, the more clearly one sees the truth of this view. Taking advantage of the love of all savages for strong drink to conclude unoonacionable bargains, by which they part with their produce for an insufficient quantity of articles of use to them, is another matter, and does not affect the argument.
Every administrator of experience can recall many instances of conventionally wrong judgments, even in high places, on public affairs abroad, based on anthropological misapprehension ; but one of the most humiliating in my own recollection was the honest, but doctrinaire and pragmatic, onslaught in England on the Opium Traffic of India, whereby, if it had succeeded, some entire populations would have been deprived of those little but very highly prized comforts assured in overcrowded agricultural localities by the cultivation of opium, and others of the most valued prophylactic they possess against physical pain and suffering by its medicinal consumption. In both cases it is this much-abused product of the fields that enables the very poor in large areas to keep their heads above water, so that their not very happy lives may be worth living.

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[JUNE, 1905.
There is another most venerable anthropo logical error, quaintly expressed by a seventeenth eentury writer on Greenland, who describes that country as being so happy as not to know the value of gold and silver.' It is to be found all the world over and in all times. It is expressed in Ovid's hackneyed lines -
140
Effodiuntur opes, irritamenta malorum Jamque nocens ferrum, ferroque nocentius aurum Prodierant.
But it is based on a misunderstanding of the ways of mankind in given circumstances. Barter, sale and purchase 'must go on, whether there is money in the land or not, and an examination of the state of commercial business in any country in pre-coinage days will soon convince the student that the opportunities for unfair dealing, where the value of gold and silver for currency has not been discovered, are just double those where money exists; and opportunity is the mother of sin. The actual monetary condition of a country without a definite and settled currency and without the bullion metals is not by any means of that desirable simplicity, which civilised man is, without due thought, so apt to attribute to savages and semi-savages. Simplicity in dealings can only exist where money consists of a recognised coinage, and where wealth is expressed in terms of that coinage, Indeed, the invention of money, based on the metallurgical skill which can produce from the ore gold and silver of a fixed fineness, is one of the mightiest triumphs of the human brain, and one of the most potent blessings evolved by man for the benefit of his kind.
But mischievous as uninformed criticism is, there is nothing of greater value and assistance than the criticism of the well-informed. Lookers-on see most of the game, provided they understand it. That is just the point. They must understand it to perceive its drift and to forward it by useful comment. By learning all about it, by viewing it at a distance, by the very detachment and general grasp that a distant view secures, the critic at home can materially help the worker abroad. Comment made with knowledge never offends, because it is so very helpful. It cheers, it invigorates, it leads to further effort, it creates a bond of sympathy between the critic and the criticised. It does nothing but good. In this immense Empire, it means that all, from the centre of the hub to the outer rim of the wheel, can work with one mind and one mighty effort, with one strong pull together, for the magnificent end of its continued well-being. Therefore, it behoves the critic at home of all men to cultivate the anthropological instinct,
Let us now turn to another class, such as Universities are pre-eminently capable of affording; the professors, the lecturers, the teachers and leaders of literary and scientific, not to mention anthropological, study. Let no one be filled with the idea that their labours, in so far as anthropology is concerned, are a negligible quantity, as only resulting in abstract speculation of no immediate and probably of no ultimate practical value. What the obscure calculations of the pure mathematicians, the inventions based on applied mathematics, and the deductions of the meteorologists have done for so eminently practical an occupation as navigation; what the abstract labours of the chemist and the electrician have done for the manufacturer and the doctor; what the statistician and the actuary have done for such purely practical bodies as the Insurance Companies and the underwriters; what the desk work of the accountant does for commerce and finance: that can the analyses of the anthropologist do for that large and important class of workers which labours among men. Let not the remoteness of any particular branch of his subject from the obviously practical pursuits deter him, who spends his energies in research. Let him remember that after all the best instrument for approaching ancient and medieval history is the abstract study of the ways and thoughts of the modern savage and semi-civilised man. Let him remember, too, that many of the customs and ideas of the most civilised and advanced of modern nations have their roots in savage and semi-civilised beliefs. What can be remoter at first sight from the navigation of an ocean steamer than logarithms? Bat let anyone who has reason to go on a long sea voyage keep his eyes open, and he cannot but perceive

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how important part applied logarithmic calculation play in the gare pilotage of the ship he is in from port to port. And what is more to the effective point, let us hope that the controllers of the Universities will not be turned back by any such considerations as apparent remoteness from pursning the conrse they are now embarked on; let us hope that the tentative scheme put forward at Cambridge is but the first timid step towards the establishment of what will ultimately prove to be an important School of Applied Anthropology
And if the Universities generally should take np this study in earnust, let me draw attention to another point. It is said in a thoughtful obituary notice of my old friend, the great Orientalist, Professor Georg Bühler, of Vienna, that not only was he a thorough scholar, a hard worker and a master of general Oriental learning, but that he had also the insight to parceive that judicious collections promote and even create those studies, the advancement of which lie had at heart. In all such matters there mast not only be the desire to learn, there must also be the opportunity, for if desire be the father, then assuredly opportunity is the mother of all learning. So he hunted up, collected, and presented to seats of learning every MS. or original document his own financial capacity or his powers of persuasion permitted to himself or to others. Where the carcase is, there shall the eagles be gathered together. In the present case, if the students are to be attracted and encouraged, there must be collected together the Museum and the Library, a carcase fitted for their appetite. I do not say this in a mere begging spirit. Cast your thoughts over the great specialised schools of learning, present or past, and consider how many of them have owed their existence or success to the Library or Museum close at hand. It is a consideratioa worthy of the attention of the governing body of a University that these two, the Library and the Museum, are as important factors in the advancement of knowledge as teaching itself
And now we come to the last, but not the least important point for consideration : the personal aspect of this question. We have been dealing so far with the value of an early anthropological training to a man in his work. Is it of any value to him in his private life? For years past I have urged upon all youngsters the great personal use of having a hobby and learning to ride it, early, for a hobby to be valuable is not mastered in a day. The knowledge of it is of slow growth. At first the lessons are a grind. Then until they are mastered they are irksome. Bat when the art is fully attained there is perhaps no keener pleasure that human beings can experience than the riding of a hobby. Begin, therefore, when you are young and before the work of the worlu distracts your attention and prevents or postpones the necessary mastery. But what is the use of the mastery? There comes a time, sooner or later, to all men that live on, when for one reason or another they must retire from active life, from the pursuits or business to which they have become accustomed, from occupations that have absorbed all their energies and filled up all their daye. A time when the habits of years must be changed and when inactivity must follow on activity. Then is ihe time when a man is grateful for his hobby. By then he has mastered it. Its pursuit is a real pleasure to him. It is a helpful occupation as the years advance, and even when he can no longer push it on any further himself, he can take his delight in giving his matured advice and help to those coming up behind him, and in watching their progress and that of their kind with the eye of the old horseman.
And what better hobby exists than anthropology ? Its range is so wide, its phases so very many, the interests involved in it so various, that it cannot fail to occupy the leisure hours from youth to full manhood, and to be a solace in some aspect or other in advanced life and old age. So vast is the field indeed, that no individual can point the moral of its usefulness, except from a severely limited portion of it. At any rate, I have learnt enough in an experience of a third of a century in its study to prevent me from going beyond my personal tether, though perhaps my lines have been cast in a favorable spot, for rightly or wrongly Anglo-Indian anthropologists consider

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India to be an exceptionally, though far from being the only, favoured land for study. In it can be observed still dwelling side by side human beings possessed of the oldest and youngest civilisations. In it can be traced by the modern eye the whole evolution of most arts and many ideas. For instance, you can procure in quite a small area of the country concrete examples, all still in use, of the whole story of the water-pipe or huqqa starting from the plain cocoanut with a hole to suck the smoke through. You can then pass on to the nut embellished with a brass binding at the top and next at the top and bottom, until it is found covered over with brass and furnished with a sucking pipe. Then you can find the nut withdrawn and only the brass cover remaining, but this requires a separate stand, like a miniature amphora. Then it is turned over on to its wider end and the stand is attached to it, and finally the stand is widened and enlarged and the vessel narrowed and attenuated to give it stability, until the true huqqa of the Oriental pictures with its elegant and flexible sucking pipe is reached, which differs from a cocoaunt in appearance about as much as one article can be made to differ from another. Go and buy such things in the bazaars, if you have the chance, and find out for yourselves how great the interest is.
Sticking to my own experience, for reasons given above, and leaving it to my hearers to follow the line of thought indicated from theirs, let me here give an instance or so of the pleasures of research. In Muhammadan India especially there are many cases, some beyond doubt, of the marriage of daughters of royal blood, even of the most powerful sovereigns, to saintly persons of no specially high origin. It is to Europeans an unexpected custom, and is not the finding of the explanation of interest to the discoverer? In the contemporary vernacular history of the Sixteenth Century Dynasty of the Bâhmanis in Southern India, we read that Sultan Muhammad Shah Bahmani gave two sisters in marriage to two local saints, with a substantial territorial dowry to each, 'for the sake of invoking the divine blessing on his own bed.' An Indian anthropologist sees at once in this what the native line of thought has been. The custom is simply a nostram for procuring sons. The overwhelming hankering after a son in India is of Hindu origin, based on the superstition that the performance of funeral obseqnies by a son is a sure means of salvation. The desire has long become universal in the country and the whole wide category of nostrums known to the inhabitants is employed by the barrea or the sonless to overcome their misfortune. This is one of them.
Again, is it not of interest to trace out the origin of the well-known customary ill-treatment of Hindu widows in India, ill-treatment of relatives being so foreign to a class with such strong family feelings as the Hindus? Work it out and you will find that this is an instance of the quite incalculable misery and suffering caused to human beings, that has for ages arisen out of 'correct argument from a false premiss.' The theory is that misfortune is a sin, and indicates a sinful condition in the victims thereof, defining sin as an offence, witting or unwitting, against social conventions. The good luck of the lucky benefits their surroundings and the bad luck of the unlucky as obviously brings harm. Therefore the unlucky are sinful, and what is of supreme importance to them, must be punished accordingly, as a precautionary measure for their own safety on the part of those around them. The fact that as in the case of widows, the misfortunate is perfectly involuntary and uncontrollable does not affect the argument. This in its turn has given rise to an interminably numerous and various body of nostrums for the prevention of the dreaded sin of misfortune, and a cumulative ball of folk-custom has been set rolling.
Take again the ancient royal prerogative of releasing prisoners on customary occasions of personal royal rejoicing, nowadays in civilised Europe attributed solely to kindliness and mercy. This is, in Indian song and legend, given, in the directest phraseology, its right original attribution of an act to insure good look: Is not this of interest also?

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THE PRACTICAL VALUE OF ANTHROPOLOGY.
148
Now, these ideas, and with modifications these customs, are not confined to India, and the interest provided by all such things is their universality among human beings, pointing to the existence of a fundamental principle, or Law of Nature, which I have elsewhere endeavoured to develop in propounding the principles underlying the evolation of speech : namely, that a convention devised by the human brain is governed by a general natural law, however various the phenomena of that law may be. Controlled by their physical development human brains must in similar conditions, subject to modifications caused by the pressure of two other fandamental natural laws, think and act in a similar manner.
As a concrete example, let us take the idea of sanctuary, asylum, or refage, as it is variously termed. Wherever it is found, in ancient and modern India, in ancient Greece, in medieval Europe, in modern Afghanistan, its practical application is everywhere the same : protection of the stranger against his enemy, so long as he pays his way, and only so long. Pursuing this universal idea further, it will be seen that the Oriental conception of hospitality and its obligations is based on that of sanctuary, and is still, in many instances, not distinguishable from it. The practical reflection, You scratch my back and I will scratch yours, is at the bottom of all this, however far final developments in various places may have diverged from it.
Work out the idea of virtue, which for ages everywhere meant, and still in many parts of the earth means, valour in a man and chastity in a woman, being nowhere dead in that sense, as the modern European laws relating to martial and conjugal fidelity show, and you will find that it rests on very ancient conditions of society. The men preserved themselves by their valour and the women preserved their tabu to the men by their chastity. It was so everywhere. The zone as a term and as an article of costame shows this. There was always the female girdlo or zone, the emblem of chastity, and the male zone, or sign of virility and fighting capacity.
Then there is the royal custom of marriage with a half sister, found in ancient Egypt, in the modern Malay States, and in the quite lately deposed Dynasty of Barma and elsewhere. This is not mere incest, itself an idea based in many an apparently queer form on fundamental necessity of human society. It is and was a matter of self and family protection, to be found in a much milder form in the familiar English idea of the marriage of beir and heiress to presorve the ring fence.'
Take the custom of succession of brothers before sons, found in old England, in Burma, in some of the Indian mediatised States, and in other places, and we have again a custom arising out of the environment: the necessity of providing a grown man to maintain the State. And so one could go on to an indefinite multiplication of instances.
But in anworked-out directions, unworked-out that is, so far as known to myself, the interest and principles aro the same. Let me give an instance to which my attention was somo years ago attracted, though I have not yet had the leisure to follow it to a satisfactory conclusion. At Akyab on the Arakan-Burma Coast is a well-known shrine, nowadays usually called Buddha-makan. It is repeated conspicuously further South at Mergai, and inconspicuously elsewhere along the Coast. The name is an impossible one etymologically. Investigation, however, shewed that the devotees were the Muhammadan sailors of the Bay of Bengal, hailing chiefly from Chittagong, and that the name was really Badr-maqêm, the shrine of Badr, corrupted in Buddhist Arakan into Buddha-makan, the house of Buddha, by folk-etymology striving after a meaning. The holy personage worshipped was Badruddin Aulia, who has a great shrine at Chittagong, and is the

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patron saint of the sailing community. This Badru'ddin Aulis is one of the misty but important saints, those Will-o'-the-wisps of Indian hagiology, who is mixed ap with another, the widely-known Khwaja Khizar, par excellence the Muhammadanised spirit of the flood : and here is the immediate explanation. But Khwaja Khizar is mixed up with Mehtar Ilias, the Muhammadan and Oriental form of the prophet Elias of the legends, to be traced in the same capacity in modern Russia. This god, and in some places goddess, of the flood is traceable all over India, even amongst the alien populations of Madras. We are now involved in something universal, something due to a line of popular indactive reasoning. Will it not repay following up, as a matter of interest, and probing to the bottom by a mixed body of investigators, Oriental and Occidental, in the same manner as Indian epigraphical dates and the eras to which they refer were, several years back, worked out and settled by scholars, mathematicians, and astronomers, working together ?
A study of the highest anthropological interest is to be found in an examination of currency and coinage, and of the intermingled question of weights and measures. Perhaps nothing leads to so close a knowledge of man and his ways of life and notions, and perhaps no subject requires more sustained attention, or a greater exercise of the reasoning powers, Here, too, there is a universal principle to be unearthed out of the immense maze of facts before one, for, as in the case of the days of the week, there is a connected world-wide series of notions of the penny-weight, ounce, pound And hundredweight, and of their equivalents in cash, based on some general observation of the carrying capacity of a man and of the constant weight of some vegetable seed, and also of the value of some animal or thing important to man. Here, too, a combination of Oriental and Occidental research and specialised knowledge is necessary.
But experience will show that in following up all such subjects as these, there are two Laws of Nature, in addition to that of the fundamental community of human reasoning, which must never be lost sight of, if the successful elucidation of an anthropological problem is to be achieved. Those laws are that there is no such thing as development without outeide interference, or as development along a single line only. Everything in Nature is subjected to and affected by its environment. A little is picked up here, and snatched there, and what is caught up becomes engrafted, with the result that the subsequent growth becomes complicated, or even diverted from its original tendency.
Bear these principles in mind and work continuously as opportunity offers, and it will be found that Anthropology is a study of serions personal value. Not only will it enable the studeut to do the work of the world, and to deal with his neighbours and those with whom he comes in contact throughout all his active life, better than can be otherwise possible, but it will serve to throw a light upon what goes on around him, and to give an insight into human affairs, past and present, that cannot but be of benefit to him, and it will provide him with intellectual ocenpation, interest and pleasure, as long as the eye can see, or the oar can hear, or the brain can think.
CORRESPONDENCE, COMPENSATION FOR ANCESTOR-WORSHIP venience in a strange place, especially if the
SIE, - Mr. H. A. Rose, ante, Vol. XXXII. shrine is crowded with persons of all sorts of pi 877, asks what the meaning of "compensation Bects. Also the ceremony has to be performed for ancestor-worship" ist In reply I would
fasting, so it becomes a necessity to perform it explain that visits to shrines are obligatory on
on the day of arrival. Therefore, by way of those who are entitled to perform the Braddha compensation for not performing the Braddha in ceremony, which is ancestor-worship. The the regular manner, money with uncooked food ceremony usually consists of feeding the
is offered instead. This is the hiranya (or golden) Bribmana there with cooked food and in offering
Sraddha. balls of rice and libations to the dead relatives of the visitors. This involves no small incon
G. R. SUBRAMIAH PANTULU.

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THE VARNANARHAVARNANA OF MATRICETA.
THE VARNANARHAVARNANA OF MATRICETA. BY F. W. THOMAS.
HE poem of which the first half with a translation is here appended has already been
to notice in an article entitled "Matriceța and the Maharajakanikalekha,"
which was printed in the Indian Antiquary, Vol. XXXII. pp. 345-360, where the opening verses were cited. The traditions concerning the author having been there examined and a list of his works set forth, it will be sufficient now to note that verses 15, 16 of this poem appear to refer to an incident recorded by I-tsing (A Record of the Buddhist Religion, &o., &c., trans. Takakusu, p. 157), who states that Matriceta's conversion to Buddhism was due to the knowledge that his birth (or name) had been foretold by Buddha himself. Any further observations may be reserved for the second part of this publication.
The translation is rendered difficult by the obscurity of the Tibetan language and also in this instance by the character of the original Sanskrit text, which was a learned composition full of philosophic conceptions. The text represents the India Office edition of the Tanjur (Narthang, 1781) compared with the 'red' edition belonging to the Asiatic Museum in St. Petersburg. The two editions differ only in minutiae, as where that of Narthang has compendia seripturae such as htshulo, rjesu, for htshallo, rjes. su, in which cases I have now preferred to give the longer form, which even in the Narthang edition alternates with the shorter, and therefore has the greater weight of consistency, as well as of prescription. J have inserted references to the folios of both the editions; the numbers of the 'red' edition being enclosed within brackets. The notes marked P., as well as other valuable suggestions, adopted in the translation, I owe to Professor de la Vallée Poussim.
Text.
·
•
•
98b [97b] ||Bgya gar skad da varna ra ha bara. ne bha ga va to || buddha sto. tra.ya. sakya1. sta va na ma | bod skad du sans rgyas bcom. Idan.hdas. la batod pa bsnags par hos pa bsnags ⚫pa las batod. par minus par bstod pazes bya.ba |
•
·
•
| Dkon mchog gsum la phyag⚫htshal.lo
[98a]
1 | zin.dań.kin. min. ma⚫htshal.tel Isgra⚫tsam. gyi ni rjes hbrans nas | | bdag gis.nons te snon chad ni bsnags.min. bsnags. pa brjod pagan |
Chapter I.
•
2 | nag gi dam3.gis. gos pa.de] thub.pa.baod nams. hbab kyistegs | baud pakhyod la brten bcas⚫ nas | Irab tu bkru ba hdi. brtsam mo
3 hdi ni bdag gis.mchog tahogs.la | Igti mug.ldons pas nons.bgyis gai| Isdig pa de.yi.nons.pa.dag]
Isel bar bgyid. pahi bead. byed.lags |
145
Translation.
In the speech of India: -Varṇanärhavarṇane bhagavato Buddhastotre 'Sakyastavanāma. In the speech of Tibet; In the hymn to Buddha, "The Delineation of the Worthy to be Delineated," "the Celebration of Him who Cannot be Celebrated."
Hail to the Three Precious Ones!
1. Whereas formerly, not knowing what is and what is not a theme, following merely in the track of speech, I sinfully delineated what should not be delineated,
2. Besmeared with the filth of utterance, I will in reliance upon thee, who art gone to the bathing ghât of a muni's merits, essay this cleansing.
3.
What sin I, blinded with darkness, thus committed against the Precious Ones, the sinfulness of that fault I now remove and drive away.
• Sic for hdam ?
1 Sic for Varnanarhavarnane..... stotre 'Sakya. P. become leadest to' [Rather I, gone to, &o., &o.' P.]
Or 'destroy' or 'requite' (bead). [That fault and its sinfumoss. P.]

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4 | bdag ni myanan hdas bar. du Ikhyod kyi gauů. dan khyod kyi.ni Iyon tan brjod pagan lags pahi tshig lam gñis nas. ñams magyar
•
•
•
•
•
•
•
5 gtam hdi tsam žig sñin por bas I de las gan don ma mchis pas smra na hdi ñid smra. bar sog| Iyair na bdag ni ma smrar sog❘ 6|khyod kyi chosni khona. dan | |khyod mñam khyod ni ñid. la. miah |
•
Ide slad chos gian thams cadni | Ikhyod las khyad du khor ma⚫lags | 7gan te sans rgyas chos. rnams ⚫ni | Ibsam pa bgyis na thams cad.kyil Iphul tu phyin gyur dños po gzan | Imigtaan. ñid dan.hdra bar gyur | 8khyod.hdra hgah yan ma mchis.na | Ilhag pa lta zig smos ci htshal | Ikhyod paskhyad par cun zad.kyis❘ Idman pa taam yan. hgah ma mchis 9 hdren pa khyod.la.gan.zig.gis |
948
THE INDIAN ANTIQUARY.
.
|dper brjod.dpe ni mamchis pas Idpe yi glags ni spans. pa po | Idpe.med.khyod la phyag htshal.lo |
10 sans rgyas chos ni gzal yas⚫phyir | Ide las gan pahi gan zag nil Irnam grob hdra ba thob. rnams.
•
•
kyai |
khyod dan khyad par sin tu che 11 |ston pa tsam.du.hdra slad dal Isu zig.khyad par ma htshal-nas | [98 b] Iba spuhi bu ga⚫ston.pa.ni Ichui nu nam mkhah dag. dan. sgrun
•
•
12 grans med pa la su žig hgran | Itshad med pala su žig hjal Ikhyod kyi yon tan grans dan nil Imthu la dpogs pa ma mchis so
•
·
•
13 ji.ltar dpag baam singi tshal | |hbyam klas nai du ḥkhyams pa. Itar |
khor?
Text dgah.
stod, I. O. and Pet.
| bdag ni khyod la legs spyad kyis noms ma hthsal te mthah mi rtogs]
4.
5. Not to speak of this story only being in my heart; matter other than this there being none, if I speak, this same may I speak, or may I not speak at all.
[JULY, 1905.
In celebrating the words and the virtues of thee until Nirvana, may I not come short of both [these?] paths of speech.
6. Truly the like of thy dharma and of thee is in thee alone. Therefore all other dharmas are not superior to thee.5
7. Which being the case, the dharmas of Buddha, when considered, have surpassed all and other things have become like impurity.
8. Since none is equal to thee, of a superior what need to speak? Even inferiority by a slight difference from thee there is
none.
9.
10.
Since of thee, O guide, by whatever means comparison is made, compeer is there none, O thou who hast left behind the possibility of comparison, to thee, the Incomparable, hail!
Since the dharma of Buddha is without a peer, though others than he may have won liberation, as it were, in thee the superiority is altogether great.
11. Since their equality being only in their void,.none can claim superiority:10 the void of hair cavity compares but poorly with the heavens.
12. The uncomputable who can compute? The measureless who can estimate? In the number and power of thy virtues there is no measure.
13. As though roaming in a limitless grove of trees of paradise, in thee, insatiate of well doing, no end can I find.
• Sc. ' by me'?
'a sort of liberation'? [The same liberation.' P.]
10 No superiority is known' ?

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14.- If the dharmas, 0 Tathāgata, of thee,
the virtue-ocean of virtues, should be set forth, they could not be contained even in the heavens.
15. - When to thy famous worshipper, cham
pion of the dharma of Buddha, head of all érāvakas, celebrated as the Deep, 11
14 yon.tan.rnamskyi yon. tan.mtsho | khyod . kyi .de • bin • gáege chos.
raams Igal te botan.du • mchis.gyur.na
nam.mkhar.yan nie son.mi.gyar 15 khyod.kyi.mion sum benen.bkur.
ba sans rgyas.choskyisdedpon. po (Dan. thos. kan.gyi.tog.gyur.pa
Izab.mo.rjes.su.sgrogs.pa.la 16 kon.mkhyen.ñid. phyir. boom .ldan
gyis Irmas.na.ma.mtshal.es .grol. pas sans.rgyas choskyi • zab.mo.id
bas.mahtsbal.bar. bśad.pa .lags 17 1 gal.tegtso .bo .de .dag.kyan
khyod . lanus. pardugslags.na 1 bdag.hdra.srid .pa .mi.gtsan.bahi
srin.bus. bsamskabsgala.mchisi 18 så lahi.bin.chen.khyod .bid .kyil Iyon.tan.yal.ga.thugs. brtse.bas btud.parnams.la skye bohdil
cun.zad.hju. batsam.du.bas 19 char• sprintshoga • ni.chen. po.yis
char.gyi.rgyun.nams.phab.palas so gahi. teba.bas.gduñs.pa .yil khuns rtas . htshal • nahan .ci . dig.
hthal 20 madros. pa.yi.mtsho las.ni1
chu.bo.chen.po.bzi.hbab.kyan de zad.bgyid.par. minus.na I gian. dag.hbab.pas.smos.cihtshal |
16. - I prayed, saying The reverend one,
since he knows all, refases notis if request is made declared the depth of the dharma of Buddha to know no
bound.13 17. - If even those chiefs14 find their powers
worsted in regard to thee, for being like me, an inpure worm, where is
there the possibility of thought ? 18.- Enough for this creatnre to grasp even
a little one among the compassionbowed branches of the virtues of thee,
the great Säl tree. 19. – When the great rain clouds have let fall
their streams of rain, what does the high-bred horse, 16 tormented by the summer heat, though he crave it, orave ?
20. - When even the four great rivers descend
ing from lake Mānasa cannot diminish it, what need is there to mention the descent of other (streams] ?
94b
21 rinchen.hbyun khuns. mnams.kyis 21. - The world extended by the mines of nil
jewels knows no end: 16 Lord, though I hjig . rten • rgyas • bgyis . bas . ma.
I praise thy virtues, I deem them verily htshall
like that. mgon. khyod yon. tan.brjod.pahan
| bdag .ni .de .hdra.kho. nar.sems! 22 begribsnaskhyod .kyi.bstan.nid las 22.- From thy teaching, while it covers me, Iyon.tan.me.togernams. btustel
gathering the flowers of virtues, with [998]
thine own flowers I make to thee, as Iran.gi.me tog.dagogis.ni
to a tree, my offering of flowers. bin.bzin.khyod la.me tog.gsol 11 Gambhira!
11 mtahal?
18 bae ? 14 Or if even they, O Lord.' Plural of respect P or should we have a plural in v. 15 also P 16 khunerta! (-ājāneya afva. P.] ! 10 .ga oska. » bas? Read bsam .ma .htahal, cannot be conceived'?

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[JULY, 1905.
23 rangi .dbyig17. gishbyun. khuns
bżin Iran.gitshon.rtsis.rilta.bar ran.gi•dri.yis .tsan dan bżin | raugi.chu yis .mtsholta. bur
23. - As with its own riches a mine, as with
its own colourg18 a mountain, as with its own paste a sandal tree, as with its own water a lake:
24 ran las byun. bahi.gser. ñid .kyis
I gser.hbyunba yirinchen. bżin
khyod .bstan.ñid. las btas.pa .yil Iyon . tan. rnams. kyis. kbyod .mchod.
do
24. - As with the self-originated essence of
gold a jewel made of gold, I do honour to thee with virtues gathered from thine own teaching
25. - While the rays of the moon, issuing in
all directions, fall not entirely from the circle of heaven, expanded by the rays fallen upon the earth, the bed of white lotuses is not without its open buds.
25 nam .mkhahi .dkyil. Das • zla. hod.
thams.cad.du phrosio .pa .ril gyi. hbab. hgyurms.
yin. la Izla. hod. sa •sten. bab.pas • kha.phye.
nal me tog. ku.muda.tshalmi rgyas.
min 26 de bin. yon . tandpag. med.cha.
Idan.pal | rgyal. bahi. bsnags • pa•rgya • mtsho.
mthah.med.la deyi. phyogs.gcig.brjod. pas dad.
ldan.pahil skye. bohan . hdod • pahi.hbras . bur. mi. Idan.min
26. - So in the boundless sea of the delinea
tion of Jina, the water of which is immeasurable virtue, by celebrating a part, the faithful also is not without the fruit of his desire
27. - Celebration of the praise of Buddha is
the fruit of speech: it is the red spot and so forth of the root30 of faith and other virtues, which are the pare conveyance of the happy road, free from obstacles, brisk with the markets of lives.
27 sans rgyas • bsnags • pa. brjod. tshig
hbras.bu.yod skye. bahi.zon.brin.bder.gyar.gegs.
med lam Itshans. pahi. theg. hgyar dad sogs.
yon.tan.gyil rtsa bahi. ser.rme de la sogs.pa.
yod 28 dban . po.rabtu dan par.giol.gyar
cin sans.rgyas . bstod . pahi. gian .la .
brtson .pa .rnams | skad. cig. re.rer.chos.rgyun. hbyun.
bagai kun . mkhyen min pas cun zad. giun.minus
28. - Those who, amenable with senses in
repose, are earnest in giving heed to the celebration of Buddha are unable, since each moment various streams of dharmas (qualities) present themselves, through lack of omniscience, to heed even a little.
11 dbyige, Pet. 19 Lyhroo, Pet.
1 Sc., the colours of its minerals. to [.There is gathered the colleotion (
M
) of the roots.' P.)

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29 | mtha • bdog.mirtag.par.yanzugs 2 9.- Since even to a strong man ever faithful gyur.la
this assemblage of good21 is exceedingly dal. hbyor. hdi.yan • sin tu dkah.be
difficult, what of others who, enticed las
away from it, are not earnest in this Igan. dag. las . hdi. la.ni.mi. brtson.
work? pa de las • balus. par. gyar.pa.gian.ci. yod 958 sans rgyas boom ldanhdas.la.
In the hymn to Buddha, “The bstod .pa . bsnags • par hos . pa.
Delineation of the Worthy to be bsnags.pa.las. bstod . par. minus.
Delineated," the first chapter, entitled per.bstod .pages.bys.ba.sto. Jehu.
"The Celebration of Him who Cannot dai. poho Il
be celebrated,"
Chapter II. 30 boom . ldan.khyod nizal. béuge. tshe 3 0. O holy one, in the time of thy presence | bdag .ni .daddbar.gzol •gyur.ba
here I was of a mind open to faith, I gaislad.thugs.rjes.brlan .pa .yil
wherefore thou didst look upon me [99 b ]
with the eye of Buddha moistened by sans rgyas spyan.gyis.gzigs.mdzad.
compassion.
pal
31 | khyod .kyi. thugs • rje.de.Bidni
1 yid .ls .mchis.pa.mnon.bgyis nas I phyag.bgyir • hospa. khyod. labdag! mion.sum.bindu.phyag • htshallo!
31,- That same compassion of thine being in
thy heart, as is manifest, thee worthy to be hailed, I hail as if manifested.
32 kan.mkhyen .ma . lags. gangis.kyan
kun.mkhyenkhyod koji. Itar.rtogs | bdag.ñid.che.rgyas . bdag.õid .kyis mkhyen pekhyod . ls.phyag.htshal. lol
82.- Hail to thee who, with a soul large with
magoanimity, knowest how even by him that is not all knowing thou verily art seen to be all knowing !
33. -
33 | hdi . lagshdi.hdraho.des.bgyir.
| khyod bdag.hdra. bahi.yal.ma .lags Igan lags .gan.hdra.han.mi.snow.ste khyodhdra.ba.la.phyag.htshal . lol
This is like this' - if so we say, thou art not within the sphere of comparison. Not venturing what is like to wbat, thee, like to thyself, bail!
34 mgon. pokhyod .ni .ñid. dan hdra | rgyal . rnams.ci . hdra • khyod . dan.
hdra I gaihdra.gian.hgahan.ma.mchis.pa de. hdra.khyod .la .phyag.htshal . lol
34. - O lord, like to thyself alone, what kings
are like to thee? Hail to thee, whose like none other is !
35 jiltar.khyod.ni.id .kyis mkhyen 35.- As thou art by thyself only known, as I ji . ltar. kbyod .ni . khyod • hdras
thou art known by him that is like thee, mkhyen
As others than thee know thee not, to I ji Itar.khyod-gian.mahtshal.ba
thee, being such, hail ! | de.hdra.khyod • la phyag.htahallo 31 (dal.hbyor - kpananampad. P.)
Does this refer to the story told by I-tsing (trans, p. 157) do!

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86 lji. ltar.khyod ni. bdag •ñid .kyis |
|thugs.rje.stobs bea la sogskyi lyon .tan.rnams.kyis .bsgrags.mdund.
1
36. - As by thyself thon makest thyseli famed
through the virtues of compassion, the ten powers, and others, to thee, being Buch, hail !
pa
.
de hdra • khyod • la phyag .htahal.lol 37 dpe24.Das.bzun.naskhyod .kyi.nil
Iyon .tan.hbyungnas .sñin.po. dag! |de.id.las. ni mios.btas nas! ci nuskhyod • la pbyag.htshal . !o
37. - Beginning with an example, thine is the
possession of a heart which is a mine of virtues: thereof again summarizing the essence, so far as is possible, hail
to thee! 38. - To thee, Arhat, hail and homage ! To
thee, Worthy of Worship, hail and homage! To thee, Knower, hail and homage! To thee in homage hail!
39.
The perfect Buddha being a Jewel, Jewel
is the nature of his Dharma : the Sangha being a mine of Jewels, to thee, Sum of the Three Jewels, homage!
38 |dgra. bcomkhyod. la. phyag.htsbal.
hdud mchod. hos • khyod la. phyag. htshal .
hdud | rigs. pakhyod • la • phyag . htshal .
hdud
kbyodlahdad.cin.phyag.htshal . lol 89 rdzogs. pahisans.rgyas rinchen.tel
Irinchen.choskyi.ran.bżin. lags |dge.hdun.rinchen.hbyun.gnas.tel lin • chen • geum • tehogs •khyod • la •
hdud 40 mchod.hobkhyod .ni .rinchen .te |thugs • kyi .dgons .pahan rin.chen
lags dam.chós. rin.chen.hbyun.gnas.tel
kun. Das • rin.chen • kbyod la.hdud 41 rin.chen kun gyi.mchog.gyur.pas
rin.chenthams.cad.zil.gyis .gnon
95 b (1008] rin.chenkungyi.hbyan.goas. pa
Iyar. dag.rin.chenkhyod • la.hdad 42 | phyag. htshal.rin.chen. thugs • khyod
la | I phyag.htahal.rin.chenchos • khyod.
la 1 I phyag . htshal . thams.cad.rin.chen.
la |
40. - Thou, worthy of worship, being a Jewel,
the purpose of thy mind is a Jewel; the good religion being a mine of Jewels, to thee, in all ways a Jewel, homage!
41. - By being the best of all jewels, thou art
the conqueror of all jewels; to thee, the mine of every jewel, the Perfect Jewel, homage!
42.- Hail to thee, whose heart is a jewel!
Hail to thee, whose Dharma is a jewel! Hail to thee, who art wholly a jewel!
43 srid. med. begom.pa.goms. mdzad.
pas! thub.p.kun.gyi mchog.gyur.pal I phyag • bgyir. hos. pahi .dgra.bcom.
ра| |kbyod • la •gus.par.phyag . htshal . lol
43. - To thee, who by practice of meditation
upon non-existence, art become the chief of all sages, to thee, Arhat worthy to be hailed, in reverence hail!
dan, Pet. [dan.nas-adita). P. What is míos P-mdor badus? 26 Sic, Pet, and I. O.
*6 A line is here missing (L. O. and Pet.).

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44. - To thee, who standest at the final end of
error, who has attained the end of pious doing, to thee, the Highest, hail !
45. - To thee, who by perfections of every
kind surpassent all else that is charming, who at all times givest delight, the (red] Buddha Lotas, homage to thee!
44 hgal. bar.bgyis . par.gai lags.pa
yan. dag.mthah lagnae .pa .po I dgesbyoo.gi.ni.mthar.phyin.pa
bls.med.khyod .la . phyag.htahal. lol 45 rnam.pathamscad. phun tahogs.
pas mdzes.pa.gian kun.zil.gnon.cin dus.rnams.kan.tu.dgah.mdzad.pa!
sans.rgyas. padma.khyodlahdud 46 khadog.bxan.la.dri.im.in
bita.na.sdug. la.mirin.ba I rdzogs.pahi.sans.rgyas. padmadkar
kha.byekhyod . ls.phyag.htshallo 47 bdebahinin khu.rab. spyans.pa
bżed.dgur.reg.pa.brñes .pa .po skyid . par .bsgran pahi. dgesbyon.
nil
| rab.gion • khyod .la . phyag. htshal . lol 48 | ho • brgyal.hbras • bu mchis .gyar.
pas mthar.phyin.mthah. dag.brñes nas
ni dam.pa.gsun. bar.dam.bcas. pahil |dge • spyod37. khyod .la . phyag.
htshal. lol 49 tahans-spyod28. brten.cin.rig byed .
dan Irig. byed. kun.gyiyan. lag.mkhyen rigodan žabs.kyis . bsans .pa .yil tahans. pakhyod la phyag.htahal.
lo 1 50 hphaga. pabi.chog .ni .mi.hphrogs.
sin i hphags. pahi.hphrin • las . phul.ta.
bynn | hjig.rten • slob.dpon.bya .ba .mdzad hphags.pa . khyod la.phyag.htshal.
46.- The fair of hae yet fragrant, the dear
to view yet not far, to thee, the Expanded White Lotus of the perfect
Buddha, hail ! 47. - To thee, the Tender Youth (sukumāra ?),
who hast relinquished the taste of joy, who hast attained to contact with the nine desires, and for whom asceticism
countervails delight, hail ! 48.-To thee, who hast attained to all eminences
that are the fruit of suffering, the Ascetic with a vow maintained inviolate, hail !
49. - To thee, who, keeping to the Brahma
cărin's way, art learned in the Vedas and the Vedāngas all, the Pare, purified in knowledge and carana,2 hail!
50.- To thee, who not violating the Aryn
dharma, hast reached the summit of an Arya's deeds, to thee, the Arya, whu dost the works of a world-guru, hail !
lo
51 | thugs. nidkah.thub.brtal. žaga. dag Iyan . dag. glansso. pas.gtsail. mar.
mdzad sdig.pa.thams.cad. bkrags1.gyur.pa khrus • mdzad.khyod .la . phyag. htshal.lol
51. - To thee, who by the assumption of ascetic
vows makest clean the heart, to thee, the Cleanser (onātaka ?), with all sins scaled away, hail !
a sbyon, I, O. > labs, 'foot' 30 bhais, Pet.
** sbyon, I. O. (For this otymology of vidyacarara, 100 Namasangiti Comm. vi. 12. P. ]
" bgrua,' washed,' Pet.

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52. -- To thee, who, having won the highest
sovereignty, overcomest all sentient creatures, the Lion, with the lion's roar, bail !
52 miah bdag. mohogni. brñes .gyur.
cin
[100 b ] sems.can.thams.cad.zil.gyis .gnon sen.gehi.na.ro.sgrogs.mdzad.pal sen.ge .khyod la..phyag.htahal.lol
96a 53 rtogs.pa . brjod.pahirjen. ßul.che
damchos. spola. brten .pa .mdzad chos.gžan.thams.cad. hjig.pa .po glanchen. khyod • la phyag .htahal.
lo 54 chos.nid sin dudkah.babilam
khyod. min.gian.gyis mi.bzod.pal Igeal.mdzad.géegs.pa.hjig.rten.gyil | lam.gyur.khyod • la phyog.htshallo!
53. - To thee, who makest thine abode on the
summit of the good religion, where is the great empty road 32 of Avadanas, the Great Elephant, devastating all other
religions, hail ! 54. - To thee, who didst pass, making clear
the very difficult path of religion, by others than thee not to be endured, to thee, who art become the World's
Path, hail ! 55. - To thee, whose body is perfect in [every)
limb, possessed of the strength of gold and a force in chastity with utter self-restraint enduring, to thee, the
All-knowing, hail! 56. - To thee, who, knowing the directions
and the ways to tirthas, art a sure and unerring guide, to thee, who hast won the place of leader of the herd, Leader of the Herd, hail !
55 des.lasin.tu.dul.gyar.bzod!
bugs.dan.mdog.bzan.stobs. dan.ldan Iyan lag.rdzogs. pahi.sku.mnah.ba can.mkhyen.khyod . la .phyag.htshal.
lo! 56 | phyogs . danhbab stegs. spyod.yal.
mkhyen brtan .la .gya.gyur.bầud.mi.mnab khyu.mchog.gnas.ni. brñes.pa.yil khyu • mchog • khyod .la . phyag.
htshal•lo 1 57 Igdul.bahi thabs.ni.mthahdag.la
mkbassin. le. lo.mi.mrah.ba skyes .ba .bdul bahi.kha.lo.sgyar mchog.rab.khyod. la. phyag • htshal .
lo 58 Igan.slad.khyod bstan.ma .mchis.na
skal.ba.can.yar.don.ma .mchis | de.slad. kun.gyi.tahans spyodS4. du
Igyur.pa.khyod • la phyag.htshal. lol . 59 Iyon.tan. phun.sum . ldan.pakan
yan. dag. sin.tu.yons.rdzogs. pas |dge. bahi .chosla.hdan.pa kun | rgyan.bcad . khyod - la phyag.htshal.
57. - To thee, learned in all the means of
Belf-restraint and without indolence, to thee, the Best of Charioteers, that disciplinest the people, hail !
58.- To thee, who, since even the fortunate
were without resource, if thy teaching were not, didst therefore live in
Abstinence from All, hail ! 59. - To thee, who, verily perfected in every
consummate virtue, hast Stayed the Flow of every aspiration towards (in ?) the good religion, bail!
lo!
60 ñid.kyi.don. ni.yoñs. rdzoge.sin 60. - To thee, who, thine own good fulfilled, I gan gyi.don.la.mnon. brtson .pa
strivest for the good of others, to thee, damchos.bdud.rtsistsol.ba.pol.
who, giving the ambrosia of the good 1 tshim.par.mdzad .pa .khyod .ls.hdud! religion, Satisfiest, homage ! * Roal rul'valley'p de la idea, in truth' [dospa - surata. P.] Myoth, LO.

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61. - To thee, who, happily passed the great
sboreless water without bounds, terrible with divers terrors, hast Reached the
Further Shore, homage ! 62. - To thee, who hast attained the amulet of
knowledge, dispelling every malady of trouble and extracting every ache, 35 to thee, the Chief of Physicians, homage !
61 |hjigs.pa.du.mas.hjigs .gyur.ba
I pha.rol.min.pahi.ma.spans nas! chu.bo.chen.polags.brgal.zin
I pha.rol.gbogs. pakhyod .la.hdudi 62 | ion.mons. nad..ni . kunsel.cin
zug.ru .thams.cad.hbyin. mdzad . pa rig.siags hchan.ba.grab.pa .po sma?. pahi.gtso.bokhyod • la.hdud!
[1018] 63 | mchog. dan • mchog. minlam.
mkhyen.cin
i bahi.phyogs.niston. par.mdzad I grub.dai.bde.ba .bskyed .pa-yil
ded.dpon. khyod . la phyag.htsbal. lol 64 rtag.tu.mun.pa.sel.mdzad.cial
rtag.tu.spyan. ni hbyed. par. mdzad rtag.tu.mi. bsnel.chos.miah.ba sin.tu.bens .pa .khyod la.hdud
63. - To thee, who, knowing the good road and
the bad, teachest the way of quietnde, to thee, Leader of the Caravan, who accomplishest perfection and happiness,
hail ! 64. - To thee, ever dispelling the dark, ever
opening the eye, ever of unforgetting nature, ever At the Zenith, homage!
960 65 dri. mahihdam.ni .nes.bkrus. Pas
damchos.dri.ma.med.bahi.chu mchog.turnam par.byan.ba .po! sin.tu.rnam. dag. kbyod . la.hdud
165. - To thee, who, having washed away the
mud of defilement, hast utterly cleansed the undefilel water of the good religion, to thee, the Completely Purified,
homage! . 66. - To thee, who, sin and merit left behind.
thy soul imbued in vacuity, art sated of doing good and harm, to thee, entirely Detached from Clinging, homage!
66 sdig.dan.baodnams spans.gyur.cin
ston.ba .id .kyi.bsgos. pahibdag! I phan.dan.gnod.pa.bgyid.svomba
sin.tu.chags. bral.kyod . la.hdud | 67 kunnas.ñon.mons .bag .chags. kun
ies. par. bsal. bas.dri.med.thugs | rnam.thar.sgrib.pa .mi.mnah.ba bin.tu.rnam.grol.khyod. la.hdud |
67. - To thee, in heart undefiled through
dispelling all sin and passion, the emancipate, the void of darkness, the Verily Liberated, homage!
68 bita.bas.minoms. gangs.mnahin
Isku.ni.hod.kyis.ba.ger.mdzes bita. bya. kun.gyi.naj na ni blta.nasdag. mchog.khyod .la.hdud
68. - To thee, of whose form the sight wearies
not,58 brilliantly charming with thy body's radiance, among all visible things that which is most Dear to
See, 37 homage! 69. - To thee, with the sum of the goodly
tokens which are the marks of a great one, through possession of the two and thirty (rigns] Worthy to be seen, homage!
69 skyes buchen. pohi.mtsban •rnams.
kyil |dpe.byad .bzan pohitehogs.bcaspa sum.cu.rtsa.gñis.dai.ldan. pas blta.bar.hos. pakhyod • la.hdud
(rig. snage. hchan.ba - vidyārājamantra: rug.hu - Salya. P.) Nasecanaka ?
priyadarsana

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70 sans rgyas.chos.ni.bla. med.pl 70. – To thee, who through the sum of the mi.hjigs padan.stobstshoga.kyis!
fearlessnesses and the strengths, the I hgro.bahian.do .sgrabegrags.pa
supreme dharmas (qualities of the Idgah.bar.hos. pakhyod • la.hdud
Buddha, bast in the world a joyous
glory, bomage! 71 hphags.chos.dkar poblamed pa 71. - To thee, having both thy bodies imbued Igoms.par.bya. barnams.kyis.ni
with the practice of the white supreme sku.gũis.po.dag. begoo.gyur.ba
Aryan dharma, to thee, Fit Object of I begom.par.bya.ba • kbyod. la.bdud |
Meditation, homage ! 72 skugsun. thugs • kyi . phrin • las 72.- To thee, through entire purification of roams
the functions of body, speech, and bin.turnam par.byan.gyur.pas
thought passed beyond the guardianship tshul. khrims. beran.ba • las.hdas.pa
of morality, to thee, the Altogther I gtsanebra dag. pakhyodlahdud
Pure, 38 homage! 78 ton.mons.pa .yi. brjod.pa .spania 78. - To theo, who, leaving behind the mention ži.bahi las kyi.mtbah ladgons
of sin, the end of ascetic work attained, mi.gsundan da bżes.mdzad.pa
'art earnestly engaged 39 in silence, the thab.paži. bokhyodla.hdud
Isvarao of Sages, homage! [101] 74 bde-badan.ni .sdug.banal.gyis
74. - To thee, with heart steadfast and not thugs.mi. bphrogs.ls. brtan . pahi.
* prey to happiness and grief, the thugs
all-surpassing Friend of Creatures, thams.cad.zil.gnon.sems.can.gyil
homage! sõin. po .mchog.gyar.khyodlahdud| 75 kunlaram.pathams.cad. dan 75. - To thee, who through right setting of Irten gyi.blo.dab.dgons.pa. dag 1
the objective thought and meditation | legs. par.gnas.phyir.mi. beõel. bahi
of every kind in every matter art of chos.can.khyod le.phyag.htahadlo
Never-Forgetting dharma (quality).
bail! 76 hjigorten.hdas . kyi yon.tan.phyog 76. - To thee, in world-ontgoing virtues rich, | hjig.rten zaiezin.rem. par. hjig!
the world's externalities destroying, the I bjig.rten.snai. bar.mdzad .pa .po
world iliuminating. Lord of the World, I hjig.rten.mgon.po.khyodla.hdud
homage! 77 | bées dan-dgradan.bar.mar.sñoms 77.- To thee, to friend and foe and those 1 sems.can.kun.laphandgons .pa |
between indifferent, to all creatures 978
meditating good, mercifully dealing, rje.sn.brtse bar.mdzad .pa .po
Greatly Compassionate, homage ! thugs.rje.chen.po.khyod • la•hdud | 78 choskyi.hda •ses. kun.rdzogs.pal 78. - To thee, complete in all intuitions of skyob.ps.mñon.seschen.po.miah
dharma, the saviour with the great | byas. mkhyen .ma .byas.nkhyen. ps.
insight, knower of things done, knower
of things undone, All Knower, homage! thams . cad .mkhyen pakhyod la.
hdud 79 Iglage .kyi.skabs ni kan spans bin 79. - To theo, with all means of bindrance kannashchin.be .bcad .gyorpa
outgone, bonds severed, illuminator of bes.rab.gskl. bermdzad.pa .po
wisdom, Clear of Passion, homage! sred. pa. bsal.ba.khyodlahdad #gbra for spra), L O. and Pet. gtron.pro- frotriya? » das dubine = dan du lon?
10 siba? -Bira' or 'danta'?
1
po

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80. To thee, worthy to be loved, worthy to be
hailed, not to be contravened, siniess, worthy to be sedulously worshipped,
having the Triple Knowledge, homage! 81. - To thee, skilled in dispelling what is not
kind, active in promoting what is kind, to mercy alone inclined, Best of Friends, homage !
80 mñes. par.bgyi.hos. phyag.bgyir.hos
brgal. ber.hos. min. nous.mi.miah Ihbad.de.mchod. par.bgyis . hospa
i rigs • pagsumIdan.khyodlahdud 81 phan.pa.ma.lags.selmkhas sin I pban.pa .bskyed . par. mion. brtson.
pa I gcig.ta. brtse.bar.giol.ba .yil
bées .gõendam .pa .khyod. la.hdud 82 skye.dgu.lam.log żags.parnams
rtag.ta.dampahi lam la ni! moon phyogs mdzad. par moon
brteon pa Irtsa . lag.dampakhyod la.hdud 83 go. hphani.mkhyen • parnams.kyi.
pholl khyod.kyis.go.hphai.mchog brñes.
nas 1 Irkan gñis . rnamskyi mchog.gyar.
82. - To thee, active to direct ever in the best
way the beings who have entered upon the wrong way, Best of Kingmen, homage!
83.
Surpassing all the knowers of preēmi
nence, having attained the highest preēminence, thou hast become of two-footed creatures best : than this a higher proeminence is not.
pa
84.- To thee, attained supreme preëminence,
and dispelling all distress, without passion and free from craving, Best of Two-Footed Creatures, homage!
85.- Since without relying on thy teaching not
one beholds reality, to thee, the Eye of & world as it were blind, homage!
86. -
delas.go.hphanhphagsma.mobis 84 I go.hphan.bla.na.med.brñes nas |
[1028] | sdog • banal . thams .cad.sel.mdzad.
cin machogs.ñer.len.mi.mnah.bahi Irkan. găis. mchog syur .khyodla.
hdud 86 | khyod .kyi.bstan.la.ma.brten. par
Ihgas.kyan.de.gid.mi.mthon.bas hjig .rten lcn.ba.Its .ba.gil
mig.da.gyur.pa.khyod • la.hdud 86 sa .ston.gdags.ni.ma .mchis.na
dage.mchis.mar.mehan.mchis .gyar.
lal rgya.kar.nor.bn .bla. badag mohis . kyan. gaalbardzogs.mi.
hgyur! 87 gnan.ba.de.dangan dan ni
de baskhyad. pár.ches.hphags.pl mchis.kyan.khyod nimi błagana
hgrobegnan.bs .mchisma. lage 1 88 deltar.hjig•rten.ma.rig. pahi
monnag.thibs. pahi. lin. tog gigs bagribs.pahi.sems. Idan.smag gyar. pahil
97b sgron.mar.gyorpakhyod labdad | 1 bphane, Pot.
" 1. O. tu.
It day is not, thoagh there be fire, though there be a lamp, though there be planets, jewels, and the moon, the carth has not a full illumination.
87. - Thongh there be those lights and others,
by far higher than those, if thou art not there, the universe is without light.
88. - To thee, thus the Lamp of a world of
blinded creatures obscured by the thick film of the darkness of ignorance, homage!
# Whertog.gis, Pet.

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89 chos. la.blo.gros.mabyan bas
89. - Though with a mind not made pure in I phan pahan. pban . par.ma .htshal.
aharma even the good knows not how żin
to do good, may even the harmful, Ignod.pahan.gnod. par.mahtshal. la
knowing not to harm, through reliance byan bahan khyod la brten. Das
upon thee, be made pure. gyur 90 | byis .pa .phal.cher.gnod .pa . dag! 90. - Generally the foolish, wishing to surdor.bar. htshal. la. phan paspon
render harmful things, renounce the I phan. pa.gñer.yan.mahtshal.bas
good: even the man devoted to good Ignod.pa .so .sor.bsten.par.bgyid
attaches himself through ignorance to
the harmful. 91 de dag.thabs ni .ston. mduad.phyir| 91. - To thee, who, to teach those the means by khyod . la brten.nas.gñis.kayan
due and full reflection upon both in 1 yai. dag.ji.bzin.rtogs .gyur.bas
reliance upon thee, art become the | sman.par.gyur.pa.khyodlahdudl
Healer, homage! 92 Igtso.khyod.gangi.blar.gyur.pal 92.- To whom thon, Lord, art become the de.yao.hiig.rten. bla.malags
guru, he verily is the guru of the world: | de.slad.bla.ma.rnamskyi.yan
to thee, therefore, the guru, the guru Iblar.gyur.bla.makhyod • la.hdud!
even of gurus, homage! 93 hjig . rten.mkhas pas .mchod . pa 93. - Though worshipped by the wise of the yan
world, a believing soul renders worship Iyid.ches.to.bokhyod .la .mchod
to thee: to thee, Best of the Worthy of mchod.hos .rnamskyis . mchod. bya.
Worship, to be worshipped by the worthy ba
of worship, homage ! mchod.hos. dampakhyod la.hdud 94 bsiags .hos .bsnags.pa.gai lags.pahil 94. - Even they who are praised by the praiseskye.bo.des.kyai.khyod .bsnags.tel
worthy praise thee: to thee, Praised even | bsnags.par. 308.pa .rnams.kyis . kyan
by the Praise worthy, homage ! bsnage.par.gyur.pa.khyod • la.hdud
[102 b ] 95 | Iha.rpams.kyan. ni.khyodlahdud | 95.- Even the gods pay homage to thee; to khyod .la .dransron .rname kyan.
thee even the sages pay homage; to hdud
thee, Meet for the Homage even of the I phyag.bgyir • hos .pa .rnamskyis.
worthy to be hailed, homage! kyan |hdad. bar.bgyi.ba.khyod • la •hdad | 96 sems.dan.bcas. pa su žig ni
96. - What sentient creature in bailing thee, bsod.nams.iú .ni .dpag. med. pa
the worthy of homage, the illimitable hdud.hos • khyod .la . phyag.bgyid.
realm of goodness," is ever satisfied ? pas . Inam.zig.na.ni .noms. par.hgyur 97 de . Itas'. khyod .la . phyag • htshal 97. Therefore to thee in homage hail! To hdud
thee, Worthy of Homage, homage ! Ihdud. par.host.p&.khyod • la •hdud
With no intermission of hailing, ever I phyag.giorgyun.ni.mi.hchad. par
to thee hail ! rtag.tu.khyod la. phyag.htshal. lol
Punyakşetra. P.)
45 hod, Pet.

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98 rtag tu dam pahi spyod.pa⚫lam.
.
dan Idan |
.
byas dan ma byas thob pa yan. dag rig pa mkhyen |
chod pa che mish phyag bgyir hos pa⚫mtshuis. med. pa| hdud par hos pahi dgra beom. khyod la phyag⚫htshal.lo
THE VARNANARHAVARNANA OF MATRICETA.
.
•
•
·
•
99|dpe med yid hon sku mnah khyod. la phyag htshal.1045 |
Imchog tugsun sñan.mion.sgrogs. khyod la phyag⚫htshal.lo|
Idri med rnam dag thugs. mňah. khyod la phyag⚫htshal.lo
98 a
•
Iyon tan tshoga bsgoms bdag ⚫ñid. khyod la phyag⚫htshal.lo |
·
46 htshale, I. O.
100 in žes beam pas sans⚫ rgyas ⚫la. hdud pa
|dri ma med labkrasisthams.cad. kyis
char yan mi phod. mchod sbyin. kun.gyis min |
Idkah thub. brtul zugs. min. te.khrus. kun.min|
·
101|thub pahi dbai pola hdud⚫pa | Isñan par grags sin. dpal.du.byed | Isdig pathams cad drans nas.hbyin | Igzi.brjid dag kyan.rnam par hphel |
108 | de Itar yon tan man beams.sin
Ilus kyan hjigs pahinan⚫ beams.na Imkhas gan sans rgyas phyag htshal. las |
Ilus kyi las gan spyad par byed |
•
104|hchi bdag sel bar byed. pa.yil |bstan pa hdi ni nub gyur.cin | Ikan n nas mun bas khebs gyur na Igan zig lani.bkur⚫sti.bya |
•
157
98. To thee, whose is the way of ever righteous living, knower of the perfect science that reaches both things done and things not done, whose was the Great Resolve, the Worthy to be Hailed, the Peerless, the Arhat Worthy of Homage, hail!
T Bic.
102 | dgrarnams. thams cad sel bar byed| 102. Dispels all enemies, and establishing in
hjig rten dag na mi rnams.kyi| Irgyud ni bde hgror nes byed.cin| Ines mthar i bahi hbras bur smin |
happiness the race of men in the worlds, at last is ripe for the fruit of resignation.
99. To thee, with thy winning form unequalled, hail! To thee, with the glory of thine exceeding pleasant speech, hail! To thee, with thy stainless- soul most pure, hail! To thee, whose self is instinct with the sum of the virtues, hail!
100. The theme,' with pure homage; so thinking, to Buddha not all things well omened may cope even in a part, not all sacrifices,not the ascetic's severities, not all bathings,46
101.
He who renders homage to the lord of sages makes to prosper the tree of his fame, uproots all sins, and increases his prestige,
103. Reflecting upon many virtues such as these, and reflecting on the body as of a terrifying's nature, whoso is wise performs other bodily acts after salutation, to Buddha,
104.
Should this teaching of him who banishes the Lord of Death have sunk, covered with darkness, to whom must honour be paid ?
48 ? read hig, 'perishable.'

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THE INDIAN ANTIQUARY.
(JULY, 1906.
[1088) 105 delta.bas.na.mtahans.med. pahi 105.- This being so, render worship speedily to | mchod.pa .bya. basmyar.tegyis
the peerless one : by such « course ma.hons.pa.yi.hjigs .psdag!
fears for the future are expelled. dalta.ñid.nas.phyni .zin.to sans rgyas . boom . ldanhdas.
In the hymn to Buddha, "The Delila • batod. pa bsiags • par • hos.
neation of the Worthy to be Dalineated," pa. bañags.pa lasphyag.htshal.ba
the second chapter, entitled "The jes. bya.basteleha.gñis.paho Il
Hailing."
Ohapter III. 106 |õi.mahi.gñen.gyar.i.ma.yil 106. - To thee, kinsman of the sun, shining I hod.pas.sin to .hod.gaal.ba
exceedingly with the sun's rays, best by I phyag. byakun.gyi rab.dan.mchog!
far of all that are meet to be hailed, I phyag.hos.phyag • bgyiskhyod . ls.
hailed by the worthy to be hailed, hdud |
homage! 107 | stobschen.dpah bochen.po. pa. 107. - To thee, the great hero of great strength, mnon.ses.chela.mthu.yan.che
great in insight and great in foroe, gyulnor. mdah.chen. hphen.mdzad.
burler of the great missile in battle, pal
the Great Festival, worship! . dgah.ston.chen.po.khyod la.mchod 108 | hjig.rten. mchod . hos .mchod .hos. 108. - To thee, best of those worthy to be mohog.
worshipped by those worthy to be worhjig.rten.mchod.pas.mohod .pa .pol
shipped by the world, worshipped by the mohod. pahi.snod.ni.bla. med. pa
worshipped of the world, suprome vessel mchod. par.hos.pa .khyod .la .mchod
of worship, wortby of worship, worship! 109 | mohod . dan .mkhyen pasrtogs.p. 109. - When by worship and knowledge insight brñes
bas been obtained, the will bas no dgore.pa.rs .rgyal.bag .mi.miah
regard to egotism: to theo, the worthy 98b.
of reverence, must reverence with abanbrjedhos.khyod .la .ia.rgyal.gyi
donment of egotism be paid, sems. bor.Das.ni. brjed. par.bgyil 110 I gus.bgyid.ma.gus.pa • la sioms 110. - To thee, indifferent to him who shows hjig.rtengus. pas .mchod.bgyis.pa!
respect and who does not, worshipped khyod • la.bkur.stir.giol.ba.yil
by the world's respect, with sensesso dban.poe.gus. par.bkur.sti.bgyid
open to adoration is respectful adora
tion paid. 111 | khyod.dan. hdra.ba.hgah.ma .mchis) 111.- Like to thee is none; superior there has |lhag.pma.byun.hbyun.mi.hgyur
not been, will not be therefore to all de slad .gems.can.kun.lakhyod
sentient beings thou art unequalled in dgra.xin .sñoms. pahi. mñam. med.
indifference. El lage 112 ms. hdris hphags. pahi.gdun.las. 112. - Sprung from an o'nmixed Aryan linengo, byan |
equal in fortane with all Buddhas, born sais rgyas.kundanskal.pamam
illuminating the rogions with the light, mdogdan.hes rab.snan bayis
of colour and wisdom, I phyogs . mams. san.bar.mdaad.de.
hkhruns pyu, .O. - dhan pos by Ihar'
61 dora sin on varpa, onito colour.' In plyogs - palpai - 1. regions, I. alternatives) there is probably flera..

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THE VARNANARHAVARNANA OF MATRIOETA.
159
113 sumon•rtsa.gõis.mtahandan .ldan 118. - Possessed of the thirty-two marks, giving | mdom .gan hod.kyi hod.zer.pro
forth rays of light a full fathom long, mtshandan.mthun.pahidpe.byad68.
having a dazzling effulgence with the bzan
eighty fair tokens equal to the marks, | brgyad.cus.hbar. bahi.gzi. brjid.can 114 rgyal.chen.dpal. dan.ldan pahi.sku 114. - Thy form, having the majesty of a great kun.gyi.mdzes.pazil.gnon.pa .
king, surpassing the charm of every [1985]
[body], comes like a second sun, illumiI hjig.rten.snan.bar.mdzad.nas.ni
nating the world. Iñi.ma.gzandig.Itabar. bżngs | 115 | boom . ldan.duskun.rtogs.pahi.chos1115. - Bhagavad, whose quality it is to meditate rnam • kun hbyah .gnasthams.cad.
upon every time, all origins of every kind, ni
like the berry in the hand, are the I phyag.mthilagya .gu .ra.Ita.bar
range of the motions of thy mind. khyod .kyi.thugs. ni spyod.yal.gyar 116 chos.rnams.gyo.dan.migyor.bcas 116. - In all things together and severally, I gcig.dan sna-tehogs.so .so . la
joined to dharmas (qualities] changing mkhah.larlandag.rgya.ba .bżin
and unchanging, as the wind moves in khyod . kyi.thugs.ni.thoge.mi.miah
the heavens, thy mind is without
attachment. 117 | bya.ba.mdzad.pakhyod .kyis.ni | 117. - To thee, in the doing what should be I jiltar.thugs.bskyed .tsam.gyis .su
done, by the mere act of calling to khyod labied.dgur. kun.hgrub.pal
mind, every wish is accomplished, 80 de . Itar chos • dbying legs • thugs.
well is the dharmadhatu set in thy chud!
mind. 118dge .mthar . phyin pakhyod lani 118. - In thee, who hast come to the end of sbyor. byundge.bs .hgah.mi.mrah
merit, there is no merit sprang from khyod .ni .gan.zig. bied.ne.yan
accumulation : even when thou desirest | bạed .pe .tsam.larag • las.B01
aught, it stands at the disposal of the
mere desire, 119 chos.nams.kyi.ni .chos.yod.dan
119.- Of dharmas (qualities), the possession of chos .ñid. dan.nichoskyi .mthul
dharma [quality], the essence as 80 .sor.rgyu dan bcas .gnassin
dharmas (qualities), and the force as | rkyen dan.hbras.bar. bcas.pa dan
dharmas (qualities], established in conjunction with the several causes, and accompanied by the accessory causes
and the fruit, 120 khams.dan.dbye.ba tha.dad.bcas 120. - This in full, accompanied by the variations skye. dan. hjig . bcas.rgyas.pa.de
of space and species, with birth and | thams.cad.80 .sor.rnam.kun tu
dissolution, together and separately68 in kun.mkhyen khyod . kyis .mkhyen.
every fashion, by thee all knowing is gian+mii|
known, by others not. 998 121 | khyod . la. sin tu . begribs • pahan 121. To thee even the quite hidden is patent, mnon
even the quite far is near, even the din.tu.rin.bahan.ne.baste
quite roagh66 is pure with light, even sin tahdzins. pahan.sal.gyis dag!
the quite high is low.. | Gintamthon.po.handmah. balags 13 byas, Pet. * Is agyun.ra-badara, m in the proverb karabadara or hastāmalaka, or is it - ayur ba? 46 samasta vyasta!
Ihdains, 'deep 'P

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THE INDIAN ANTIQUARY.
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122 sin tu .gnagpahangnan.bar. bcas 122. - Even the quite dark is accompanied with | kinta.thetshom .gnas.kyan. neel
light, the quite uncertain is sure, the | ses .bya.sin.tu.zab.mo.yan
knowable, though quite deep, is to thee khyodla.sa • ler7.gdah.ba • lags
pellacid. 128 dban.po.chen.pohiglan.chen.gyis 123. - As though made of gold with the loins of rked.cin.geer. lag.bgyis paltar
great Indra's elephant, by dharmas, chos .ñid sin tu zab.moskyan
though quite deep, thou art never |khyod .ni.ho.brgyal.hgyurma lags
fatigued. 124 chog.kyinan.na.chags. bral. Itar 124. - Among dharmas like passionlessness, reshbyin.na.na.dran.po. Itar
among nidānas like the right, among I phun tahogs. nanna.sans rgyas. Itar
perfections like Buddha, thon art of all khyod ni.sems.can. kun.gyi.mobog
sentient creatures best. 125 rnam.grol.nanna.mi.gyoltar 125. - Among emancipations like the unchang| rigs. pahinan.ne.chos.id . Itar
ing, among sciences like the essence of bosrabonan.nakan.mkhyen Itar
qualitios, among wisdoms like omnikhyodni• las cankun.gyi.mchog
science, thou art of all embodied
creatures best. [104] 126 dag. pabi. nan.narnam grolltar 126. Among pare things like emancipation, deid.nanna.ston.paltar
among realities like vacuity, among |dkah.thub.nan.na.bzod.paltar
asceticisms like patience, thou art of all khyod .ni . srog. chags. kan. gyi.
living things best. mchogl 127 l gzugs.kyi.nanna.khyod.sku.ltar | 127. - Among forms like thy body, among semskyinai. Dakbyod.thugs. ltar
intelligences like thy mind, among chos • kyi.nanna.khyod chos. Itar |
dharmas like thy dharma, thou art of khyod .ni . srog . chags kan gyi.
all living things best. mchog sans rgyas. boom . ldan. hdas .la.
In the hymn to Buddha, “The bstod .pa . bsnags • par • hospa.
Delineation of the Worthy to be bsnags.pa . las thams . cad.mkhyen.
Delineated," the third chapter, entitled pa.id .grub.pages. bya. baste.
"The Winning of Omniscience." lehu .gsumpaho
Chapter IV. 128bdebar bogs.pakhyodgoig.pa 128.- O Sugata, thou alone, illuminatest one chos. goig.chos kun.nantndzad.pa
dharma [quality], every dharma, mam.pathams.cad.mkhyen .pa .yis
with knowledge of all kinds: like this | de. dan.ldan.gyi gan .ma .lags
is no other. 129 | khyod.hbahig.gi.ge beskyis! 129. - While by the knowledge of thee alone all ses. bye.mthah. dag.khyab.lags • kyi
knowable things are pervaded, for all | khyod . las gan.pa.thams.cad.kyil
other than thee the knowable is verily ses. bya khongThag .pa . lage |
too much. 130 gyurkyen. hdi . las.hbras.bu.hdi 180.- From this cause and accessory this fruit,' Ihdi. lashdi.ni.mi.yin.es
from this this comes not,' every such Ignas. dan.gnas.minnes pakan
certainty of fitness and unfitness, while khyod . kyis mkhyen gyi.gian.kyis.
known by thee, by others is not known. min
Sio for aller!

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161
131 las chos.yan.dag.blang.pa .yil
rnam.smin.dus.nithams.cad.pa sa kan.rtogs.pa.thams.cad.ni
99b |rnam • kan • khyod • mkhien gian:
gyis min
| 131- Of an act which has assumed a dharma
[quality), the perception of all times and every place of ripening by thee is in all ways known, by others not.
132 rnal.hbyorsani.malus.pa
182. - The yogabhümis without exception, with kunnas.ñon.mons .rnam.gzag dan
sin altogether put away, and accom| rnam.par.byan.bcas.zab.mor. bcas
panied by entire purity and depth, thou khyod .gcig. kho nasthugs.su.chud
alone dost verily set in thy mind. 183 dban.po.mchog.dai .chog.min.pal | 133. - The intellectual powers good and not chui danhbrindan.chen.po.dan
good, small and medium and great, cha.sas.dbye.ba.mthah.yas.pa
with their infinite parts and varieties, khyod • las gan gyis . rtogs.ms.
by others than thee are not conceived. mchis 134 | mthan.par.hgyur.ba.gan lags. dan 184. - All the powers of man, such as are mi.mthun.hgyar.ba.gań. lags.pa
conformable, and such as are not mi.yi.nus.pagnatshogs. kun
conformable, thon alone dost verily set khyod.gcig.kho.nas.thugs.su.chud
in thy mind. 135 hic.rten.hdi khamg sna tahogs.tel 135. - This world being of various elements, sna.tshogs • khamg. ñid .mthah. dag.
the various elemental essences in fall, ni
the various kinds of elements, by thee sna-tshogs • khams.dbye • khyod • gcig. alone are known, by others not.
pus | mkhyen gyi.gian.gyis •ma • lags. 80
[104 b) 136 rgyadan.rkyen.ni.gnatshogs. las 136. - The production of the various perceptions sna tahoga.mnon.par.hgrab.pani
from various causes and accessories kuntu.hgro.bahi . lam stobs.kyis
thou, with a force the path of which thams . cad. khyod . kyis thugs •80.
penetrates in every direction, dost set chud
all in thy mind. 137 thog.med. srid. par.byan badan | 137.- What exists in a state without beginning tha.ma. med. par.hbyun.gyur.gan
and what endlessly comes into being, de la.khyod .kyis .ye .éesnil
therein thy knowledge pierces as with mnon.sum. bżin. du głige.pa.hjag!
visual perception, 138 | son.gyi .mthah. dan . phyi. mahi. 138. - The completion of the world at its former
and latter end, and the composition of hjig.rten.yai dag.hgrub.pa.dan
its essence, are by thee as it were neare de.bčin.ñid.mtahamssbyor. bani
beheld. mthah.yi.barbäin.khyod .kyis.gzigs
mthar
139 |ñehamyan na rin yan.run
139. - That near or far, whatever it be, to thee ljiltar.khyod .la .mnon.sampai
is manifest, so far has darkness together deltar.sgrib.pa .bag .chaga dan
with propensity been by thee abandoned, | boas.te .kh yod.kyis.spaña .pe .lags
mthak-yi bar - antike!

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140.-- Not knowing this reality, the propensity
to this sin remaing5e : such is the unspeakable eminence thou hast attained.
140 droshdi.yons .gu .ma.mkhyen.cin
non mons. hdi.yi.bag .chags.ni lhag.malus. ses.mi. bañad.pahi
I go.hphan.de.ni.khyod.kyis . brñes 141 | khyod . kyis. bar.da.gcod.gguna.gan!
| res. par.de .dag. bar.du.gcodo khyod .kyis . lam batangan lags.pa
de goig.kbo nanes. par.bbyin 142 | deyis.bar.gcod. minusse. ham
deyisnes.hbyin.mi.hgyur.es I gžan.gyi klanka.cha.sas.kyan . dela.srid. pa.ms .mchis.80
141. - What by thee has been defined as obstacle,
in truth those things are obstacles ; what roads have been by the shown, those only are the real solutions.
142. Thereby is an obstacle not possible
surely,' thereby a solution is not found,' such censures on the part of others have there, even in a fraction, no
being. 143. - By thee nought conquerable is uncon.
quered, nought knowable unilluminated : while thon thyself, Isvara, art all knowing, all conquering, none other is so.
143 | khyod . kyis • rgyal.bgyi .margyal.
min ses. bya.mi.snan.bgyis.ma.mchis |dban . phyag • khyod . ñid . kun. mkhyen.cin
1008 kun.rgyal.lags kyi gian.ma lags
144.- Since the strong has no fear, that thou
apprehendest not is known : that being master of force thou despisest not any, there is the wonder.
144 stobs . ldan hjigs . mi . hgyarbas.
khyod mi bañons.gan lags .riga.lags.na mthu.mnah.bžindu.hgah. layan
khyad.da.mi.gsod.gan.de.rmad 145 log. pahina.rgyal.can.hgah.zig
| dregs.dai.hbral.ba.mdzad.pagan Igdul.b& .yi.ni .thabstsamste
desni stobs.sñems.yon. malage 146 hjigorten. dag.na.stobs • Idan.pas
kun.las.rgyal.es .gan. brjod.pal deni.gzan. la .bstod.par.bas I go.hphan.de.ni • khyodlardzogs
145. - To make one possessed of wrong
conceit act without arrogance, thineol only means is self-restraint: therefore
the pride of strength suffices not. 146. In the world the strong conquers all,'
of this saying in praise of others enough! That eminence is in thee perfect.
147 hdren.pakhyodla.chos.mthun.par
[1058] Ihgas.kyan. brgal.bar.nos.mslags
klan.ka .btsal. hos .ma . lags.tel | nons.mi.mnah. bahibde.ba .bres
147.- Against thee, Guide, none can rightly
make reproach: a sinless merit, deserving no utterance of censure, bast thou won.
148 | nons.mi.mrah.bas gan la.kyan|
| bài •ni barui • bar •bgyi+mihtshall | bài • bo •yong •bu •rdzogs • glad •đa| khyod .la sus.kyan.glags.mi.thod
148.- Enough of sinless'! Even what four
acts need not to be observed, even those four being fulfilled, in thee is fonndes by none an occasion.
• Rendering doubtful
thod !- thob?
gtaod, Pet.
the '? *. c. 'a fault,'' work spot,' chidra, marma.

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168
149 kun .ls .mi.thogs.blo.gros.can
dgons .pa .kunta.ne.bar.gnas - kun la thugs.rje.sñoms.pa .po
thugs.ni.kun.la.chags.mi.mah 150 Ses.byahi .rgya.mtsho.kun.rgalba
bag .chage.thams . cad.gtan. nas. spans | barchad . kungyi khyad . par. mkhyen
nes.par.hbyin .pa . kun.la.mkhas 151 kun.gyi.bsampa.mkhyen .pa .po
Igdul.be.thabs.kyi.pha®.rol.gbegel |ñon • mons. sna66.tshogathams.cad.
149. — With mind in all ways unattached,
in purpose wholly set, towards all indifferently compassionate, with heart
in everything void of propensity, 150.- Crossing the whole ocean of knowables,
all propensities determinedly relinquished, knowing the character of every obstacle, in every solution learned,
151. - Knower of every creature's thought, come
to the further shore of the means of Bell-restraint, although the adversary of all the various sins yet without fear,
kyi
I gñen.pola.yai .bsñens.mi.miah | 152 | khyod • la • brten • nas •smra • ba • po!
byis .pa . sed bye.magyar gan deni.ma.rig.mun.pa.yil
tahan.tshin.mi.bzad.mthu. lage.80 | 153 khyod .kyi. bkah la brten.nas.kyan
bral.bar.ma.gyur.gan lags.pa de dan.de.sgrib.ces.bgyi ste de dan.de.sgrib.mi.ad . lags
sans.rgyas.bcom . ldan . hdas. la. bstod .pa . bsnags • par hos Ps bsnags • palas.stobs.dan.mi.hjigs. pala .bstod . ps. Zes. bya.ba.ste. lehu.bzi.paho Il
152.- Upon thee relying if a child not yet
mature speaks, he is of a strength not to be overborne by the jungle of the
darkness of ignorance. 158.- What darkness is even by reliance upon
thy command not removed, this and that is darkness' - so if he shall say this and that darkness overcomes him not.
In the hymn to Buddha, "The Delineation of Him who Should be Delineated," the fourth chapter, entitled "The Hymning of the Strengths and the Fearlessnesses."
SOME ANGĻO-INDIAN WORTHIES OF THE SEVENTEENTH CENTURY.
BY LAVINIA MARY ANSTEY.
Profatory Note by Sir R. O. Temple. With the assistance of Miss Anstey, I have, for some years past, been preparing for the Hakluyt Society a MS. by Thomas Bowrey relating to the countries round the Bay of Bengal during the years 1669-1679.
Thomas Bowrey mentions & nomber of Anglo-Indians of his day, and, in the voluminous notes that have been appended to his text, I have given brief histories of each of them, so far as these could be ascertained. Some of his contemporaries, however, had remarkable careers, which have become forgotten. The notes gathered on these were in certain cases too numerous and long for publication as footnotes to Thomas Bowrey's MS., and accordingly, at my request, Miss Anstey has collected together, in brief biographies, the information regarding the worthies concerned, which information has been unearthed from all sorts of original and usually unworked sources. These biographies it is now proposed to publish in this Journal
WI.O. ma.
* I. O, ma

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No. I.
WILLIAM JEABSEY.1 William Jenrsey, the younger son of John Jearsey, a brewer of Cheshunt, Herts, was a wellknown character of the time, and there is a very brief account of him among the biographies in Yule's
Diary of William Hedges, Vol. II. p. 199. The MS. records at the India Office contain ample material for a whole volume on his doings during the thirty odd years in which he either served or defied the Company. The outlines of the career of this fiery and interesting individual are as follows:
In 1650 Master Badgate was the Merchant and William Jearsey the Accountant of the Ruby, a "new ship" which sailed from Masulipatam to Pega, and returned in the following year. In Jan. 1652, “The Bay Portion (of the Pegu goods] had emission in a Moores Junck, in charge of William Jearsey one of the factors returned from Pegu." From 1653 till 1655 Jearsey appears to have been Chief at Siriam, the Company's settlement at Pegu. In the latter year he received news of his father's death. John Jearsey died in 1658, and his will was proved on the 19th May. There is reason to think that William Jearsey ran away from home and worked his way out to India, for his name is not mentioned in his father's will. John Jearsey bequeathed a house to his elder son John, and everything else to his widow, “trusting in her care for the children." The will is dated 15th Oct. 1652, at least three years after the younger son had left home. There is no record to show how or when William Jearsey became one of the East India Company's servants.
In accordance with orders from the Court directing the withdrawal of all the small factories subordinate to Fort St. George, & consultation was held in Verasheroon on the 16th Oct. 1655, when it was decided that the factory at Pegu should be given up, and the factors with the exception of Francis Yardley, who was left to get in the debts) should take their passage to Fort St. George on the Dutch ship or the Nabob's Junck." Jearsey delayed his departure, and roused the ire of the Council, who complained of him to England. On the 31st Dec. 1657 the Court replied as follows, "Little better dealing then what we have received in the Bay, wee are like to find by our Pegu Factors William Jearsy who as you advise us having gott together 700 or 800 Pagothes of our Pega Remaines, refused to take his passage (according to your order) on a Dutch ship, but came on the Expedition for Metchlepatam, from whence receiving his Accompt, it appeares Unto you, that a great parte of the said some is expended by him and also 100 lbs, taken thereout on accompt of his Sallarie, These his unwarrantable Actions, as you noe way approve, Soe wee hope you will not only exact a reason, but also enforce him to make sattisfaction for these his irregular Courses."
After this episode, Jearsey's connection with the Company was severed for a time, but he remained in Madras as a Freeman, and was a constant worry to the Council at Fort St. George. In May 1661 they complained bitterly of Messrs. Turner and Jearsey, who had attempted to send a frigate to Pegu on their own account, and of their insolent behaviour in holding out the great house at Madapollam with great gunns and armed men, These and others that call themselved Freemon, are harboured in these Parts contrary to Our Consente." The fiery temper with which Jerrsey is always credited had already become notorious, “We see by Mr Joarsey's Protest how much Chollor prevailed with him, which does not agree with the title Mr Androwes hath formerly given him of a Civill person for more indiscreeter language woe have not read." However, the Court had by this time modified their opinion of Jearsey. In Aug. 1661 they wrote to Fort St. George, "We having received a good report of Mr William Jearsoy, his honesty and
1 Sources of Information : - India Office Records, viz., Factory Records (Fort St. George, Masulipatam, and Minoellaneous), Letter Books, 0. C. Collection; Notes and Extraota from the Government Rooords at Fort St. George; Madrass Press Lint; List of Burials at Madrse, by C. H. Maldon; Willa at Somerset Houso. • Magulipatam.
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abillities, wee doe therefore thinck him ... fitt to Succeed [at Masulipatam), However wee leave it to you ... to fix. ... yet soe that Mr Jearsy hee eetled in a place Suitable to his abillities, if hee desire it." Jearsey accepted the offer of reinstatement in the Company's service, and in Aug. 1562 he succeeded Johnson as Chief at Masulipatam. With regard to this appointment Blake remarked, "His experience will be very advantageous as to the Expedition of Our Masters commands."
In 1662, also, Jearsey probably received news of his mother's death. Mary Jearsey, whose will was proved in Jan, 1661, left a considerable amount of property. At her husband's death, his possessions were mortgaged, and there were " divers debts." Either owing to the widow's business capacity, or to the help of her son-in-law Thos. Glenne, a brewer, the property was cleared at the time of her death. In the ten years that had elapsed since John Jearsey's death, the elder son John had also died, leaving & son and a daughter. The son, another John, eventually joined his uncle William in India (before 1669), when he may have brought out the money realized by the property Jearsey inherited from his mother. Mary Jearney left him the “Castle and Vine" inn with 31 acreg of land, "the great chest inlayed with black and yellowe wood standing in the chamber over the parlour on that side which is towards the stable, and all the things in it and two fether beds, two boalsters fower pillowes and one greene rugge and a great payer and little payer of Andirons in the said chamber." If William Jearsey died before his return to England, these household goods were to go to his four sisters. The executors were directed to collect the rents and administer the estate until "my sonne William Jearsey shall returne from beyond the seas."
In the same year (1662) Sir Edward Winter arrived as Agent at Fort St. George. Jearsey was made third of Council, and it was not long before the two fiery natures came into collision. Jearsey's high-handed policy at Masulipatam had procured him many enemies, and by the end of 1664 a long account of his misdemeanours had reached the Directors. Among the "Informations against Mr Jearsey" laid before the Court were the following: -"That hee gives Commissions to Moores Jouncks to Saile with English Pylotts notwithstanding the Company's &c Orders to the contrary and hath done the Company greate prejudice by neglecting their affaires. Hee neglects to receive the Fraight due from the Owners of the Madrass Marchant (to and from Syam) notwithstanding hee had the management of it in his owne hands. That hee contrary to order deteyned the American 9 daies, and the Castle friggatt 11 daies at Metchlepatam without Ladeing any Goods, and puts the Company to greate Charges, and disobeyes all orders from the Agent and Councell, Vide The Articles Exhibited against him by the Agent and Counsell in fort St. George, That hee ordered Tymana and Verana Marchants in Madras to provide for his accompt 110 Corget and 400 Patch of severall sorts of Callicoes. Hee sends and Imployes English Pylotts in his owne Shipps, haveing sent One Shipp to Pegu and another to Persia. See and Examine the Articles Exhibited against him by Mr Aokworth, which are Registred at the Fort. That his proceedings in the Companies affaires are Unjust and Irreguler, and that the difference with the Moores at Metchlepatam was occasioned by Mr Jearsies abuseing their King Governor &c. That he with Mr Probie and Nicklaes, Ordered Mr Ackworth to have 20 Drubbs at the Flaggstaff for writeing of a Letter to Mr Sallesbury, wherein hee made mention of Private Trade, and of Mr Jearsies name, also kept him Prisoner, and would suffer none 'to speake with him. That he related to the Officers of Shipps &c. that hee had provided 2000 peeces Fine Moorees, having worked day and night to Imbale Fine Cloth for them."
Worse still, Jearsey was accused of encouraging ungodliness. In Dec. 1665 the Court severely reprimanded the inhabitants of Masulipatam for their disregard of the Sabbath in only having Morning Prayor read, and spending "the rest of the day vainely." The Council at Fort St. George was ordered to send them some "good Sermon books.' A Sermon was ordered to be read
• Soore.
Two clotha joined together. Seo Hobson-Jobson, I. v. Patoh.

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"publickely" after the Common Prayer both forenoone and afternoone" and the rest of the day to be occupied by "every particular Person in readeing Gods word, or Holy Conference.'
At this time Sir Edward Winter and Jearsey were openly antagonistio, and the former lost no opportunity of maligning his wealthy rival. Jearsey's mercantile adventures were extensive. John Cooper, who was chief mate of Jearsey's ship Ruby on her voyage to Pega in 1664, and who commanded the Adam and Eve in 1665, and the Advics in 1666, stated in his "Declaration " on the 18th Sept. 16698 that Jearsey also owned the Consent, the Nonsuch, the Adventure, the New shipp, the Diamond and the Martin. These ships were constantly voyaging to Pega, Junk-Ceylon, Achin, Queda and Persia with cargoes of "Callicoes, Redd Cotton Yarn " &c., and returning laden with Gance, Mortevan Jarre, Beese Wax, Elephants Teeth, Dammer" &c. The profit must have been great, and it is surprising that the Company allowed such wholesale private trading to go on so long unchecked. The Nonsuch and the Adventure were both taken by the Dutch when richly laden. In July 1670 two of, "Mr. Jeanboy's ships" were bound to Janselone and Queda" and it is probable that it was in one of these that "T. B."[Thomas Bowrey] made his first visit to Junk-Ceylon.
In spite of the charges against Jearsey contained in the "Informations," the Directors do not appear to have lost confidence in him until 1669. Sir Edward Winter complained that the Obief at Masulipatam bad won over the Supervisor, Nathaniel Buckridge, to ignore his illegal proceedings and to wink at his private trade. He declared that Jearsey " Saythe he will practice it, for he knows its but paying the forfeiture of his Bond att last, and sayes in the Interim he will get wherewithall to make Satisfaction." Winter further accused Jeatsey of insulting the Moors, being "soe abusive with the Shabander, in calling him base names in the Moores Linegua and sending his Hallancore to throw dirt into their Mosquittaes, which you know is a great abuse." Jearsey's wife, too, was equally unpopular and, apparently, equally hot-tempered. She was a Dutchwoman and had married Jearsey about 1658. She was said to take three per cent. from the Merchants on all goods bought and sold for the Company's account and also bribes for permitting the shipping of goods, "soe that she is the English Fiscail, and getts well by it ... and she acquaints the Dutch (being one her selfe) of all businesses of ours." The intense bitterness which characterises Winter's attacks on Jearsey may be accounted for by the fact that Jearsey had espoused the cause of the imprisoned Foxoroft, and had opposed Winter in his usurpation of the office of Agent. A farther reason seems to be that Jearsey would not associate Winter with him in his private trade.
In Oct. 1665, Jearsey wrote to the Court giving "a plenary accompt' of Sir Edward Winter's actions. In 1667 the Directors thanked Jearsey for what he had acted and intended to act for the reducing of our affaires into its former government" at Fort St. George. They impowered him, in case of Foxcroft's death, to unite with Walter Clavell in re-settling the government of the Fort, and appointed him acting Chief daring the troubles, Jearsey was not present at the release of Foxcroft and the delivery of the Fort. He was detained by illness at Masalipatam. His absence was regretted because his long and great experience and wisdome would have been highley advantageous to us in the Companys present affaires." In Nov. 1668 Foxcroft formally thanked Jearsey for his support and interposition with the Court on his behalf. It was during Jearsey's chiefship at Masulipatam that he obtained a farman from the King of Golconda exempting the English from imposts at Masulipatam.
By 1669 Jearsey's star had set, and he fell into disfavour with the Directors at home. In Deo. of that year they wrote to Fort St. George, “And for as much as we are informed that Mr William Jeartey hath contemned our Orders, and permitted grosse prophaness, and scandallous vices to be practised in our Factorie at Mesulapatam, to the dishonor of God and discredit of the
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Protostant religion, and hath carried on a private trade not in India only, but promoted the same, out and home, Overrating our goods, and making use of our Stock for his owne private advantage and finding that he hath made verie short returnes of what is come to his hands, and hath neglected to send us his accompts, or any advices of his proceedings, We have and doe hereby discharge him from his Chiefship... and from being of the Councell or having any direction or management of our affaires." If Jearsey gave the Company "satisfaction" he was to be permitted to remain a year or two in India, but if not, his goods were to be seized and sold, and he was to be sent home by the next shipping.
Meanwhile, there was much bickering going on at Masalipatam. In August 1669, Jersey was at variance with Mr Hooke the Ohaplain. The quarrel seems to have arisen from Mrs Jearsey's dislike of the clergyman. The following is the account of the affair as given by Richard Smithson to the Council at Fort St. George in a letter dated Masalipatam, 23rd August 1669: "Notwithstanding the faire Correspondence procured betweene Mr. Jearsey and Mr Hooke Mrs. Jearsey could Never bee Reconciled to him and though she Till now hid her Ranoour within her breast, It Appeares It was not Extinguished, Neither Indeede was it wholy hid, for Shee Told mee Long Since that It was the most foolish Act that Ever Mr. Jearsey did to Admitt Mr Hooke againe for (Said shee) they have allready done Mr Jearsey all the hurt they can by wrighting to the Company, and that was very ill done of them that Perswaded him to it. However as to mee and my wife (After A Little Strangeness att first was over) her Deportment was such as may Rather be called Freindship than Civility.
Upon the 20 Instant some Talebearer told Mrs Jearsey that Mr Hooke should say, that If shee would go to the Devell her selfe, yett shee should not endeavour to Carry others along with her which was the occasion of that Discontent att Table mentioned in my laste to the Governour. Mr Hooke upon the 21 after Supper, Desiring to know his Accuser and Declaring that bee Suspected Walootte wife which hee had reason to doe, in Regard shee prosumed to foment and to Concerne her selfe in the Aggravating Mrs Jearsey's passion. Walcotts wife immediately fell to Revile and Reproach him...in which shee was immediately seaconded by her Husband ... they continued one perpetual Olamour for two Hour together... Mr. Jearsey ... sate as unconcerned and would take no notice of it ....
I have alsoe further to acquaint you that appon the Admission of Mr Hooke, It was agreed that before Sermon, those parts of Scripture and the Prayers prescribed by Authority should bee Read, and the Truth is appon other tearmes I would have had no hand in it) and to prevent disorder in, or Contempt of the publiok Service of God, which had become occasioned by the Mimicall and stagelike Carriage of Mr Waloott, who for some time before our Arrivall had officiated, I undertook it my selfe, and performed it till yesterday, and then in the forenoon alsoe at which time when I had proceeded soe fart as to the beginning of the Littany, Mr Jearsey Speaking Aloud Said Sing A Psalmo which I Readily obayed, att the singinge the Psalm Mr Hooke (as usually) came in, and when it was don, I gave him the Chaire (as formerly) setting downe uppon one side the Roome. Mr Jearsoy Said (Aloade) will you not Read the prayers out to which (Mr Hooke being about to Beginn his prayer) I made no Reply; Mr. Jearney Riseing up Said, what should wee stop to hear this prating for, and went his way; but noe Person followed him but his Nephew, and Mr Hooke proceeded. After Sermon I went to Mr. Jearseys, bee said what is the reason you did not read the prayers out? If I thought you would not have done It I would have done it my selfe, I answered Sir you Interrupted meo, and to have proceeded after the singing the Psalmo, being contrary to Custome could have been Interpreted no other, then an Espousing the Quarrell... which I will never doe while I Breath. Mr Jearsey said as I am Cheife of this place I can not, nor will not suffer this fellow to preach any longer, the Company have noe Authority but what they derive from the King, and he will not obay his Lawes, and By God, I will turne him away ; I shall suffer more dammage by keeping this fellow here this two months at your perswasion then by all the pretences

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the Company have against mee; but said hee) I will wright to the Fort that Mr Smithson did over perswade mee to Keepe him thus long, and I will protest against them for sending him, and for keeping that other Fanatick Carr att the Fort. These passages were spoken in the presence of Capt, Paretroo, Mr. Geo. White, James Walcott, and Severall others.
In the Afternoone the bell being rung and the People Assembled at the usuall time and place (of prayer) Mr Jearsey sent for us to come to prayers to the house where hee liveth where hee appointed Walcott to read Prayers and A Sermon, and hee abused the Scriptures soe farr as to sing Psalm 85 v. 1 to 7. I have Barely Related the Matter of fact without Reflecting or Censare, Referring that to the Consideration of your Worship and Councell, Having this to Add, that Mr Hookes Demeanor and Carriage here hath beene soe farr froin giving anny Just offence, that as to his person, hee had gained very much uppon the Affections of most of the English there."
Foxcroft was evidently afraid to interfere with his fiery subordinate. In reply to Mr Smithson's letter, he wrote on the 8th September 1669, that "he [Agent Foxcroft] findes on all hands such Unbevory Unchristian, and provoking Epithetes given, that he knows not whom to blame most." He therefore contented himself with sending a little homily on forgiveness and brotherly love. In conclusion he added, "Though Mr Jearsey swore in passion that he would not suffer Mr Hooke to preach which hee may recall when the heat is over yet wee find not that he hath forbidden him, however Mr Hooke is in the place where he was called, and there lett him abide for wee doe not consent he should remove hither, or to any other place, unlesse further order shall come from the Company."
As soon as the letter containing Jearsey's dismissal reached Fort St. George, the new chief, Mr Mohun set out for Masulipatam where he arrived on the 4th July, 1670. He wrote to the Court, "Wee were noe Sooner come [to the factory at Masulipatam ] but hee [Mr Jenrsey ] did voluntarily resigne his power and authority unto us, without showing him any orders for soe doing, hee as wee suppose well knoweing it before, hee then offering us the Keys of the Goodownes, which wee refused to accept being late. The next day wee demanded of him all Bookes, Papers and Remaines that concerned our Honble. Masters affaires, the which hee promised to doe and soe went into the Godownes where wee found them not onely cleared of all manner of goods whatsoever, but cleane swept and fitt to receive Goods in, from thence wee tooke a view of all the Outhouses, which were all destitute of any Moveables, and wee likewise went into the writeing office in the which was an Invoice Booke with some loose papers, but of no valew, if they had, wee suppose they had gone with the rest, for as yet wee have seen noe accounts or Bookes of accounts of any manner whatsoever though we have pressed very much for them, whoe bath onely given us in answer that hee will Speedily doe it, which as yet is come to nothing, being sensible of his delayes, and haveing onely received Verball answers wee sent him our Letter and received his which signifyes but little... hee makes great Protestations that hee will punctually comply with us, and that rather then hee would owe you anything, would stripp himself to his Shirt, of which wee suppose there is no occasion, and truely wee are apt to thinck noe less of his Complyance then what bee promiseth, for he knowes otherwise ruine will attend him, for wee can have him in Custody when wee please, and for any of his shipping that shall arrive here, make noe question of seizing them, hee tells us that hee intends home with the Agent, and that hee will dispose of his shipping as fast as they shall arrive, the which heo may well doe, for the voyages they are now out upon, without Losse of Passage, will not require the longest above five or six monthes ... Mr. Jearsey hath done you a good Service in building your howse which is both handsome and well contrived for its bigness, as alsoe all the Onthouses and Godowns, that as yett I have Seene nothing in the Towne like itt, but destitate of all manner of Furniture not affording a bench only bare walls." On the 16th July Mohun wrote to Fort St. George, Hee (Mr Jearsey) hath promised us we shall receive his Accounts in a month, in our last unto you wee did Mr Jearsey some injury which was not soe intended for
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whereas we did declare hee had left the Company nothing, wee now finde the contrary, for hee bath left a horse which was the Gift of Juber Beague some tyme since in lieu of the Present bee made him." On the 5th August, there is the following remark, Mr Jearseys month is not yet expired though well nigh, and Mr Chamberlaine is still with him to help perfect those Books soe long in arrears to the which wee wish a happy Conclusion, wee have hitherto given him all Civill respect, and hee in requitall hath plaid as a sneaking dirty trick, in that hee dispatched his Pattamar for the Fort the 10th July without giveing us the least notice, which will give us cause for the future to suspect him." On the 6th August, the departure of the Consent under the charge of “George White, Xerohant" is noted.
Joarsey did not keep his promise and produce his accounts. According to Smithson, who was ordered to examine the Masulipatam books in Dec, 1669, Jearsey plainly confessed that there were none, and that there had bin none kept since the departure of Mr Buokeridge" but there were * memorialls and Dyaries in Loose papers which were sufficient whereby to make up the bookes." On the 26th Sept. Mohun wrote to Fort St. George, “Mr Jearsey to this day hath given us noe farther satisfaction then what we have formely advised you which was onely in words, insoemach that we are now apt to thinck his performance will be at latter lames, hee is now extreemly ill of the Goute, and doe expect shall continge soe for some tyme, it being accustomary to him when that distomper seizes him." In Nov. Jearsey was warned that his estate would be seized to meet the Company's claims. In reply he wrote a violent letter to the Masulipatam Council. Although Mohun declared that this letter "rather deserves our contempt or Scorne than a civill responce" he commented on it at length and justified his action because "you have soe long delayed to give satisfaction to that trust imposed in you... if you suffer in your reputation or else, blame yourselfe and not as that you have not better complyed haveing had tyme enough, as six yeares and more before our arrivall and five months since which added togeather will undoubtedly cause any rationall man to conclude that it was sufficient to perfect any accounts... "
On the 15th Dec. 1670, Mohun wrote to the Fort that, as Jearsey still continued obdurate, and as the Council at Masulipatam had reason to think that he intended to convert his estate into diamonds and thus evade the claims opon him, they had seized a hundred bags of sugar belonging to him, and also his ship Martin with her cargo. Mohun stated that Jearsey had been informed of the seisure and had been requested to send someone to see his goods weighed, but had insolently refused. By the 28th Dec, some of Jearsey's accounts had been received -- "Mr Jearsey's Books which wee now send you, desire if possible the copies of them may bee taken to goe home with these whippe .... Tee still proceed to secure what of Mr. Jearsey's wee can lite on ..." In pursuance of this policy, on the 29th Dec, orders were given to stop Jearney's Ship Diamond at Narsapar. On the 20th Jan. 1671, Mohun informed the Agent at Fort St. George that Jesraey's ship Ruby was at Pulicat where it could be seised. Mohon adds, "He (Jearsey] has been jugling with Some Eminont Moores here to make over to them his Shipping and goods abroad .. Whereby you will see his good meaneing whether it be not high time to put in Execution the Honble. Company's orders relating to him and his Estate, for whilst be Continues here he doth nothing but study Mischeite both to theires and the nations Interest, and Seduce the Companys Servants, some whereof by theire Continuall resort thither one would thinke mistooke the Factory, aor is it possible to make any Discovery of what fraud or Debts, prices, Expences wee are as you Show come to search into whilst he resides here, daunting and fooling the timerous People with the fond Chimeras of his fertile braino ... resolved in Councell to require the said Mr Wm. Jearsey to prepare to depart hence for the Fort in six dayes together with his kinsman Mr John Joarsey, whome be was pleased to withold from emberkeing on the Zant for the Fort and soe for England in contempt of the orders and authority of the honble, Company." From this extract it is easy to see
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that Mohun was jealous of Jearsey's influence in Masulipatam and was irritated that he could not humble his pride. Hence he resorted to every petty persecution in his power.
Jearsey declined to leave Masulipatam until he had orders from the Fort for his departure. In Feb. 1671 he received the following protest from Mohun and his subordinates, “Whereas you have taken little or no notice of our Protest sent you bearing date the 22nd of January and Ditto of the 24th following... bat have since caused many and great Agrevations by Contemning the Honble. Companys authority and despising us their Servants, having for three Dayes together beaten our Peons publickly in the Streets, and the last Time being the 9th Present aboute six in the morneing three of your Peons beat one of ours, with many Blowes home to the Factory Doore, with theire Swords drawne and à Gunn presented, all of them in a vanting maner, to the great dishonour of the Honble. Company and future prejudice of theire Traffick and Commerce, and for your Irregaler Applications to the Governour and Cheife officers of this place to have the accounts Depending betwixt us and you relateing to our maisters business examined before them Publickly in the Banksall and for the bribeing of said Governour &ca for the receiving aid from him for your protections ... Wee do therefore for these Considerations ... Protest against you Mr William Jearsey for all these your irreguler unjust Proceedings past ... least you should presume to rob theire Factory as you did our washermen of 300 P8 Longe Cloth on the 4th Instant ... by your forceable taking them from him with a great many Armed Peons whilst wee were some miles from this Place...
Though the factors at Masulipatam seem to have rejoiced in the downfall of their former chief, in Fort St. George sympathy was entirely on Jearsey's side. Writing to the Court in 1670 the Council expressed their regret that Mr Jearsey "who in the time of the Usurpation had soe highly deserved of you" had incurred its displeasure. They admitted that he had merited his dismissal by refusing to produce his accounts, but hoped that he would redeem his Reputation." The attitude of Governor Foxcroft towards Jearsey was evidently influenced by fear of getting into ill odoor with the Court. Foxcroft would fain have shielded Jearsey, and wrote to Mohun reproving him for the seisure of the ox-Chief's sloops and goods. But, at the same time, the Governor would not undertake the responsibility of milder measures, but reminded the Council at Masulipatam that the affair was "wholy comitted " to them on the spot " by Spetiall dyrection." He however managed to shelve the question of sending Jearsey to England till too late in the season, and advised the debtor to remain at Masulipatam in order to keep an eye on his incoming ships. After the hostile demonstration of the peons of both parties at Masulipatam, Foxcroft ordered Mohun to let Jearsey come to the Fort by land or sea with his own guard for security, and his necessarys." Writing to the Court about Jearsey in 1671, the Council at Fort St. George remark "that it had been better for the Company's Interests" had he been allowed to "have taken such Freights for his shipps as had bin in rediness." They add, "We cannot suppose you intend his ruine and utter disgrace in this Country, but only a just way to secure your owne debts and wee have observed that you have bin tender of the reputation of others of your Servants that have Served you in such chiefe imployments and against whom you had demands, by ordering all faire and Civill respects to be shewed unto them." Foxcroft also said that he disapproved of the seizure of Jearsey's "Gance" and would give no order as to the selling of it.
There seems no doubt that Jearsey's conduct was most reprehensible, that he had suppressed all accounts, and had lined his own pockets at the Company's expense. But though he had made enemies by bis high-handed actions and his passionate temper, his friends were many and staunch, and these stood by him in his downfall. Possibly they also had some interest in his private ventures. In spite of all Mohun conld do, Jearsey left Masulipatam with as much state as if he had still been a person of consideration in the Company's service - "Mr Jearsey ... began his Journey towards you on Satterday last the 25th [March) and according to your orders, marched off without any disquiet from us, with his Collours flying, Drum, Trumpetts, Pipes and hornes sounding, with

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a rejement of his gaurd, which order of your[s]under Correction wee judge might well have been spared, since dishonourable to our Maisters, by confirmeing to this people all his irreguler proceedings as warrantable from his goeing herein in such a manner." The Council at the Fort replied that they had only intended Jearsey to be accompanied by the number of peons employed by him before the hostile proceedings at Masulipatam, but, as a matter of fact, they seem to have been only too glad to uphold Jearsey's prestige at Mohun's expense, a course of action bitterly resented by Mohun. This is the probable explanation of his relentless seizure of Jearsey's goods, a large portion of which he appropriated to his own use. Jearsey arrived in Fort St. George on the 9th April. On the 23rd, Mohun wrote to the Fort, "Wee are satisfied that hitherto you have not approved of those seizures wee have made of Mr Wm. Jearseys Goods and therefore did forbeare of late to give you an account of them, but since in your last wee finde it your desire wee readily Comply therewith hopeing it will be no hindrance unto your mirth, which wee desire to incourage, since a merry heart doth good like a Medicine, but a broken Spiritt dryeth the Bones." The sloops Martin and Advice were sold at Masulipatam for a very low price, 600 pagodas for the former and 140 for the latter.
171
In a General Letter to the Court dated August, 1671, Mohun and the Council gave their version of all they had suffered at Jearsey's hands. They stated that he left Masulipatam for Madrass on the 25th March and that they trusted they were rid of him; they had seized what goods of his they could lay hands on, and in consequence Jearsey's bearing had been "altogether hostile." He had kept armed peons, converted his house into a garrison, and had seldom less than "8 or 10 loaded pistols and blunderbusses on his table." Mohun and his colleagues declared that only respect for the Company's orders had kept them from retaliation, but the tone of their letter betrays the fact that Jearsey had held his own and had thoroughly intimidated his opponents. In consequence, they took refuge in wordy recriminations. In a letter to the Fort of the 31st Aug. Mohun writes, "Mr Wm. Jearsey we desire If he taketh not his passage for England that you would Continue him with you since we know that his comeing hether will be no lesse then formerly prejuditiall to our Masters affayres which we intreate you will consider and not permit his returne." But, in spite of his bluster, Mohun evidently had reason to regret his severity towards Jearsey, and, in 1671, he tried to shift the responsibility from his own shoulders by referring the whole affair tip the Court.
Meanwhile, the old man, with his wife and nephew, John Jearsey, had arrived in Fort St. George. He occupied the house known as "Agent Greenbill's," one of the considerable buildings of the town. The Court continued to urge upon their factors at "The Coast" that Jearsey should be compelled to satisfy all claims against him. The Directors' determination was strengthened by Mr Thomas Winter, who had interceded on behalf of his brother, Sir Edward, and had said all the ill he could of the late Chief of Masulipatam. The Court ordered the Council at Fort St. George to see that Jearsey made restitution for the cloth he had seized from Sir Edward, who had further complained that Jearsey had "truckt" his "Elephants for Tymber" and had built with it "a great ship for his own accompt" and that he "would both cheate mee and them [the Co.] to." In Nov. 1670 the Directors wrote, "Wee are informed by Mr Owen that came from thence [Masulipatam], that there was noe Accompts at all kept by Mr Jearsey which is the lesse wonder, that wee were soe much abused by him." They continued to urge on the Agent and Council at Fort St. George to induce Jearsey to "make sattisfaction," and also wrote particularly to the same effect to Masulipatam. However, in 1671, after the receipt of the intercessory letter from Fort St. George, they seemed inclined to be more lenient. They replied, "Wee observe what you have written concerning Mr Jearsy from whome wee should bee glad to heare that he hath complyed with Mr Mohune and given us instant satisfaction of which we must expect the event, it being not our Desires to ruine any man, but to recover our Dues from them." Two years later matters were in the same condition, and the
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Directors, in the hope of expediting matters, ordered that Jearsey's business should be settled as soon possible without further reference to them.
All this time, the disgraced chief was living at Fort St. George in comfort, being treated with the respect due to a merchant of considerable standing. In 1672 he proceeded to add to his house, "Mr Wm. Jenrsey going about to build adjoyning to the house he dwells in, called Agent Greenhill's house, and to carry it up much higher then the old one now is, without leave either asked or given for although he shewed some of us the Plat [? plan] of his design he never gave the least notice of the rise intended, and observing it hath been the constant policy of this place not to suffer any house within the Town walls to be raised higher then a ground floor, except the proper dwelling houses of the Agents Chambers, Greenhill and Winter built during their own Agencys untill Agent Foxcroft his time, who being ordred home was not so much concerned for the future, and the Lieutenant Sutton and Gunnor Hugh Dixon and Serjeant Richardson being Consulted with and declaring it to be ansafe for the Fort, sad that, the old part it selfe was too high, It is Resolved that, to shew Mr Wm. Jearsey that we act not with any malice to him, whatsoever his mind and Carriage be to us, that hee shall bee suffered to build up the new Part as high as the old; and noe higher ... but with this Caution that on any occasion of danger of Enemyes it must and may be taken down, for the better defence of the Fort, and in case he shall offer to raise it higher notwithstanding this order and his promise sent by his servant Pattans, to forbid and cause him to forbear."
The new Governor, Sir William Langhorne, was less friendly to Jearsey than Foxcroft had been. In letter to the Court of the 1st Jan, 1678, be speaks of Jestsey's "troubles with the French," and says he is " person so full of bitterness, and his house the Center where all the ill humours meet and Caballe, old and new." The French had seized Jearsey's ship Ruby at St. Thomé, but Langborne remarked there was neither License, Passport, nor dispatches aboard her to prove her English, the Marriners most part Moors and Gentues." Langhorne declared that he had done bis best to help Joarsey in the matter, but got only "clamours" instead of thanks, and that he had vainly "begged bins and his wife both to refrain their tongues." He also accused Jearney of undue intimacy with the Dutch (his brother in law was chief of the Dutch factory at Sadraspatam), and taunted him with having taken six years to finish his Masulipatam books. About this time Jearsey also lost the York Ormaze, which ran ashore at Balasor.
In 1674, five years after his dismissal, Jearsey had still taken no steps to produce his accounts, and the Directors at bome became querolous and blamed their servants at Fort St. George for the delay. All the notice that Jearsey took of these complaints was to counterclaim for his goods seized by Moban. One of Jearsey's securities, Mr Eugh squire, appears to have used his influence in England on Jearsey's bebalf, with the result that, on certain conditions, the offending merchant received permission to remain one year longer in India. Sixteen years later he was still at Fort St. George! One of the conditions of Jearsey's remaining in India was that he should send home “2000 pagodas in Callicoes &c or to embark for England." In answer he sent in " list of pretences" purporting to have a far greater sum in the Conpany's bands. At the same time the Masalipatam books from July 1670-1674 were said to be "wanting." The next year, 1675, the Directors again protested about the delay in settling Jearsey's accounts, and remarked that he had outstayed the time he first desired."
It was in 1675 also that a protest was entered at Fort St. George about the possession by Jearsey of a private gate to the river: - "The Jetty built by Mr William Jearsey into the River, without nay against the Governours order, being a blind to the two points opon the said River, hindering the Gunns from clearing alongst the town side to the river, is concluded to be unsafe and not to be suffered. The Doore which he still keeps to the River contrary to the Agents order, and many friendly advertisements from him to shut it up and offers of all possible accommodation for it either the next postern or the water gate both so near his bouse, and whereof very evill use appears

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to have been made it the late troubles, likewise resolved to be of dangerous consequence, and not to be Soffered, it neither being safe nor rationall, that any private person should be in possession of a gate, which renders all our watuhing and warding insignificant Besides the opportunity of private trade which our Honourable Employers are so stricktly bent against."
At Masulipatam the factors were still attempting to clear up Jearsey's accounts, but in Sept. 1675 they gave it up as hopeless "one paire of his last three paire of Books" being missing. Meanwhile, the subject of all this correspondence was continuing his trading ventures, and was Apparently unmoved by the various representations against him.
By December 1676 the Directors had had enough of delays and excuses. They wrote that they had found the Masulipatam books (possibly the memorialls, dyaries and loose papers" mentioned by Smithson) that by them Mr Jerzey appears to be a very great Debtor," and that he had "ontstayed the time he first desired." They added, “Wee wonder at the Slight answer you give us as to Mr Jarzey referring us to Metchlepatam from whome you know wee have had no satisfactory Accompt of any proceedings." They concluded by giving positive orders for a speedy and thorough examination of the business," that if any thing be due to him, wee may doe him right."
It was in 1676 that Jersey's nephew " John Jearsey who serves him and has paid his fine to the Honble. Company" was robbed of his intended wife by Samuel White, a notorious character of the time. White had come out with “Mistress Povey " in the Loyal Subject, commanded by Capt. Goodlad. He carried off the lady and married her while the ship lay in Masulipatam Road. In December 1676 the jilted lover returned to Fort St. George on a "new ship" of about 100 tops, built for his uncle at Madapollam. In the same year Thomas Bowrey was employed on one of Jearsey's ships at Junk-Ceylon and speaks of him as " an Eminent English Merchant att Fort St. Georges!" Bowrey also relates how Jearsey's two servants escaped the general massacre in Junk-Ceylon in the following year.
In March 1677 Jearsey was at variance with the factors at Fort St. George with regard to the Recovery of which he was part owner. The ship was likely to be seized by the "Mores Creditors of the late Mr Robert Fleetwood, and finding Mr William Jearsey changing and flying back from his consent to joyn in the saving of Mr Fleetwood's half of said ship for the Honble. Company" it was resolved to take possession of the Recovery in the Company's name.
The Directors at last began to realize that it was a hopeless task to attempt to bring Jearsey to account, and their protests grew weaker as time went on. In January 1677 they once more desired that Jearsey's affairs might be settled as “wee doe not like to have things so long depending between us and others." They no longer insisted on the return of the offending servant, and in Dec. of the same year merely desired that his Account might be stated at Fort St. George and sent to England for the Court's decision. "In the mean time if he demean himself peaceably and no way obstract our affaires he may remaine in the Country till our further Orders."
In Dec. 1678, there is the laconic note at Fort St. George, "Touching Mr Jearsey's accounts no Papers to be found." This year is noteworthy for the occurrence of the first trial by jury in the Court of Judicature at Fort St. George. On the 25th March, John Tivill sued William Jearsey for a debt of 10,000 pagodas and was awarded 1174 pagodas damages. On the 2nd of April Jearsey counterclaimed for a debt from Tivill, and obtained 607 pagodas damages. On the 8th May he sued Mrs. Proby, widow of Charles Proby, for a debt of 10,000 pagodas and obtained 300 pagodas damages. The widow, in her turn, counterclaimed for a debt of 300 pagodas and was awarded 100 pagodas damages, so that Jearsey's litigation in 1678 cost him about 360 pagodas.
In 1676, and again in 1678, 1680, and 1681, the entry, "William Jearsey marryed to a Dutch woman," occurs in a "List of freemen living at Fort St. George, Madraspatnam." He was still a man of substance and the owner of many ships, among them the Supply and the Recovery for the latter of which he got a pass in Oct. 1678. In a list of contributors to the fand "For the

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building of church in the Town of Madraspatam September 26, 1677," Jearsoy's name appears fifth in order. His donation was 60 Pagodas anda Saints Bell."10
On the 31st Dec. 1679, the Directors again feebly protested at the delay in adjusting Jeargey's accounts. They refused to take as a reason the want of papers and books and considered this ples
"slight excuse." They desired that the differences" night be brought "unto a just, fair, and amicable end" and therefore sont copies of the charges against Jearsey with his answers, and copies of all books in their hands. They authorized the Agent and Council at Fort St. George to settle the differences and finally conclude them." In answer to this protest we find the following abstract of letter to the Court in Dec. 1680. “Of Mr Jearsies accounts they excuse themselves for not having the papers, (having written for them) Complayning they bave noe place without to keep books, papers, &c, in all that Agency. Mr Joarsey willing to put an end to the business if they had power to pay wat is due to him." Jearney, therefore, far from being a disgraced, broken-down merchant, was still able to dictate his own terms. In Jan. 1681 we read," Mr Jearsey's great Warehouse in his house was hired to pay 1 fanam per Bale for every Bale put into it." Jearsey's position at Fort St. George at this time, eloven years after his dismissal, can be pretty accurately gauged from the following extracts : On the 28th April 1681, " The Agent and Councell understanding that Mr. William Joarsey with Hodge Abdall Coddar (Haji Abdul-Kâdir) a Moor Marchant were endeavouring to provide goods at St. Thoma and ship them off from thence to Manila apon a ship now in this Road belonging to the said Moor, thought good to send for the said Mr Jearsey and to forewarne him from doeing any such thing, seeing he was not denyed any priviledge of trade here, be ought to run the same fate the rest of the Nation did, and not to act soe prejuditiall to the Nations Interest as to carry the trade to another Port to the raine of this apon such an occasion." The seqnel of this matter is seen in the laconic entry of March 1, 1682. -- "A ship belonging to Mr Jearsoy arrived in this road from Monila."
In another matter regarding this ship we find the Company's servants actively assisting Mr Jaarsey, where one could hardly hare expected them to do so, considering the terms in which their masters at home were in the habit of alluding to him. The whole story throws an interesting sidelight on the life of those days: "Thorsday, 18 August, 1681. Whereas Mr Wm. Jearsey having lost his ships radder and it being found afterwards to be stollen and the persons that sold it detected, he brought up a list of the persons names that took it away, and the Agent and Counsell taking it into consideration, Sent for the persons that Imploy'd them Vizt Mr Wm Richardson Er Samuel Waidson the first a Lieutenant, the other an Ensign and it being found a Crime of
vory Evil Consequence to the Government in soe Combining together as not to discover the thing: though it proved to be done by the Souldiers of ye Garrison, so that we are of the opinion that if they Combine together for money given them to keep secret who it was that set them a work they may likewise be tompted for money to betray us and besides the threatening note sent to Mr Jearney wee did not well like of and therefore, 'twas concluded ye officers Vizt Mr W. Richardson, and Mr Samuel Waidson doe deliver up their Commissions and be dismist the Honble. Compe. Sarvice, as likewise those persons that wore A[llie)s in carrying away the Rudder be turnd out al Service for o]beying their officers in soe unjust a Command, Contrary to ye Orders of ye Garrigun and in n[ot] applying themselves to ye Governour when they were Commanded by their Officers in such an anlawfull thing. The Note that was sent Mr Jearsey is as follows] Vizi
Mr Jearsey
Being under confinement the frui(t) of your Envy, Wee desire to let you know a bottle or two of Brandy to your prisoners will be an acceptable offering and it may be profitable to you, doe not forget us but Send it quickly : for wee will not forget you but remain
Sr Yours to"
10 Master Papers

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In Nov. 1681, the Directors once more attempted to aswert their authority, and wrote to the Council at Fort St. George ordering them "all excoses sett apart, to send home by this years Shipping ... Mr William Jersey, except he do forthwith cleer bis Account with us." When this letter reached India, Jearsey was absent from Port St. George, apparently without leave, and though, at a Consultation in December, it was decided to send for him to make his defence against some charges preferred against him," he does not seem to have troubled to return in any burry.
In March 1682 the Directors wrote, “We are told Mr Jerzey is gone to settle at being between the Fort and Porto Nove, that he may there be aiding to the Interlopers, if you find it so send for him presently to the Fort by your Peone or otherwise and keep him there." Apparently the suspicions of the Directors were nnfounded. At any rate, Jearsay was living at Fort St. George in 1688, and the old man was at last broken both in health and fortune, as the following abstract of a letter from Fort St. George to the Court in Jan. 1688 will show - "Concerning Mr Jersey's account and the difficulty of it, they think Interest must be remitted on both sides. and intend fuller account by the following Ships, if noch be found dae, but little is to be bad, he is a most deplorable object, they think him neither able to come home, nor pay his debt, but they shall use their endeavours."
In reply the Directors wrote, in July 1688, “We allow your Reasons for not sending home Mr Jersey, but whether he be able or not wee cannot Suffer him to stay there, if his account be not cleared, Therefore whether he be able to pay or not make presently a finall and clear account with him, gett what you can in part, and take his obligation for the rest, upon which give him a full discharge from Us, and take the like from him, if afterwards he proves insolvent Wee shall be content to loose the Remainder but whatever you do, make an End of it that Wee may not bee troubled to fill our Letters and keep our Books open upon such old confus'd occasions." Again, in Sept. 1683, the Directors wrote, “Mr Jersy is certainly very much in our debt but the Proofs are so mislayed that tis hard to make out a full Charge against him but in regard he is so sickly As not fitt to voyage for England you may make a final end with him without paying anything out of our Cash."
In Feb. 1685 the Council refer to Mr Jerzie's account which they can bring to no conclusion, they think a better end might be made with him there than in England." In despair the Court replied, in Jan. 1686, "Make an end with Mr Jearsey and send copies of proceedings." But though feeble and broken, the old fighting instinct was still strong in Jearsey. Early in 1685 be applied to the Council for a trial and requested that it should take place at Fort St. George, evidently fearing that his opponents at Masulipatam would now be too strong for him. His raquest was acceded to, and on the 30th Sept. 1686 Mr Jearsey " was discoursed about bis Ascompts" and on the 4th Oct. he “delivered an answer to every Article in the Cos, charges against him." He owned that he Was concerned in Severall Ships, that traded from Port to Port in India, in the time of Sir George Ozenden, in whose time and Since to this day, itt has not been a crime for the Companys Servants to trade in Shipping of their own." He utterly denied any misuse of the Company's money or any unnecessary charges.
After much debate, the Council agreed to offer Jearsey 3000 Pagodas to clear his Account since he declared he had to books of his private trade, "and there appearing no proof thereof nor indeed of any part of his charge (neither can itt be expected that hereafter any further proof should be made against him itt being so long agoe, and most if not all the persons dead, that were privy to the transactions of those times)." Jearsey demurred to the offer of the 8000 pagodas and claimed the whole account with Interest, but eventually was induced to accept the Council's offer and signed a formal release on the 4th Oct, 1686, obtaining in return a corresponding release, cancelling all claims for money due from him to the Company. Thus, after defying the Court for sixteen years, Joareey came out victor in the contest.
Before the news of the settlement reached England, the Directors wrote, in Jan. 1687, "We know not what end you have made with Mr Jerzie, or why you and he should of lat, be so pressing

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for their leaving it to you, to make an end of that basyness which he delayed so many years before, and alwayes made some excuse or other by himself or Friends here, when we sent for him to come home, and he was then able to come. But upon the whole matter, we are very confident, if right were done, he would be found greatly in our debt, one instance whereof you will find in the caclosed copy of Letter to Mr Johnsons father [Dec. 1662], wherein you will see what a Hector Mr Jersy was in those dayes, and how liberally he carved for himself by his own confession out of every mans estates: And therefore we can the less think he spared the Companies." This was the Directors' parting shot. When once the release was signed they were only too glad to be quit of their ex-chief and his affairs.
Jearsey continged to reside as "freeman " at Fort St. George, in his own house in Charles Street. In Sept. 1688 his wife Catherine died and was buried in St. Mary's Churchyard on the 27th of the month. Two years later, in Dee. 1690, Jearsey followed her to the grave. He had been in India for forty odd years. He died childless, and what property he left, most likely reverted to his nephew John. The last reference to the man who was for so many years a thorn in the side of the Company occurs in a letter from the Court to Port St. George in Nov. 1699, “We approve of your buying Mr Jearsoyes House for a beating Godown and Granary."
NOTES AND QUERIES. ECLIPSE TALES AMONG THE TELUGUS. THUNDER-A TELUGU SUPERSTITION. 1. Eclipses are caused by the moon's inter
| WENN child is roused from sleep by a loud fering between a money-lender and his client. When the client, exasperated by demands for
thunder-olap, the mother picks it up, and, pressing money, is about to strike the money-lender, the it to her breast, murmurs "Arjuna Sahadeva ? moon intervenes and is partly obscured by the Arjuna Sahadeva." This is an invocation instriker's body.
volving the idea that thunder is caused by the 2. Eclipses are caused by the moon's similarly
Mahabharata heroes Arjuna and Sahadeva. intervening between & sweeper and his son, when the sweeper is about to strike his son with his broom.
X. N. VENKATASWAMI. M. N. VENKATASWAXI.
BOOK-NOTICE. COMMENTARIES BY SRI LAKSHMANA SURI. (Madras, 1904; 280 pages), the Vanfsamharam
WELR the best among Sanskrit kdryas are without title-page, 195 pages), the Anarghard provided with excellent kde, the hitherto avail- ghavam (Tanjore, 1900; 335 pages; price, 2 rupeee), able commentaries on natakas have the disadvan.
and the first half of the Balaramdyanam (Tanjore, tage of being either too short or too diffuse.
1899; 198 pages; price, 14 rapee). All these This defect is now being remedied by a distinguish
editions can be strongly recommended both us ed scholar who is a native of Southern India.
University text-books and for the private use of Mr. N. V. Lakshmana Sastri - or, as he calls
scholars. Another useful work of the Pandit is himself in his books, Sri Lakshmana Sari -
his Bhdratasangraha (Madras, 1904; 159 pages; Sanskrit Pandit of St. Peter's College at Tanjore,
price, 12 annas), & prose epitome of the great is a worthy sucoessor of Mallinátha. His com
Indian epic, which has been approved by the mentaries are full and learned, but at the same
Director of Pablic Instruction, Madras, as a tims clear and practical, and assist not only
suitable text-book for the high-school classes. beginners, but advanced students in understand
The Pandit has also brought out the Sankshiptaing difficult verscs. They have been printed in
ramdyanam (Tanjore, 1901; 41 pages), & abort the last few years in clear Nagarł type and
poetical sketch of the first kedvya by his father embrace two of the three dramas of Bhavabhati:
Mutta Sabba Kavi. Uttarardmacharitam (Kumbakonam, 1900; 209
E. HULTESCH. paged; price, 12 annae) and Mahdotracharitam Halle, 21st April 1905.

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NOTES ON THE POBT RAJASEKHARA.
177
NOTES ON THE POET RAJASEKHARA.
BY E, HULTZ9OH, PE.D.; HALLE.
THE poet Rajabokhara professes to have been the preceptor of a king named Mahendrapala
1 or Nirbhaya, and his drama Balabhdrata was intended to be enacted at Mahôdaya or Kananj before king Mahipala, the son of Nirbhaya. On the strength of these statemente, Dr. Fleet and Prof. Kielhorn' have shown that Rajasekhara must have lived at the end of the ninth and the beginning of the tenth century A. D., to which time the inscriptions of Mahendra pêla and his successor Mahipals of Kanaaj belong. This important identification does not require any further corroboration. Bat, in connection with it, it is worth while to discuss
few other statements made in Rajatékhara's Viddhaidlabhanjika.
In his abstract of this drama, Wilson' says :- "The manager then" (vis. after the benediction) "states that the play is the work of Rajasekhara; and the occasion of the performance, the pleasure of the Yavaraja, probably the installation of the heir in the joint administration of the government." In the original, the prologao opens with the following words of the stage-manager :- "I do not know what is again to-day the order of the assembly of Betyuvardjadeva.” A verse which is sung behind the scene reminds him of Rajabłkhara's Viddhaidlabhai jild, and he remarks: -“Therefore, I believe that the order of the assembly of Bryavarajadors refers to the performance of this (drama)."
In Konow and Lanman's magnificent edition of the Karpüramanjari (p. 186), Dr. Konow appropriately remarks that, if Wilson's opinion is accepted, the word Bryavarajadeva may refer to the Mahipaladeva of the Balabhdrata ; but he considers it as possible that Yuvarljadeva may be one of the two Ohodi kings who bore that name, because there is some evidence to show that Rajabékhara wus connected with the Chedi princes. I do not hesitate to go one or two steps farther than Dr. Konow. As the word Yavarija is preceded by the honorifio brí and followed by dena, His Majesty,' it cannot possibly mean here 'an beir apparent'; and any number of analogous cases could be quoted from inscriptions, to show that it has to be taken as the proper name of a king. Among the two Kalachari kings of that name, the second is opt of the question because he was contemporary of the Paramarn king VAk pati II. Muñja, whose copper-plate grants are dated in A. D. 974 and 979. But the frut Yavardjedera, Jurtamed Keyarsvarabe, may have well been contemporary of Mabindrapkla, sinoe his grandfather Kákkalla I. had been reigning in the time of Mahendrapala's predecessor Bhöjadeva of Bensaj. Hence the Briyavarijaders of the Viddhaidlabhatijild was the Kalachuri king Yaranjadên I., and the first representation of that drama appears to have taken place at bis capital Tripurt - the modern Tewar near Jabalpur,
Thone conclusions are supported indireotly by the fact that the hero of the drama is oalled Karparavarsha (p. 112, and IV. 18) - name whioh strongly reminds of K@yuravarsba and must have been coined by the poet in imitation of it. Moreover, Pandit Durgaprasado has
1 Above, Vol. IVL p. 176.
Bp. Ind. Vol. I. p. 170 1. ; Nachrichten von der K. Gus. der Win Göttingen, 1904, p. 204 f. • Select Specimens of the Theatre of the Hindus, third edition, Vol. II. p. 85% . Bp. Ind. Vol. I. p. 127.
• Prof. Kielhorn's List of Northern Incor. No. 46 and 4. Por date in A, D, 900, 1ee above, Vol. XIX. p. 361, No. 168. • Bp. Ind. Vol. II. p. 800 .
Bne General Cunningham'. Reports, Vol. IX. p. 54. • Ium quoting from the edition of B. B. Arte, Pooms, 1898.
Prefpoe to the KavyamAll edition of the Karperamaiart and Balabharata, p. 8.

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already stated that a letter from his general Srivatsa is addressed to him at Tripurt on the Narmada, and that he is shortly afterwards termed the ornament of the Kalachuris' and
the Kalachurilo emperor.' Another designation of his - Trilingâdhipati (p. 89) or Trilingadhipa (with the various reading Kalingadhipa, p. 125) -- corresponds to the title Trikalingadhipati, which is applied to the Kalachuri kings in their inscriptions.' Elsewhere he is referred to by his surname Vidyadharamalla (pp. 12, 64, 78, 98, 108). Another biruda : Ujjayinibhujanga (p. 12), 'the paramour of Ujjayini,' saggests that he cherished an angratified desire for the conquest of Malava, one of whose later kings is kuown to have defeated the Chedi king Yavarâjadêva II.19 Karparavarsha's alleged contemporaries : Chandra varman of Lata (I. 9, and pp. 43, 44, 113, 124, 125) apd Obapolamahagena (p. 43) or Virapâla (p. 129) of Kuntala, are unknown to historical recorda.
The reign of Keyara varsha, the prototype of Karpdravarsha, seems to bave been unovertful. The author of the Bilhari inscription does not trouble about any details of his military career, but wants us to believe en bloc that Kêyüravarsha's armies subdued the whole peninsula. In verse 24 he praises his patron as a connoisseur of female beauty, who sported with the damsels of Gauda, Karnata, Lata, Kasmira and Kalinga. There may be some historical truth in this statement. For the Viddhasdlabhanjika (p. 113 f.) attributes'a goodly assortment of wives,' as Wilson (p. 358) expresses it, to Karpûravarsha, the counterpart of Kêyûra varsha. These were who princesses of Magadha, Málava, Pañchâls, Avanti, Jalandhara and Korals, and the princesses of Lâţa and Kuntala are added to this collection at the end of the drama. From another source we learn that Kundakadēvi, a daughter of Yuvarija I., was the wife of the Rashtrakuta king Vaddiga.
Before composing the Viddhaádlabhanjikd on behalf of KeyGravarsha of Tripur, Rajasekhara had been connected with the court of Kanauj. Verse 6 of that drama agrees with the prologues of the three remaining plays of the same poet in stating that the ornament of Raghu's family, Mahondrapalo, the abode of all arts,' had been the pupil of Rajasekhara. This verse helps to golve a dificulty which Pandit Durgaprasad and Dr. Konow! have pointed out. On the one hand Rajasekhara appears to have been a Kshatriya, as his wife Avantisundarf claimed descent from the OhAhuana family. On the other hand, his being called the guru or upddhydya of Mahendrapala seems to imply that he was a Brahmara.
"How can in the present age the daughter of a Kshatriya family become the wife of Brahmaua?" This question of Pandit Dargaprasad illustrates how impossible such a warriage appears to the Hindu mind. Now the epithet sakala-kald-nilaya, which the verse just quoted applies to Mahendrapala, soggests that Rajasekhara's teaching was not of spiritual kind, but that he instructed bis royal papil in temporal sciences, viz. in poetry and in the dramatic art, which were no forbidden ground for a Kshatriys. A passage of the Dasakumaracharital? may be quoted to show that a koowledge of these subjects was considered necessary for a prince. An old minister, who wants to persuade king Anantavarman of Vidarbha to take up the study of the science of polity, begins his exhortation with the words: "My son! High birth and every other personal advantage are found in you in their entirety, and the natural cleverness which you bave displayed in dancing, singing and the other arts and in the various branches of poetry, distinguishes you before others."
11 Tae printed text of the Tiddhabalabhañika reads 'Nřipuri' (IV. 1) and Karachuli' (p. 129, and IV. 21). 1. Pro Kielhorn's List of Northern Inact. N 06. 186, 407, 416, 419.
12 Ep. Ind. Vol. I. p. 227. 1: Ep. Ind. Vol. I. p. 265, verses 25 and 87.
Dr. Floet's Dynastie, p. 418. 15 Preface to the Karpiramafjari, p. 21.
6 Harvard edition of the Karolramastarf. D. 180. 11 Peterson edition of books IV. to VIIL p. 51.

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It may have been from the desire of acquiring such accomplishments that Mahendrapala engaged Rajasekhara as his teacher. The correctness of this view is established by verse 9 of the Karpúramanjari, according to which Rajasekhara was successively' appointed to the offices of junior poet, chief poet, and preceptor (upddhydya). The gradation is significant and almost excludes the possibility of taking upddhydya in the sense of 'a spiritual guide.' Thus there is no reason for doubting that Rajaáêkhara was a member of the military caste. His matrimonial alliance with the Chahuâņa family may have contributed to his success at the court of Mahendra pâls of Kanauj. His father had already been in the service of the state; for Rajasekhara calls himself the son of a great minister (mahamantrin).'10
Though Rajasekhara had a drama performed at the court of the Chedi king, he did not thereby sever his connection with the rulers of Kananj. For, as stated before, his last, unfinished work, the Balabharata, was to be represented before Mahipaladers, the son and successor of his former papil Mahồndrapala. In the prologue of the Balabhdrata, he applies to his new patron the complimentary epithet Maharajadhiraja of the oountry of the Aryas (Āryåvarta).' It will, thus, not be out of place to add here a note on this geographical term.
According to the Baudhayana-Dharmaádstra, Aryavarta" lies to the east of the region where (the river Sarasvati) disappears, to the west of the Black Forest, to the north of the Pariyatra (mountain), to the south of the Himalaya." In the published texts of Baudhayanis (I. 1, 2, 9), Vasishtha (L. 8) and the Mahdbhashya (II. 4, 10) the words to the west of the Black Forest' are represented by pratyak Kalakavandt or Kalakad-vandt. The majority of the MSS. which I used for my edition of Baudhayana, read Kalak dvandt. Bat I have since obtained two Grantha MSS. which bave Kanakhaldi and Kanakhkhaldt. While a tract named *the Black Forest' is only known in Germany, but not in India, Kanakhala is the recognised Dame of a mountain and place of pilgrimage near Haridvar, where the Gangå descends into the plain of Hindustan. To the references given by Wilson in his valuable edition of the Méghadúta, 20 the St. Petersbarg Dictionary adds several verses of the Mahabharata, and Kathdaaritsagara; III., 4 f., where we are told :- "There is at Gangadvara (i.c. Haridvar) a holy tirtha called Kanakhala, where Kanchanapata, the elephant of the gods, made the JAhnavi (Ganga) descend from the top of Unaragiri, having cleft that (mountain)."
The distance between Haridvůr and the Sarasvati as eastern and western boundaries is rather short; but we may be expected to treat as the continuation of the eastern boundary the south-easterly course of the holy river Gangâ past Kanauj and as far as Allahabad, near which the hills forming the southern boundary would commence. In this way the sútra of Baadhảyana would agree with Manu's definition (II. 21) of the Middle Country' (Madhyadéśa), where the corresponding words are pratyag-eva Prayagachacha, "and to the west of Prayaga (Allahabad).' Thus pratyak Kanakhaldt may be considered the original reading, and Kaladvandt, &c., to be clerical mistakes for it.
In Buddhist works21 the eastern bonndary of the Middle Country is placed much further east at a town called Kajangala, and the northern boundary at the mountain called Usfraddhaja' or Usiragiri.' Kajangala is of course quite distinct from Kanakhala; but Usiragiri looks like a corruption of Usinaragiri, which the Kathdsaritadgara mentions in connection with Kanakhala. Usinara occurs already in the Aitarya-Brdhmana (VIII. 14) and in the Satras of Paşini (II. 4, 20, and IV.2, 118) as the name of a country; it was probably converted into Usira because it reminded the Buddhist monks of the familiar witra, 'khaskas.'
18 Harvard edition of the Karperamafjarl, p. 182
Compare Bühler's translation, p. 147. 26 Caloutta, 1819, p. 59.
21 See Prof. Rhys Davids' paper in Journ. R. As. Boo. 1904, p. 88. Compare Sywki, translated by Beal, Vol. II. p. 193.

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ASOKA'S ALLEGED MISSION TO PEGU (SUVANNABHUMI).
. BY VINCENT A. SMITE, M.A., 1.0.8. (RITD.). Ix recent publication I ventared to express doubts concerning the reality of the Buddhist Mission alleged to have been despetohed by Aboka to Pegu (Suvannabhami), which had been accepted by me without question some years ago. I desire to explain the reasons for scepticism on the subject in this article more fully than was possible in the work alluded to I assume that Colonel Gerini, who has made a special study of Indo-Chinese and Malay geography, is right in identifying Savannabhami with the shores of the Gulf of Martaban;' that is to say, with territory which may be described as that surrounding the towns of Pegu and Moulmein, or as comprehending the deltas and lower courses of the Irrawaddy, Sittang, and Salween. This identification is supported by the Kalykşi inscriptions, as well as by Burmese tradition, and is accepted by Sir R. Temple and Mr. Taw Sein-Ko.
The belief, current universally in Burma, and held by many European authorities on Buddhism, that the religion of Gautama in its southern, or nearly primitive, form was introduced into Suvaņņabhůmi daring the third century B. O. by Asoka's missionaries, rests primarily on the authority of the Dipavashsa, a Ceylonese chronicle, probably compiled during the fourth centary A. D.,) and is consequently of respectable antiquity. It will be convenient to repeat the list of foreign missions as given by the obroniolers :Country
Missionaries. 1. Kasmir and Gandhira (Yusufzł) ... ... Majjhantika, 2. Mahisamagdala (Maisar) ... ... ... Mahadera. 3. Vanavisi (North Kannara) ...
.. Rakkhita. 4. Aparantaka (const north of Bombay) Yöna-Dhammarakkbita. 5. Maharagha (West Central India) ... Mahadhammarakkhita. 6. Yona region (N.-W. Frontier). ... ... Mabarakkhita. 7. Himaranta (the Himalayan region) ... Majjhima Kasteps, be. 8. Suvannabhomi (Pega and Moulmein) ... Bons and Uttara. 9. Lanka (Ceylon) ... ... ... ... Mahinda (Mahendra), &c.
The credibility of this list, which at first sight looks suspicious, does not rest solely upon the authority of the island chronioles. The fact of Mahinda's mission to Ceylon is firmly established by the concurrent testimony of northern and southern tradition, which is adequately supported by that of .be Ceylonese monuments. Whether the princely missioner was a son or
brother of Abôks, is a detail which does not affect the main fact. The reality of the conversion of Kasmir by Majjhantiks is attested by Tibetan tradition as recorded in the Dulva ; * and, as is wellknown, the inscriptions on the SAñchi caskets expressly affirm that Majjhima was the apostle of the Himalayan region, and mention contemporary named Kassapa, who may be assumed fairly to be the collongue of Majjhima named by the Ceylonese writers.
1 Asoka (1901). p. 55: Early History of India (1904), p. 168.
J.R.A.B., 1904, p. 217. Buvappabbami inoluded the towns of Pegu and Thaton, the latter of which lies about forty miles nearly due north from Moulmein and corresponded approximately with the ancient Talaing kingdom of Ramafitadela (ante, Vol. XXL (1892), pp. 880, 888). Prof. Rhys Davids seems to give ar undue extension to the name when he ways that "perhaps the Malay Peninsula ia mennt, whioh the olacoal geographers (tosto Lanson, IL. 949) call the Golden. More probably the whole count from Rangoon to Singapore, which is still so called in Ceylon" (Buddhism, 8. P. C. K., latest ed., p. 27 note).
The whole of the Mahdvanhaa, which repeats the tale, soome to be considerably later in data. • Rookbill, Life of the Buddha, p. 107.
Cunningham, BMiles Topos, PP. 287, 289, 317.

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This independent corroboration of three out of the nine missions mentioned in the list raises a strong presumption of the correctors of the whole, which must prevail unless refuted by cogent evidence.
Comparison with the express testimony of Abóka's Book Edicte V. and XIII. on the subject of missions discloses points of both agreement and disagreement between the inscriptions and the chronicles. The edicts do not name any of the missionaries, and in that respect they neither confirm nor contradict the testimony of the Ceylonese writers. The only personal names distinctly confirmed by independent evidence are those of Mahinda (Mahendra), and Majjhima (Madhyama). The occurrence of the name of Kassapa (Kabyapa) at Sanchi is not absolutely conclusive, as the identity of the person so named in the casket records is not proved.
The oountries to which missionaries were sent, according to the edicts, were as follows:
1. The inhabitants of the empire generally; 2. The border nations - Yðnas, Kambojas, Gandharas, Rashtrikas, Pitánikss, Andhras,
Pulindas, Nabhâtas (), Nabhapantis (1), and others unnamed ; 3. The forest tribes; 4. The southern independent kingdoms - Châļa, Pandya Satiyapatra, and Keralapatra ; 3. Ceylon; 6. The foreign states of the Greek (Tôna) king Antiochos, and of Ptolemy, Antigoncs,
Magas, and Alexander. So far as the entries Nos. 1, 2, 8, and 5 in this list are concerned, they accord with the testimony of the chroniolers; but the latter omit all reference to entry No. 4, the southern kingdoms in the Tamil and Malabar country, as well as to No. 6, the foreign Hellenistic kingdoms; while they include Suvannabhami (Sovanabhami), which is not mentioned in the edicts.
of course, if monuments of Asoka's age still exist in Burma, that fact would outweigh the silence of the ediots, and would establish the testimony of the Ceylonese chronicles. There is some weak evidence that such monuments are in existence, but it needs critical examination and either verification or disproof. Mr. Taw Sein-Ko states that the Shwemôktaw pagoda at Sagaing in the district of that name was built by Asoka, according to tradition, and has been renovated many times with new coverings. A similar tradition attaches to the Shwezadi pagoda in the Ruby Mines District, and the author observes that the shape and architecture of this building bespeak its ancient origin. He also recommends the archeological survey of Yazagyo and Inwegin in the Chindwin Valley for the reason that that region is "redolent with the traditions of the Maurya dynasty under whose ægis Buddhism became a world-wide missionary religion."
The information given in the above extracts is obviously too meagre to justify any positive inference; but, so far as I can judge, the traditions alluded to are of very slight historical value, and are probably mere echoes of the stories imported from Ceylon or India in ages long subsequent to Asoka. All the localities named, the Sagaing and Ruby Mines Districts, and the Chind win Valley, are in Upper Burma, and remote from the sea. They are distant some two hundred miles, more or less, from Akyab in Arakan, and about double that distance from Rangoon in Pegu. It appears incredible that Asoka's agents should have penetrated to Upper Burma, and that territory so difficult of access should have been included in the country of Savannabhůmi referred to by the Ceylonese chroniclers.
• The Satiyaputra and Kerala putra kingdoms are mentioned only in Rook Edict II., which denle chiefly with curative arrangemente', but we may reasonably suppose that missionaries also were sent to those countries, as well as drags and doctors.
1 Report on Archeological Work in Burma for the Year 1903-04, pp. 9, 30. • Ibid. for the year 1902-08, p. 2

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Attention should be directed specially to the Shwezadi pagoda in the Ruby Mines District, which, according to Mr. Taw Sein-Ko, is indicated by its shape and architecture as being really ancient. Perhaps exact local investigation might fix the approximate date of the building. It may be very old, and yet more recent than Asôka by many centuries. His name is so familiar to all Buddhists, and so frequently associated with all sorts of places, that the mere popular belief connecting him with a pagoda in a remote district of Upper Burma has very little significance. Sir R. Temple points out (ante, Vol. XXII. p. 346), that "form alone can never be relied on for estimating the age of a pagoda in Burma, because of the tendency to go back to the old types," and cites examples of modern buildings in the most approved ancient form. So far as present information goes, I do not find in the Burmese traditions and monuments any substantial support for the statement of the Ceylonese chroniclers that Buddhism was introduced into Pegu and Moulmein by the missionaries dispatched during the reign of Asoka.
Professor Kern, working on purely literary lines, felt grave suspicions concerning the authenticity of the Ceylonese story of the conversion of Pegu.
"The Simhalese," he writes, "mention several other apostles, as Rakkhita, Rakkhita the Great, "Dhammarakkhita the Greek, and Dhammarakkhita the Great, the similarity of whose names is apt "to move suspicion, although we have no right to deny the existence of those persons altogether. "Still more suspicious is the duumvirate Sona-Uttara, that went to Suvarnabhumi, the Gold-land, and "there, after clearing the country from Pisäcas, delivered many from bondage. Whether this "duumvirate be identical with the Thera Sonottara or simply Uttara, living in the time of Duttha"Gamani, is doubtful.10... The duumvirate Sona and Uttara is unknown to the N. Buddhists, "unless we choose to identify Uttara with Dharmottara who founded two sects, the Tamragäțiyas and "Sankrantikas; a really unique performance. Whether the Arhat Uttara, who is represented as living "in the East, should be considered to be one and the same person is doubtful.
"Such and similar accounts, to be gathered from various sources, have a value of their own, "inasmuch as they reflect the state of mind of their framers and upholders; as historical documents "they must be handled with the greatest precaution."
" He who ordained the Yuvaraja Tisya, the younger brother of Asoka; Mahav. p. 36; Bodhiv. 106. "Dipav. 1. o. Curiously enough Sopa in Prakrt means "gold," and Uttara is "North"; often the Gold country is said to lie in the North.
"10 Dipav. xix. 6; Mahav. 172 #,
"1 Wassilief B. 41; 42; 113; 118; 150; 233.
"3 Tar. 3; 8; 291; 299."(Kern, Manual of Indian Buddhism, 1896, p. 117.)
Most European historians of Buddhism having been accustomed to treat the Mahavamaa and Dipavamsa as the primary authorities for the story of the development of the Buddhist church during the reign of Asôka, it is difficult to induce scholars to shift their point of view, and to recognize frankly the immeasurable superiority of the contemporary inscriptions as historical material. The earliest of the Ceylonese chronicles was compiled about six centuries after the time of Aśoka, and it is impossible to imagine that tradition should not have corrupted the exact trath during so long a period. The traditions embodied in the books of the monasteries of Ceylon undoubtedly include a considerable amount of solid historical fact, but that substratum is overlaid with much rubbish, and it is not always easy, or even possible, to disentangle the true from the false. The testimony of the Asôka inscriptions is free from this kind of difficulty, and the documents, as a whole, produce an impression of honesty and veracity, comparing very favourably with the bombastic utterances of later monarchs. Facts vouched for by the inscriptions of Asôka may, therefore, be accepted without question, because the testimony is good on the face of it, and no better can be looked for. When the evidence of the inscriptions differs from that of later literary traditions, the epigraphic authority should be preferred without hesitation.

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Applying these principles to the case of Asoka'a foreign missions, we may readily accept, as everybody does, the assertion of the edicts that missionaries were dispatched to the southern states of Indis, and to five Hellenistic kingdoms in Europe, Asia, and Africa, although the chronicles of Ceylon are silent on the subject of those missions. We admit at once that the list of missions in the Dipavasha is defective, and it is easy to suggest plausible reasons for the omissions. The failure to mention the dispatch of emissaries to Syria, Cyrene, Epirus, Egypt, and Macedonia is readily explained by the late date of the chronicles, which were compiled at a time when those kingdoms had long ceased to exist. The unwillingness to mention the evangelization of the southern states of the Indian mainland may be accounted for by the secular hostility between the natives of Ceylon and the Tamils to the north of the Straits, which naturally would indispose the oppressed Sinhalese to recognize the ancestors of their oppressors as having been brothers in the faith. The island monks were eager to establish their direct connexion with Magadhs through the agency of Mabinda and his mythical sister, and had no desire to recall the ancient days of friendly intercourse with the hated Tamils.
The inclusion of Suvannabhumi in the chroniclers' list of evangelized countries, and its omission from the list in the edicts, presents & more complex problem. The former enumeration, so far as it goes, undoubtedly is in the main authentic, and the presumption therefore is in favour of the truth of the allegation that Sôņa and Uttara really were sent to the country east of the Bay of Bengal. But the presumption may be rebutted.
The silence of the edicts concerning the alleged fact goes a long way towards disproving its reality, for Agôka seems to have intended to give a complete account of his missionary operations, and, if he had really sent emissaries to Savannabhůmi previous to the publication of the Rock Edicte, it is inconceivable that he should have omitted to mention in them an event of such importance. If the mission had been sent during the period intervening between the publication of the Fourteen Rock Edicts and the later inscriptions, which extend up to almost the close of the reign, it is highly improbable that an opportunity should not have been found for celebrating the easterly extension of the dharma.
The observations of Profossor Kern quoted above supply other reasons for rejecting, or at least doubting, the Sôņa and Uttara tale.
The study of Burmese arohæology, although still in its infancy, furnishes still more cogent arguments against the historical truth of that story. The evidence on the subject is necessarily very incomplete at present, owing to the imperfection of our knowledge of the history and antiquities of the Burman countries, but, even as it stands recorded, it suffices to shift the burden of proof to the shoulders of the persons desirous of upholding the truth of the Ceylonese statement.
The existing Buddhist church of Burma is undoubtedly of Ceylonese origin, and the belief appears to be universal in Barma that the religion of Gautama was first brought to the country by Sông and Uttara, the emissaries of Asoka's teacher Tissa. But the present organization of Burmese Buddhism demonstrably dates only from the fifteenth century, when a reformation was effected by Dhammachêti, er Ramadhipati, king of Pegu. This prince recorded his proceedings in the bulky inscriptions at Kalyani, which testify that by reason of the succession through Sôņa and Uttara having been interrupted, it became necessary to provide a new line of 'apostolic succession' by means of the importation from Ceylon of monks, who claimed to be the legitimate spiritual descendants of Mahinda. The reformation was successfully carried through, and it would be very difficult to prove, I believe, that the existing mass of tradition, or pseudotradition, in Burma can be carried back beyond the time of Dhammachêti, who set up the Kalyaņi records in 1476 A. D.

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Mr. Taw Sein-Ko and Sir Richard Temple, in the course of their tours, have certainly failed to trace any early epigraphic indication of the alleged Abokan mission. No records in the script used in Asoka's time have been discovered either in Ramanadeśa, or at Pagán, " wbither it is supposed that Burmese conquerors removed their spoils of war"; and if Asoka really had any dealings with the country such records might be expected to exist.
Closer examination of the Burmese Buddhist literature and antiquities confirmed the impressions made on the observers during a preliminary survey of the ground, and showed that the technical terms of Burmese Buddhism to a large extent are derived from Sanskrit, not from Pali, and that the oldest known soulptures represent a pantheon, which at first sight seems to belong to Brahmanical Hinduism, but is really that of Hinduised Buddhism.
The detailed evidence, so far as it has been published, will be found in the papers cited, and need not be recapitulated here. It will suffice to quote the definite propositions formulated by Mr. Taw Sein-Ko, and to say that they seem to me to be well supported by the facts. He holds (I) that “the form of Buddhism first introduced into Burma Proper was that of the Mahayana or Northern School; (II) that the Buddhist scriptures when first introduced were written in Sanskrit, which is the language of the Northern School; (III) that the Southern School, or Hinayana, the language of which is Ali, subsequently absorbed and assimilated, by its stronger vitality, the Northern School, which, through the cessation of intercourse with Northern India, had fallen into corruption and decay.” 10 If these propositions are valid, the story of the Asokan mission to Suvannabhumi must be rejected.
The questions concerning the date and mode of the introduction of Buddhism into Burms are only one part of the larger enquiry into the influence of India on the Malay Peninsula, Cambodia, Java, and the other islands of the Archipelago. Much has been done by French and Dutch scholars to elucidate the facts of the transference of Indian ideas and civilization to the transmarine regions named, but, so far as I know, no general review of the evidence has been published, and the subject remains obscure, except perhaps to some few specialists. The oldest Sanskrit inscriptions discovered on the east coast of Java and in West Borneo are of the fifth century A. D.,11 and the most ancient known Indian king of Cambodia was Srutavarman, who lived in the same age. Professor Kern, who has devoted himself specially to the subject, holds that the Indian influence in Cambodia was at its height in the sixth century ; 12 and the late Dr. Rost, when discussing the inscriptions from Keddah and Province Wellesley in the Malay Peninsula, expressed the opinion that "these inscriptions confirm in & remarkable manner the conclusions to which the recent deciphermente, by Barth, Bergaigne, Senart, and Kern. of the Cambodian inscriptions, inevitably tend- viz., that Buddhism came to the peninsula and Camboja, not from Ceylon, but from regions on the coasts of India where the so-called northern type of the religion was current.” 13
I guspect that, when further advance in the study of Burmese antiquities shall have been made, proof will be obtained that the effective propagation of Buddhism in its Mahayang form in Burma occurred chiefly during the same period - the fifth and sixth centuries of the Christian era and that that event was merely an incident in the diffusion of Indian culture in the countries to the east beyond the sea. At present, definite proofs of the truth of this suggestion do not seem to be available, but apparently it would be difficult to show thet
Ante, Vol. XXI. (1892), p. 388. 10 Ante, Vol. XXII. (1898), p. 165; and Sir B. Temple's remarks, ibid. p. 358.
11 Miscellaneous Papers relating to Indo-China (Trübner's Or. Ser.), Vol. I. p. 56, noto by Dr. Rost. A lis of references on the general questions of Indian influence on the Archipelago is given in that note, which was published in 1885.
12 Kern, Gedenktekenen der Oride Indiache Beschauung in Kambodja. Reprint from Once Eouw, 1904, p. 47. 18 Miscellaneous Paperi, Vol. I. p. 284, note.

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Buddhism of any kind was widely known in Burma before the Arth century, and the evidence, so far as it has been published, indicates that the earliest Burmese Buddhism was derived from a late Tantrik development in Northern and Eastern India. The Ceylonese legend of the introduction of the Hinayana, or primitive, form of Buddhism into Pegu during the reign of Aboka does not seem to be supported by any solid faots.
The modern Burmese are firmly convinced that their ancestors were taught Hinayana Buddhism, not only by the missionaries of Asoka in the third century B. C., but again by the famous Buddhaghose in the fifth century A. D. Most writers on Buddhism treat Buddhaghosa as a real historical personage, and accept the traditional stories of his life as genuine history, without regard to the destructive criticism published long ago by Mr. Foulkes. That criticism has not attracted the attention which it deserves in my judgment, and I have not come across any publication in which either the refutation on Mr. Foulkes' cogent arguments is attempted, or the value of his work is adequately recognized.
Having shown that the dates assigned to Buddhaghoba range at least from 307 B. O. to 607 A, D., and that the numerous authorities which profess to relate the history of his life and deeds are hopelessly contradictory, Mr. Foulkes summed up the disoussion in language, which veils the nakedness of very decided opinions in a decent garb of ironical hypothesis. "It may be," he writes, "that the personality of the legendary Buddhaghôga is destined to recede from view, “gradually dissolving before new facts and under the increasing light of the new criticism. It may "be that the name of Buddhaghosa, when it had once become famous, was attached as a matter of " literary policy to the works which have hitherto been regarded as of his own composition, as in the "instances referred to above, of the Burmese Grammar and the Burmese Code of Manu. It may be " that one of the old sects of the Southern Buddhists utilized a similar policy as an effective "instrument of controversy in building up the orthodoxy of its own school in the face of its "adversaries. Or it may even be that, as & counterpart of the Avalokitesvara of the Northern “Buddhists, emanating from the Buddha and manifesting him to the world, this Voice of Buddha' "may have beea incorporated by some far-seeing old ascetic of the Mahâvihêra of Anuradhapura in “the spirit of the prophecy ascribed to Gautama Buddha, when I have passed away and am no "longer with you, do not think that the Buddha has left you. You have my words, my explanations " of the deep things of truth, the laws which I have laid down for the society ; let them be your guide; “the Buddha has, not left you.'"14
Personally, I do not believe in the existence of Buddhaghosa, the Voice of Buddha,' as an historical personage, any more than I believe in the existence of Sanghamitra, the Friend of the Order,' the supposed daughter of Asoka.
Mr, Taw Sein-ko, travelling by quite a different road, arrived at the same conclusion as that reached by Mr, Foulkes. When studying the Kalyani Inscriptions, recorded by king Dhammachêti of Pegu in 1476 A. D., he was struck by “the absolute silence of these "lithic records regarding the celebrated Buddhist divine Buddhaghosa, the author of "the Visuddhimagga and Atthaedliní, and the Apostle who is reputed to have brought "& complete set of the Buddhist scriptures from Ceylon to Thaton in the 5th century "A. D. If the story about Buddhaghôsa's advent to Thatôn be historically true, the event would " have been considered an important epoch, and would certainly have been mentioned in these “ inscriptions, which give a résumé of the vicissitudes of Buddhism in Burma and Ceylon, and
14 Foulkes, Buddhaghon,' anto, Vol. XIX. p. 122. The whole of this brilliant and closely reasoned artiole deserves the close attention of PAli scholars; bat, so far as I have seen their writings, that attention has not been bestowed upon it. Professor Rhys Davids, in his American Leotares on Buddhism, published in 1896, writes with great confidenoo about Buddhaghoa, and gives no indioation of having read or considered Mr. Foulkes' oritioiam. The soepticism felt by that scholar concerning the commonly received legenda of Buddhagloss was first briefly expressed in his valuable essay entitled 'The Vicissitudes of the Buddhist Literature of Ceylon,' anto, Vol. XVII. (1888), pp. 123, 124.

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THE INDIAN ANTIQUARY.
[Argust, 1905.
" which were erected by a king, who was called from the cloister to the throne, and to whom every "kind of information was accessible. Considering that the identification with the Savannabhumi * of the ancients has been urged in favour of three countries, Râmaññadeśa, the Malay Peninsula, "and Cambodia, in all of which gold is found, one cannot help being sceptical as to the bistorical " accuracy of the account relating to the mission of Buddhaghỏsa to Taton. Such scepticism ** becomes somewhat confirmed, when it is borne in mind that there is no palæographical affinity
between the Talaing and Sinhalese alphabets, and that Cambodian writers affirm that the great "divine came to their country --- vide Bowring's Kingdom and People of Siam (Vol. I. p. 36). See * also the conclusions of Mr. Foulkes in his careful researches into the legends of Buddhaghosa, "ante, Vol. XIX. pp. 121, 122."16
The Buddhaghöga legend, as Mr. Foulkes points out, is " quite unknown to the Northern Buddhists and their Chinese, Japanese, and Mongolian congeners"; while in its Ceylortese form, it is of comparatively modern date. It "does not occur in the Mahavarisa attributed to Mahanama in the fifth century A. D., but in the continuation of that work by Dharmakirti in the thirteenth century." The authority for the legend is, therefore, practically none, and the story would never have obtained credence but for the accidental circumstances which have caused European scholars to attach an exaggerated value to the much doctored traditions in the monkish chronicles of Ceylon.
The evidence seems to me not only to warrant, but to require, the absolute rejection of the tale of Buddhaghosa's mission to Burmese territory. The alleged mission, said to have been sent by Abbka to Suvannabhumi, or Pegu, seems to be equally mythical, and the truth apparently is that the earliest Burmese Buddhism was # late Mahayanist development, brought from India. The exact period in which Indian Buddhism was introduced into Burma has not been determined, but there is some reason for suggesting that the chief development took place during the fifth and sixth centuries of the Christian era.
The following observation by Mr. Taw Sein-ko indicates one of the routes by which the importation was effected: "The finding among the ruins of Tagaung of terra-cotta tablets, bearing Sanskrit legends, affords some corroboration to the statement of the native historians that, long before Anòratóazo's conquest of Patôn in the tenth century A. D., Successive waves of emigration from Gangetic India had passed through Manipur to the Upper Valley of the Irrawaddy, and that these emigrants brought with them letters, religion, and other elements of civilization." 16
SOME TELUGU FOLKSONGS. BY M. N. VENKATASWAMI, M.R.A.8., M.F.L.S.
A Mill song. Text.
Translation. Sanda Mama! Sanda Mama!
Uncle Moon ! Uncle Moon ! Naila Sanda Mama!
Monthly Visitor, Uncle Moon! Sanda Mama pillalu Nilagiri kanyala!
Uncle Moon's children are Nilagiri'a
daughters! Daraband dla situ dekkunai chiluka,
Little bird, won't you hide behind the
door-sill?
18 Ante, Vol. XXII. p. 14. 16 A Preliminary study of the Poddaung Inscription of S'inbayin, 1774 A. D.' (ante. Vol. XXII. p. 7).

Page #197

AUGUST, 1905)
SOME TELUGU FOLKSONGS.
187
5
Text. Niyanti chiluka, yenda yelli nâru ?
Maddi maddi tuppakunda nilu kotta poyai ! Komma komma tappakunda puvulaira poyai !
Yairina provulanni pallamulo poyai! Chedi pulla padi pulla ratam gahinchu !
10
Atu poyai à bandi Bezvada dáka !
"Bezvada Kanaka Duraga, pavulu
Konavamma!" “Ni puvalu vailalu cheppu, pujari." “Pachha gannaira puvulu padi vaiyalu Tulli. Yerra gannaira puvulu vehi vaiyulu Tulli." "Abba, abba, i puvalu maimu konalaimu." Ata poyai à bandi Mangalagiri dáka !
Translation. 5 Bo high-born a little bird, why did you come
out ? Leaving none, pour water into the alleys! Leaving none, gather flowers from the
branches ! Tumble into the hole the guava flowers ! With here a bit and there a bit build the
wood into a car! 10 The cart goes to the further side as far as
Bezwada. O Kanaka Durga of Bezwada, buy the
flowers, Mother!" What is the price of your flowers, my priest?"
Yellow kanairs cost ten thousand, Mother!
Red kanairs cost one million, Mother!” 15 " Alas ! Alas! we cannot buy these flowers."
The cart goes to the further side as far as
Mangalagiri. “Narasimalu of Mangalagiri, buy the
flowers, my Lord !" “What is the price of your flowers, my
15
"Mangalagiri Narasimalu, puvulu gonaru,
Swami! "Ni puvula vailalu cheppu, pujári."
priest?"
20
*Pachha gannaira pavulu padivalyalu,
Swami. Yerra gannaira puvula vehi vaiyalu, Swâmi." "Abba, abba, i puvulu maimu gonalaimu." Atu poyai & bandi Nelluru důka !
" Yellow kanairs cost ten thousand, my
Lord ! 20 Red kanairs cost one million, my Lord !"
"Alas! Alas I we cannot buy these flowers." The cart goes to the further side as far as
Nellar. Rangânâyakulu of Nellur, buy the flowers,
my Lord !” "What is the price of your flowers, my
priest P 25 “Yellow kanairs cost ten thousand, my Lord !
"Nellaru Ranganayakulu, puvalu gonaru,
Swami!" “Ni pavula vailala cheppa, pajari."
25 - Pachha gandaira puvulu padi vaiyulu,
Swami, Yerra gannaira pavula vehi vaiyulu, Swami." " Abba, abba, 1 puvulu maimu konalaimu." Itu dirigi & baņdi Haidarabâdu vachhai ! "Haidarabâdu Mankalamma, pavulu
Konavamma!" 30 "Ni pavula vailalu cheppu, pajâri."
Rad kanairs cost one million, my Lord !" "Alas! Alas! we cannot buy these flowers!” The cart returns this way to Haidarabad. « Mankalamma of Haidarâbâd, buy the
flowers, Mother!” 30 "What is the price of your flowers, my
priest!" "Yellow kanairs cost ten thousand, Mother! Red kanairs cost one million, Mother!" "Alas! Alas! we cannot bay these flowers !" "As you cannot buy the flowers, we give
them to you; 35 Only do you protect our country, Mother!"
“Pachha gannaira puvulu padi vaiyulu, Tulli. Yerra gannaira puvulu vehi Vaiyulu, Tulli." "Abba, abba, I pavalu maimu konalaimu." "Puvalu konalaika potai, maima niku
istâmu; 35 Må varu rakshinchumu, Tulli."

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THE INDIAN ANTIQUARY.
(August, 1905.
Notes. Like most of the songs sung by women when grinding corn at the handmills in the early morning, this song takes a religious turn. It relates to the ceremony at the New Moon of making a libation and then building a little car of flowers and dedicating it. The cart is then supposed to go the round of the great shrines known to the singer and finally to stop at that of her tutelary deity, to whom the flowers are given.
A Nursery Shastram. Text.
Translation. Gugogu!
Gugugu? Yavaráru ?
Who's there? Râmachiluka.
Rama's bird. Yendhu Fachhavn?
Why have you come ? Gudulupetta.
To lay eggs. Ysimi gudu?
What egg? Tolugudu.
The shell-less egg. Gadulo yeudhuku?
What's the egg for? Pillala chaiya.
To hatch chickens. Pillalu yeudhuku ?
What are the chicks for ? Pissiki petta.
To have their necks wrung.
Notes. This song purports to be a conversation with a parrot. Shdstram is here a didactic tale.
III.
A Lullaby. Text.
Translation. Oh, oh, Ayt!
Oh, oh, &yf ! Oh, oh, ayi!
Oh, oh, ayi! Jollalu gottunga jonnalu pondy.
Rocking the corn ripens the millet. Abbai gottunga rajanal pondu.
Baby striking ripens the rdjanal. Oh, oh, Ayt!
Oh, oh, ayf! Oh, oh, ayi!
Oh, oh, ayi! Chilakalla chaila raigi jfdi komma ekkai. Sparrows in glee sit on the branches of the
cashew-nut. Abbai chaila raigi mama baja mekkal.
Baby in gloe sits on uncle's shoulder. Oh, oh, âyi!
Oh, oh, âyi! Oh, oh, âyi!
Oh, oh, ayi! Andâra måmalu Sanda Mâmalu.
Everybody's uncle is Uncle Moon. Abbai mamala Râms Lakshmaṇula.
Baby's uncles are Rama and Lakshmana.
Notes. The words Oh, oh, dyr are no doubt an invocation, the exact parport of which is now lost. The word rdjanal refers to some grain, but which is meant is not now known. Chillakalu, Sparrows, extends really to any small birds.
The point in the last two lines is that the child is placed under the protection of Râma, as the internation of Vishņu.

Page #199

AUGUST, 1906.)
INDEX TO YULE'S HOBSON-JOBSON.
189
A COMPLETE VERBAL CROSS-INDEX TO YULE'S HOBSON-JOBSON
OR GLOSSARY OF ANGLO-INDIAN WORDS.
BY CHABLES PARTRIDGE, M.A.
(Continued from p. 72.) Hindú ; 510, ii, footnote; ann. 1290 : 1. . 1592-3: 8. . Tanga, 688,i; ann. 1677 ; 8. y.
Hindoo, 315, ii; ann. 1590: 8.0. Velas, 734, Padshaw, 497, ii; ann, 1804: 5. o. Hot-winds, ü; ann. 1692: 8.0. Padre, 497, ii, ann. 1871: 825, ii ; ann. 1857: 8. v. Hing, 318, ii; ann. 8. o. Mohwa, 489, ii.
1888: 8. o. Cobra de Capello, 173, i; ann. Hindū ; 8. . Gentoo, 280, i, 3 times, 8. o. Hindoo, 1884: 8. o. Hindostan, 317, i, iwice.
315, ii, twice, 8. 9. Hindostan, 316, ii, &. o. Hindastán; ann. 1059 : .. u. Peshawur, 581, ii ; India, 330, i, 8. v. Kling, 372, ii ; 8. v. Naik, ann. 1898 : 8. . Nuggaroote, 483, i ; ann. 470, i, o. o. Raja, 571, i, twice, 8. o. Ramasammy, 1528: 8. . Siwalik, 641, ii. 573, i, twice, 8. o. Ranee, 574, i, 8.o. Rice, 578, Hindustân; ann. 1526 : 8. o. Hatty, 813, ii, 8. v. i, 8. v. Saligram, 593, i and ii, 8. o. Sunyásee, Mango, 423, ii, 8. v. Dhoon, 791, i, twice. 661, ii, 8. D.. Gwalior, 804, ii, 805, i, 8. D. Hindustan; 8. v. Hindostan, 810, ii, 8. v. HinLaw-officer, 818, i, 4 times; ann. 1555 : 8. v. dostanee, 317, i. Banyan (1), 48, ii.
Hindústán; ann. 1583: .. . Suttee, 668, ii ; Hindubár ; 8. v, Rohilla, 580, i.
ann. 1590: 8. v. Deocany, 284, i. Hindū-bār; 8. D. Malabar, 411, ii.
Hindustan ; 8. v. Decoan, 233, i, s. v. Hindostan, Hinduism ; 8. v. Bisnagar, 73, i, s. v. Brahmo- 316, i.
Somáj, 85, ii, 8. . Moor, 445, ii, 8. , Shaman, Hindustana ; ann. 1717: 8. v. Shawl, 624, ii.
620, ii, 8. v. Sunda, 659, i, 8.0. Coolin, 783, ii. Hindustani; .. v. Abihowa, 2, i, 8. v. Aloo, 11, Hinduized ; 8.0. Singapore, 686, i, 8. v. Peepal, i, e. v. Bankshall, 46, ii, 8. o. Barking-Deer, 843, i.
52, ii, •. o. Bengalee, 65, i, ... Black LanHindu-Killer; ann. 1334: 8. v. Hindoo Koosh, guage, 74, i, s. o. Bulgar, 96, i, 8. o. Bus, 316, i.
102, i, •. o. Competition-wallah, 185, i, 8. v. Hinda Koh; 8. o. Hindoo Koosh, 316, i.
Docoany, 234, i, ... Grasscutter, 801, ii, ... Hindu-Kulà; 510, ii, footnote.
Guava, 306, i, #. . Hindee, 815, ii, twice, Hindu-Kush; 8. v. Caffer, 108, i.
8. 9. India, 331, ii, .. v. Khan, 866, i, 8. v. Hindū-Kush ; ann. 1548 : 8. D. Hindoo Koosh, Khass, 366, ii, .. D. Mango-fish, 424, ii, . D. 316, i, twice.
Maramut, 427, ii, e. . Moors, The, 447, i and Hindi-Kush ; ann. 1504: 8.0. Hindoo Koosh, ii (twice), 8. o. Omrah, 486, i, s. v. Oordoo, 316, i.
488, i, o. o. Pagar, 498, i, see 498, i, footnote, Hindu-Küsh; 8. o. Hindoo Koosh, 316, i; ann. 8. D. Patel, 519, 1, 8. o. Raggy, 571, i, 8. v. 1334: 8. v. Hindoo Koosh, 316, i.
Ressaldar, 577,ü, 8. v. Sahib, 590, ii, 8. o. Tiffin, Hindu Kush ; 8. o. Catiristan, 109, ii.
700, i, s. 8. Tope ), 712, ii, s. v. Turban, 718, Hindu Kush ; 8. o. Rice, 578, i.
ii, s. v. Turkey, 719, ii, ., v. Typhoon, 722, ii, Hindustan ; 8. o. Baboo, 32, ii, 8. v. Bheesty, 69, 3 times, s. D. Caryota, 778, i, .. . Law-officer,
ü, s. v. Bungalow, 98, ii, 8. o. Custard-Apple, 818, ii, o. o. Numerioal Affixes, 882, ii, s. v. 220, i, twice, 8. o. Hog-deer, 820, i, . o. Pyse, 847, i, 8. v. Sagar-pesha, 852, ii; ann. Mohur, Gold, 438, i, o. v. Orange, 490, i, 8. v. 1697: 8. v. Hindostanee, 807, i; ann, 1791: Patchouli, 518, i, 8. v. Rohilla, 580, i, twice, ..v. 8. o. Shoeflower, 629, i; ann. 1810: . u. Tope (b), 712, ii, 8. v. Veranda, 787, i; son. Mugg, 456, i; ann. 1843: 8. v. Bandobust, 98, 1200: 8. v. Tibet, 699, i; ann. 1300 : 8.o. i; ann. 1849: 8. v. Gram-fed, 301,i; ann. 1866: Sepoy, 613, i; ann. 1526 : 8. o. Koől, 874, ii, 8. o. Chota-hazry, 162, i; ann. 1873 : 6. v. twice, 8. v. Deati, 789, ii; an. 1554 : 8. v. Banglo, 45, ii; ann. 1883: 8.. Pyne, 847, ii. Goozerat, 297, i; ann. 1655: 4. D. Banyan Hindustani; ann. 1526: . v. Hatty, 313, ii. (1), 48, ii, 8. o. Room, 581, ii; ann. 1590: 8. v. Hindustani ; 8.0. Druggerman, 252, i, .. o. Godavery, 291, i, s. . Goont, 296, i; apn. Teapoy, 692, i.

Page #200

190
THE INDIAN ANTIQUARY.
[AUGUST, 1905.
Hindustani; 8. o. Kyfe, 380, i. Hindústänt; . v. Hindostanee, 317, i, .. .
Gunta, 804, i. Hindustani-Persian ; 8. v. Turban, 718, i. Hindustāni zaban ; 8. v. Hindostanee, 317, i. Hindustans; ann. 1726 : 8. v. Hindostanee, 317,
Hindawāns; 6. v. Pateca, 519, i. Hinduwi ; 8. v. Hindee, 806, ii. Hing; 8. . 318, i, twice, 807, 1, 1, 0. A888
foetida, 28, i; ann. 1673 : 6. 7. 818, ii : an.
1726 : 8. v. 807, i; ann. 1857: 8. v. 818, ii. Hing; 8. o. Hing, 318, i. Hinge; ann. 1586 : 8. . Hing, 818, ii. Hingeli; ann. 1726: 8. o. Fidgelee, 314, ii. Hingh; ann. 1688 and 1718: 8. v. Hing, 318, ii. Hinglāj ; 8. v. Cooly, 192, i. Hing-kiu ; ann, 645: 8. v. Hing, 318, i. Hingodagui-neure; ann. 1681 : ... Candy,
119, ii. Hinga; 8. o. Hing, 318, i. Hingu; 8. o. Hing, 818, i. Hinimilau ; . v. Gentoo, 280, i. Hinzuan; ann. 1887: 8. v. Dhow, 248, ii. Hipo; 8. v. Upas, 726, ii. Hippotame; ann. 1898-38: 3. D. Jungle, 359, i. Hiranya ; s. v. Jack, 837, i. Hirsva; 8. . 819, i; ann. 1510: 8, v. 319, i. Hirbad; s. u. Herbed, 314, i. Hircani; ann. 1561 : 8. v. Sophy, 648, ii. Hircania; ann. 70: 8. o. Tiger, 702, i. Hircar; ann. 1757: 8. v. Harcarra, 327, ii. Hircars ; s, v. Hurcarra, 827, ii. Hirearra; ann. 1808: 6. , Harcarra, 327, ii. Hircarrah ; ann. 1780 and 1810 : 8. v. Hurcar
rs, 327, ii. Hispaniola; •. . Ananas, 17, i and ii, 18, ii,
8. v. Custard-Apple, 221, i; ann. 1505 : s. v.
Moor, 446, i, Hitto ; s. v. Factory, 264, ii. Hiu-ning; 8. v. Hyeon, 691, i. Hkuzmatgâr ; . v. Kitmutgar, 371, i. Hlaba; ann. 1829 : 8. v. Shaman, 621, i. Hlādini ; 1. v. Barrampooter, 101, ii. Hlot-dau; s. v. Woon, 867, i. Hlwat-d'heu ; 6. v. Lotoo, 819, ii. Ho-8-0; 8. D. Koël, 374, ii. Hobiļi ; s. . Amshom, 12, i. Hobly; 8. t. Parbutty, 837, i, twice; ann. 1800:
*. v. Monegar, 824, ii.
Hobnim; 795, i, footnote. Hobaby Coffrees; ann. 1750-60 : . v. Hubshee,
326, ii. Hobson-Jobson ;8. v. 319, i, 6.v. Cow.itch, 208,
i, o. v. Dumbcow, 254, ii, s. v. Falaun, 265, ii, 8. v. Imaumbarra, 329, i, 8. v. Jackass Copal, 389, i, 8. v. Mohurrum, 439, ii, s. v. Sirris, 638, ii, 6. o. Upper Roger, 732, ii, 8. v. Urz, 782, ii, s. v. Balasore, 760, 1,.. . Summerhead,
857, i. Hobson Jobson ; 8. v. 807, i. Hobsy; ann. 1678: s. v. Hubshee, 826, i, s.o.
Seedy, 610, i, twice. Hochchew; ann. 1616: 1. v. Hokchew, 320, ii. Hoddu; .. v, India, 330, i. Hodeida ; 6. v. Beetlefakee, 60, ii; ann. 1880 :
8. v. Sambook, 596, i. Hodge; ann. 1673: 3. v. A Mack, 15, i; ann.
1765 : 6. v. Hadgee, 311, i. Hodgee; ann. 1765 : 8. v. Hadgee, 311, i. Hodgee Sopheo Caun; ann. 1683 : 8.0. Fir
maun, 270, ii. Hodgett; 4. v. 320, i. Hodgson's ale; ann. 1839 : 8. v. Amah, 11, i. Hodgson's beer; s, v. Beer, 59, ii. Hoda; ann. 1500: & v. India, 332, i. Hog-deer ; 8. v. 320, i, twice; ann. 1711 : 8. v.
Bezoar, 69, i. Hogen-mogen; ann. 1698; 8. v. Chouse, 164, i. Hoggiae ; 679, ii, footnote; ann. 1590 : 8. o.
Talisman, 679, ii, twice. Hog Island ; 8. v. Batcul, 54, i. Hog-plum ; 8. v. 320, i; ann. 1852 : 8. o. 320, i. Hog-stag; ann. 545 : 1. v. Babi-roussa, 32, ii. Hob-kien ; 6. v. Hokchew, 320, i. Hohlee; ann. 1809: 6. d. Hooly, 323, ü, twice. Hojat; 1. o. Hodgett, 320, i. Hokchew; 8. v. 320, i. Hok-chin ; 8. o. Hokchew, 820, i. Hoksien ; 4. v. Factory, 264, ii, 8. v. Hokchew,
320, i. Holā; 8. v. Woolock, 741, i. Holāk ; 8. D. Woolock, 741, ii. Holākā ; 8. v. Hooly, 323, i. Holcus sorghum ; . Jowaur, 355, i, s. . Pin
darry, 538, i. Holencore; ann. 1678: 8. v. Boy (6), 84, i, .. v.
Cooly, 193, i, 8. v. Halálcore, 311, ii. Holeya ; 8. v. Hollis, 326, ii. Hölėyar ; ann. 1874: %, . Hullia, 327, i,

Page #201

191
AUGUST, 1905.] INDEX TO YULE'S HOBSON-JOBSON. = Holi; 8. v. Dhawk, 241, ii, ., v. Hooly, 823, i. Hong merchant ; ann. 1882 : 8.0. Hong, 891, Holi festival ; . v. Apollo Bunder, 23, ii.
i, s. ». Linguist, 895, ii, 8. v. Squeeze, 651, ii. Holkar ; s. v. Pindarry, 588, ii ; ann. 1804: Hoņņa; 838, i, footnote.
8. v. Hot-winds, 325, ii, 8. v. Panjaub, 562, ii ; | Honnu ; a. u. Hoon, 823, ii.
ang, 1814: 8. o. Competition-wallah, 781, ii. Honor; ann. 1516 : 8. v. Honore, 891, ii. Hollades doite ; ann. 1598: 4. . Cash, 128, ii. Honore; . v. 321, i, 8 times, a.. Factory, 264, i, Holland (=Dutch); ann. 1676: 8. v. Shoe of I. v. Onore, 486, i.
Gold, 628, ii ; ann. 1665: 8. v. Cossimbazar, Hoo; 202, ii, footnote. 784, ii.
Hooghley ; 8. v. Hoogly, 321, ii. Holland, New; ann. 1788: 8. v. Swallow, 671, i. Hooghly; ann. 1881 : 8. v. Alligator, 9, ü. Hollander ; 8. o. Moor, 445, ii; ann. 1608 : s. u. Hoogli; ann. 1726 : 8. v. Chinsura, 154, ii.
Jaribasso, 812, i ; ann. 1606 : . u. Prow, Hoogly ; •. u. 821, ii, 8 times, 807, i, s. v. Ban555, i; ann. 1610 : 8. o. Malay, 417, i; ann. del, 44, i, s. v. Bankshall, 46, i, s. v. Chan1613: 8.. Sandal, 597, ii; ann. 1615: Com- dernagore, 140, ii, a. . Oowoolly, 208, i, 8. 0. pradore, 782, i; ann. 1616 : s. 0. Sappan- Hidgelee, 314, ü, 8. . Factory, 264, ii, s. v. wood, 600, ii, 8. v. Gingi, 801, ii; ann. 1648: Girja, 289, ii, &. v. Kedgeree, 364, ii, .. v. 8. o. Suttee, 670, i, 8. o. Moor, 825, i; ann. Palmyras, Point, 507, i, s. v. Respondentia, 1668 : 8. o. Lucknow, 820, i; ann. 1665 : 577, i, 8. v. Sunderbunds, 660, i, twice, 3. v. $. v. Piece-goods, 585, ii, s. v. Aracan, 758, i; Tumlook, 717, i, s. v. Budge-Budge, 767, ii, ann. 1672: 8.0. Panch, 559, i; ann. 1676: 8. v. Calcutta, 771, i, 8. o. Diamond Harbour, 8. 0. Shoe of Gold, 628, ii.
791, ii, 1. v. Kidderpore, 814, i, 8. v. Hollantze Logie ; ann. 1680 : 8. 9. Bungalow, Narrows, The, 829, i, 8. v. Rogue's River, 768, i.
849, ii, 3 times, 8. v. Satigam, 854, i ; Hollocore ; ann. 1788: 8. v. Halálcore, 811, ii.
ann. 1679 : 8. v. Tamlook, 864, ii ; ann. 1680: Holothuria ; 8.0. Beech-de-Mer, 59, i, .. . .. v. Bungalow, 768, i, twice; ann. 1688 : Tripang, 716, i.
3. 0. Ameer, 12,i ; ann. 1688 : s.v. PunchHolway; ann. 1678: 8.0. Hulwa, 327, i.
house, 559, ii ; ann. 1711: s. v. Bungalow, Homar; ann, 1553 : 8. . Sheeah, 625, i.
768, ii; ann. 1726 : s. v. Achánock, 2, ii; ann. Home; 8. . 820, ii : ann. 1830 (twice), 1837 1758: 8. v. Chuttanutty, 780, i, s. v. Ked. (twice), and 1865: 8. . 820, ii,
geree, 812, ii, s. v. Muxadabad, 828, ii ; ann. Hoa ; ann. 1879: 8. o. Hoon, 823, ii.
1757 : $. v. Moor, 446, ii; ann. 1758: 3. v. Hoņa; 838, i, footagte.
Achánock, 2, ii; ann. 1788 and 1786 s.v. Honam; ann. 1760-1810: 8. v. Joss-house, Foajdar, 273, i; ann. 1885 : s. . Doorga 854, i.
pooja, 250, ü. Honan ; 8. D. Catty, 774, ii.
Hoogly Bight; 8. v. Narrows, 829, i. Honāvar ; 8. o. Honore, 821, i.
Hoogly Factory; ann. 1680: . v. Gorawallah, Honey-jack; 8. v. Jack, 838, ii.
802, ii. Hong; s. 0. 320, ii, twice, 8. o. Consoo House, Hoogly Point ; d. v. Narrows, 829, i, see 829, i,
190, ii, . o. Hyeon, 691, ii ; ann. 1727: 8. o. footnote. Hoppo, 824, i ; ann, 1797 : 6. v. 921, i ; ann. Hoogly River ; . v. 822, i, .. v. Hoogly, 821, ii, 1882: 3.0: Chop, 161, i.
5. v. James and Mary, 842, i, s. u. Nuddeea Hong-boat ; s.o. 321, i, twice.
Rivors, 482, ii, 8. D. chinsura, 154, ii, 3. v. Hongez; ann. 1553: 4. . Lār (), 386, ii.
Sangor, 608, i, s. v. Sunderbands, 660, i, 3. v. Hongkong ; 8. o. Praya, 845, i; ann. 1858: Devil's Reuch, 790, ii, .. o. Rogue's River, 8. O. Loot, 397, i.
849, i, s. v. Satigam, 864, i, s. . Sonthals, Hong Kong ; . u. 807, i, 8. o. Band, 97, ii ; 857, ii ; ann. 1679 : 8.0. Woolock, 741, i.
Ann. 1866: 6, . Lorcha, 898, i ; ann. 1878: Hoolan; 4. v. 822, 4, 5 times, 807, i, twice, s. ». .. o. Cooly, 199, i.
Chillum, 149, ii, see 161, ii, footnote, 3. v. Hong Merchant; .. v. Hong, 320, ii, twise, . . Hooka-burdar, 823, i, twice, s. v. HubbleTarega, 686, ii.
babble, 826, i, 8. 1. Natgeela, 473, ii, twice ;

Page #202

192
THE INDIAN ANTIQUARY.
[Avgust, 1905.
091
ann. 1780 : . o. Chopper, 161, ii; ann. Horde ; •. . Oordoo, 488, i, twice ; ann. 1540 1782: 8. u. 807, i; ann. 1783 : s. . 822, ü; and 1545 (twice) : 8. v. Oordoo, 488, ii.
ann. 1811: 8. v. Ohillam, 149, ii, twice. Horkand; ann. 851 : 8. v. Maldives, 417, ii, Hooka-bearer ; 8. v. Hooka-burdar, 328, i.
twice. Hooka-bells; 8. . Bidree, 70, ii.
Hormah ; *. . Haramzada, 312, ii. Hooka-bowl, .. o. Surpose, 666, ii.
Hormizda ; ann. 1508 : s. v. Ormus, 493, i. Hookabardar ; ann. 1784: 8.0. Kitmutgar, Hormos; ann. 1298 : 8. v. Ormus, 493, i. 371, i.
Hormus ; ann. 1298 : 8. v. Badgeer, 34, ii. Hooka-burdar; a. v. 323, i.
Hormuz; s. v. Gembroon, 294, ii, twice, see Hook-carpet ; s. . Hook, 807, i.
370, i, footnote, 8. v. Ormus, 838, i; aan. Hookah ; .. v. Tobacco, 706, i; ann. 1808 : 1. . 540 and 1331 (4 times): . v. Ormus, 493, i ;
Myna, 828, ii ; ann. 1828: 5. v. Chillum, 149, ann. 1442: 8. v. Tenasserim, 695, ii; aon. ii, s. u. Hooka, 822, ü ; ann. 1829 : . v. Chil- 1470 : 8. v. Dhow, 248, ii, s. v. Ormus, 493, i; lum, 148ii, 8. 6. Sarpoose, 666, ii; ann. ann. 1554 : 8. v. Goa, 290, i, s. v. Kishm, 1849 : 8. v. Gram-fed, 801, i; ann. 1872: 8. . 870, i, twice; ann. 1572 : 8. v. Rosalgat, 582, Hooka, 829, i.
ii; ann. 1610 : 3. v. Calay, 111, ii ; ann. Hookah-burdar; ann. 1801: 8. v. Hooka-burdar, 1619: 3. v. Ormus, 833, ii ; ann. 1622 : s. v. 823, i.
Mango, 424, i; ann. 1623: 3. v. Larkin, 387, Hooker; ann. 1768 and 1789: . v. Hooka, ii, .. . Ormus, 493, ii ; ann. 1860 : $. v. 322, ii.
Dacks, 253, ii. Hookerbedar; ann. 1789: 8. v. Hooka, 322, ii. Hormuzdadschir ; ann. 655 : 6. v. Ormos, 493, i. Hookam; . v. 328, i, .. v. Hakim, 811, i Hornbill; 8. v. Toucan, 718, ii, 714, i, twice, Hooluck; 4. v. 823, i, twice, 807, i, 8. v. Orang
863, ii; ann. 1885 : 8. v. Toucan, 863, ii. otang, 491, ii.
Horn's blow; 202, ii, footnote. Hooly; .. v. 828, i, 8. . Dhawk, 341, ii; ann. | Horsekeeper ; 8. v. Gorawallah, 297, ii, .. u. 1590, 1678 and 1808: 8. . 323, ii.
Grasscutter, 301, il; ann. 1678, 1698 and Hoon; «. v. 823, ii; ann. 1759: ... Cacouli, 1837: 8. v. Horse-keeper, 324, ii ; ann. 1789 : 769, ii.
8. u. Grassoutter, 301, ii. Hoondy; 8. v. 324, i ; ann. 1810 : . u. 824, i. Horse-keeper ; s. v. 324, ii, .. . Syce, 673, ii ; Hoonimaan ; 8. v. 324, i, 807, i.
ann. 1555 and 1609; 324, ii; ann. 1798: 8.. Hoo-poo ; ann. 1882: s. v. Hoppo, 324, ii. Grasscutter, 301, ii ; ann. 1829 : .. u. 324, ii. Hoo poo ; 8. v. Hoppo, 324, i.
Horse-Radish Tree; 8. v. Drumstick, 252, ii. Hoorn; 8. o. Batavia, 54, i.
Horse-radish tree; 8. v. 824, il. Hoowa; 8. . 824, i.
Horse radish Tree ; 465, i, footnote. Hopper ; s. v. 324, i, t. v. Ap, 758, ii ; ann. 1860: Horta ; .. v. Compound (s), 186, i, twice, 8. v. 1. v. 324, i.
Oart, 484, i. Hoppo; . . 324, i, twice; ann. 1711: .. u. fortal ; ann. 1759 : 8. v. Catechu, 133, i.
Compradore, 188, ii, e. u. 824, i; son, 1727: | Horto; ann. 1678: 4. v. Oart, 484, ii. 3. v. Hong, 320, ii ; ann. 1748 : ... 324, i; Husbalhouckain; ann. 1727: 6. v. Hosbolhooann. 1750-52: . v. 324, ii; ann. 1782 : s. v. kum, 825, 1. Hong, 321, i ; ann. 1797 and 1842: .. o. Hosbolhookhum ; 8. o. 897, ii. 324, ii ; ann. 1882: *. o. Chop, 161, i, . . Hosbolhookum; s. o. 325, i, s. . Dustuck, 394, ii, s. u. Linguist, 395, ü.
799, ii; ann. 1759: .. u. Parwanna, 564,i. Hoqueton; . v. Cotton, 785,i.
Hosbalhocum ; ann. 1702 : s. v. Hosbolhookum, Hora ; 4. . Rogue, 579, ii ; son. 1516: ... 325, i. Pardao, 840, ii.
Ho-si-na ; ann. 645 : a. . Hing, 818, i. Horaçam; ann. 1552: 8. v. Candahar, 119, i. Hosseen Gosseen; ann. 1678: s. . HobsonHoršo; ant. 1576: 1. 0. Pardao, 840, ii.
Jobson, 319, ii. Horda; ann. 1840: . v. Oordoo, 488, ii; ann. Hossein ; ann. 1726 : 6. . Hobson-Jobson, 1754: s. v. Bahaudar, 759, ii.
319, ii.

Page #203

August, 1905.]
INDEX TO YULE'S HOBSON-JOBSON.
193
Hossein Jossen ; ann. 1720 : 8. v. Hobson-
Jobson, 319, ii. Hossy Gossy; ann. 1678: . v. Hobson-Jobson,
319, ii, Hotch-potoh; ann. 1629 : 8. v. Curry, 218, ii. Hotta-ga-mand ; 8. v. Octacamund, 488, ii. Hot-winds; 8. v. 325, i. Hot winds; ann. 1804 and 1878 : 8. . Hot
n. 1804 and 1878 : s. v. Hot- winds, 825, ii. Houang-pos ; ann, 1770: 8. v. Whampoa, 740, i. Houdar; ann. 1785 : 8. v. Howdah, 325, ii. Houghly; ann. 1782 : 8.o. Bandel, 760, ii. Houka; ann. 1858 and 1874: 8. v. Hooks,
823, i. Houmajon; ann. 1665 : 8. v. Macheen, 820, ii. Housbal-hookum ; ann. 1759 : s. v. Hosbolhoo
kom, 325,i. Housebul-hookum ; ann. 1761: 6. v. Hosbolhoo
kum, 825, i. Houssain ; ann. 1653: 8. . Hobson Jobson,
807, i, twice. Houss-e-i-n; ann. 1883:8. . Hobson-Jobson,
320, i. Hous-s-e-i-n; ann. 1883: 3. v. Hobson-Jobson,
320, i Houza ; ann. 1805: . . Ambaree, 11, i. Hova; 8. v. Beebee, 58, ii. Howda ; 8. v. Ambaree, 11, i, twice, 8. v. Sur
kunds, 666, i, s. 9. Numerical Affixes, 833, i;
ann. 1805: 8.0. Ambaree, 11, i. Howdah ; 8. v. 325, ii ; ann. 1804: 1. v. 325, ii;
ann. 1807: 8. v. Ambaree, 756, i; ann. 1856
and 1863: 8. v. 325, ii. Howdeh ; 8. v. Ambaree, 11, i. Howder; .. v. Howdah, 825, ii ; ann. 1881:
8. o. Howdah, 325, ii. Ho-whee-bo; 8. o. Koēl, 874, ii. Howitzer ; ann. 1857: 8. v. Pandy, 509, i. Ho-y-o; .. v. Koël, 374, ii. Hpa ; 8. o. Chobwa, 778, ii. Htāp-gyi ; •. . Duggio, 254, i. Htee; ann. 1855: 8. v. Tee, 694, i. H'ti; 3. v. Tee, 698, ii. Has; ann. 1674: 8.0. Mandarin Language, 422, i. Huang-tchu ; 8.0, Wanghee (2), 740, i. Hubase Murawee; ann. 1579: 8.0. Delly,
Mount, 235, ii. Hubba; •. v. 325, ii ; ann. 1786: 5. D. 826, i. Hubbel de Babbel; ann. 1811 : 8. . Hubble
babble, 826, i.
Hubble-babble ; 8. 5. 826, i, 1. v. Caleeoon, 112,
ii, 8. v. Hooka, 322, ii, 8. v. Chillum, 149, ii, Bee 161, ii, footnote, 8. o. Nargeela, 473, ii; ann. 1630, 1678 (twice) and 1697: 8. . 326, i; ann. 1781 : s. . Chillum, 149, ii; ann.
1868: 3. v. 826, i. Bubly; ann. 1678: 8. v. Lingait, 394, ii. Hubshee; 8. o. 326, i, 807, ii ; ann. 1440 : 8.0.
Zanzibar, 746, i; ann. 1800: 8. v. Seedy,
610, i ; ann. 1884 : &, v. 826, ii. . Hubshee's land ; 8. v. Jungeera, 358, ii. Huçain ; ann. 1869 : 8. 6. Mohurrum, 439, ii,
twice, 8. o. Syud, 674, i. Haçain; ann, 1869; 8. v. Tazeen, 688, i, twice. Huck; 8. o. 326, ii. Hackeem ; 8. v. 326, ii, 8. v. Hakim, 311, i. Hudia; ann. 1553: 8.0. Judea, 355, ii. Hoë; 8. o. Cochin-China, 174, i. Hugger-Mugger; ann. 1678: 8.0. Mango-trick,
425, ii. Hughen; ann. 1767: 8. v. Sonaparanta, 647, i. Hughley; ann. 1686: 6. o. Hidgelee, 314, ii; ann. 1711: 8. v. Bungalow, 768, i, twice, 8. v.
Rogue's River, 850, i. Hughly; 771, i, footnote; ann. 1677: 8. o.
Achánock (2), 752, ü ; ann. 1727: 8. v. Hoogly, 322, i, 8. o. Kedgeree, 812, ii, twice; ann.
1785: 8. . Gomasta, 294, i. Hugloy; ann. 1694: 8. v. Interloper, 809, i. Hugli; &. v. Ohuttanutty, 170, i, s. v. Dingy,
246, i, 8. o. Tribeny, 716, i; ann. 1726 : 8.0.
Calcutta, 112, i. Húgli ; ann. 1632 : 8. v. Hoogly, 322, i. Hügli; . . Hoogly, 321, ii ; ana, 1681 : 8.0.
Bandel, 44, i. Hügli-Bandar ; 8. . Bandel, 4. i. Hugly; ann. 1679 : 8. v. Behar, 764, ii; ann.
1682: «. v. Chawback, 142, i ; ann. 1688: & v. Bay, The, 55, ii, 8. v. Firmsun, 270, ii, 8. v. Gardens, 278, ii, 8. v. Gentoo, 280, ii, 8. v. Maund, 432, i, 8. v. Mulmall, 456, ii;
ann. 1684 : . v. Narrows, The, 829, i. Hugly River; 829, i, footnote; ann. 1684: 8.0.
Narrows, The, 829, i. Hujjat ; 1.v. Hodgett, 820, i. Hujja(t); 679, ii, footnote. Hukka ; 8. . Chillom, 149, ii. Hakka bardär ; 8. v. Hooka-burdar, 828, i. Hakkah; 1. D. Hooka, 822, ii.
nkm; ... Hakim, 811, 1, 8. v. Hookum, 328, i.

Page #204

194
THE INDIAN ANTIQUARY.
[Avaust, 1905.
Hulāgū; 8. v. Dufterdar, 254, i. Hülak ; 8. v. Hooluck, 323, i. Huläkû; 8. v. Buxoe, 103, i, 8. v. Kowtow, 376, i. Hulela ; &. v. Myrobalan, 465, i. Hullia; 8. v. 326, ii. Hulliá; ann. 1817: 8. v. Hullis, 327, i. Hulluk; ann. 1809 : 1. v. Hooluk, 807, i. Hulubalang; ann. 1612: 8. v. Orankay, 492, i,
twice. Huluq; ann. 1868: 6. v. Hooluck, 807, i. Halwa; 8. v. 327, i. Humáiàn ; ann. 1526 : 8. v. Kohinor, 375, i. Homâiûn ; ann. 1526 : 8. o. Kohinor, 875, i. Humayun ; ann. 1558 : s. u. Poorub, 547, ii. Humāyün; 8. v. Kohinor, 374, ii, s. v. Rupee,
585, ii, 8. v. Rhotass, 849, i, 8. v. Xercansor,
868, i ; ann. 1555: 8. v. Room, 581, ii. Hu. Mên ; 8. v. Bocca Tigris, 76, ii. Humhums; 8. v. Piece-goods, 536, i. Hummā; 402, ii, footnote. Hummaul ; s. v. 327, i, 807, ii, 8. v. Dumbly,
216, i. Humming bird ; 8. v. 327, ii. Hummum; 806, i, footnote. Hummummee; ann. 1706: 6. v. Harry, 806, i. Hump; 8. o. 327, ii, twice. Hampy ; 8. v. Bisnagar, 73, i. Hun; 500, i, footnote; ann. 1647: s. v. Hoon,
823, ii. Hûn; 8. v. Hoon, 823, ii, e. v. Pagoda, 498, i,
8. v. Pardao, 887, ii, 888, i (twice and foot-
note) and ii ; ann. 1620: 8. v. Pardao, 842, i. Hunsrey ; 8. v. Hendry Kendry, 314, i. Hunāwar; ann. 1391 : 8. v. Goa, 290, i. Hundavi; 8. o. Hoondy, 324, i. Hundi; 8. D. Boondy, 324, i. Hundi ; s. v. Hoondy, 324, i. Hundry ; 8. o. Hendry Kendry, 314, i. Hundwani ; 8. v. Wootz, 742, i. Hunimān ; . v. Lungoor, 400, i. Hurboods; ann. 1689 : 8. o. Destoor, 237, ii. Hurcarra ; s. v. 327, ii, 807, ii. Hurcurrah; ann. 1748 : $. v. Hurcarra, 827, ii. Hardwar ; 8. v. Siwalik, 640, ii, 8. v. Teerut,862, i. Hurkârehs; ann. 1785 : 8. v. Ghurry, 285, i. Hurkaru ; 8. v. Hurcarra, 327, ii. Hurkēroó; s. v. Hurcarra, 327, ii. Hurmuz; s. v. Ormus, 492, ii. Hurmūz; 8. v. Ormus, 492, ii; ann. 1442: 8. v.
Ormus, 493, i.
Hurraca ; ann. 1516: 8. v. Arrack, 26, i. Hurtaul; 8. v. 328, i. Husain ; 8. v. Mohurrum, 439, ii, s. v. Taboot,
675, i. Husain Khan Tashtdár; ann. 1540: & v.
Charpoy, 141, ii. Husain Shah; ann. 1873: 8. v. Comotay, 185, i. Husamuddin ; ann. 1267: 8. v. Moochulka, 443, i. Husamuddin; 8. v. Chicane, 146, ii. Husbulhookum ; ann. 1769: 3. v. Hosbolhoo
khum, 807, i. Husbull Hookum; ann. 1678: 8. v. Hosbolhoo.
khum, &07, ii. Husein ; 8. v. Hobson-Jobson, 319, i. Hushulhoorum ; ann. 1757: 8. v. Hosbolhookhum,
807, ii. Hussan; ann. 1630 : 8. v. Hobson-Jobson, 819,
ii, twice; ann. 1653 : 8. v. Hobson Jobson,
807, i. Hussein ; •. v. Tazeea, 687, ii; ann. 1618 and
1665, both twice: 8. u. Hobson-Jobson, 319,
ii ; ann. 1786: 8. v. Beebee, 59, i. Huttoogum ; 8. v. Rogue's River, 849, i. Huwa; 8. v. Hoowa, 324, i. Huygly; ann. 1673 : 8. v. Patna, 520, i. Huygly River; ann. 1673 : 8. v, Patna, 520, i. Huzāra ; 8. o. 328, i. Huzoor; 8. , 328, ü. Hugir; 8. v. Huzoor, 328, ii. Hwei-chau-fu ; 8. v. Twankay, 791, ii. Hwen Tsang ; 8. o. India, 329, ii, 331, 1, 8. v.
Jack, 337, i, 8. v. Mangalore, 422, i, 8. v. Mango, 423, ii ; ann. 636 : .0. Oudh, 494,
ii ; ann. 640 : 8. o. Goozerat, 297, i. Hyacinth ; 8. o. Jargon, 344, ii, twice. Hyacinthi ; 418, ii, footnote. Hyaena; B. C. 325: «. v. Tiger, 702, i. Hyber ; ann. 1783 : 8. v. Khyber Pass, 814, i. Hyber-pass; ann. 1783 : s. D. Khyber Pass,
814, i. Hydaspes; 8. v. Behut, 61, i; ann. 60: 8. v. Sugar, 655, i; ann. 1030: 8. 6. Candabar, 119, i, ann. 1809 : 8. v. Rhotass, 849, i; ann.
1856 : . . Jelum, 850, i. Hyder ; 8. v. Binky-Nabob, 71, ii ; ann. 1780 :
8. v. Long-drawers, 396, i, 8. . Mogul, The Great, 438, i, 8. v. Poligar, 543, ii; ann. 1782: 8. D. Gardens, 279, i, twice, 6. o. Urz, 866, i ; ann. 1789: 6. v. Circars, 171, i ; ann. 1800 : 8. o. Poligar, 844, ii.

Page #205

AUGUBT, 1905.]
BOOK-NOTICE.
195
Hyderabad ; ... A Muck, 13, i, o. o. Babau- Hydur ; ann. 1747: 8. v. Dalaway, 787, ii ; ann.
dur, 36, ii, see 156, i, footrote, c. v. Custard- 1755: 8.. Sipahselar, 637, ii; ann. 1756: Apple, 221, i, s. o. Deccan, 283, i, .. v. Hooka, 8. o. Carcana, 125, ii ; ann. 1758: 8. v. Byde 382, ii, 8. v. Resident, 576, ii, 8. o. Sipahselar, Horse, 105, i; ann. 1781 : $. v. Daróga, 637, ii, see 694, ii, footnote, 8. v. Tippoo 230, ii. Sahib, 704, 1, 8. v. Nizam, The, 880, i, 3 times ; Hydurabád; ann. 1802: 3. v. Coast, The, 172, i. ann. 1803 : *. v. Mogul, 437, i.
Hydur Sahib; ann. 1704: 8. v. Naik (b), 470, ii. Hyder Ali; 8. o. Bahaudar, 36, ii, 87, ii, s. v. Hyems; ann. 1691: 8. v. Winter, 740, ii, twice.
Buxee, 103, ii, s. v. Byde Horse, 105, i, Hyena; ann. 80-90 : 8. v. Tiger, 702, i. 3 times, a.v. Myaore Thorn, 467, i, a.v. Seringa- Hylobates hoolook ; 8. v. Hooluck, 323, i. patam, 615, ii; ann. 1781 : 8.0. Bahaudur, Hylobates hooluck; ann. 1884: 8. v. Hooluck, 37, ii; ann. 1814. 8. D. Zamorin, 746, 1.
323, i. Hyder 'Ali; 8. o. Sanám, 597, i; ann. 1783: Hypasis; ann. 1753: 8. 6. Sutledge, 859, ii, 8. v. Ghee, 282, ii.
8 times. Hyder Ali Khan; ann. 1704: 8. v. Naik (b), Hyperanthera Moringa ; 8. v. Horse-radish tree, 470, ij.
324, ii.
(To be continued.)
BOOK-NOTICE.
TO EARLY HISTORY OF INDIA from 600 B. c. to details, as a rapid bat valuable summary of a the Muhammadan Conquest, including the invasion lengthy period of Indian history that has not been of Alexander the Great. By VINCENT A. SMITH. handled since Lassen's time (Ind. Alterthumsk. 300 pp. The Clarendon Press, Oxford: 1904.
Vol. II., 1874, and Vol. III., 1858), the work will The great advances made in our knowledge of be found useful to the scholar as well as to the the early history of India during the last thirty- | general reader. five years have been obtained almost entirely On details, many will be found to differ from from the careful study of inscriptions, with some Mr. Smith, who sometimes deals in a rather additions, however, from coins and literary docu- summary way with older scholars. Thus, on ments; and the time had arrived to take stock of p. 279-80. with referencat
p. 279-80, with reference to a statement in Hiuen that knowledge. Duff's "Chronology of India" Teang respecting the kingdom of Mo-la-p'o, (1899) and Kielhorn's chronologically arranged which has perplexed all the editors, he assumes Asts of the Inscriptions of Northern and Southern that it has been subjected to serious misinterIndia (Epigraphia Indica, Vols. V. and VII.) pretation by several eminent scholars. The bed classified the materials for a systematic treat- Ohinese syllables have been naturally transcribed ment of the results. And Mr. V.Smith has essayed as Malava. But, if meant for Mälwa, the position the task of working them into a general account of the country is wrongly indicated in the text. of early Indian history. This he has succeeded And Mr. Smith, disregarding Hiuen Teang's in doing with undeniable skill and in a fluent and
distance of 2000 li, as well as the transliteration, pleasing style. Dr. McCrindle in his "Invasion
places it not more than 500 li north-west of of India by Alexander” supplied the general Broach, where no trace has been found of & reader with a very full account of the materials district ever called by & name that could possibly bearing on that event; and in this volume be represented by the Chinese Mo-la-p'o. Then, Mr. V. Smith has devoted a very large section the editors are accused of pressing the pilgrim's ( 66 pages out of 357) to a summary of that mention of Siladitya of Mo-la-p'o into the service Gampaign, though it had no real influence (p. 105, of the general history of India "in an unjustifi209 f.) on later Indian history. And though, inable manner." Dr. Hoernle, being "misled," like Opposition to Piscbel, Sylvain Levi, and others, Dr. Stein, "has permitted himself to indulge in the author holde, with some scholars, that the much fanciful Apeculation;" Mar Müller "was Indian drama is derived from the Greek, he is also led astray” by the blunder, due, in the first quite in accord with others in the assertion that instance, to Vivien de Saint Martin and followed
the impression made by Greek authors upon by Mr. Beal. It is hardly convincing to desert Indian literature and science is not traceable" that Dr. Stein's statement respecting Soadityauntil late period. On the whole, apart from Pratāpabila "is quite erroneous." The text of

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the Rajatarashgint (ifi. 126, 330) may perhaps labour, -by adoptiug Klaproth's uncertified date. iustify Dr. Stein's opinion. Nor has Mr. Smith 1 of 165 B. O. for their expulsion by the Hiting-nu, attempted to clear up the various difficulties of
various difficulties of - be deduces 140 B. C. for their defeat and loss Hiuen Tsang's narrative in such a satisfactory
of the Saka country. But a study of 0. Franke's way as to justify him in thinking that his own
"Zur Kenntnis der Türkvölker und Skytheti remarks "suffice to demolish a large structure of
Zentralasiens" must lead to a more trustworthy, ptirely imaginary history, built upon the assump
if less detailed, chronology. So also for the tion that Mo-la-p'o was identionl with Malwa." earlier period, before Aboka, there seems no We must have better arguments before we can sufficient reason for altering the approximate accuse ball a dozen capable scholars of such dates hitherto employed for others differing by serious blunderiny.
a few years and for which better authority is not
yet available; for, the assumption (p. 40 ) that To Asöka and his famous inscriptions
Baddha died in 487 B. O. is entirely dependent Mr. Smith devotes two chapters - about
on the date assumed for Aboka's accession, and 40 pages into which he condenses much of the material of his previous volume, “Aboka, the
that has not yet been certainly fixed. Buddhist emperor of India" (1901), which is Mr. Smith bas done well, we think, in setting # useful little work so far as it goes, forming aside the transliteration-craze of representing a convenient guide to finding passages in the the cerebral sibilant by #, and the palatal surd critical treatment of these notable inscriptions by byc, which puts before the reader such graphic various scholars. With it, however, the student abortions as - Krena, for Kriebna; Cadeat for may also read with great advantage the little Obädcbat; Cicondi for Chichondi; Cac for volume "König Acoka" by the late Edmund Obach ; &c. However this may please & few Hardy.
Orientalists, it would be pedantic folly to attempt We cannot accept Mr. Smith's theory (p. 347 f.)
to introduce such a mode of spelling into English that the Pallavas or Pahlavas were a foreign or
books and maps intended for use by the British Parthian tribe who supplied royal families to
and by English-reading Natives of India. It Vengi, Palakkada and Katchi, of which he would
Orientalista can use digraphe in so many other identify the second wrongly we think - with
cases to represent Nagari and Persian letters Palghāt. Dr. Fleet has disposed of his mistake,
and yet refuse to continue using for two others based partly on a mistranslation (JRAS., 1905,
the symbols that are most suitable and have been
80 long employed by former scholars, then the pp. 293 f.).
spellings of cartographers and literary writers In chronology, Mr. V. Smith sometimes
must part company with those of the Sanskritist. employs a system of his own, which 0. Franke of
The author of this work deserves credit for his Berlin calls "Subjektive Kombination," in fizing good sense in adhering to the rational method dates to events where our actual knowledge is of spelling for Anglo-Indian purposes. inadequate. With respect to the Yueh-chi and their migrations, on which he has expended much
J. BURGE89.

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RAMGARH HILL OAVES IN SARGOJA.
197
TEIE RAMGARH HILL CAVES IN SARGUJA.
BY JAS, BURGESS, C.I.E., LL.D., F.E.S.E. THE Rāmgarh hill is in the Rāmpur pargaņā of Sargūjā state, in the south-east of Bengal,
1 in latitude 22°58 N. and longitude 82° 57' E. or about eight miles west of Lakhanpur, and rises to a height of 8206 feet above sea-level, or fally 1300 feet above that village. It is notable for a natural tunnel through the rock about a hundred and fifty yards long, known as the Hathphor, along which a stream of water flows from a fissure in the rock. Near this are two caves, one of them, known as Sitā Bangira, consisting apparently of a natural cavern, with an artificial cave-chamber behind it. It faces the north-west, and inside & wide entrance this chamber stretches 444 feet from north-east to south-west, but is only about 15 feet deep at most, the back being slightly curved. It is 6 feet high at the entrance, bat little over 4 feet at the back, the greater part of the interior being occupied by a bench 2 feet high at the wall and 31 feet wide, which rans along the back and ends of the cell, with another 2 feet wide and only 2 inches lower attached to the face of it and returning along the front walls. This leaves a floor area at most only 5 feet wide, though about 32 feet long. In the outer approach under the natural rock arch "leading up to the entrance from the outside," says Mr. Beglar, "are a series of several circular steps, and two series, one on each side, of smaller and less steep stairs." On the right jamb of the entrance is an inscription in two lines of 21 or 22 characters each, of a type of about the second century B. C.
Close by is a second cave known as Jogi Mārā, somewhat smaller and seemingly natural, bat also containing an inscription, the apper two lines short and in smaller characters (repeated in the third), whilst the other three are of bolder type,- and here the roof has been painted.
Theso caves were first described by Colonel Ouseley in 1848 (Jour, ds. Soc. Reng. Vol. XVII. pt. i. pp. 66-67), and more at length by Colonel Dalton in 1865 (ibid. Vol. XXXIV. pt. ii. pp. 23-27), who mentions somo interesting structural remains in the vicinity. Again in 1873, Mr. V. Ball furnished to this Journal a detailed account of them with rough plan and sections of the larger cave and eye-copies of the inscriptions (Ind. Ant. Vol. II. pp. 243-246). On these three papers was based the account given in Hunter's Statistical Account of Bengal (Vol. XVII. pp. 236-239), and a fourth description was sapplied by Mr. Beglar in Gen. Cunningham's Archæol. Survey of India (Rep. Vol. XIII. pp. 31–55 and pl. x.). Copies of the inscriptions were also given in the Corpus Inscrip. Indicarum (Vol. I, p. 83 and pl. xv.), from Mr. Beglar's impressions.
Dr. Bloch of the Archeological Survey had recently visited these caves, and in a letter of 30th April, 1904, published in the Zeitschrift der Deut. Morgenländ. Gesellschaft, Bd. LVIII. S. 455, he reads the first line of the inscription in the larger cave as :- Adipayarli hadayashi sabhavagarukavayo, and explains it as - Adipayanti hridayah wabhāvagurukavayah: "The poets, by nature, worthy of honour, fire the heart." From the inscription beginning thus, he infers that "we mny surely expect a panegyrio on the poetic art, and when such a hymn is met with on the wall of an artificial rock excavation, it can there be applicable only because the place served for presenting poetical compositions before a larger public. And the arrangement of the cave," he adds, " is admirably adapted to this parpose. In a semi-circle, rising above one another in terrace form, a row of seats are hewn out, which are again divided by radiating lines, quite in the style of a Greek theatre. From these seats a comfortable view was presented over a natural platform laid out below, which afforded room enough to erect a small stage. Naturally the amphitheatre is only in miniature : it might afford space for thirty spectators; bat yet its arrangement on a classical model cannot be mistaken. Above the seats is a rectangular chamber with broad benches along the walls, where people evidently retired when the cold of winter nights made it unpleasant to remain in the open air. At the

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entrance there are still doop bolos in the floor into which the posts wero fitted that supported the curtuin by which the cold was shut out, and inside there was room enough for a festive nach party."
Now this seems a somewhat extensive deduction to draw from the first line of an inscription and the ascent to this cave. Mr. Beglar's plan (Aroh. Sur. Ind. Rep. Vol. XIII. pl. x.) and Mr. Ball's sketch of the approach shew the vaulted entry about 14 feet deep opening to ten or twelve yards wide nt the front, with stairs up at the sides and semi-circular steps or benches between; but the rock appears naturally to shelve away rather rapidly for placing & stage below; and inside the "raum genug für eine solenne 'nautch party'" is scarcely five feet between the wall and a bench 2 feet high and would be cramped for any dance movement. We surely require more satisfactory evidence before we conclude that this approach was constructed as a Greek theatre for dramatic represeutations even on a small scale. Had this been so, we should naturally oxpect that such would be found not only in this solitary instance in remote Sargūja, but that other and better examples would certainly occur among the hundreds of rock excavations still fairly complete in Western India. Yet no trace of such bas been found elsewhere.
Bnt, much of the force of the dedaction must depend on the accuracy of the reading of the inscription, which in May 1904 was read differently by A.-M. Boyer' 18
adipayanti hadayas sa[dha] va garaka[ue] vayo eli tayan .. .. dule vasantiya
hi sävänübhate kudas alai eparh alanga[ta). This would give a different sense, but the trae reading will depend on the impressions or photographs of the epigraplas. M. Boyer's transcription of the Jogimārā inscription runs
Sutan uka nimi d-va lasikyi tar kamayitha ba lu na seye
Decadine nama lupadakhe and makes Devadi[n]na an "artist of stataes," and "excellent among young people," and a lover of "Sutanukā the devadasi."
That some of the early caves may have been used for amusements is quite probable. In one of the Aurangābād Bauddha caves we have a nach represented in the very shrine (Arch. Suro. Wesin. India, Vol. III. pl. lis. fig. 5); and it may readily bave occurred to modern visitors that such caves an Nos. 3 and 15 at Näsik, the Uparkot cave at Junagadh, and others at Kuda, Mahād, &c., with seats round three sides of them, might have been so arranged with - view to theatrical representations. But these were not in the open air, like Greek thetres.
And here I may incidentally remark that it seems as if we sometimes forget, that all the numerous Vihāras (literally pleasure houses') may not have been occupied by monks. There must have been convents for the nuns, - possibly some of them rich in wall frescoes, such as we Leo the remains of at Ajanță, in which nächnis and lenakoskikäs are not excluded. Something
1 Jour, Asiatique, Xidme Sdr. tom. III. PP. 478 ff.
* Conf. Care Tomy les p'atos iv. ; v. 1; xix.. VI., &c.; Arch. Surv. Worth. Ind. Vol. IV. plates vii, to 1. May there not be some signifionnos in the figure attending the Caguba in the Gautamiputra Civo (No. IIT.) at Nasik, being femalm, as also on the Jains noulpture of a cagaba from Mathura discovered by the late Pandit Bhagwan.nl Indraji P
Since the above was written Dr. Lüders has directed my attention to a reviow of Mr. V. A. Smith'. 'Early History of India,' by Professor Pisobel in the Deuterhe Literaturzeitung (4 März, 1005, 540 1.), where, after express ing serious doubt m to the alleged Greek influence on the Indian Drama, he brings to notice a passage in the Bharatiyanālynfästra (11.30 f. and li. 60, Bombay ed., or ii. 17 1. and ii, 81, d. Grasset) which both Blouh and Lidors have overlooked
karyaḥ sailag ha'āro doibhūmir natyam rapal, wth hloh leo the Dalakumaracharita (p. 108, 14, Bomb. ed. 1889, or p. 10,23 La Peterson's ed.) groo

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might perhaps bo learnt on this matter from the management and iumates of the monasteries and convents in Nepal and Tibet: Bauddba moral conduct is not necessarily of a high order.
Dr. Bloch's communication, however, has excited much interest, and Profassor H. Lüders has published a short but interesting paper in the Zeitschrift der Deut. Morgenland. Gesellschaft, Bd. LVIII. S. 867 f., of which, with his permission, the following translation is given:
INDIAN CAVES AS PLEASURE-RESORTS.
BY PROFESSOR HEINRICH LUDERS. In the Zoitschrift der Deutschn Morgenländischen (Bd. LVIII. S. 455) Dr. Bloch makes some remarks respecting a cave in Rāingarh hill in Sargūjā, which, from its arrangements and insuription, appears to have been evideutly intended for dramatic performances. In the general interest which this discovery has excited, it may not perhaps be out of place to call attention to some passages in poetry and in epigraphical literatare, where the use of caves for such or similar purposes is spoken of.
In the description of the Himalaya in the Kumārasambhava (I. 10) Külidass also notices the "cave-houses," where the wood-dwellers at night, by the light of the self-lighting herbe, make love with their friends :
vanecharāņāih vanitāsakhānām dārīgflhotsa nganishaktabhasah
bhavanti yatruushadhayo rajanyan alai lapäräh suralapradipah 11 And a few verses further on (I. 14) he says, that the clouds, which hang over the entrance to these care-houses," take the place of curtains behind which the Kimparasha-women hide themselves ashamed, when their lovers have dishevelled their toilets :
yaträniukākshepavilojjitānāin yadrichchhaya kiin nerushänganānan
dārigrihalvāravilambibimbās tirask arinyo jala la bhavinli Il Howover fantastic theso descriptions may be in themselves, still they certainly rest on roal foundations. Kālidāsa would not have provided the "King of the Mountains" with caves which served for love-making if he had not known of such in the mountains of his home. And, in fact, there is one place in his works where he speaks of sach pleasure-caves in a mountain near Vidiśä. In the Meghadula (I. 25) he depicts the Nichairgiri as "the mount which, by its stone-houses, exhaling the amorous fragrance of venal women, betrays the dissipated youth of the cities":
yah panyastriratiparimalodgäribhir nagaranam
uddämari prathayali bilāvesmabhir yauvanāni 11 That by bilāvesman is to be understood exactly the same as dārigrlbs is proved by Mallivātha who renders the word by kandara. Of the inner arrangements of these caves wo can unfortunately infer nothing from the passage, although we may conclude, from Kum. I. 14, that the entrance was usually closed with a curtain, exactly as was the case, according to Bloch's accounts, in the Sitābangira cave. According to Kālidāsa, courtesans lived in these Caves; but that theatrical performances took place there, and indeed by these very courtesans, we have written proof. Among the older Jaina inscriptions at Mathurā is found a list of the presents of ga ikā named Nāda, who describes herself as the daughter of the ganika Danda, the leaj bhika. The word kubhikā meets us in the sense of actor" in the well-known passage of the Mhabhäshyn, where it speaks of the representation of the killing of Kamga and the imprisonment of Bali (Pān. III. i. 26, Värtt. 15): 8 leptíobhikā means literally “cave-actress," and it can noarcely be doubted that it was the special designation of courtesans who porformed mimio representations in caves such as are describod by Bloch.
Seo Indl. Ant. Vol. XXXIII. pp. 152 t. • The M88. vary between fobhikā, laubhikā, launafā and Jobhanika. Kjelhorn accepta the last form in his tech

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I am persuaded that many more caves in India were not the dwelling places of quiet monts, but the residence of garikās and lenasobhikās and their lovers. The so-called Queen's Cave and that of Ganesa in Udayagiri are further undoubted examples, to the reliefs of which Jacobi has directed my attention they represent the doings of these ladies and gentlemen in a highly realistic way. The cave-theatre discovered by Bloch has, however, a special interest; it is arranged after the Greek pattern. .
The much-discussed question of the influence on the Indian theatre by the Greek has been pat in a new light by the researches of Reich and the possibility or rather the probability of & connection between the Indian drama and the antique Mime is hardly to be questioned, The existence of a Greek theatre on Indian ground would naturally be an important link in the chain of evidence, and we look forward with expectation to the detailed description which Bloch promises to give us in the Archeological Annual
ASOKA NOTES. BY VINCENT A. SMITH, M.A., 1.0.S. (Red.).
(Continued from Vol. XXXII. p. 366.)
IV. - Congular Officers in India and Greece, The civil and military institutions of the Maurya empire as described by ABóka in his edicts and by the Groek writers were essentially Indian, modified in some particulars by imitation of Persian practices. With one exception those institutions exbibit
o trace of Hellenic influence. The single exception is the appointment by Chandragapta Maurya of the officers called by Megasthenes astynomoi (dotvrópot), who were entrusted with the duty of looking after foreigners, and correspond exactly in some respects with the Greek proxenoi (apogévou). Although, of course, there is no direct proof that this exceptional institution was actually borrowed from the practice of the Greek states, the resemblance between the functions of the Maurya astyn omoi and those of the Hellenic promenoi is so close that it is difficult to avoid drawing the inference that in this one case the arrangements of Chandragupta were modelled on, or, at least, suggested by those of his Enropean friends. Readers of the Indian Antiquary will, perhaps, be interested in the details of the parallel,
The words of Megasthenes, as reported by Strabo (Bk. XV., Ch. 50-2; Schwanbeck, fragm. XXXIV.), are: -
"To d'apxóvrov oi pév ciow dyopavópol, ol 8'do turboi, of 8'in tavarpariativ .... ol 8'dotywópor εις έξ πεντάδας διήρηνται και οι μεν τα δημιουργικά σκοπούσιν οι δε ξενοδοχοϋσιν· και γάρ καταγωγής νέμουσι, και τοίς βίους παρακολουθούσι παρέδρους δόντες, και προπέμπουσαν και αυτούς και τα χρήματα rax atrolavorovocouvray Te istuchoûvras kaì drofarórras Eátrovi." This passage is translated by Mr. McCrindle as follows:- “Of the great officers of state, some have charge of the market, others of the city, others of the soldiers... Those who have charge of the city are divided into six bodies of five each. The members of the first look after everything relating to the industrial arts. Those of the second attend to the entertainment of foreigners. To these they assign lodgings, and they keep watch over their modes of life by means of those persons whom they give to them for assistants. They cort them on the way when they leave the country, or, in the event of their dying, forward their property to their relatives. They take oare of them when they are sick, and, if they dio, bury thom.”
The bodies, or boards, of fivo ench, into which the Municipal Commissioners were divided. wore obviously an adaptation of the Indian Panchdyal; but the duties of the spoond board were those of the Greek proxenoi, as will appear clearly from the following statements:
The institution of proxenia (po Eevia) was of high antiquity, being mentioned in an websic inscription at Corfu, commemorating a certain Mepekrater, who hold the office of

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proxenos. The date of this inscription is uncertain, being placed by Kirchhoff as early as Olymp. 45 (= 600-597 B. C.), while Franz assigns the record to the beginning of the fourth century. The paucity of records of propenia assignable to the Roman period suggests the inference that the institution gradually fell into disuse as the Greek cities ceased to be autonomous, and their relations with one another were regulated by the imperial power. Most of the extant decrees appointing proxenoi, which probably exceed three hundred in number, may be referred to the period between the accession of Alexander the Great and the time of Augustus, extending from 336 B. C. to 14 A. D.
The proxenos was usually a citizen of the state in which he exercised his functions, and not of the state whose citizens he was appointed to protect. His duties were “partly "diplomatic and partly consular; the citizens of the state by which he was appointed could "always claim his hospitality, his protection, and his general good offices in legal proceedings. "He ransomed prisoners in war, provided a suitable interment for those slain in battle, and, "in case of a demise, administered the state, and transmitted the effects to the heirs. "Thus far the duties of the proxenos corresponded with those of an ordinary modern consul. "But his diplomatic functions were of a higher character, approximating to those of a modern "ambassador. It was his duty to present to the autaorities and public assembly of his native "city the envoys who were sent from time to time from the State which had made him their "proxenos, and to promote the objects of such missions by his personal influence with his " fellow-citizens. In Greek cities the inns were generally indifferent, and the claims on the "hospitality of the proxenos must have entailed heavy and constant expense, while from the "nature of his office he must have been constantly obliged to advance money on account of "distressed travellers, much of which was probably repaid at the Greek Kalends."
In return for the perform..nce of these onerous duties the proxenos received certain privileges and immunities of high material valae, in addition to honorary distinctions. But I need not detail these, as nothing is known concerning the way in which the astynomoi of Chandragupta Maurya were remunerated for their trouble. Probably they were paid salaries by the Indian Government, which may be assumed to have borne all their official expenses. The officers of Chandragupta, while closely resembling their Greek prototype in so far as consular duties were concerned, would naturally be free from the diplomatic responsibilities of the proxenoi, who were the nominees of the states, the subjects of which were entrusted to their protection, while the astynomoi of the Indian monarch were administrative officials appointed by him.
v. - Persian Influence on Maurya India. In the preceding article (No. IV.) I have alloded to the indications of Persian influence upon the Indian institutions of the Maurya period, and it may be of interest to bring together the proofs that such influence was a reality. Up to the time of Alexander's invasion the Indus was regarded as the frontier between India and the Persian empire, and even if a particle of positive evidence did not exist, we should still be compelled to believe that the rulers of India must have felt the attractive force of the great Achæmenian monarchy on their borders. But a certain amount of positive evidence exists, and, scrappy though it is, suffices to prove that the Maarya sovereigns and their subjects were open in many ways to the inflaence of Iranian polity and civilization.
The Persian affinities of Maurya architecture, as exemplified in the Asoka pillars and the bas-relief soulpture of the period, are too obvious and well-known to need illustration.
The use of the Kharoshthi script, that of Persian officialdom, - in the provinces on the north-western frontier of India is an equally familiar fact.
1 Newton, Essays on Art and Archaology (London: Macmillan & Co., 1883), pp. 104, 121.

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Students of the Asoka inscriptions have long been aware that the word dipi (= lipi, or lip!) in the Shahbâzgarht version is Persian, and that the opening phrase, which recurs in so many of the documents, 'Thus saith His Sacred and Gracious Majesty,' recalls the phraseology of the Achaemenian records.
[SEPTEMBER, 1905.
But I do not think anybody has made the remark that the idea of inscribing ethical dissertations on the rocks in the guise of royal proclamations seems to be of Persian origin. The second mutilated and inedited inscription of Darius at Naksh-i-Rustam near Persepolis, which is inscribed in the Persian character, and has not yet been copied by any traveller, is believed, on account of the opening sentence, to have been "preceptive not historical." Sir Henry Rawlinson was of opinion that this document probably contained "the last solemn admonition of Darius to his countrymen with respect to their future conduct in polity, morals, and religion." Darius died in 488 B. C., and his admonitions may well have been known to Asoka.
Strabo, who wrote at about the beginning of the Christian era, referring generally to the accounts given by historians concerning the Indians, informs us (Bk. XV., Ch. 69) that "when the king washes his hair they celebrate a great festival, and send him great presents, each person seeking to outrival his neighbour in displaying his wealth." This custom clearly seems to be borrowed from the Persian practice. Herodotus, when relating the shocking tale of the cruel revenge taken by Amestris, the jealous queen of Xerxes, upon the wife of Masistes, allades to the hair-washing festival in the following terms:-"Having therefore watched the time when her husband Xerxes should give the royal feast (this feast is prepared once a year, on the day on which the king was born; and the name of this feast is in the Persian language 'tyota,' and in the Grecian language 'perfect'; and then only the king washes his head with soap, and makes presents to the Persians); Amestris then, having watched that day, asked Xerxes to give her the wife of Masistes" (Bk. IX., Oh. 110). Custom required that once the royal feast had been spread, a petitioner's request should not be refused, and so the unhappy wife of Masistes was delivered into the hands of Amestris, who mutilated her horribly. Notwithstanding the apparent discrepancy that in Persia the king is said to have given presents to his nobles, while in India the courtiers offered gifts to the king, the inference that the Indian practice was borrowed from the Persian is not invalidated. The difference is merely apparent, because no courtier would have received the honour of a present from the treasury, unless he had first tendered a gift of higher value. The Indian festival presumably was celebrated on the king's birthday as in Persia. Readers of Akbar's history will remember how the birthday festival was celebrated at his court by weighing the monarch against gold and other precious substances, which were then given to the poor. The hair-washing ceremony is not heard of, so far as I know, after the Maurya period, to which, presumably, Strabo's information referred.
Another custom connected with the hair also seems to be Persian. Megasthenes, (Fragm. XXVII.), as quoted by Nicolaus Damascenus and Stobaeus, states that "if one is guilty of a very heinous offence the king orders his hair to be cropped, this being a punishment to the last degree infamous." I do not know how ancient this penalty was in Persia, but it was in operation in the Sassanian period, according to a Chinese work composed in the sixth century A. D., which affirms that "lighter crimes are punished by cutting off the nose, or perhaps only the hair. Sometimes one half of the scalp is shaved and a tablet affixed to the neck, so inflicting disgrace on the offender."3
Sir H. Bawlinson, Memoir on the Cuneiform Inscriptions, Vol. I. p. 312, and Canon Rawlinson, Translation of Herodotus, Vol. IV. p. 177.
Wei-shu, Ch. CII., as quoted by Kingsmill in Atheneum for July 19th, 1903.

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The accounts of the ceremonial royal hair-washing and of the penal cropping of the hair incidentally prove that the ancient Indians wore their hair long and regarded its low as a dishonour. The faots thus confirm the general statements of Strabo and Curtius on the anbject. The former writer affirms, on the authority of "the historians," that "all the Indians wear long hair and beards, plait their hair, and bind it with a fillet" (Bk. XV., Ch. 71). Curtins, apparently using the same authorities, states that the Indians " frequently comb, bat seldom cat, the hair of their head. The beard of the chin they never cut at all, but they share off the hair from the rest of the face, so that it looks polished" (Bk. VIII. 9). In modern times, nearly all Hindus shave the head, leaving only a top-knot, but Bikhs and certain castes preserve the ancient practice of wearing the hair long. Can any reader of the Indian Antiquary suggest a reason for the change of fashion, or indicate its date P
The Persian title of Satrap (kshatrapa), which ooours twice in the great insoription at Behistan (Rawlinson, Herodotus, II. 399, note) does not appear to have been used by any Indian prince during the Maurya age. Ita introduction into India was due to the eastward extension of the power of the Arsakidan kings, Mithradates I. (oir. 174136 B. 0.), and his successors, the details of which have not been recorded. The title was adopted by many of the foreign rulers who founded Indian principalities, and continued in nse for about five centuries, from the time of the Satraps of Tazila and Mathură (cir. 100 B.C.) to the overthrow of the Western Satraps by Chandragapta II., Vikramaditya, at the close of the fourth century A, D., long after the establishment of the Sassanian dynasty in 226 A. D.
ARCHÆOLOGICAL NOTES ON BALU-MKHAR IN WESTERN TIBET.
BY THE REV. A. H. FRANCKE.
Introduotion
by Jane E. Duncan. BALU-MKHAR is the site of an ancient rain three miles from Khalatae in Ladakh or Western Tibet. The full orthography of the name is probably sBala-mkhar, apparently signifying the
Dwarf Fort, from its construction on a low hill, contrary to the usual rule in Ladakh. The site was examined during the summer of 1904 by members of the Moravian Mission at Khalatse and their friends on four different occasiona. I. - By Mr. Francke, Miss Jane E. Duncan, and Munshi Yeshes Rigdzin. II. - Mr. and Mrs. Francke. III. - Mr. and Mrs. Francke, Miss Porrit, Mrs. Milne, and the Munshi, with six labourers for excavation. IV. - By the Munshi to copy rock-carvings and inscriptions.
Investigation showed that an ancient fortified oustom-houge existed on the site, which is on the route between India and Yarland, and hence the interest of the examination. Miss Duncan took several photographs, which are here reproduced. (Vide Plates II., III., V., VI.)
Mr. Francke made a sketon plan on the spot (vide Plate I.) by pacing, as he had no other means of measurement. This plan shows that the buildings are on two terraces abutting on the right bank of the Indus to the North. The rooks forming these terraces are precipitous on all gides. The terraces are very rough and uneven, and on the lower one a number of small rooms have been built of rough boulders, plastered over with mud after the usual Ladakhi manner.
The modern road from Kashmir to Leh passes about 200 yards from the old fort across & sandy plain, but the ruined structures on the rock, being of the same colour and appearance

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[SEPTEMBER, 1905.
as the rock itself, they are usually passed by unobserved. In this part of Ladakh, cliffs constantly assume the appearance and forms of houses, forts, and ramparts, and this fact has often been taken advantage of by the inhabitants to turn them into real dwellings easily defended. (Vide figs. 1 and 2, Plate II.)
The object of placing a fortified building at this spot was to control the traffic over a rope bridge that formerly existed over the Indus at this point. The site of the piers of the bridge on the opposite side of the river is still marked by a heap of loose stones. Such forts are usual in Ladakh and Western Tibet, generally where such bridges crossed the rivers. (Vide fig. 2, Plate III.)
The bridge was apparently only approachable through the fort, by a precipitous masonry stair, of which the remains are still quite clear. (Vide fig. 1, Plate III.) The approach to the fort on the land side is now very difficult, being up a fissure in the rocks, about three feet wide, with a boulder here and there by way of a stop.
A general date for the fort can be conjectured thus. At the foot of the rock were found some potsherds (vide Plate IV.) which seemed to be parts of large vessels, similar in shape to those still in use, except that the patterns were traced in a red pigment. Modern Ladakhi pottery is never so ornamented, but in an ancient grave, presumably of Darde who died during the old Dard colonisation, opened at Leh in January, 1904, by Mr. Francke and Dr. Shawe, some whole dramas or jars were found with the same colour used in the ornamentation. These dzamas were of the same size as the modern ones, viz., 18 to 24 inches high, and of about the same diameter. In this grave entire skeletons were found, which showed it to belong to a period anterior to the conversion of Ladakh to Lamaism by the Tibetans, because under that rite the dead are burned, not buried. To this period presumably the fragments found in the fort belonged also.
This fact supports the inference to be gathered from an Inscription on the rocks, beneath two large incised stupas, with a group of smaller ones below and around it (vide fig. 2, Plate II.), placed so high up as only to be decipherable from below by means of a field-glass. From it we find that the place belonged to the king or monastery of Lamayuru, a large village, 15 miles to the South-west on the. Leh road and 38 miles from Shergol, where the first Buddhist monastery is met with on the way from Kashmir. The facts stated in the inscription, given and explained below in the Notes on the Inscriptions, and the expressions used in it go to show that it belongs to a date about 800-1000 A. D.
Several interesting finds resulted from the investigations. In one room was found a stone anvil with a marked deposit of iron on it from long usage. Bits of charcoal and iron slag were also lying about. The villagers of Khalatae are in the habit of searching the fort for iron arrow-heads for melting down into implements, as iron is extremely scarce and valuable in Western Tibet, where the ponies are not in consequence shod.
Beads are also found on the site and are highly prized by the local inhabitants who will not readily part with them. Two, however, were procured from the people. One was a small barrel of light brown and white agate, highly polished, three-quarters of an inch long. The other was of black wood, roughly shaped and worn smooth with use. Both were hand-bored in the manner usual in beads from ancient sites in North India.
Several stone mortars (vide fig. 2, Plate V.) were found, such as are usual at the present day for grinding pepper and apricot kernels for oil, and also walnuts for oil and pounding dried apricots. Traditionally the Balu-mkhar mortars were used for grinding wheat and barley for flour, as at the time of its occupation water-mills for this purpose were not in use.

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AROHÆOLOGICAL NOTES ON BALU-MKHAR.
305
A perfect triangular axe-head, six inches long, with a well-mado hole for the handle, the carved shaft of a stúpa, and smooth water-worn stones for use as pestles, and bones for sharpening arrows were among other finds (vide fig. 1, Plate V.).
In the plain near the modern road are some ancient stapas, said to mark the burial-places of officials of the garrison (vide Plate VI., figs. 1 and 2), and a small square stone foundation, said by local tradition to be the remains of the throne of a high Lama, who here gave the garrison his benediction while on tour through the district.
On the road to mThingmogang, which lies at a distance of three hours' march op a gorge opening close to the stúpas, is an ancient mani, believed to have been constructed by the garrison. Traditionally the fort has not been occapied for 800 or 400 years.
[Attached hereto are separate Notes on the Inscriptions and finds. ]
THE INSCRIPTIONS AT BALU-MKBAR.
No. I. Roman Transliteration : Phaggi lola dkrib mal bhang no.1 Classical Orthography: Phaggi lola grib mal buhanguo. Translation: In the pig-year [this] cenotaph was erected.
Note. dkrib is an ancient perfect tense of the verb agribpu, to diminish, fade, become obscuro. Here it is used in the sense of 'wither' or die.'
No. II. Roman Transliteration : Phagi lo briso ba." Classical Orthography: Phaggi lo[la] brisao [ba P]. Translation: Written in the pig-year,
No. III.
Roman Transliteration. mthing brang ythungalas khrungspai mdo ylaong rtao khri ahong 'abum rduga khung tras stag ythaar rlaba cen nyídkyis bro bgyis dpel legs ta; yun ta myi gyur yung drung brian bai mkhar 'adila la par stsogbao.
Classical Orthography. mthing brang yahunglas khrungspai mdo thaong ytso khri shong 'abum yduge [ky] khungs srus stag thear rlabscan nyidkyis bzo bgyis dpe legate yun te mi gyur vyungdrung [la] brten pai mkhar 'adila la[9] par steogpao.
1 Bo Plate VII, st top.
.
Sve Plate VIL in the middle.
. Ser Plate YIL. fogla

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Translation. (This cenotaph) was erected by Stag-ythsar-rlabs-cen himself, who is the chief son of Khri-thong-(srong P] 'abum-rdags, the Master of the Trade in the Lower Valley, born in the middle part of the village of] m Thing-brang. [This is] a good picture of the cenotaph]. It was carved as a hand-print on this lasting and unchangeable fort which belongs to (the village of] yYang-drang.
Notes on the Tibetan Text. Mthing brang means "house of the lapis lazuli.' It is probably the old name of the village m Thingmo-gang (=fall of lapis lazuli). The village may have taken its name from an ancient treasure-house of the local chief. Mdo, Lower Valley, so-called because the Indus valley is below the village of yYung-drang (generally called Lamayaro) to which the fort belonged.
yoong; although in the present dictionaries only the word thaong can be found, such dialectical words, ae, for instance, shabtaongpa, show plainly that a verb btaongpa (perfect tense) must once have existed; ytaong would be the present tense of the same verb, meaning trading: rtoo would correspond to the present dialectical pronunciation of the word ytao[bo]. That in very ancient times y or b prefixes were pronounced like a or r is proved by the Endere agrafiti, discovered by Dr. Stein. mDo-ytaong-yeo was the title of the custom-house officer stationed at Bala-mkbar.
Khri-shong-abam-ydag* (pronounced rugs) is the proper name of the custom-honse officer. The last part of the name means 100000 ambrellas,' (the umbrella being a Buddhist symbol). The first part is not quite plain; it may have been given after the ancient king Khri-srong-bdebtean.
khung-sras, instead of khunge sras. Thes of the first syllable was lost in the of the second. It means about lineage-son,' i, e., the son in whom the lineage is preserved.
stag-ythgar-rlabs-cen (=can P) is the name of the son of the last named. It probably means the complete tiger, the ocean (having billows).' The word ythear is the most remarkable in the name, because hero a tenuis aspirata is furnished with a prefix, which combination is never met with non-a-daya. However, the Endere relics contain many examples of tenues aspirata with prefixes. Besides the word ythear, we find in Ioscription No. V. below, another case of a tonuis aspiruta furnished with a b prefix, in the word bthaan which corresponds to the modern bisan. In the same way the word ythsar would correspond to ytsar, had such forms been preserved. Such a vorb as your I would take to be a parallel to thaar, just as we find ytaong and btaong parallel to thaong above.
dpel legs; the l of the second syllable was pronounced with the first syllable. It means 'good likeness and refers to the carving of the cenotaph, which was a good pictare of the real stepa.
ta; that the ta in the word legata is instead of to, is proved by the fact that it is followed by a shad. I presume that the ta iu yunta also stands for te.
myi gyur, anchangeable, can also be translated with reference to the faithfulness of the inhabitants of the fort; it may also refer to Lamayuru (YYang-drung); myi instead of mi is another instance of very ancient orthography which has its parallels in the Endere inscriptions.
yang-drong, so zatika, is the fall dame of the village of Yara, generally called Lamayura, Tho ng as a final is often dropped, especially in the Rong Dialect, but also elsewhere. The dimappearance of the d in drung is due to “Ladakhi Laws of Sound, No. 2."

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207
brtanba (pa) is the ancient form of the verb brtenpa, lean agaiust, belong to ; par is now-&days used for 'print'; but at the time of the inscription printing was hardly known in Tibet. At that time it may have meant 'writing, script.'
stsogbao (pao). The word stsogces or rtsogces, to carve on the rock, is a dialectical Ladakht word which is still in frequent use at the present day. It is also used for vaccinating.'
Notes on the English Translation, Although the inscription is without a date, it is of a certain historical value. We learn from it that at the time of the inscription the fort was under Lamayura. Probably the income at the custom-house went there, but whether a petty king or the monastery was the principal power at Lamayuru, we cannot decide for certain, although the latter is the more probable. The inscription seems to date from the time when, according to the Ladvags-rgyal-rabs, Lower Ladakh was divided into a great number of petty kingdoms; that is, at the very beginning of Ladakhi historiography. Otherwise the fort would heve been under Leh.
The words ythsar, bthsan, and myi, which remind us of the Endere relics, without doubt 1200 years old, also speak in favour of a very high antiquity of the inscription.
Like the Endere relics, the Bala-mkbar Inscription is written in the dBu-oan Character, and is probably younger than the inscriptions in ancient dBu-med Character, which are found roundabout the ruined fort near the Saspola Bridge. But the Endere relics make it probable that the Tibetan art of writing is very much older than is stated in the historical records of Tibet.
We see from this inscription, that at the very dawn of Ladakht historiography a lively trade was in existence in Lower Ladakh, which made it worth while to post a custom-house officer with the title m Do-ytsong-ytso at Balu-mkhar. The articles found on this spot seem to prove that the trade through Ladakh was carried on between India and Yarkand as at the present day. The fort had to guard an ancient rope bridge across the Indus, the last fragments of the piers of which can still be seen. The tax was apparently levied in kind, i.e., in tea, beads, and perhaps cowries, because, while not a single coin has as yet been found in the fort, some of these articles have. The goods were probably carried across the bridge by men, the baggage animals having to swim through the river, being dragged across with ropes. Bat it is not impossible that the merchants had to exchange horses at every stage and that a fresh supply of horses was kept waiting for them on the other bank of the river.
There is still another reminiscence of the ancient custom-house in the neighbourhood. It is the name of a pass close to the fort, on the north side. It is still called Shogam-la, the Oustoms Pass. Across this pass led the ancient trade route, before the present road along the Indus had been cleared by the blasting of many rocks. The ancient road first took the traders to mThingmo-gang, thence to Hemis-shugpacan, and thence to Likir. After Likir the present road by Basgo and Nyemo to Leh is reached.
From the inscription we also learn that the masters of the country ased Tibetan Buddhist names which do not now occur, and knew Tibetan. This must, however, not induce us to believe that Lower Ladakh as a whole was Tibetan and Lamaist in those days. From other sources we know almost for cortain that the greater part of the population of the time spoke Dard Dialects.
No. IV. Transliteration: dkon mchog.
Translation: God, lit. the rarest and highest [being]. # A few of the ancient insoriptions near Saspola Bridge were reproduced in a previous paper: "Some More Book-Carvinge from Lower Ladakh" (ante, Vol. XXXII. p. 361 ff.).
• Soo Plata VII. at foot.

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[SEPTEMBER, 1904.
No. v. Transliteration : bthsan khro. Classical Orthography: btsan khro. Translation: Strong anger (the name of a guardian deity).
THE FINDS.?
A. - Articles of food, Pencil-cedar Wood and Charcoal. - On the third visit, when we had six labourers with us, we discovered an old hearth. Here we found a quantity of charcoal and wood of the pencilcedar (shugpa) ready for burning. This proved that at the date when the fort was occupied this wood was easily procurable in the neighbourhood. From roots found here and there it is known that the tree at some remote period existed round Leh, though there is not a single tree to be found there now-a-days. The most Eastern find-spot for the pencil-cedar is the "holy grove" at the village of Hemis-shugpacan, in which some 50 trees are still living. This grove will, however, disappear in a short time, as all attempts to grow young trees there have failed. In Lower Ladakh about Khalatse there are several groves of a few trees each, and the pencil-cedar thrives between Kargil and the Zoji Pass. Apparently, however, from this find of charcoal and wood prepared for burning at Balu-mkhar, the pencil-cedar must, say a thousand years ago, have been common in the neighbourhood of Khalatse, as it no doubt once was in every Ladakhi' valley, though it has now disappeared from the eastern portion of the country and only finds a home in the extreme west. This provides a strong argument for supposing that the climate of Ladakh is gradually losing the moisture it once bad.
Bones. - Bits of broken thigh-bones of some large mammal, opened for the sake of the marrow and showing traces of fire. We were unable to determine whether they belonged to the ox, dzo, yak or large game.
Apricot stones. - Apricots were apparently cultivated at the date of the occupation of the fort. They are still abundant at Khalatse.
Plum stones. The finding of the stone of the wild plum, kham skyur, is interesting as illustrating a change in habits. It is the only plum existing in Ladakh and is a very rare tree at the present day. A few specimens exist at Skyarbucan, but the fruit is so sour that it is not eaten at the present day.
Cherry stones. The find of stones of the stalkless wild cherry of Ladakh, se 'abru or sembru, was also interesting, as they have almost entirely disappeared from the country. A few small trees exist at Tagmacig, whence I introdaced them at Khalatse. Though small, the fruit is very sweet and aromatic.
Peach stones. There are a few peach trees, kura kushu, at Khalatse, but the fruit does not properly ripen and is eaten green. It ripens well at Da.
Mango stone. - Only fragments of a mango-stone were found, probably imported by some Indian trader.
• See Plate VIII.
"I would like to note here that, though native treasure-seekers have for conturies visited the old forts in Ladakh, much remains to be discovered. What we were able to accomplish hardly amounted to more than peeps below the surface.
Skyurbugan means 'possessing little sonr ones,' olearly on socount of the presence of the wild plum. The literary name of the place is Skyid pocan,' possessing happiness. However, the natural name still exists in the language of the people.
• The Dards have legends as to the introduction by them of fruit trees into Laddkh when they founded colonies from Gilgit.

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ARCHÆOLOGICAL NOTES ON BALU-MKHAR.
209
Brick tea. - Specimens of brick tes of the ordinary sort, which crumbled to dust in our fiugers, were found, imported no doubt from China, through Tibet proper, in the course of trade. Leh can hardly have had much trade of its own at any time, but it has probably been from all time, as it is now, an important junction for trade routes from Yârkand and Tibet to India.
B. - Beads. Beads were not uncommon at the old hearth, and in many other places about the fort. This surprised us, as the chief objects of native treasure-seekers are beads and old iron. We found 24 beads of sorts (vide No. 4, Plate IX.).
Indigenous beads. - The most interesting and probably the oldest was of slate, 14 inches by an inch nearly. Another apparently ancient bead was a cylinder of flint, half an inch long and of the same thickness in its broadest part (vide No. 20, Plate IX.). The materials of others were quartz crystal (3), lapis lazuli (2), & variety of agate (4), garnet (1), black horn (1). One of the agate beads was artificially ornamented with lines engraved and filled with a chalky substance.
Imported beads. - Beads of glass, white (2), blue (2), red (1), yellow (8), varying from 3 to 7 millimetres in diameter. The yellow ones closely approached to amber. Two very small beads, measuring only one millimetre of white and blue glass, were found. One bead was apparently of Venetian glass, white round the hole and red outside.
Quarts crystals. - An ibex-horn box, with both ends closed with clay, was found in the upper terrace, containing rough quartz crystals. It looked like the raw materials of some stone-cutter and polisher of the olden time (vide Nos, 19, 21, Plate IX.).
c. - Stone Implements. . Mortar. -- A splendid specimen of the LadAkht stone mortar, og ytun, was discovered in the living rock at the spot marked with a small ring in Plate I.
Oil-presses. - Several oil-presses, tsig, were found broken, and two well preserved. Fig. 2, Plate V., represents implements used for grinding corn, as we were told, which are larger than the ordinary oil-presses. Such a corn grinder was discovered in the walls inside the masonry, from which it may be inferred that there was a Settlement at Balu-mkhar before the fort.
Pots. - Many fragments of the ordinary stone pot, rdo-ltog, of Ladakh, were fonnd (vide fig. 1, Plate V.).
Ate. - A beautiful specimen of the triangular stone axe was found (vide fig. 1, Plate V.).
Arrow-heads. - A few rough arrow-heads were found of a dark green stone, procurable from a hill opposite Khalatse, an hour's walk distant (vide Nos. 13, 14, Plate IX.).
Knives. - Knives of slate from the same hill were found (vide Nos. 17, 18, Plato IX.). I have visited the hill and the slate there breaks naturally into the shape of a knife.
D. - Pottery. No perfect specimens were found but many fragments in and about the fort. They were all apparently parts of vessels closely resembling the modern rdaama. We only paid attention to the shards ornamented with blood-red designs. The interest in these lies in the fact that no ornamented vessels are in use at the present day. The most unusual of the designs are those apparently representing reeds. On three of the fragments were found small impressed circles in rows (vide Plate IV.).

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THE INDIAN ANTIQUARY.
[SEPTEMBER, 1905.
E. - Iron. Arrow-heads. The iron arrow-heads shown in Nos. 5, 6 and 11 of fig. 1, Plate IX., were brought me by the villagers of Khalatse, the find-spots being indicated as follows:- No. 5 in Balu-mkhar, No. 6 in the plain below, No. 11 in the plain above Khalatse.
Nails-Several iron nails were found together and probably came from wooden doors at Balu-mkhar (vide No. 9, Plate IX.).
Anvils. Several stone anvils with traces of iron on them were discovered. Knife. - One fragment seems to have been an iron knife.
Ring. - One iron ring was found, worn, we were told, by archers on the thumb (vide No. 12, Plate IX.). Ornament. -- No. 2, fig. 1, Plate IX., is an iron ornament for armour or female wear.
F.-Miscellanea. Cowries. - Two cowries were found near the hearth (vide Nos. 1, 3, Plate IX.). At the present day they are used by the poor to ornament head-dresses in place of turquoises.
Ivory handle. - The ivory handle found must have been imported, like the cowries, from India. It might have been the handle of a prayer-wheel or a spindle-whorl (vide No. 10, Plate IX.).
Dice. - Several dice were brought to us, mostly of ivory, but one of rdo-ltog stone (vide Nos. 7, 8, Plate IX.). The find-spots were stated to be ancient sites near Khalatse; e. g., Bragnag-mkbar. On the plain side they all bore a St. Andrew's Cross.
G. - Explanation of Plate IX. Fig. 1. - Nos. 1, 3 are cowries. No. 2 is an iron ornament. No. 4 is a chain of the smaller beads found at Balu-mkhar. Nos. 5, 6, 11 are iron arrow-heads. Nos 7, 8 are dice; No. 7 is of ivory, No. 8 of stone. No. 9 shows three iron nails. No. 10 is an ivory-handle. No. 12 is an archer's iron thumb-ring.
Fig. 2.- Nos, 13, 14 are stone arrow-heads; No. 14 is broken in half. Nos. 15, 16 are knives of slate from Balu-mkbar. Nos. 17, 18 are knives of slate found by myself from the hill opposite Khalatse. No. 19 are specimens of rough quartz crystals found in No. 21. No. 20 are large beads of black slate and flint. No. 21 is a box of ibex-horn from Balu-mkbar.
FOLKLORE FROM THE DAKSHINA-DESA. BY M. N. VENKATASWAMI, M.R.A.S., M.F.L.S.
No. 1. - Poggam Papaya.
Mudu tedlaku dru telu Ávu naiyu anapdkam Kodi petla kosardyai
Pola pota Poggam Pápaya. In a certain town dwelt one Poggam Papaya, who started on a journey. He stopped on the road and called to an old woman, pouring some husked rice on her hands, and said :
"Grandmothor, grandmother, cook this for me. I am very hungry."
The old woman washed and cleaned the rice and put the pot on the fire. As soon as the rice was boiling she called out to Poggam Papaya: - "Young man, bring me the firewood lying
1 Sir ladlefuls for three ladlefuls; Fowl besides cooked in ghi; Set a-going Poggam Papaya.

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Plate I. Balu-mkhar. Sketch Plan of Balu-mkhar.
Indian Antiquary.
INDU
A. M. FRANCKE, DEL
W. GRIGOS, PHOTO-LITH.

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Indian Antiquary.
ARCHÆOLOGY IN WESTERN TIBET.
Plate I.
Gallery of the Monastery at Alchi-mkhar near Saspola.
PHOTO, BY DRE NEVE, F.R.C.S. OMS.
W. GRIGGS

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Plate II: Balu-mkhar.
Indian Antiquary.
Fig. 1. Balu-mkhar Fort from North-East.
Fig. 2. North-East corner of Balu-mkhar Fort
with rock-carvings and inscriptions.
JANE E. DUNCAN, PHOT.
W. GRIGGS, COLLOTYPE.

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JANE E. DUNCAN, PHOT.
Plate III. Balu-mkhar.
Fig. 1. Ruined stair at Balu-mkhar.
Fig. 2. Starting-point of the ancient rope-bridge across the Indus on the Southern descent from the Balu-mkhar Rock.
Indian Antiquary.
W. GRIGGS, COLLOTYPE.

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Plate IV. Balu-mkhar. Fragments of ornamental pottery, found at Balu-mkhar.
Indian Antiquary.
A, H. FRANCKE, DEL.
W. GRIGGS. PHOTO-LITH.

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Indian Antiquary.
Plate V. Balu-mkhar. Finds at Balu-mkhar.
Fig. 1. Fragments of ancient pottery, grindstones, etc., with a stone axe-head in the middle.
Fig. 2. Ancient stone mortars.
JANE E. DUNCAN, PHOT.
W. GRIGGS, COLLOTYPE.

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Plate VI. Balu-mkhar.
Indian Antiquary.
Fig. 1. Ruined five-headed stúpa near Balu-mkhar, believed to have been erected by the garrison in commemoration of a high customs official
Fig. 2. Ruined stúpa near Balu-mkhar, believed to have been erected by the garrison in commemoration of a high customs official.
JANE E. DUNCAN, PHOT.
W. GRIGGS, COLLOTYPE.

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PlateVII. Balu-mkhar. Rock Carvings at Balu-mkhar.
YESHES RIGDZIN, DEL
No. II.
ལོ
ཕག་ བྲི་མོ་བ་
No. III,
མཐིང་བྲང་གཞུང་ལས་ཁྲུངས་པའྀ་མདོ་གཙོང་ ལྕོ་འྲི་âང་༢ འབུལ་དྭགས་ཁྱུང་སྲམ་སྟག་ གཚར་རླབས་ཅེན་ ཉིད་ཀྱྀས་བཟོ་ བགྱིས་དཔེལ་ལེགས་ཏ། སྨན་ ཏ་མྱི་གྱུར་གཡུང་དྲང་བཏོན་ བའི་མཁར་འདི་ལ་ ལ་པར་ སྩོག་བའོ
Indian Antiquary.
Nཝ. I.
ཕག་གི་ལོ་ ལ་དའྲིབ་ཨཱཿ བཞངས་སོ་
མལ་
དཀྲོན |]No. IV མཆོག
W. GRIGGS, CHROMO-LITH.

Page #229

Plate VIII. Balunkhar. Rock Carvings at Balu-mkhar.
Indian Antiquary.
wwwwwwwww
From the Upper Terrace.
No. V.
YEBHES RIGDZIN, DEL.
From a Cave, a quarter of a mile from the Fort.
W. GRIGGS. PHOTO-LITH.

Page #230

Indian Auliquary
Plate IX. Balu-nkhar. Some finds at Balu-mkhar.
12
Fig 2.
PHOTOS BY HANS THEILE.
W. GRIGGS. COLTOTYPE

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SEPTEMBER, 1905.]
FOLKLORE FROM THE DAKSHINA-DESA.
211
yonder," and at the same time cunningly transferred three ladlefuls from his pot to hers. He saw the manoeuvre, however, by a side glance from bis eyes; and said to himself : - "Oho! I am to be butwitted like this, am I?"
And then as if a thought had suddenly struck him, he called :
“Grandmother, grandmother, there is no water to drink, do go and fetch some," and in the old woman's absence he transferred six ladlefuls from her pot to his. And then seeing a fowl he killed and dressed and added to it a lot of ghi, which he found.
In due course the old woman returned from the well and said :" What about curry, young man?"
"Oh," said Poggam Pâ pays, "I have been to the patéla and he gave me a fowl ready dressed. Here it is. Cook it."
It was in the old woman's mind to appropriate the fowl, but Poggam Pápaya was too sharp and served the meals himself. He also stayed the night and got up very early in the morning. He then proceeded to appropriate all the neck ornaments of the cows and buffaloes and then bacle the old woman good-bye :
"I am going !" * You are going?" "Yes," "What is your name?"
* My name is Six ladlefuls for three. Fowl besides cooked in ghi. Set a-going Poggam Papaya !"
She did not in the least understand him, but after he had gone she went to look at the cows and buffaloes and to her consternation found them all free and without their neck ornaments. After this she found that her fowl was gone and that the ghi in the house had been meddled with, Then she understood !
No. 2. - The Vicious Gurú.
ममो इच्छा समो नास्ति देव इच्छा प्रवर्तते राज कन्या राजद्वारे
विप्रं भालु भक्षते A certain king had a daughter as lovely as Párvati or Lakshmi, who was ten years old and becoming marriageable, and so the king spoke to his Gard and said:
"It is a heinous sin not to marry off a daughter before she reaches puberty. Tell me, O Gurů, by the stars the auspicious day for my daughter's marriage."
But the Guru had become enamoured of the girl's beauty, so he answered with guile, "It will be wrong to celebrate your daughter's marriage and will bring evil on both of you. Do you instead adorn her with the 86 ornaments and clothe her in the finest of her garments, cover her with flowers, and sprinkle her with perfumes, and set her in & spacious box afloat on the waters of the boundless ocean."
It was the time of Dwapara Yuga and the Gurd had to be obeyed. So it was done as he bid, to the great sorrow of the king and all his subjects. The king asked the Guru to comfort them all with
9 yillage beadman.

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212
-
THE INDIAN ANTIQUARY.
(SEPTEMBER, 1905.
his ministrations, but he refused and said he must return at once to his ásana or sacred seat, and left at once for his own home some three days distant.
As soon as he reached home, the Guru purchased a mansion and stocked it with gold and silver, and pearls and corals and the worthiest and finest of the fabries that the strijdta (womankind) delights in, and called his 360 disciples and said :
"My children, go and search the ocean and let whoever finds on it a large box floating, bring it here, and in no case come to me again until I summon you. Do this and I will increase your merit one degree."
So they all scattered to do as they had been bidden.
Now the king of another place had gone hunting on the sea-shore and had brokon the leg of & bear. After his hunt he sat idly watching the sea, while his steed grazed and the wounded bear limped about and gave vent to short savage grunts. He watched the billows rise and fall, and in a short time espied a box floating on their crests, as if it carried a weight in it. He was quite a young man, and, being an expert swimmer, he soon brought the box to shore. Great was his joy to find that it contained so beautiful a girl adorned as a bride.
He put the lame bear into the box and set it afloat once again and returned home post-haste with his prize. There was held a swayamvara for the maiden, who chose the deliverer for husband and great was the wedding that followed.
Meanwhile one of the 360 disciples saw the box on the sea and duly fetched it to the Guru, and at once disappeared as he had been bidden. Greatly delighted was the Guru, and preparing sweets and fruits and flowers and scent, he securely closed all the doors of his chamber and opened the box in an ecstasy. But out jumped the bear, savage and hungry and at war with all human beings from the treatment he had received. Straightway he seized the Gurt by the throat and sucked out his life-blood. Foeling his life going, the Guru dipped his finger in his own blood and wroto on a pillar in the room the following Sanskrit kloka :
ममो इच्छा समो नास्ति देव इच्छा प्रवर्तते राज कन्या-राजद्वारे
विमं भालु भक्षत “Man's desires are not fulfilled. The god's desires prevail. The king's daughter is in the king's palace.
The bear has eaten the priest." It was soon noised abroad that the much-sought-for box had been duly delivered to the Guru, but still no summons reached the disciples. So they proceeded at last together to his house, where on bursting open bis chamber-door, they found his decomposing body. No trace of the murderer could however be found, until the king, who had been sent for, found the Sanskrit verses on the piller and had them translated for him by the pandits.
Thus was the mystery of the priest's death solved, and in due course the minister proved that the bear could have escaped through a drain that was found in the building.
Now it bappened that the princess's father was related to her husband and went to visit him. During his visit he remarked that the queen was remarkably like the daughter he had set afloat in
box. Thereupon they fell on each other's necks, as soon as the father had heard the rest of the story. Thus was the wickedness of the Gurd finally avenged.

Page #233

SEPTEMBER, 1905.]
INDEX TO YULE'S HOBSON-JOBSON.
.
213
A COMPLETE VERBAL CROSS-INDEX TO YULE'S HOBSON-JOBSON
OR GLOSSARY OF ANGLO-INDIAN WORDS.
BY CHARLES PARTRIDGE, M.A.
(Continueil from p. 195.) Hyperpeta; 8. v. Carat, 123, ii.
laus; .. : Larkin, 387, ii; ann. 1555: . D. Hyphasis ; ann. 1753: 8. v. Sutledge, 859, ii. Java, 348, ii ; ann. 1579 : 8. v. Sago, 590, i ; Hypo; ann. 1704: 8. o. Upas, 730, ii, twice. an. 1580 : .. . Crease, 218, i; ann. 1598 : Hyrcanae ; B. 0. 19: 8. v. Tiger, 702, i.
3. v. Sunda, 660, i, twice ; ann. 1610 : .. . Hyreanian ; ann. 1671 : &. v. Candahar (a), Crease, 213, i. 771, ii.
lauan; ann. 1605: &. D. Arrack, 26, ii. Hyson ; 8. v. 328, ii, &. 0. T-a, 691, i and ii, lauos; ann. 1555 : 6. D. Java, 348, ii. 692, i; ann. 1772: 1. v. Tea, 691, ii.
Lava ; ann. 1608: 8. v. Bamboo, 41, ii; ann. Hystaspes; ann. 486: 8.0. Aryan, 27, ii.
1609 : 8. v. Cash, 128, ii. Hyuer; ann. 1643 : 8.0. Winter, 740, ii; ann. Iavnni; ann. 1631 : . . Orang-otang, 491, ii. 1653: 8. v. Winter, 867, i, 3 times.
Ibādhiya ; 8. o. Imaum, 328, ii. Hyver; ann. 16L0 and 1665: 8.v. Winter, 740, ii. Ībak; 8. o. Chicane, 146, ii.
Ibex ; 8. p. Skeen, 642, ii. I
Ibha; 8. v. Elephant, 794, ii, 795, i. 'Iabadion ; ann. 150: 8. . Java, 347, i.
Ibhadantā; 8. v. Elephant, 795, i, twice. 'Iabadíou ; s. 7. Java, 346, i.
Ibn Sa'yid ; ann. 1880: 8. v. Lär (). 386, i. Labadiu ; ann. 150: 8. . Java 347, i.
Ibrabim; ann. 1526 : 8.0. Kohinor, 375, i. laca ; 8.0. Jack, 338, ii.
Ibrahim; ann. 1343 : 8. D. Bora, 80, ii. Iaccal; ann. 1615: 8.0. Jackal, 838, ii.
Ibraim; ann. 1858: 8. v. Bora, 80, ii. Iaggarnat ; ann. 1632 : 8. o. Juggernaut, 356, ii,
Icbam; ann. 1585 : 8. v. Lee, 391, i, twice. twice.
Ichibo ; ann. 1616: 8. o. Kobang, 374, i. Iagra ; ann. 1598 : s. r. Jaggery, 341, i; ann. Ichneumon; 8. v. Mungoose, 457, i ; ann. 1790: 1616: 8. o. Arrack, 26, ii.
8. v. Mungoose, 457, ii. Tagrenate ; ann. 1753 : 8. r. Gingerly, 801, i. Ickòn ; ann. 1712: 8. v. Guinea-worm, 804, i. Iaiams; 8. o. Ananas, 17, ii.
'Id ; ann. 1869 : 8.0. Eed, 794, i. Iak; ann. 1730: 8.. Yak, 744, ii.
'Id; &. v. Eed, 259, i, twice, s. D. Eedgah, 259, i. Ialla mokee ; ann. 1616:8. v. Jowaulla mookhee, Idalcam; ann. 1563 : 8. o. Nizamaluco, 830, ii. 811, ii.
Idalean ; 8. o. 807, ii, 6. o. Cotamaluco, 784, ii, Iamayhey ; ann. 1587: 8. v. 'Jangomay, 348, ii,
8.2. Khot, 813, i, 8. o. Sabaio, 851, ii ; ann. twice, 8. v. Len John, 384, ii.
1539 : 8.0. Nizamaluco, 830, ii; ann. 1543: Iambos; 3. v. Jamboo, 342, i. .
8. D. Cotamaluo, 784, i. Iangadas; ann. 1598 : 8.0. Jangar, 343, i. Idalcão; ann. 1546 : 6. v. Idalcan, 808, i. Tangoman; ann. 1597: 8. v. Talapoin, 677, ii. Idalsban; ann. 1554 : s. . Lascar, 388, ii,
es ann. 1587: 4. v. Jangomay. 343. u. 389, i, twice. Ianizary; ann. 1595: 8. o. Turban, 718, ii. 1 Idalxa; 6. o. Idalcan, 807, ii. Iao ; ann. 1511: 4. v. Kling, 373, ii ; ann. I.lalxas; ann. 1546 : 8. o. Idalean, 808, i. 1602 : s.r. Pial, 583, ii.
Idam; 8. o. Coleroon, 181, i. Iapan; ann. 1626 : 8. v. Typhoon, 724, i. Idan-kai ; &. v. Oaste, 132, i. Iapon; ann. 1590: . v. Bonzo, 79, i.
'Id-curban; ann. 1869: 8.v. Eed, 794, i. Iaponi ; ann. 1588: 3. v. Tea, 689, i.
'Id-fito; ann. 1869 : . . Eed, 794, i. . Lasck, Cape ; ann. 1623 : 8. v. Rosalgat, Cape, 'Idgah; 6. 7. Eedgah, 259, i. 582, ü.
le; anu 1609: ... Nuggercote, 483, i. Iasques; ann. 1630 : 8.0. Junk, 361, i.
Iemens ; ann. 1585: .. . Praag, 845, ii. . . Iastrá; ann. 1651 : 8.0. Shaster, 624, i.
'lerà ; . . Aloer, 756, i.

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214
THE INDIAN ANTIQUARY.
Iericho; ann. 1552: s. v. Myrobalan, 466, i. 'Ieródouloi; e. v. Deva-dāsi, 237, ii, twice. Iescilbas; ann. 1559 s. v. Kuzzilbash, 380, i. lescil bas; ann. 1550: e. v. Kizilbash, 815, i. Ifranji; 8. v. Firinghee, 269, i. Igasur; ann. 1704 8. v. Upas, 780, ii. Igname; ann. 1540 s. v. Sweet Potato, 673, i. Igreja; s. v. Girja, 289, ii, 290, i; ann. 1541: 8. v. Padre, 497, i.
Iguana; s. v. Guana, 304, i, twice; ann. 1879, 1881 and 1883 (twice): 8 v. Guana, 304, ii; ann. 1885 s. v. Guana, 803, ii, twice. Iguane; ann. 1550: a. v. Guana, 304, i. Iḥata; 8. v. Pagar, 498, i.
Ihlilaj; s. v. Myrobalan, 465, f.
Ihlilaj amlaj; s. v. Myrobalan, 465, i. Ijada; 8. v. Jade, 340, i, twice.
Ikkeri; s. v. Pagoda, 499, i, s. v, Pardao, 837, ii. Impalement; ann. 1768-71 s. v. Impale, 808, i. Il; s. v. Elchee, 794, i, twice.
In'am ; 8. v. Inaum, 329, ii, 3 times.
In'am; s. v. Inaum, 329, i, twice, s. v. Nuzzer,
484, i.
In'amdar; s. v. Inaum, 329, i.
Iname; ann. 1516 s. v. Pariah, 514, i.
Inaum; 8. v. 329, i.
Incense tree; ann. 1348: s. v. Artichoke, 27, i. Incenso; ann. 1343: . v. Candy (Sugar-), 120, i.
Ila; s. v. Betel, 67, ii.
Ilahi gaz; s. v. Beegah, 59, i. Ilahi gaz; 8. v. Gudge, 307, i. Ilam; s. v. Ceylon, 138, i. I'lam; s. v. Neelám, 475, ii. Ilamandalam; s. v. Coromandel, 199, i. Ilchi; 8. v. Elchee, 794, i.
Ile Noyée; s. v. Negrais, Cape, 477, ii.
Ilha; 8. v. Salsette (b), 594, ii; ann. 1539: s. v. Baloon, 40, i.
Ilha alta; 8. v. Narcondam, 473, i, twice.
[SEPTEMBER, 1906.
Imam-bara; s. v. Imaumbarra, 329, i. Imamzada; 8. v. Peer, 524, ii. Imamzada; e, v. Peer, 524, ii. Imámzádah; ann. 1864: s. v. Peer, 524, ii. Imamzadeh; ann. 1883: a. v. Peer, 524, ii. Imane; ann. 1516: s. v. Pariah, 514, i. Imaum; s. v. 328, ii, twice, 8. v. Muscát, 458, i; ann. 1673: a. v. 329, i; ann. 1687 s. v. Talisman, 680, i; ann. 1879: 8. v. Guana, 304, ii.
'Imad-shahi; 8. ". Madremaluco, 821, i. Imad-ul-Mulk; ann. 1563: s. v. Madremaluco, 821, i.
'Imad-ul-Mulk; 8. v. Madremaluco, 821, i. twice. Imam; s. v. Hobson-Jobson, 319, i, twice, s. v. Imaum, 328, ii, 329, i, s. v. Sheesh, 624, ii, s. v. Sophy, 648, i.
Imamate; 8. r. Imaum, 328, ii. Imambara; v. Imaumbarra, 329, i.
Imaumbarra; s. v. 329, i.
Imaun; s. v. Imaum, 329, i.
Imans; s. v. Himalya, 315, i, twice; ann. 1553: 8. v. Nuggurcote, 483, i; ann. 1793. v. Siwalik (c), 642, i.
Impale; 8. v. 329, i, twice, 808, i; ann. 1764 : 8. v. 329, i.
Inchi; 8. v, Ginger, 286, ii, 3 times, 8, v. Junk, 360, ii.
Inchi-ver; s. v. Ginger, 286, ii.
Ilheo dos Roboeens; 419, i, footnote.
Ind; . v. 1350 8. v. Bengal, 64, ii; ann, 1667. v. Ormus, 498, ii.
Illabad; ann. 1786: s. v. Allahabad, 8, i. Illahābāz; s. v. Allahabad, 8, i.
Inda; ann. 1599: 8. v. Bayadère, 56, ii..
Illiabad; s. v. Allahabad, 8, i; ann. 1786: s. v. Indaco; aun. 1343: 8. v. Candy (Sugar-), Allahabad, 8. i.
1856: 8. v, Hindostanee,
Imad; ann. 1563: s. v. Madremaluco, 821, i. Imademaluco; ann. 1563 8. v. Madremaluco, 821, i.
Imadmaluco; ann. 1563: s. v. Madremaluco, 821, i.
120, i. Ind-born; 318, i. Inde; ann. 1298: 8. v. Arab, 24, i; ann. 1610; 8. v. India of the Portuguese, 333, i, Indergo; ann. 1788: 8. v. Indigo, 334, i. Indes; s. v. India, 330, ii, 331, i; ann. 1826: 8. v. Indies, 332, ii; ann. 1881: e. v. Indigo, 334, i, twice.
Indeum; ann. 4 3-440: s. v. Indian, 833, i, twice.
ann.
Indi; ann 70 8. v. Congee, 782, ii, India; s. v. 329, ii, 5 times, 330, i (7 times) and ii (12 times), 331, i (7 times) and ii (4 times), 808, ii, see 1, ii, footnote, twice, s. v. Abcáree, 2, i, s. v. Achár, 2, ii, s. v, Acheen,

Page #235

SEPTEMBER, 1905.)
INDEX TO YULE'S HOBSON-JOBSON.
215
3, i, 8. o. Adjatant, 4, ii, twice, 8. o. Ak, 5, ii, &. o. Alcatif, 7, i, 8. o. Alligator-pear, 9, ii,
. 0. Almadia, 10, 7, 8. v. Almyra, 10, ii, 8. v. Aloo Bokhara, 11, i, 8. o. Ameen, 11, ii, 8. b. A Muck, 13, i, 8. . Ananas, 18, i, 8. D. Anchediva, 20, i, twice, 8. D. Andaman, 20, ii, 8. D. Andrum, 21, i, 8. o. Anicut, 21, ii, .. o. Anile, 22, i, 8. o. Anna, 22, ii, 8. o. Ant, 23, i, s. 0. Apricot, 24, i, 8. v. Arakan, 24, ii, 8. D. Arbol Triste, 25, i, 8. v. Argemone mexicana, 25, ii, 8. o. Argus Pheasant, 26, i, s v. Arrack, 26, i, 3 times, 8. 0. Ashrafee, 28, i, 8. . Aumildar, 30, i, 8. o. Avadavat, 30, ü, 8.0. Baboo, 32, ii, 8. . Babool, 33, i, 8. v. Bael, 35, i, twice, 8. o. Bafta, 35, ii, see 36, ii, footnote, twice, .. . Bahaudur, 37, ii, 8. o. Bajra, 38, i, 8. o. Banana, 42, i, 8. o. Bandicoot, 44, i, s. D. Bandicoy, 44, ii, 8. o. Bangur, 45, ii, 8. v. Bankshall, 46, i and ii, both twice, 8. v. Banyan (1) a, 48, i, (2), 49, ii, twice, 8. v. Batel, 54, ii, 8. d. Batta, 54, ii, 55, i, 8. D. Bazaar, 56, ii, twice, 8. v. Bdellium, 57, i, twice, 8. v. Beadala, 57, ii, 3 times, s. . Bear-tree, 58, i, 8. v. Beebee, 58, ii, twice, 8. v. Beegah, 59, i, s. v. Beejoo, 59, ii, 8. o. Beer, 59, ii, 3 times, 8. v. Beer, Country, 60, i, twice, 8. v. BeerDrinking, 60, ii, 8. v. Beiramee, 61, i, 8. v. Beuamec, 61, ii, twice, 8. v. Bendy, 63, ii, see 64, i, footnote, 8. v. Beriberi, 66, ii, 8, t. Beryl, 67, i, 8. v. Bete), 67, ii, twice, 8, . Bheesty, 69, ii, 8. v. Bilayut, 71, i, twice, 8, o. Bildár, 71, i, 8, , Bisnagar, 73, i, s. r. Bison, 73, ii, 8, d. Black, 73, ii, 8. v. Black Act, 74, ii, 8. v. Blimbee, 75, ii, 8.. Bombay, 77, i, 8. v. Bombay Marine, 78, ii, 8. v, Bora, 80, i, 3 times, 8. v. Boutique, 82, i, s. v, Bowly, 82, i, twice, 8. v. Boy, 83, i, 8. v. Brahmin, 84, ii, 8. D. Brabminy Kite, 85, ii, 8. o. Bratty, 86, i, twice, 8. v. Brazil-wood, 86, i, 8. v. Brinjaul, 86, ii, 8. d. Vanjārās, 88, i, 8. v. Budgerow, 91, ii, 8. v. Buffalo, 93, i and ii, both twice, 8. . 'Buggalow, 94, i, twice, 8. 1. Buggy, 94, ii, e. r, Bugis, 95, ii, 8, v. Bulbr1, 95, ii, 8. v. Bummelo, 96, ii, twice, s.p. Bunder, 97, ii, s. . Bungalow, 98, i and ii (3 times), 8. v. Bangalow, Dawk-, 99, ii, 8. v. Bungy, 99, ii, s.r. Burdwan, 100, i, 8. v. Burma, 100, ii, 8. v. Burrampooter, 101, ii, e. v. Bustee, 102, i, s. r. Baxee, 103, ii, s. 1. Cabaya, 105, ii, 3 times, s. r. Cabook, 106, i, 8. v. Cabul, 106,
ii, 8. o. Cadet, 107, i, s.o. Cadjan, 107, i, twice, 8. d. Cael, 107, ii, 8. v. Cajan, 109, ii, 8. v. Calay, 111, i, twice, s. o. Caleefa, 112, i, twice, s. v. Calingula, 114, i, s. 7. Calyan, 114, ii, 8. v. Camboja, 115, 1, 8. v. Camphor, 116, ii, 8. v. Candy (s.), 119, ii, s.r. Canongo, 121, i, 8. o. Cantonment, 121, ii, twice, 8. o. Carambola, 123, i, twice, 8. v. Caravan, 124, i, 8. v. Carnatic, 125, ii, s. v. Cash, 128, i, 8. v. Cashew, 129, i, s. v. Caste, 131, i, s. v. Castees, 132, ii, 8. . Cauvery, 135, i, 8. v. Cayman, 136, i, twice, s. o. Centipede, 138, i, . v. Ceylon, 138, i, 6. o. Obatty, 142, i, 8. o. Chawbuck, 142, i, .... Ohebuli, 142, ii, 8. v. Cheenar, 143, i, 8. v. Cheroot, 144, ii, 8. v. Chetty, 145, i, twice, 8, v. Chiamay, 145, ii, 8. v. Chicane, 146, ii, 8. v. Chick (b), 148, 1, 3 times, 8.r. Chilly, 150, i, 8. v. Chimney-glass, 150, ii, 8.7. China, 151, i, 8. v. China-Root, 153, i, 8. 6. Chinapatam, 158, ii, 8, o. Chinsura, 154, ii, 8. D. Chints, 154, ii, 8. v. Chintz, 155, i, see 156, i, footnote, twice, 8. v, Chokidar, 158, i, 8. v. Chokra, 158, i, 8. v. Cholera, 158, ii, 8. v. Choola, 159, i, s. v. Chop, 160, i, twice, 161, ii, 8. t. Choultry, 163, i, twice, 8. v. Choya, 166, i, 8. v. Chuckler, 167, i, twice, 8. v. Chuckrum, 167, i, s. v. Chumpnk, 167, ii, 8. v. Chupatty, 168, ii, 8. o. Chupkan, 168, ii, 8. v. Churruck Poojah, 169, ii, 8. v. Chutkarry, 169, ii, 8. v. Cbutny, 170, i, 8. v. Chuttrum, 170, i, d. 6. Clearing Nut, 171, ii, 8. v. Cobra Manilla, 178, i, twice, see 173, ii, footnote, 8. v. Oochin-Chine, 174, i, see 174, i, footnote, 8. v. Cockup, 175, i, 8. v. Coco-de-Mer, 177, i, twice, 8. v. Coja, 181, i, s. r. Collector, 181, ii, 8. v. Comorin, Cape, 184, i, 8. v. Competitionwallah, 185, i, 8. v. Compound, 186, i (al, 187, ii, twice, 6. v. Concan, 189,1, 8.0. Congee, 190, i, 8. V. Conjee-House, 190, ii, s. o. Coolcurnee, 191, ii, 8. o. Cooly, 192, i, 4 times, *. v. Coolung, 193, ii, twice, 3. v. Coomkee, 194, i. 8. v. Coomry, 194, i, 8. v. Coorsy, 194, ii, s. r'. Corge, 197, i, twice, 8. v. Coromandel, 198, i, sea 198, i, footnote, see 199, ii, footnote, 8. v. Coromandel, 200, i, 8. v. Cospetir, 201, ii, 8. v. Coss, 202, i and ii, 203, i, 8. c. Cossack, 203, ii, s. r. Cot, 204, ii, twice, 8. c. Cotwal, 205, ii, 8. ". Country, 206, i (twice) and ii (3 times), 8. v. Covenanted Servants, 207, i and ii (twioe), . v. Covid, 207, ii, s. . Coril,

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207, ii, twice, ... Cowry, 208, 1, 210, ii, twice, 6. v. Creole, 213, ii, 8. v. Crocodile, 213, ii,8.v. Crow-pheasant, 214, i, twice, 8. v. Curounds, 217, ii, s. r. Carry, 217, ii, 218, i, 3 times, 8. o. Cuscuss, 219, ii, twice, s. v. Custard-Apple, 220, i and ii, both 3 times, 221, i (4 times) and ii, 8. v. Customer, 222, i, 8. v. Cutch, 222, i, s. v. Cyrus, 224, ii, 8. v. Dabul, 224, ii, .. v. Dagoba, 225, ii, 8. v. Dalaway, 227, i, s.o. Daloyet, 227, i, . v. Dam, 237, ii, 228, i, .. v. Dammer, 228, i and ii (twice), 5. v. Dancing.girl, 229, i, twice, .. •. Datura, 231, i, twice, d. v. Datora, Yellow, 231, ii, 4. v. Dawk, To lay 2, 232, ii, 8. v. Daye, 282, ii, .. v. Deccan, 233, i, 4 times, s. v. Delly, Mount 285, i, twice, ... Deodar, 236, ii, ..v. Dessaye, 237, i, .. v. Deva-daoi, 237, ii, 8. v. Devil Worship, 237, ii, 238, i, 8. v. Dewally, 238, i, 8. v. Dewaun, 239, i, s. v. Dhall, 241, i and ii, 8. r. Dhawk, 241, ii, 8. v. Dhooly, 242, i, 8. v. Dhoby, 242, ii, .. v. Dhoon, 242, ii, 8. v. Dhoty, 243, i, 8. v. Dhow, 243, i, 8. 6. Dhurna, To sit, 244, i, s. v. Dinar, 245, i, s. v. Doab, 247, ii, 248, i, s. u. Dori, 248, i, s. v. Dome, 249, i, twice, .. v. Doney, 249, ii, twice, 8. v. Doob, 250, i, twice, .. v. Dooputty, 250, ii, 8. v. Doorsummund, 250, ii, 8. t. Dowle, 251, i, o. v. Dressing-boy, 252, i, s. . Dufter, 254, i, 6.0. Durgab, 255, i, 8. v. Dussera, 256, ii, 8.1). Dustoor, 257, i, 3 times, 8. v. Eed, 259, i, 8. v. Eedgah, 259, i, twice, s. v. Elk, 261, ii, twice, 8. v. Europe, 262, ii, 8. v. Factory, 264, i, 8. v. Fanám, 265, ii, s. r. Farásh, 266, ii, s. . Ferázee, 266, ii, .. r. Fetish, 267, I, s. v. Firingbee, 269, i, twice, s. v. Florican, 270, ii, 271, i, 3 times, 8. v. Fly, 271, i, . v. Fogass 271, ii, 8. v. Foujdar, 273, i, 8. o. Fowra, 278, ii, twice, 8. v. Freguezia, 274, i, 8. v. Fusly, 274, ii, twice, s. v. Gallevat, 275, i, 276, i, .. v. Ghee, 282, i, s. v. Ginger, 286, ii, twice, 8.v. Gingham, 287, ii, 8. v. Girja, 289, ii, s. v. Goa, 290, i, .. v. Gos Powder, 290, ii, s. v. Godavery, 291, i, s. v. Godown, 291, ii, 4 times, s. v. Golah, 293, ii, s. r. Gong, 295, ii, . v. Goojur, 296, i, .. v. Goozerat, 296, ii, 8. v. Gopura, 294, i, R. v. Gorayt, 297, ii, s. v. Gosain, 297, ii, 8. v. Gow, 299, i, 8. v. Grab, 299, ii, twice, .. v. Gram, 800, ii, twice, s. v. Grasscutter, 301, ii, 8. v. Grass-Widow, 301, ii, 2. v. Grey Partridge, 308, i, .. w. Griffin, 303, i, ..v.
Grunthum, 303, i, 8. v. Guana, 304, i, . v. Guardafui, Cape, 304, i, 8. v. Guava, 306, i, s. v. Gudge, 307, i, 3 times, 8. v. Guineacloths, 307, i, s. v. Gup, 308, ii, s. p. Gurjaut, 309, i, (wice, 8. 1. Gyaul, 309, ii, e. o. Hackery, 310, i and ii, both twice, 8. v. Hanger, 312, i, ..0. Harem, 312, ii, s. 0. Hilsa, 314, ii, 8. v. Hindee, 315, ii, twice, :. v. Hindoo, 315, ii, 8. v. Hindostan, 316, ii, 3 times, &. v. Hindostanee, 317, i, twice, s. v. Hing, 318, i, 8. v. Hobson-Jobson, 319, i, 3 times, 8. v. Hog-plum, 320, 1, 8. v. Hopper, 324, i, twice, 8. u. Horse-keeper, 324, ii, s. v Horseradish tree, 324, ii, 325, i, 3 times, 8. v. Hotwinds, 325, I, s. v Howdah, 325, ii, s. v. Hubble-bubble, 326, i, e. v. Hummaal, 327, i, 1. v. Humming-bird, 327, ii, s. v. I maumbarra, 329, i, twice, s. v. Inaun, 329, i and ii (twice), 8. v. Ipecacuanha (Wild), 335, 1,8. v. Jack, 335, ii, 337, i, .. v. Jackal, 338, ii, 8. v. Jacquete, 339, ii, 8. v. Jadoogar, 340, ii, 8. v. Jaggery, 340, ii, e. V. Jain, 341, ii, 8. t. Jamboo, 342, i, e. v. Jamoon, 342, ii, 8. v. Jaroo), 845, i, s. o. Java-radish, 348, ii, 8. v. Jawaub, 349, i, s. v. Jay, 349, i, 8. 4. Jelly, 349, ii, s. v. Jenny rickshaw, 351, i, 8. v. Jhoom, 351, ii, twice, s. v. Jogee, 351, ii, s. v. Jompon, S53, i, twice, .. v. Jool, 353, ii, s. v. Jowaulla mookhee, 854, ii, 8. v. Jowaur, 355, i, s. v. Juggurnaut, 356, i, s. v. Jumna, 358, i, 8. v. Jungle-fowl, 359, i, . v. Junk, 360, ii, 8. v. Jute, 362, i, twice, 8. v. Kajee, 363, i, 8. v. Ka. reeta, 363, i, 8. v. Kedgeree, 364, i, 3. . Khan, 366, i, 8. v. Khanna, 366, i, 8. v. Khass, 366, ii, s. v. Khiraj, 367, i, twice, 8. v. Khotput, 367, ii, 8. o. Killsdar, 368, i, 8. o. Killa-kote, 368, i, s. v. King-Crow, 369, ii, 8. v. Kist, 370, ii, s. v. Kling, 372, i (twice) and ii (3 times), 8. v. Koël, 374, i, s. v. Kuhar, 378, i, s. v. Kulá, 378, ii, twice, 8. v. Kuttaur, 379, ii, 8. v. Kyfe, 360, i, twice, 8. v. Kythee, 380, ii, 8. v. Lac, 381, i, 8. t. Lalla, 383, i, twice, s. v. Lall-shroub, 883, 4, *. 6. Landwind, 884, , 8. v. Larin, 886, ii, s. v. Laterite, 390, i, 3 times, #. v. Lemon-grass, 392, i, 8. v. Lime, 394, i, 3 times, 8. v. Lingait, 394, ii, 8. v. Lingam, 894, ii, 8. v. Long-cloth, 395, ii, twice, 8. v. Lontar, 396, i, 8. v. Loonghee, 396, i, twice, . . Looty (b), 397, ii, e. v. Loquot, 397, ii, .v. Lory, 398, i, s. v. Lubbye, 399, i, 8. v.

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INDEX TO YULE'S HOBSON-JOBSON.
217
Luckerbaug, 399, ii, s.v. Lungoouy, 401, i, 8. v. Mabar, 401, I, gee 402, ii, footnote, . v. Macareo, 403, 1, 3 times, s. v. Macheen, 405, i, 3 times, 8. v. Madapollan, 406, ii, 8. v. Madura, 407, ii, twice, 8. v. Mahājun, 409, i, 8. v. Maistry, 410, ii, 3 times, s. v. Majoon, 411, i, 8. v. Malabar, 411, ii, 3 times, (b), 413, i, 8. v. Malabar Rites, 414, i, 8. v. Malabathrum, 414, ii, 3 times, 8. v. Mamooty, 420, i, twice, s. v. Mandarin, 420, ii, 421, i, s. v. Mangalore, 422, i, &. v. Mangelin, 422, ii, 8. o. Mango, 423, i, 424, i (footnote) and ii (twice), 8. v. Mango-bird, 424, ii, 8. v. Mangrove, 426, ii, 8. . Manilla-man, 427, i, s. . Maramut, 427, ii, twice, 8. v. Margosa, 427, ii, 8. v. Martaban (6.), 428, i, 8. v. Mate, 430, i, s. 1. Matross, 430, ii, 8. v. Maund, 431, i; 3 times, s. v. Meeana, 432, ii, 8. v. Mehtar, 438, i, s. v. Melinde, 433, i, 8. v. Mofussil, 435, ii, &. v. Mogul, 436, i, 3 times, 8. o. Mohur, Gold, 438, i and ii, 439, i, 8. v. Mohurrum, 439, ii, twice, s.v. Mobwa, 489, ii, 6. v. Monkey-bread Tree, 441, ii, 6. v. Monsoon, 442, 1, s. v. Moochy, 443, i, 8. v. Moollah, 443, ii, twice, 8. v. Moong, 444, i, 8. v. Moonga, 444, ii, 8. 1. Moonsiff, 445, i, s. r. Moor, 445, i (twice) and ii, & v. Moorum, 448, i, s. v. Mort-de-chien, 449, i, 451, ii, 8. v. Mosque, 452, ii, 8. v. Mosquito, 453, i, 8. v. Mouse-deer, 453, ii, 8. v. Muckna, 454, i, s. v. Mucoa, 454, i, 8. v. Muddár, 454, ii, 8. v. Muggrabee, 456. i, 8. v. Mungoose, 457, i, 8. v. Muntree, 458, i, $. v. Music, 458, i, 8. v. Musnud, 459, ii, see -460, i, footnote, 8. v. Must, 462, i, 8.0. Muster, 462, ii, 8. v. Mutt, 463, i, o. o. Myrobalan, 464, ii, 465, i, &. v. Naik, 470, i, 471, i, 8. v. Narcordam, 472, ii, 8.0. Narsinga, 47+, i, 8. v. Nassick, 474, ii, twice, 8. r. Nautch, 474, ii, 8. v. Neelám, 475, ii, twice, 8. v. Neem, 476, ii, 8. v. Negapatam, 476, ii, 8. v. Nelly, 477, ii, s. v. Nerrick, 478, i, 8. v. Nigger, 479, i, s.0. Nilgherry, 479, ii, 8. v. Non-regulation, 481, ii, 3 times, 3. v. Nuncaties, 484, i, 8. v. Nut, Promotion, 481, i, 8. v. Oart, 484, i, 8. . Omlah, 486, i, 8. v. Omum Water, 486, ii, 8. v. Ooplah, 488, i, 8. v. Oordoo, 488, i, 8. v. Orange, 490, i, 3. v. Orombarros, 493, ii, 8. v. Ortolan, 493, ii, twice, 8. v. Otto, 494, i, 8. v. Outcry, 494, ii, s. v. Overland, 495, i, 8. o. Paddy, 495, ii,
twice, 496, i, 8. v. Padre: 496, ii, twice, s. v. Pagoda, 498, i and ii, 499, i (3 times) and ii, see 500, i, footnote, s. v. Pagoda-Tree, 502, i, twice, s. v. Palankeen, 503, i, 8. v. Palempore, 505, i, s. v. Pali, 505, ii, twice, 8. v. Palkeegarry, 506, ii, 8. v. Palmyra, 506, ii, twice, see 506, ii, footnote, 8. v. Panchangani, 507, i, 8. v. Pandáram, 507, ii, & v. Panthay, 510, ii, 8. v. Papaya, 511, ii, 8. v. Paranghee, 512, ii, 8. D. Parell, 513, i, 8. v. Parish, 518, i, twice, 514, i, twice, 8. v. Parsee, 516, i, twice, 3. v. Parvoe, 516, ii, 8. . Patchouli, 517, ii, .v. Patcharée, 518, i.. v. Pateca, 318, ii, 4 times, 519, i, 3 times, s. v. Patel, 519, ii, twice, see 519, ii, footnote, 8. v. Paulist, 521, i and ii, 8. v. Pawnee, Kalla, 522, ii, . v. Peepul, 523, ii, s. r. Pegu Ponies, 525, ii, &. v. Pelican, 526, ii, 8. 1. Peon, 528, i, twice, .. v. Pergunnahs, The Twenty-four, 530, I, 8. v. Peshawur, 581, i, 8. v. Peshwa, 582, ii, 8. v. Petersilly, 533, i, 8. v. Pettah, 533, i, 8. v. Picottah, 534, ii, twice, 8. v. Piece. goods, 535, i, twice, see 535, i, footnote, 4 times, s. v. Pindarry, 538, ii, twice, 589, i, 9. . Pisachee, 540, i, 6.v. Plantain, 541, i, twice, s. v. Polo, 544, ii, 8. v. Pommelo, 545, ii, twice, 8. v. Pondicherry, 546, i, 8. v. Pongol, 546, i, .. v. Poorub, 547, ii, s. v. Popper-cake, 548, i, 8. u. Portia, 549, ii, 8. v. Pracrit, 552, i, 8. 0. Prickly-pear, 553, ii, 554, i, 8. v. Pucka, 556, i, 8. v. Puckauly, 556, ii, s. r. Punch, 558, ii, .. v. Pundit, 560, ii, 8. t. Funkah, 562, ii, twice, s.r. Patchock, 564, ii, 8. v. Puttan, 5€5, ii, twice, 8. v. Pyjammas, 566, ii, s. r. Raggy, 571, i, s. 0. Raja, 571, ii, 3 times, 8.7. Rajpoot, 571, ii, twice, 3. v. Ramoosy, 57%, i, s. v. Ravine-deer, 574, ii, e. v. Regur, 575, ii, ... Reh, 576, i, twice, 8.». Resident, 576, ii, s. 6. Ressala, 577, ii, s. v. Ressaldar, 577, ii, s. r. Rice, 577, ii, 578, i, 8. r'. Rockpigeon, 578, ii, twice, s. v. l'olilla, 580, i, s. r. Rolong, 580, ii, twice, s.v. Rook, 580, ii, 8. v. Room, 581, i, 8. v. Roza, 584, i, 8. v. Rupee, 585, ii, 586, ii, s. v. Ruttee, 587, i, . v. Ryot, 587, ii, . . Safflower, 588, ii, 8. v. Saffron, 589, i, twice, 8. v. Sabib, 590, ii, 8. v. Saint John's, 591, i, twice, 8. v. Saleb, 592, ii, twice, 8. v. Salem, 593, i, 8. 7. Sallabad, 593, ii, 8. r. Sambook, 595, ii, 6.2. Sambre, 596, 1, 8.. Sandal, 597, i, twice; 8.2. Sanskrit, 698, ii,

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THE INDIAN ANTIQUARY.
(SEPTEMBER, 1905.
8. v. Sappan-wood, 600, i, s. v. Sarboji, 601, i, 8. v. Saree, 601, i, 8. v. Satrap, 602, ii, :, ). Saul-wood, 603, i, 8. . Sayer, 604, i, s. u. Scavenger, 607, ii, soe 609, ii, footnote, twice, 6. o. Seedy, 610, i, twice, s. v. Seemul, 610, ii, 4. o. Beer, 611, i (5 times) and ii (twice), 8. . Sepoy, 613, i, s. r. Serai, 614, ii, &. t. Settlement, 615, 7, 8. . Seven Sisters, 616, i, 8. v. Shabunder, 618, i, 8. v. Shaddock, 619, i, s. r. Sbaman, 620, , #. 0. Shan, 622, ii, 623, i, &. v. Shanbaff, 623, ii, 8. o. Shawl, 624, i, twice, 8. D. Sheeah, 624, ü, , •. Sherbet, 625, ii, twice, Bee 625, ii, footnote, 8. . Shola, 629, ii, 8. v. Shroff, 629, ii, s. . Sicca, 632, ii, 6.0. Sind, 634, i, 3 times, 8. o. Sirris, 638, ii, s.. Sissoo, 639, i, 3 times, 8. v. Siwalik, 689, ii, 640, i, 8. v. Sloth, 643, i, s.p. Soodra, 647, ii, twice, 8. v. Soojy, 647, ii, s. . Soorma, 648, i, 8. D. Soursop (a), 650, i, s. D. Sowar, Shooter, 650, ii, 8. v. Sowcar, 651, i, s.v. Sucker-Bucker, 652, ii, 8. o. Suclát, 653, i, s. v. Sugar, 655, i, 3 times, 8. v. Sumatra, 657, i, twice, 8. o. Supára, 662, ii, 663, i, twice, 3. v. Sura, 663, i, 8. 0. Surat, 664, i, o. . Surkunda, 666, i, . v. Surrinjaum, 666, ii, 8. o. Satteo, 667, i (twice) and ii, 8. v. Swamy, 671, ii, 8. v. Sweet Potato, 672, ii, twice, 8. v. Syud, 674, i, 8. v. Taboot, 675, i, o. o. Tael, 675, ii, 8. o. Talaing, 678, ii, 677, i, 8. o. Talee, 678, i, s. r. Taliar, 678, ii, s. v. Talipot, 679, i, 8. v. Talook, 680, i, twice, 5. v. Tamarind, 680, ii, 5 times, 8. v. Tanga, 682, i (twice) and ii, 8. v. Tanjore, 683, ii, 8. 5. Tank, 683, ii, 684, i, 3 times, 8.v. Tappaul, 685, i, twice, 8. v. Tarega, 685, ii, 8. v. Tashreef, 686, i, twice, 8. v. Tazeea, 687, ii, 8. v. Tea, 688, i, 8. v. Teapoy, 692, i, 8. v. Teak, 692, ii, 3 times, 8. v. Teek, 694, i, 8. v. Tenasserim, 695, ii, see 696, ii, footnote, 8. v. Thug, 697, i, twice, 8. v. Tiffin, 700, ii, 8. v. Tiger, 701, ii, 8. v. Tinnevally, 703, ii, 8. v. Tiparry, 703, ii, o. v. Tippoo Sahib, 704, i, 3. v. Tobacco, 704, i, 705, ii, 8. v. Toddy, 706, i, s. v. Toddy-Cat, 707, i, 8. v. Tola, 707, i, 8.0. Tom-tom, 708, i, 8. v. Toon, 710, i, 8. v. Tope (b), 712, ii, twice, R. v. Topee, 713, i, 8. v. Toshaconna, 713, 1, s. v. Toty, 713, ii, &. v. Toucan, 714, i, &. v. Tranquebar, 714, ii, o. o. Trichinopoly, 715, i, . v. Tacka, 716, ii, . v. Turkey, 719, ii, twice, 720, i,
twice, 8. v. Tussah, 720, ii, d. o. Tyconna, 721, ii, 8. . Typhoon, 722, i (twice) and ii, 3. p. Tyre, 724, ii, twice, 8. . Umbrella, 725, i, 8. o. Upas, 728, ii, 8. o. Upper Roger, 782, ii, 8. 5. Vedas, 734, ii, twice, 8. p. Veranda, 737, i, twice, 6. 9. Vihara, 738, ii, .. o, Viss, 739, i, 8. o. Wood-apple, 741, i, o. o. Wond-oil, 741, i, s. v. Wootz, 74], ii, 8. o. Xerafine, 743, i, 8. v. Yaboo, 744, i, s. . Zebu, 746, ii, s. . Zillah, 749, i, ... Zingari, 749, ii, 8. o. Zirbad, 750, i, 8. v. Andor, 757, ii, 8. D. Art, European, 758, ii, 8. v. Baba, 759, i, m. v. Bamboo, 760, i, 8. v. Bargany, 761, i and ii (twice), , . Batta, 762, ii, 8. v. Biscobra, 765, i, 8. . Buddha, 767, ii, 8. v. Buggy, 768, i, *. D. Calash, 771, i, 8. o. Caryota, 773, ii, &. 0. Casuarina, 774, i, 8. v. Cazee, 775, i and ii, 8.0, Congeveram, 782, ii, s. v. Cotamalaco, 784, ii, .. v. Dangur, 788, i, $. v. Dengue, 789, i (twice) and ii, s. o. Dhall, 790, ii, .. o. Doombur, 792, i, o, v. Elephant, 794, ii, 795, ii, twice, &. v. Elk, 797, ii, s. v. Fedea, 798, ii, 4. v. Futwa, 799, ii, 8. v. Gaurian, 800, i, 3 times, 8. v. Goorka, 802, ii, 8. v. Guineaworm, 803, ii, 8. v. Gwalior, 804, ii, see 804, ii, footnote, s. . Jeel, 811, i, 8. v. Jungeera, 812, i, 8. v. Khot, 813, i, s. r. Khurreef, 814, i, 8. v. Kuzzanda, 816, i, s.. Kyoung, 816, i, 8. v. Lāt, 817, i, 8. v. Law-officer, 817, 4, 8. v. Mamlutdar, 822, i, s, D. Marwáree, 822, ii, 8. t. Mufty, 826, i, 8. 9. MunDeepore, 826, ii, 8. v. Musk-Rat, 827, ii, 8. v. Mussaulchee, 827, ii, 8. v. Nizamaluco, 830, i, e. . Nol-kole, 830, ii, see 833, i, footnote, 8. v. Paiiso, 836,i, #. . Pardao, 837, twice, i, 838, il, see 899, ii, footnote, twice, 8. v. Pawl, 842, ii, 8. v. Piece-goods, 844, i, 6 times, 8.0. Punkah, 846, ii, 8. v. Pardesee, 846, ii, 8. v. Pyke (b), 847, i, $. v. Rhotass, 840, i, s. v. Rubbee, 851, i, 8. r. Sabaio, 851, ii, 852, i, s. v. Sanguicel, 853, i, 3 tinies, 8. v. Shiraz, 856, i, 8. v. Slave, 856, ii, s. v. Tara, 861, ii, 8. v. Tobra, 863, i, 8. v. Tuan, 864, i, s. 8. Vizier, 8€6, i, 8. v. White Jacket, 866, ii; B. C. 486, 440 and 800 : . *. 331, ii; ann. 60: 8. v. Malabathrum, 415, i ; ann. 66: s.. Sngar, 655, i : ann. 70: $. v. Aloes, 10, ii, 8. v. Babi-roussa, 82, ii, 8. v. Banyan Tree, 50, i, o. o. Beryl, 67, ii, . v. Dravidian, 251, ii, ., v. Indigo, 334, i,

Page #239

SEPTEMBER, 1905.)
INDEX TO YULE'S HOBSON-JOBSON.
219
4. v. Sugar, 655, 1, 8. o. Tiger, 702, i ; ann. 90: 8. v. Malabathrum, 415, i; ann. 100: 8. o. Pepper, 529, ii; ann. 180 : 8. v. Green Pigeon, 302, ii, twice ; ann. 240:8. v. Buddha, 90, i; ann. 250 8. v. Adjutant, 4, ii, 8. v. Gynee, 310, i, 8. v. Lac, 881, i, 8. o. Lungoor, 400, 1, 8. o. Yak, 744, ii, s.v. Doombur, 792,1; ann. 545: 3. . Yak, 744, ii; ann. 650 : 8. v. 331, ii; ann. 851, 8. o. Malabar, 412, i, $. v. Suttee, 668, i ; ann. 980: 8. v. Orange, 491, i, twice; ann. 943 : 8. v. Java, 347, ii, 8. v. Sindābūr, 635, i ; ann. 950: 8. D. Ghilzai, 283, ii ; ann. 1020: 8, v. 382, i; ann. 1150: s. 1. Diul-Sind, 247, ii, 8. v. Ghilzai, 284, i, B. v. Malabar, 412, i, 8. o. Pandarāni, 508, ii, .. v. Sofala, 645, i, e. o. Supára, 663, i; ann. 1200 : 8.0. Mamiran, 419, ii ; ann. 1224 : 8. 0. Java, 348, i, twice ; ann. 1270 : 8.. Malabar, 412, i; ann. 1275: 8, o. Cashmere, 129, ü, 8. v. Ceylon, 188, ii; ann. 1298 : 4.0. Betel, 67, ii, .. 0. Flying-Fox, 271, ii, 8. v. Tembool, 695, ii; ann. 1800 : 8. v. Macheen, 406, i; apn. 1820: 8. v. Malabar, 412, i; ann. 1321 : 8. v. Broach, 89, i ; 8. v. Tana, 681, i ; ann. 1322: 8. v. Quilon, 570, i; ann. 1328: 8. v. Brahminy Duck, 85, ii, .. o. Champa, 140, i, 8. o. Indias, 332, i, . . Lemon, 391, ji, 8. . Parsee, 516, i, 8. o. Quilon, 570, i, 8. v. Sattee, 668, i, 8. v. Talipot, 679, i; ann. 1330: 8. v. Bandicoot, 44, i, 8. v. Caravan, 124, i, 8. v. Lory, 398, ii, 8. v. Mabar, 401, ii, &, v. Sindābūr, 635, i, 8. v. Tibet, 699, i; ann. 1384 : 8. v. Hindoo Koosh, 316, i ; ann. 1335: 8. v. Telinga, 694, ii; ann. 1340: $. v. Dayk, 232, i, twice, 8. v. Dogi, 248, ii, 8. v. Oudh, 494, ii, 8. o. Palankeen, 503, i, s. D. Rottle, 582, ii ; ann. 1342 : 8. d. Pudipatan, 557,i; ann. 1843: 8. o. Ginger, 287, i, twice, 8. v. Myrobalan, 466, i, 8. v. Shanbaff, 623, ii ; ann. 1345: 8. v. Cobily Mash, 172, i ; ann. 1346 : 8. v. Coir, 180, ii ;: ann. 1347: 8. v. Macheen, 406, 1 ; ann. 1348: s. v. Junk, 361, i, 8. v. Quilon, 570, i ; ann. 1348-49: 8. o. Malabar, 412, ii ; ann. 1349: 8. v. Shinkali, 627, ii; ann. 1850: 8. v. Charpoy, 141, ii, 8. v. Cranny, 212, i, 8. v. Hammaul, 327, i, 8. v. Kuhár, 378, i, s.. Palankeon, 503, i ; ann. 1850, 1375 : 8. . Sindābūr, 635, ii, twice ; ann. 1384: .. . Caravan, 124, i; ann. 1404: 5. v. Caffer, 770, i, 3 times;
ann, 1480: 6. D. Giraffe, 289, ii ; ann. 1444 : 8. o. Java, 347, ii ; ann. 1450 : a. o. Jungle, 358, ii; ann. 1459 : 8. v. Jank, 361, 1; ann. 1474: 6. v. Tiger, 702, ii; ann. 1475: 8. v. Dabul, 224, ii ; ann. 1500 : 8. D. 332, i; ann. 1501 : 8. v. Anile, Neel, 22, i, 8. v. Canhameira, 771, ii ; ann. 1503 : . . Java, 347, ii, s. o. Maldives, 418, i; ann. 1505: 8. o. Narsinga, 474, i, n. 'D. Magadoxo, 821, i; ann. 1506: 8. o. Quiloa, 568, ii, 8. v. Tenasserim, 696, i ; ann. 1510: 8. v. Batcul, 54, i, eu. Cochin, 174, i, s. v. Tenasserim, 696, i; ann. 1511 : & v. Kling, 873, ii ; ann. 1514: 3. v. Malabar, 412, ii; ann. 1516 : 8. v. Dial-Sind, 247, ii, 8. o. Malabar, 412, ii, 8. v. Pagoda, 500, ii, 8. v. Sürath, 665, ii; ann. 1517: 8. v. Chinchew, 154, i, s. 7. Deccan, 233, ii; ann. 1519: 8. D. Gaum, 279, i; ann. 1520 : 8. D. Putchock, 565, i; ann. 1521: 8. o. Tanor, 861, ii ; ann. 1522 : 8. o. Jaden, 355, ii; ann. 1526 : 8. v. Orange, 491, i; ann. 1535 : 8. v. Canara, 117, ii, twice ; ann. 1540: 8. o. Xerafine, 867, ii ; ann. 1541: 8. v. Lascar, 888, ii ; ann. 1544 : 3. v. Tuticorin, 721, i; ann. 1545: 8.0. Arakan, 25, i, 8. v. Cosmin, 201, i, 8. 0. Loot, 896, ii ; ann. 1846 : 8. o. Mastees, 462, ii, twice, 3. D. Salsette (b), 595, i ; ann, 1549: 8. . Room, 581, ii; ann. 1551: s. D. Calambac, 110, ii ; ann. 1552 : 8. v. Acheen, 3, i, 8. 9. A Muck, 13, ii, 8. v. Cashmere, 129, ii, s. v. Champa, 140, ii; ann. 1558 : $. v. 332, i, 8. v. Jangomay, 843, ii, 8. v. Macareo, 403, i, 8. v. Mosque, 452, ii, 8. v. Narsinga, 474, i, s. v. Ollah, 485, i, 8. v. Puttán, 566, ii, .. v. Qujloa, 568, ii, 8. o. Room, 581, ii, 8.0. Zirbad, 750, i, 8.0. Sombrero, 857, i; ann. 1555: 8. o. Reom, 581, i; ann. 1562: 8. v. Delly, Mount, 235, ii; ann. 1563: 8.0, Arrack, 26, ii, 8. v. Betel, 67, ii, 8. v. Cubeb, 315, i, 8. o. Hindostan, 816, ii, 8. O. Moor, 446, i, 8. v. Palankeen, 503, i, 8.0. Saffron, 589, ii, 8. . Tabasheer, 674, ii, 8.0. Tamarind, 680, ii, twice; ann. 1566: 8. r. Shoe of Gold, 628, ii ; ann. 1567: 8. v. India of the Portuguese, 333, i; ann. 1572 : 8. v. Comorin, Cape, 184, ii; ann. 1575: 8. D. Typhoon, 865, i ; ann. 1577: 8. o. 382, ii; ann. 1580 : 8. o. China, 152, ii, 8. v. Tabasheer, 674, ii; ann. 1583 : 8. v. Sind, 634, ii ; ADD.

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220
THE INDIAN ANTIQUARY.
[SEPTEMBER, 1906.
1584: 5. v. Winter, 740, ii ; ann. 1586 : 8.0. Patna, 520, i; ann. 1587: 8. r. Tavoy, 687, ii; ann. 1590: 3. P. Dhooly, 242, i; ann. 1598 : 8.0. Abada, 1, ii, 8. 4. Crease, 213, i, 8. v. India of the Portuguese, 383, i, twice, 8. . Martaban, 428, ii, 8 times, s. ». Papaya, 511, ii, 8. o. Polea, 543, i, 8. o. Reinol, 576, ii, 8. D. Angely-wood, 758, i ; ann. 1599: . v, Ananas, 17, ii, 8. v. Castees, 132, ii, twice, s. v. Mortde-ebien, 450, i; ann. 1600 : 8. 3. Granthum, 304, i; ann. 1602 : 8.0. Mort-de-chien, 450, i, 8. v. Salsette (b), 595, ii ; son 1608 :
.0. A Muck, 14, i, . . Vedas, 735, i ; ann. 1604 or 1605 : 8. v. Tobacco, 704, ii; ann. 1608: 8, d. Telinga, 694, ii; ann. 1609: 8. o. Nuggurcote, 483, i; ann. 1610: 8. v. Buddha, 91, i, 8. v. Kling, 874, i; ann. 1611 : 8. v. Suttee, 669, i; ann. 1612: 4. o. Room, 581, ii, s. ». Singalese, 636, i; ann. 1613: . v. Nipa (a), 480, i; ann. 1615 : .v. Ohittore, 157, ii, s. r. India of the Portuguese, 383, i, 8. v. Tanga, 683, i; ann. 1616: 8. v. Coffee, 179, ii, 8. o. Room, 581, ii; ann. 1622: 8. v. Mango, 424, i; ann. 1623 : . v. Canara, 118, ii, 8. v. Chowry, 165, ii, s. v. Curry, 218, ii, 8. t. Ghaut (e), 282, ii, s. o. Nipa (b), 480, i, 8. v. Palankeen, 503, ii, s. D. Paulist, 521, ii, twice; ann. 1627: 8. v. Turkey, 720, i, twice; anii. 1630 : . v. Brabinin, 85, i, s. v. Junk, 361, i, 8. v. Saint John's (a), 591, ii ; ann. 1631 : 8. v. Cayman, 136, i; ann. 1644: 8. v. India of the Portuguese, 389, i. . . Teak, 693, ii ; ann. 1648: 8. v. Gentoo (b), 281, i, ..v. Parsee, 516, ii; ann. 1650-60 : 8. . Suttee, 669, ii; ann. 1665 : 8. . Art, European, 759, i; ann. 1666 : 8.0. Assegay, 29, i ; ann. 1672: 8. v. Cashew, 129, i, 8. v. Canara, 118, ii, 8. v. Hindostan, 316, ii, twice, 8. v. Tea, 690, i, 8. v. Jancada, 810, ii ; ann. 1673 : 8. o. Calico, 113, i, 8. v. Caste, 132, 1; 8. v. Dervish, 237, i, 8. v. Hindogtacee, 317, ii, 8. v. India of the Portuguese, 838, i, twice, 8.r. Pigdaun, 536, i, 8. v. Turban, 719, i, 8.0. Tara, 862, i ; ann. 1676: 8. r. Gow, 299, ii, $. v. Turban, 719, ii ; ann. 1682: 8. o. Sepoy, 855, i; ann. 1685 : 8. v. Sappan-wood, 600, ii ; ann. 1688: 8. v. Bugis, 95, ii, 8. v. Martaban, 428, ii, 8. v. Moor, 446, ii; ann. 1689 : 8.v. Cl:op, 161, i, 8. v. Parsee, 516, ii; ann. 1690: 8.r. Coffee, 180, i, 8. v. Elephanta, 260, ii, 8.0.
Kittysol, 371, ii, 8. v. Malabathrum, 415, i, 8. 0. Elephanta (b), 794, ii, 8. v. Tea, 862, i; ann, 1710: .. o. Cobra de Capello, 780, ii ; ann, 1711: 8. v. Cobra de Capello, 173, i, 8. v. (Tea) Bobea, 691, i; ann. 1712 : 8.1. A Muck, 15, i, o. v. Cornac, 198, i ; ann, 1718 : 8.. Pondicherry, 546, i ; ann. 1720: 8.v. Beriberi, 67, i, 8. o. Boy (b), 84, i; ann. 1721 : 8.o. Typhoon, 724, i; ann. 1726 : 6. t. Padre, 497, ii ; ann. 1727: 8. v. Bafta, 35, ii, s. . Betteela, 68, 1, 8. v. Diu, 247, i, ..0. Fakeer, 265, i, 8. v. Patna, 520, ii, &. . CongoBunder, 783, i, twice; ann. 1750-60 : 8. v. Atlas, 29, ii, s. v. Hubshee, 326, ii ; ann. 1753: %. , Kedgeree, 812, ii; ann. 1760 : 8. v. Maund, 432, i, 8. . Paulist, 521, ii,8. v. Reinol, 576, ii, 8. v. Tobacco, 706, i; ann. 1762 : 8. v. Ghaut (C), 282, ii; ann. 1763: 8. d. Moor, 446, ii, 8. v. Puttán, 566, i; ann. 1768: 3. v. Barbiers, 52, ii ; ann. 1770: 8. . Fakeer, 265, i, 8. v. Moor, 446, ii, s. D. Opium, 490, i, 4. v. Sepoy, 618, ii, 8. . Winter, 741, i ; ann. 1771:8. v. Rupee, 587, i ; ann. 1774: 8. 6. Sunyásee, 662, ii; ann. 1776: 8. v. Respendentia, 577, i; ann. 1777: 8. v, Teak, 693, ii ; ann. 1780-90 : 8.. Peon, 529, i; ann. 1781 : 8. v. Kunkur, 379, i; ann, 1781-83 : 8. v. Bungalow, 98, ii ; ann. 1782 : 8. . Overland, 834, i twice ; ann. 1783 : 8. v. Bankshall (a), 47, i, .. .. Bugis, 95, ii, 8. t. Gruff, 303, i, s. v. Monsoon, 442, ii, 8. v. Nabób (b), 468, I, 8. v. Orang-otang, 491, ii, e. o. Peshawur, 532, i; ann. 1784 : 8. 3. Baláchong, 38, i; ann. 1785 : 8.0. Gentoo, 281, i, 8. o. Moonshee, 445, i, 8. o. Piece-goods, 535, ii, 9. v. Tank, 684, i; ann. 1786 : 8. v. Gardee, 278, ii, twice, s. v. Killut, 368, ii, s. v. Telinga, 695, i; ann. 1787 : &0. Zamorin, 746, i; ann. 1789: 8. o. Hubshee, 807, ii ; ann. 1793: 8. v. Sungtara, 661, ii, 8. 1. Tangun, 683, ii; ann. 1794 : $. v. Bungalow, 99, i ; ann. 1795: 8. v. Pali, 505, ii; ann. 1796 : 8.0. Snake-stone, 644, i; ann. 1798 : 8.0. Puttán, 566, ii ; ann. 1799 : 8. t. Caffer, 109, i; ann. 1800 : 8. v. Gautama, 279, ii, 8. o. Laterite, 390, i, 8. v. Seedy, 610, ü ; ann. 1803 : 8. . Puckauly, 846, i; aon. 1804 : s. v. Moore, The, 448, i; ann. 1808 : 8. v. Hooly, 323, ii, 8. 2. Mort-de-chien, 451, i, 8. D. Palankeen, 504, ii, 8. v. Tattoo, 686, ii;

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SEPTEMBER, 1905.)
INDEX TO YULE'S HOBSON-JOBSON.
221
ann, 1810: 8.r. Bhat, 69, ii, 8.o. Vanjärās, 88, ii, tition-wallah, 185, ii, s. o. Kitmutgar, 371, i, 6. . Datura, 281, ii, 8. o. Lubbye, 399, ii, 8.0. 8. 9. Nabób (b), 468, ii ; ann. 1879: 8. o. Migree, 434, ii,"s. v. Sirky, 638, ii, 8. v. Sugar, Abcáree, 2, 4, 8. v. Choofia, 159, i; ann. 656, i ; ann. 1811 : 8. v. Tiffin, 701, i; ann. 1880: 6. D. Bendy, 63, i, .. v. Cazee, 187, i, 1813:8. r. Banyan (1), 49, i, 8. v. Cooly, 193, i, 8. D. Chaprassy, 169, i, twioe, 8. v. Dhooly, 6. v. Cyrus, 224, ii, 8. . Googul, 296, i, 8. o. 242, ii, 5.0. Ghilzai, 284, , 8. v. Nacoda, 469, Rolong, 580, ii, 8. v. Safflower, 589, i, 8.. ii, 8. . Regulation, 575, ii, e. o. Cazee, 776, Shampoo, 622, i ; ann. 1814: 8.0. Beer, 60, 1, 8.v. ii; ann. 1881 : 8. v. India of the Portuguese, Dhow, 243, ii ; ann. 1817: & Chintz, 155, ii, 389, i, .. . Pyjamma, 847, i; ann. 1882: 3 times, s. r. Lory, 398, ii, 8. v. Sayer, 606, i; 8. o. Chow-chow, 164, ii, 8. v. Neelgye, 476, i; ann. 1818: 8. o. Cubeer Burr, 215, i, s. . ann. 1883 : s. v. Guana, 304, ii, s. D. Seven Moochulka, 443, i; ann. 1820 : &. v. Thug, Sisters, 616, i ; ann. 1884: 8.. Hindostan, 697, ii ; ann. 1825 : 8. 1. Bayadère, 56, ii, 317, i; ann. 1885 : 8.0, Tiff, To, 701, ii, 8. D. &... Cooly, 193, ii ; ann. 1828: 6.0. Firinghee, Dhuroa, 791, ii. 270, i ; ann. 1833 : & o. Parvoe, 517, i ; ann. India ( = Indian); ann. 1638: ... Nacode, 1894 : 8. . Baboo, 83, i; ann. 1885 : 8.0. 469, i. Singara, 637, i; ann. 1836 : 8. v. Circars, India; ann. 1480 : 8. . Suttee, 668, ii; ann. 171, i, s. o. Nautch-girl, 475, i ; ann. 1837 : 1599 ; 8. o. Castees, 132, ii.
. Cat's-eye, 134, ii, 8. v. Home, 320, ii, 'Indíg; ann. 500: 8. d. Supára, 663, i. ... Malabathrum, 415, ii ; ann. 1838: 8.0. India, Coast of: ann. 1670 : & t. India of the Nankeen, 472, 1; ann. 1839 : &. v. Singara, 637, Portuguese, 808, ii. ii; ann. 1842: 8.0. Peon, 529, i; ann. 1844: India, Little ; ann. 1349: & v. Shinkali, 627, ii. Teapoy, 692, i ; ann. 1848 : 8. v.Jungle, 812, i; India, Middle ; ann. 1404 : . v. Caffer, 770, i. ann. 1849: 8.v. Gram-fed, 301, i ; ann. 1850: India, Sea of; ann. 1553 : 8. o. Singapore, 636, 60. Aryan, 28, i ; ann. 1852: 8. v. John i ; son. 1560 : 6. v. Laos, 385, ii. Company, 853, i; ann. 1853 : *. v. Bora, India Inferior ; 8. v. India, 330, ii. 80, ii, 8. 7. Bungalow, Dawk-, 99, ü, . India Magna; 8. v. India, 330, ii. Chota-bazry, 162, i; ann. 1854 : 8.v. Benamee, India Major ; & v. India, 330, ii. 62, i, 8. o. Sling, 643, i, 8. o. Suclát, 653, India Maxims; 8. . India, 330, ii ; ann. 1347: ii; ann. 1855 : 8. v. Aryan, 28, i, twice ;! 8. v. Macheen, 406, i. ann. 1856 : 8.0. Dravidiau, 251, ii, s.o. India Minor ; 8. o. India, 830, ii, 808, ii ; ann. Zirbad, 750, ii; ann. 1858: .. . Aryan, 1404: 8. o. India, 808, ii. 28, i; ann. 1859 : 8. v. Dinar, 245, ii, twice ; India of the Dutch ; s. v. 333, i ; ann. 1876 : ann. 1861 : 8.0. Aryan, 28, i, 8.0. Saske 3.. 388, i. stone, 857, i ; ann. 1862 : 8. v. Cheeta, 143, ii; India of the Portuguese ; 6. v. 333, i, 808, ü. ann, 1863: 8. v. Bora, 80, ii, 8. v. Cutcha, India Parva ; 8. v. India, 330, ii. 228, i; ann. 1864 : 6. v. Wootz, 742, i; ana, India Superior; s. v. India, 330, ii. 1865: 8. v. Polea, 548, i ; ann. 1866: 8. v. India Tertis ; ann. 1828. 8. v. Indias, 332, ü; Ohota-hazry, 162, i, 8. o. Sbikar, 626, ii ; ann. ann. 1404: 8. o. Caffer, 770, i. 1867: 8.v. Saiva, 592, i, 8. v. Sonthals, 857, i; India the Greater; ann. 1292:8. v. Mabar, 401, ii ; ann. 1868: 8.. Kling, 374, i, 815,i; aun. 1869: ann. 1298 and 1828 : & v. Indias, 332, i. 8. o. Synd, 674, ü; ann. 1871: 8. d. Collector, India the Lesser ; ann. 1298 and 1828 : ... v. 182,1; ann. 1872: 8.0. Bahaudar, 759, ii ; ann. Indias, 332, ii. 1873: 8. o. Jungle, 359, i, o. v. Pial, 583, ii, ... Indiaes ; ann. 1589: 1. v. Laximana, 819, i ; ann. Punchayet, 560,i ; ann. 1875: 8.0. Wood-apple, 1601 : s. v. Indies, 332, ii. 741, i; ann. 1876: 1.0. Brahmo-Somkj, 85, ü, Indian ; s. v. 333, i, 8. v. India, 381, i and ii 4. . Gingeli, 286, i, twice, 8. v. Padre, 497, ii; (8 times), s. : Mahout, 409, i; B. C. 440 : san, 1877 : . . Burgher ), 100, ii, 80. Oom- 8. v. India, 331, ii ; ann. 1020: 3. v. India, pound, 188, ii, .o. Pagoda-Tree, 502, i; ann. 332, i; ann. 1838: 8. v. Afghán, 5, i. 18784. . Bankshall (b), 47, ii, a, v. Compe- Indian Black; ann. 80-90: 3. v. Indigo, 984, i.
.

Page #242

222
THE INDIAN ANTIQUARY.
(SEPTEMBER, 1906.
Indian Fig; 8. v. Plantain, 541, i.
115, i ; ann. 1638: 3. v. Anile, 22, ii ;'ann, Indian for Anglo-Indian ; s. v. 333, ii; ann. 1665 : . . Bafta, 35, ii; ann. 1670 : 8. v. 1816: 8. v. 338, ii.
384, i, twice ; ann. 1878 : s. . Charr, 169, ii Indian fowl; ann. 1550: 8. v. Turkey, 720, i. ann. 1881: o. v. 384, i, twice. Indian Hibiscus; 8. o. Roselle, 850, ü.
Indigofera tinctoria ; 8. D. Indigo, 333, ii. Indianisch hun; ann. 1697: ... Turkey, 720, i. Indigo-Planter ; s. o. Outchérry, 228, i. Indianisme ; ann. 1668 : 8.. Taj, 860, i. Indigo-planter ; 6. D. Anile, 22, i. Indian Madder; 8. o. Choya, 166, i.
Indiké ; 8. . India, 330, i, twice. Indian Melissa Oil ; 8. v. Lemon-grabs, 392, i. 'Indikè ; B. C. 300 : 8.», India, 381, ii. Indian Nut: a.v. Coco, 175, ii ; ann. 545, 1292 | 'Indikês; ann. 545 : . v. Sürath, 665, il and 1850 : 8. v. Cooo, 176, i.
'Indikòn ; * 0. Indigo, 883, ii, 808, ii; ann. 60 - Indian Nuttes; ann. 1598: . . Nips (b), 480, i. 8. v. Indigo, 333, ii. Indian Ocean ; ann. 590 (twice) and 1205 : a. . 'Indikòn mélan; ann. 80-90: 3. . Indigo, 334, i. India, 332, i.
Indique ; ann. 1610 : a. . Anile, 22, ii. Indian Saffron ; ann. 1726 : 0. Saffron, Indische ; , v. Turkey, 720, i. 589, i.
Indische' haen ; ann. 1627: 8. v. Turkey, 720, i. Indian saffron ; 8. o. Curry, 218, i, 8. o. Saffron, Indistanni; ann. 1653 : 8... Achár, 3, i, 8. v. 589, i.
Hindostanee (a), 317, i s. r. Mussulman, Indian salmon : s. D. Mahseer, 410,
462, i, s. v. Hanger, 806, i. Indian used for Mahout ; ... 388, ii; B. 0. ?, Indo; B. 0. 20 ; . . Indian (Mahout), 333,
B. C. 150 (8 times), B. O. 20 and ann. 210: ii; ann. 1572 : 8. o. India, 332, ii. •. •. 333, ii.
Indo-China ; *. , Camboja, 115, i, twice, 8. o. India-rubber ann. 1850 : 8.. Columbo Root, Champs, 140, i. «. . Devil Worship, 288, 1, 781, ii, twice.
$. v. Jhoom, 351, ii, 8. o. Macheen, 405, ii, Indias ; 8. v. 332, ii, e. o. India, 381, i, twice, 406, i, 8. v. Shan, 622, i (twice) and ii, see 331, i, footnote, ... India, 808, ii; ann.
6. 0. Varella, 733, ii, 8. D. Munneepore, 1552 : 4. 9. Plantain, 541, ii; ann. 1587 :
826, ii ; ann. 1541 : 8. v. Abada, 1, i; ann. 8.v. Larin, 887, i ; ann. 1627: *. v. Turkey, 1608: 8.. Champa, 140, ii, twice. 720, i.
Indo-Chinese ; 8. 9. Betel, 67, ii, 8. o. Caffer, 'Indiás; ann. 1075: 8. v. Tibet, 699, i.
108, ii, s. v. Champa, 140, ,8. o. Cowry, 208, ii, Indico; ann. 70 (3 times), 1584 and 1610: 8. v. Factory, 264, ii, 8. o. Gautama, 279, ii, .... Indigo, 334, i ; ann. 1653: 8.0. Anile, . v. Lungooty, 400, ii, s. . Mandarin, 22, ii ; ann. 1760 : a. v. Meund, 432, i.
420, ii, 8. v. Muchán, 453, i, .... Muntree, Indicum; ann. 70: 8.. Indigo, 334, i.
468, i, s. d. Pali, 505, ii, o. o. Pra, 551; i, .. Indie ; 8. v. India, 330, ii.
Raja, 371, 1, 5, v. Shaman, 620, ii, ..v. Siam, Indien ; ann. 1658 : ... Achár, 3,
681, ii, . o. Talapoin, 677, i, s. . Tee, 698, ii, Indienne ; ann. 1653 : 8.0. Achár, 8, i.
. . Tomback, 708, i, o. 3. Upper Roger, Indies ; s. v. 332, ii, s. v. India, 329, ii, 880, ii, 732, ii, ... Munneepore, 826, ii, twicers. .
391, i, twice; ann. 650 : a. . Indias, 332, Numerical Affixes, 832, ii. ii; ann. 1202 : o. o. Mabar, 401, ii ; ann. 'Indof; s. v. Indis, 830, i. 1558: 8. v. Liampo, 393, i, s. v. Pedir, 528, 'Indoì ; ann. 140: 8. D. India, 331, ii. ii; ann. 1610: . 8. Malay, 417, i; ann. I 'Indon; ann. 4): .. o. India, 331, ii. 1658 : 8. v. 382, ii; ann. 1666 : . Muge, Indo-Portuguese ; ann. 1817 : 8.. Topaz, 455, ii, ... Padre, 497, i, twice.
712, ii. Indies applied to America ; . . 388, i; aan. 'Indós ; 8. r. India, 380, i, 881, ii. 1563: 8,0. 883, i.
Indo-Scythians; ann. 1888: . v. Afghán, 5, i. Indigo; 4. 0. 33, ii, 808, ii, ... Anile, 22, i, 'Indoskathin; ann. 150: .. . Sürath, 665, ii.
3 times, see 22, ii, footnote, twice, .. .. Latteeal, 'Indoskathias ; ann. 150 : . o. Lár (*), 386, i. 390, i, o, v. Lilac, 394, i ; ann. 80-90 and Indostan; 5. v. Kling, 372, ii, ... Moors, The, 1208 : 1. v. 884, i; ann. 1420 : 6. o. Oambay, 447, i : ann. 1616 : 8. v. Hindostanee (b),

Page #243

SEPTEMBER, 1905.)
INDEX TO YULE'S HOBSON-JOBSON.
228
317, i; ann. 1660: 8. v. Canaut, 118, ii; qon. 1663: 8. v. Hindostan. (a), 316, ii; ann. 1664: 8. d. Candahar (a), 771, ii, s. o. Cowry, 785, ii ; ann. 1665: 8. v. Hindostan (a), 316, ii, 3. v. Macheen, 820, ii, 821, i; ann. 1672: 8. D. Hindustan (a), 316, ii ; ann. 1673: 8. d. Hindostanee (b), 317, i, s. v. Punch, 559, i; ann, 1677 : s. v. Hindostanee, 806, ii ; ann. 1685 : 8. D. Hindostanee, 317, ii ; ann. 1760 :8. D. Vedas, 735, iis ann. 1763: 8. o. Hindostanee, 317, ü, s. o. Moollah, 443, ii, s. D. Pagoda, 501, i; ann. 1770: 8. v. Hindostan (a), 316, ii; ann. 1774: 8. v. Ohoky, 158, ii; ann, 1781 : 8.0. Jungle-Terry, 360, i; ann.
1783: 8. v. Hindostan (a), 316, ii. Indostān; ann. 1553: 8.0. Hindostan (8), 316, ii. Indostana; ann. 1778:8.0. Hindostanee, 317, ii,
8. v. Mort-de-chien, 450, ii. Indostane; ann. 1616: 8. v. Pandit, 561, i. Indostaners; 8. v. India, 381, i. Indostans ; s. d. Moors, The, 447, i; ann. 1772:
8. v. Hindostanee, 317, ii. Indostanum; ann. 1777 : 8. v. Hindostanee, 817,
ii.
Indosthan; ann. 1638: 8. d. Vanjärās, 88, ii. Indou ; ann. 1653: 8. v. Chintz, 155, ii, . v.
Fakeer, 265, i, s. d. Hindoo, 316, i, s. o. Hindostanee (a), 317, i, 8. v. Sura, 664, i, 8. . Congo-bunder, 783, i, s. v. Goodry, 802, i, ...
Hoonimaun, 807, ii, 8. o. Khiraj, 813, i. Indod; ann. 140: 8. d. India, 331, ii. 'Indoù ; ann. 150: s. v. Sürath, 665, ii. Indra; v. 0. Pra, 551, i, 8. v. Elephant, 795,i;
ann. 1810: 8. v. Chowry, 165, ii. Indraghiri ; s. v. Factory, 264, ii. Indranee ; ann. 1810: 8. v. Chowry, 165, ii. Indrapore; . v. Factory, 264, ii. Indu; ann. 1563 : 8. v. Hindoo, 815, ii, 8. v.
Hindostan (a), 316, ii. Indus; 8. o. Bilooch, 71, i, . o. Cooly, 192, i,
.. . Diul-Sind, 247, i, see 253, i, footnote, 8. v. Goojar, 296, i, s. v. Hilsa, 314, ii, see 380, i, footnote, 8. v. India, 380, ii, twice, 331, i, twice, 8. o. Jam, 842, i, . v. Jelum,
1 350, i, «. v. Kaunta, 363, ii, s. v. Lăr (b), 886, i, .. . Larry-bander, 387, ii, ... Mangrove, 426, ii, s. 0. Polo, 544, ii, ... Punjaub, 561, ii, 5 times, 562, i, s. v. Seemul, 610, ii, 3. v. Sind, 634, i, 8. o. Sucker-Bucker,
8. 9. Sucker-Bucker, 662, ii, twice, s. . Swatch, 672, i, ..0.
Teapoy, 692, i, s. o. Tibet, 698, i, s. r. Pawnee, Kalle, 842, ii, s. o. Sutledge, 859, i ; B. O. 20: 8. d. Indian (Mahout), 383, ii, twice ; B. C. 300: ... India, 331, ii; ann. 60: s. 5. Sugar, 655, i; ann. 80-90 : &. v. Indigo, 334, i, ... Koot, 375, ii ; ann. 630 : 8.0. Peshawar, 531, ii; ann. 700 : 1. v. Diu, 246, ii, e. 0. Diul-Sind, 247, i; ann. 940 : v. Panjaab, 562, i ; ann. 1020: 8. o. Sutledge. 859, i; ann. 1080: 8.0. Cutch, 222, 1, s. o. Larry-bunder, 387, ii; ann. 1205 : 3.0. India, 832, i; ann. 1519: . . Rhinoceros, 848, ii ; ann. 1553: 3.0. Diul-Sind, 247, ii, twice, s. D. Nuggurcote, 483, i; ann. 1572 and 1577: 8. 0. India, 832, ii ; ann. 1648: 8. o. Punjaub, 562, i; ann. 1650 : 8.0. Diul-Sind, 247, ii ; ann. 1665: 8. o. Hindostan (a), 316, ii, 8. 0. Afghan, 754, ii; ann. 1690 : 8. D. Serang, 615, ii; ann. 1721: 8. o. Bohea, 691, i ; ann. 1727: 3. o. Catch, 222, ii ; ann. 1753: 3. o. Cospetir, 784, i, s. 0. Hindoo Koosh, 806, ii, 8. o. Sucker-Bucker, 858, ii, 8. 0. Sutledge, 859, ii ; ann. 1754 : 8.0. Peshawar, 843, i; ann. 1770: 8. v. Hindostan, (a), 316, ii, s.v. Vedas, 735, ii; ann. 1771: 8.v. Zend, 869, ii; ann. 1793: . . Sutledge, 859, ii : ann. 1813:8. v. Larry-bunder, 888, i; ann, 1842: 8. v. Peon, 529, i ; ann. 1877 :
8. v. Swatch, 672, i. Indus Delta ; ann. 90: 8. v. Bdellium, 57, i;
ann. 1727: 8. o. Dubber, 253, ii. Industam; ann, 1563: 8.0. Hindoostan (a),
316, ii. Industan; ann. 1727: 8. . Hindostanee, 817,
ii, 8. o. Jask, 846, i, . o. Mogul, The Great,
437, ii, Industani ; ann. 1653 : s. D. Mufty, 826, i. Ingelee ; ann. 1686: 8.0. Hidgelee, 814, ii. Ingeli; ann. 1753: 8. o. Kedgeree, 813, ii, twice. Ingelie ; ann. 1758: 8. D. Hidgelee, 814, ii. Ingellee; ann. 1684: 8.0. Kedgeree, 364, ii ;
ann, 1784: 3. v. Hidgelee, 314, ii. Ingellie ; ann. 1727 : .. .. Hidgelee, 814, ii, 8. o. Ked geree, 864, ii, Ingeram ; 8. o. Factory, 264, i. Inglees; 8. D. 834, ii. Inglis; 6. o. Inglees, 334, ii. Inglis ; s. o. Inglees, 334 ii. Ingot; s. v. Flowered-Silver, 371 i; ann. 1020:
I. v. Maand, 481, ii.

Page #244

224
THE INDIAN ANTIQUARY.
[SEPTEMBER, 1905.
Inga; ann. 1611: s. o. Hing, 818, ii. Inhame; ann. 1613: s. v. Yam, 745, i, twice. Iniama; ann. 1600 : . D. Sweet Potato, 673, ii,
. . Yam, 745, i. Initiated ; ann. 1853 : 8. . Bora, 80, ii. Iniza Malmalaco; ann. 1553: ... Cotamaluco,
785, i. Iniza Malmoloo; ann. 1553: ... Cotamaluco,
785, i. Injaram ; &. . Godavery, 802, í. Injeram ; s. o. Madapollam, 406, ii. Inşāt; . . Moonsiff, 445, i. Insba ; 8. v. Moonshee, 444, i. Interlope ; ang. 1730 : 6. o. Interloper, 335, i. Interloper; 3. v. 334, ii, 808, ii; ann. 1627: 8..
384, ii; ann. 1680 : 8. v. 808, ii ; ann. 1681 And 1682 : 8. v. 334, ii ; ann. 1683: 8. v. 334, ii, 808, ii, 3 times; ann. 1719 : s. . 334, ii,
twice; ann. 1812: 1, v. 809, i. Interlep; ann. 1694 : 6. 9. 809, i. In-tu; ann. 650 : a. v. India, 332, i. Inverno; ann. 1567: 8. o. Winter, 740, ii. "I8ásaph; 6. v. Buddha, 90, ii. 'Iobárēs ; . v. Jamna, 858, i. Ioghe ; ann. 1510 : 8. v, Jogee, 852, i. Iogae ; ann. 1603: $. v. Vedas, 785, i. Iohns, St. ; ann. 1680 ; 8. v. Saint John's, 591,
Iravi Corttan; ann. 774 : 8. v. Oranganore,
211, ii. Irawa; ann. 1020: 8. v. Punjaub, 562, i, Irawadi; 8. v. Ava, 30, ii, 8. o. Bamó, 42, i,
tyioe, 8. v. Bassein (2), 53, ii, 8. v. Burma, 100, ii, twice, 8. o. Chiamay, 145, ii, s. v. China-Buckeer, 153, i, 8. v. Earth-oil, 258, ii, 6. p. Hilsa, 314, ii, . v. Mandalay, 420, i, twice, 8. v. Pegu, 525, i, 8. v. Shan, 622, ii, 3. v. Talaing, 676, i, .. d. Tarouk, 686, i, d. o. Tenasserim, 695, ii, s. v. Alguada, 755, ii, 8.v. Munneepore, 826, ii; ann. 1855 : 8. v. Tee,
694, i. Irayadi Delta; 8. . Cosmin, 200, ii, s. r.
Martaban, 428, i. Iraya ; 8. v. Hirava, 319, i. Ircara; ann. 1747: 3. v. Hurcarra, 807, ii. Iriņa; 8. v. Runn (of Cutoh), 585, i. Iriņa ; &, 0, Runn (of Cutch), 585, i. Irinon; ann. 80-90: 3. . Ruon of Catch),
585, 1. Irmanas, seto; • v. Seychelle Islands, 616, ii. Irmanos, sete ; 8. . Seychelle Islands, 616, ii. Iron-wood; 8. . 335, i. Irrawaddy ; 8. v. Cosmin, 201, i. Irrawattee; ann. 1835: 8. v. Polo, 544, ii. Isaac ; ann. 1673 : 8. . Eed, 259, i. Işāba' ; 8. o. Jam, 809, ii, 3 times. I-say; 8. v. 335, i. Isays ; , 0. I-say, 335, i. Isfahan ; 8. o. Koshoon, 375, ii; ann. 1754 :
6. v. Carboy, 772, ii. Isfahani; ann. 1150: 8. v. Saclát, 653, i. Isbauh; ann. 1673: .. .. Eed, 259, i. Ishers; ann. 1827: 8. o. Juggarnaut, 357, i. Ishmael ; 8.v. Eed, 259, i. Ishmaelites; ann. 865: . v. Gallevat (a),
276, i. Iskandar Muda; 8. o. Sumatra, 657, ii. Iskardo; ann. 1848 : 8. v. Polo, 545, i. Iskat ; s. v. 335, i. Iskender Doulcarnain ; ann. 1726 : 8.v. Sunder
bunds, 660, ii. Iskenderie ; ann. 1726 : 8. . Sunderbands, 661,i. Islam ; 3. o. Hindki, 315, ii, 8. o. Moor, 445, ii,
3. v. Panthay, 510, i, 4. v. Pasei, 517, i, 1. D. Suttee, 667, ii ; ann. 1247: 8, 1. Siwalik, 640, ii ; ann. 1800 : 8.0. Jezya, 351, i ; ann. 1311: 8. . Lingam, 394, ii; ann. 1620: ,0. Bora, 80, ii; ann. 1877: & D. Ryot, 588, i.
Ipecacuanha; 8. 6. Ipecacuanha (Wild), 335, i,
twice. Ipecacuanha (Wild); 5. v, 335, i. Ipo; 8. v. Upas, 726, ii, 727, i, see 728, ii, foot-
note, twice; ann. 1681 : 8. 6. Upas, 730, i, twice; ann. 1704 : . v. Upas, 730, ii; aon.
1810: 8. o. Upas, 732, i. Tpu ; ann. 1712: 3. v. Upas, 791, i. Irabatty ; 6. v. Cosmin, 201, i. Irak; ann. 1166 : 8. v. Pankah (b), 568, ii. 'Irák; ann. 1800: sv. Mabar, 401, ii. 'Irāk; ann. 930 : 8. o. Orange, 491, i ; ann. 940:
8. v. Teak, 699, i. Irak tomāns; ann. 1550: 3. . Ashrafee, 28, i. Iran; ann. 1599 : 8. o. Saint John's, 591, i;
ann. 1788; 8. o. Consumah, 191, i ; ann. 1813: 3. v. Bulbul, 96, i ; ann. 1814: 8. v. Cashmere,
130, i; ann. 1884 : 8. v. Zend, 870, i, twice. Irán; ann. 1590 : , v. Farásh, 266, ii, .. Mango, 424, i; ann. 1617: 6. D. Tubacco,
705, i. Iranian; 8. u. Zend, 868, i and ii.

Page #245

SEPTEMBER, 1905.]
CORRESPONDENCE.
225
Islám; ann. 1300-1310 : 8. o. Siwalik (), 641, i; Iştabl ; 8. o. Istubbul, 385, ii. ann. 1309 : 8.». Telinga, 694, i.
Istakhar; ann. 1884 : 8.. Zend, 870, ii. Islām; 8. o. Caffer, 108, i, 8. o. Dinār, 245, i, Istäm; ann. 1563: 8. o. Hindostan (a), 316, ii. 8. o. Imaum, 328, ii; ann. 590: 8. o. India, Istambul; ann. 1781: 8. o. Roomee, 850, ii.
382, i ; ann. 1840 : . r. Cootub, The, 195, i. Istilābi; 8. o. Jam, 809, i. Islamabad ; ann. 1776 : 8. v. Overland, 495, ii. Istoop; 8. v. 335, i. Islamism ; ann. 1570 : 8.». Oranganore, 211, Istubbul ; s. n. 885, i.
ii; ann. 1612: 8. . Mandarin, 421,ii.. Iswara Siva; ann. 1835: 3. v. Siwalik, 642, ii. Islamisme ; 8. o. Zumbooruck. 751, i.
Itchebo ; ann. 1616: 6.. Kobang, 374, i. Island of Barley; aan. 150: 6. 8. Java, 347, i. Iticacallee; ann. 1800 : 1. v. Laterite, 390, i, Isle Haute ; ann. 1701 : 8. o. Narcondam, 829, i. 'Ițr ; s. o. Otto, 494, i. Isle o' bats; 3. v. Allahabad, 8, i.
[tsi-bū ; 8. o. Itzebro, 335, ii. Isle of Gems; 8. o. Ceylon, 138, ii, twice. Itzebo ; s. d. Itzeboo, 80%, i ; ann. 1726 : s.. Isle of Rubies ; s.v. Ceylon, 188, ii.
Kobang, 374, i. Ismaelite ; s. r. Sheeah, 625, i
Itzeboo ; 3. v. 335, ii, 809, i. Ismaeliyah ; ann. 1853: 3. v. Bora, 80, ii. Tuana; o. Gnana, 304, i ; ann. 1535 : 1. D. Ismail; ann. 1815: 8. o. Kazzilbash, 380, i, Guana, 304, i. ann. 1853: 8. o. Bora, 80, ii.
Iucca; ann. 1516: 8. v. Pariah, 514, i. Isına'il; s. v. Sophy, 648, i and ii (twice). Iudia; ann. 1522 : 8.0. Judea, 365, ii, ... Iemailis; s.. Bora, 80, i.
Siam, 632, i. Ismailiyah ; 8. v. Bora, 80, i.
Iūchi ; 8. . Junk, 860, ii, Isonandra Gutta; 8. v. Gutta Peroba, 309, i; Iudeum ; ann. 438-40 : $. v. Indian, 333, i.
ann. 1868: 3. v. Gutta Percha, 804, ii. Iuncalão; ann. 1539 : 8. . Junk-Ceylon, 361, ii. Ispaban; 155, ii, footnote, 8. o. Factory, 264, i, Ianck; ann. 1680: 3. . Junk, 301, i.
8. o. Ghilzai, 283, i; ann. 1620: 8. d. Radaree, Iunco; ann. 1591: 8. . Junk, 361, i. 570, i ; ann. 1621 : 8. r. Daróga, 230, i, 8. v. Iuncum ; ann. 1549: . v. Junk, 361, i. Cuscuss, 787, i ; ann. 1624: 8. v. Bulgar, 96,1; Iunke; ann. 1560: 3. v. Lanteas, 385, i. ann. 1677 and 1682: 8. v. Cheenar, 143, i; Iunkeon; ann. 1688: 8. v. Junkeon, 362, i. ann. 1711: 8. . Maund, 432, i; anu. Iurebasso; ann. 1613 : 8.0. Juribasso, 362, i. 1726 : 8. v. Parsee, 516, ii ; ann. 1826 : 8. o. Ivory; ann. 920: 8. v. Calay, 111, i. Chouse, 164, ii.
Iya; ann. 1779 : &. v. Aya, 759, i. Ispabaun ; ann. 1677: 6. o. Cheenar, 143, i. Iyaltimish; 3. v. Ropee, 585, ii. Ispodio di canna ; 8. . Tabasheer, 674, ii. Izam Maluco; s. D. 809, i; ann. 1543 : ..0.. Issoure Vedam; ann. 1726 : s. 1. Vedas, Cotamaluco, 784, ii, 785, i, twice. 735, i.
Izarees; 3. v. Piece-goods, 535, ii. (To be continued.)
CORRESPONDENCE. TRANSLITERATION INTO EUROPEAN to you for your kind insertion in your Journal, CHARACTERS.
so that Oriental scholars might do the needful in TO THE EDITOR.
the matter, when I fortunately happened to read
the letter from Mr. Syam Sundar Das on page 19 SIR, - I have been recently obliged to examine
of your issue of January last. the method of transliteration of Sanskrit characters into English adopted by the Royal Asiatic
I agree with him in most of his views and Society of Bengal, as I had to follow it in the should be glad if his suggestions are upheld and transliteration of the Sanskrit and vernacular # more correct method of transliteration is terms in some Archeological papers. But in decided on. following this method, I found the discrepancies Sanskrit - English d. The correct English noted below, and was ubout to address this letter 'pronunciation of the letter d, being as in "do, did,

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44444
deed," does not, as is supposed, really represent the correct pronunciation of the Sanskrit letter The correct pronunciation of the Sanskrit d under reference is more like the English th in " than, that, these, those."
Sapskrit - English t. The correct English pronunciation of the letter t, being as in " to, too, tin," does not represent the correct pronunciation of the Sanskrit letter 1, as is supposed. The correct pronunciation of the Sanskrit letter under reference, is more like the English th in " thin, thick, thatch."
is represented by d. The dot under the d is unnecessary, for the correct pronunciation of the Sanskrit letter is d as pronounced in "do, did, done, deed," which the English letter d, by itself, and without any symbol added to it, can represent.
is represented by t. There is no necessity for a dot under the t, for the correct pronunciation of the Sanskrit letter is as in "tin, to, too, which the letter t, by itself, without any symboli cal dot added to it, can represent.
9 . The correct pronunciation of o, being as in "circle, Ceylon, cent, cylinder," does not represent the correct pronunciation of the Sanskrit letter , which is as in ch in "church, chin, cheek, child."
These difficulties might be obviated by adopting the proposed symbols as follows:
...ch 5 ... ch
... th-like th in thick, thin, thatch. ... th or th. ... th-like th in than, that, those. dh, as in Dharmavaram, Dhartoar.
Yours faithfully, O. SRINIVASA AIYANGAR,
Pandit, Office of the Superintendent, Archeological
Şurvey (Madras and Coorg), Camp Madras, 16th March, 1905.
Note by the Editor. The receipt of such letters as the above is a good sign, as it shows that pandits are now taking a real interest in the representation of Indian vernacular by European characters. I cannot, however, agree with the writer. The Indian t and d, in either variety, is not in fact the European t and d. The two varieties have been rendered by t and d and by t and d as being the nearest respectively to European ears. I agree with the writer that TOTT are nearer the European t and d than 4TV, but as neither are accurately t and d, it is hardly worth while now to alter an old convention. The representation of and y by o and ch is due to a well-known European convention for rendering the sound of the English ch and is more convenient on the whole than ch and chh, which, after all, suit the pronunciation of one European language only (English) of those symbols.
MISCELLANEA. CUSTOMARY LAW REGARDING SUCCESSION an heir onde designated is the heir apparent, IN RULING FAMILIES OF THE
and remains so whatever may happen. PANJAB HILL STATES. THERE are striking differences in the customs Illustration I. - Räjá Ummed Singh of which govern succession in ruling families of Ohamba (A. D. 1748—64) used to live much at the Hill States in the Panjab and those of Rajnagar instead of Ohambi. In A. D. 1755 one certain other States in India, such as Manipur and of his ranks there gave birth to a child, Raj Singh, Maler K IA (see ante, Vol. XX. p. 422 and who was atonoe acknowledged as the heir-apparent. Vol. XVIII. pp. 32830),' In the former striot Next day the news arrived of the birth, at Chamba, primogeniture is the rule, but this rule is of another son, who was born a few hours before subject to cortain principles. Some of these Raj Singh. The point was referred to the pandits, I hope to discuss in & subsequent note.
wbo decided in favour of Raj Singh. There is, however, one principle which emerges. Illustration II.-Kdhan Chand, the 11th RajA pretty clearly from the historical records of the of Kahlar, had two wives, princesses of Kold and Panjab Hill States. It may be called the prin- Baghal. The former. first gave birth to a bon ciple of the res judicata,' and is this that I and the latter also had a son a few days later. In
Cf. anto, Vol. XXI. p. 286 4.

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SEPTEMBER, 1905.)
BOOK-NOTICE.
227
the rejoicings which ensued on the birth of the elder boy, no one thought of carrying the news of his birth to the Raja, who chanced to be absent at Honigarh, but the birth of the second son yas promptly notified to him and be at once declared that this boy was his heir. This declaration precluded him from acknowledging the Kala Råni's son, though the elder, as his heir, when he heard of his birth. The boys were named Ajit Singh and Ajai Singh, and on the latter's accession in Sam- bat 1156, the former, accompanied by his younger brother Tégh Oband, went to Hindar, then held by a Brahman ruler, Handa by name, and, dispossessing him of that territory, founded the State of Hindar or Nalagarh.
Exception. - Bikram Chand, like his ancestor KAhan Oband, had two wives, the princess of Kangrå and a princess of Raghal. Both gave birth to sons, and the B&gbal Rani obtained for hers, though the younger by a few days, the nomination to the throne, but the Kingså Rånt succeeded in getting it cancelled. The Raj& lived with the Kångpå Rånt and her sons, Sultân Chand and Maidal, at Sonali, while the Båghal Rani's sons, Misripå and Keshab, lived at BabAdargaph Fort, now in the Bâghal State. Bikram Chand placed his son Sultan Chand on the throne at Kôtgarh Fort in his lifetime in Sambat 1850, but the Båghal Rani's sons raised à rebellion, and Sultân Chand had to seek refuge in Kångra, whence he returned with force which enabled him to defeat his half-brothers. 1
This principle probably explains, or at least illuminates, the following incident in the history of the Katoch Rajas of Kangra :"Harl Chand, Raja of Kangrå, was out hunting in the neighbourhood of Harsar, a village of Göler, still famous for its extensive woods stocked with various kinds of game. By some mishap he fell into a dry well unobserved by his companions, who, after = long and fruitless search, returned to Kangrå fully impressed with the belief that he had become the victim of a beast of prey. His loss was mourned as one who was dead, and his brother Karam Ohand ascended the throne. But Harl Chand was still alive. After the lapse of several days he was discovered and extricated by some shepherds, from whom he learned the story of his brother's accession. His position was embarrassing; his name had been effaced from the rolls of the living, and another ruled in his stead. A return to Rângra would cause obvious confusion; so he generously resolved not to attempt the recovery of his birth-right. Selecting & spot on the banks of the Ban Ganga opposite Gê!ér, he built the town and fortress of Haripur, called after himself, and made it the head-quarters of a separate principality. Thus, the elder brother reigned at Haripur on & small scale, while the younger sat, without real right, on the throne of the Katãohes." - Massy's Chiefs and Families of Note in the Punjab, pp. 357-8.
H. A. Rose 36th May, 1904.
BOOR-NOTICE. TJANDI DJAGO: Archæologisch Ondersoek op Java en features with complete measurements. This was
Madura. - I. Beschrijving, van de ruine bij de desa followed in 1893 by Dr. Groneman's Tjandi Toompang, genaamed T'japdi Djago in do Residentip
Parambanam op Midden Java, na de Ontgraping, Pasoeroean. 's-Gravenhaget 1904.
with a portfolio of sixty-two photographs and DURING the last thirty years or so, the Dutch
descriptive text. Again, in 1903, B. Kerajes and Government has done much for the illustration
C. den Hamer prepared for the Batavian Society of the archeology of Java. It is not necessary
& smaller work - De Tjandi Méndoet voor de to enumerate here the valuable series of works
Restauratie, with twenty-two plates, mostly in which the results have been published: but
photograpbio. These publications are produced we may mention the great work on Bôrô-Badar,
on thoroughly scientifio lines and seem to leave with an atlas of 398 beautiful drawings by
little to be improved on, Mr. F. O. Wileen, on large sheets, some of them double. This splendid work was published in But the Dutch Government have wisely con. 1874 under the orders of the Minister for the sidered that a systematic organisation of qualified Colonies, by Dr. O. Leemans, the head of the experts was required to continue the work and Leiden Museum of Antiquities, with letterpress that it could most satisfactorily be carried both in Dutch and French. In 1891 was issued, out under the direction of a Commission of by the Batavian Society of Arts and Sciences, scientific scholars to advise and direct the surveys. J. W. IJzerman's Beschrijving der Oudheden This was a most excellent idea, as it provides nabij de Grone der Residenties Soerakarta en that the surveys are duly controlled, neither Djogdjakarta, - a monograph illustrated by fifteen by the tastes and ideas of a single mind por photographs and an atlas of thirty large folding subjected to uninformed secretariat interference. plates, giving every detail of all architectural Accordingly, in May 1901, a Commission was

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(SEPTEMBER, 1905.
sanctioned, and the Colonial Minister nominated I to numerous & series of details has been to it. Such men as Professors H. Kern and secured is simple and perfect: the outline plan J. G. Speyer, Mesers. J. W. IJzerman, G. P. gives the position of every sculpture or moulding, Rouffaer, &c., with Dr. J. L. A. Brandes as and a small board with ledges, on which executive archeologist, assisted by H L. Ley die separate cards with figures can be readily placed, Melville as architectural surveyor, and J. Knebel. provides the photographer with the means of This first volume of the Survey is proof of the placing the serial number just below or above wisdom of this arrangement as well as of the the sculpture to be represented. With this he high qualifications of the executive staff: it is has also placed a metre-rod on every piece, Bu as a model for all such work.
not to interfere with the pattern, and as the The volume is devoted to the complete survey
surfaces photographed extend on an average to of one ruined temple, dating from about the
from 4 or 5 feet euch in length, the representations middle of the 13th century, whose extreme
ure equivalent to drawings to scale, but far excel dimensions do not exceed 80 feet hy 46. The
them in accuracy of delineation, whilst there is illustrations follow & well-devised scheme : first
also a great saving in expense. a map - of the section of country to 15 8 miles The making of a complete survey of an ancient to an inch ( 1/1,000,000); second, of Malang and monument in this way is most autisfactory its environs to five times the first scale; and then wherever possible. From these drawings and of Dean Toempang in which Tjandi Djago is photographs it would be possible to ounstruct a situated, to a scale of 1/7500, or 203 yards to an perfect model of Tjandi Djago; and, thongh this inch.
is not the object, the full illustration will be of The lithographed architectural drawings, con
immense value in the further work of the survey sisting of plans, elevations, sections, contours of
both for mythological and historicul comparison
with other temples. Often it mouldings, stairs, &c., are all laid down to com
is found that, inodious scales on a decimal basis: - thus, the
however careful and instructive a partial survey ground plan and longitudinal section is to
may be, the student is left at a loss for wart of 1/100, eleven drawings of elevations and sections
some detail that would have been included had of details, shrine, &e, to 1/40; eight drawings of
of the survey been as complete as this is; and in profiles of mouldings, image pedestal, &c., to
some instances a later additional photograph may 1/20, and two to 1/10. This arrangement enables
npeet some previous conclusion. the reader at once to measure all dimensions
This survey has followed up those previously as he may choose, in feet or in metres; and the referred to, and upon the same thorough system: height and projection of every monlding is nothing is omitted, the orientation is always marked on the profiles in centimetres, as well as prominently indicated, and the letterpress, by the principal dimensions on all the drawings. This
Dr. J. L. A. Brandes,' is scholarly and fully is an excellent feature, as it supplies the dimen- informed. sions at a glance, and makes it unnecessary to The Commission in Netherlands India has cumber the text with many of them. There further added ten quarterly reports for 1901measurements being inserted in the originals, 1903, issued by the Batavian Society of Arts and made in the field, also precludes the mistakes Sciences, and containing supplementary papers, occasionally arising from affixing wrong scales mostly by Heer J. Knebel, on separate monumente, when fairing out the drawings in office. The sculptures in museums, &c., all excellently lithographs fill twenty-five plates-eight of them illustrated and of much interest to the Indian on folding sheets. A general plan on a scale of antiquary; for the Java statues are those of 1/60 supplies a complete index to the various readily recognised members of the Hindd and compartments and sculptures referred to in the Buddhist pantheons. The only drawback to the text, and shows by other numerals the exact English student is that the text is in Dutch, position of every one of upwards of two hundred which is but little used among us : & French and sixteen photographs – out of the 253 that version of it, as in the work on Bôro-Badar, follow on a hundred and two plates. These would have been a boon to many. A part represent every foot of sculpture upon the base- from this, as the results of a thoroughly scientific ments and walls, with every statue, the latter archeological survey, this volume is of the in two or more positions and on a large scale. highest character and value. The device by which ready and accurate reference
J. B. Singe writing the above, we regret to learn that the accomplished scholar and arohtologist - Dr. J. L. A. Brandes - who was directing the recution of this survey, has died at Woltreden in Java, 26th June last, at the early age of 48 years,

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OTOBER, 1905.) THE COPPER AGE AND BRONZE IMPLEMENTS IN INDIA. 229
THE COPPER AGE AND PREHISTORIC BRONZE IMPLEMENTS OF INDIA.
BY VINCENT A. SMITH, M.A., 1.0.8. (BETD.). (With a Map, five Plates, and four Woodouts.)
PART I.
The Copper Age. INDIA had no Bronse Age; that is to say, she never passed through a stage of civilization
1 marked by the general employment of bronze, an alloy of copper and tin, for the manufacture of such implements and weapons as have been made ordinarily of iron or steel since the beginning of the present Iron Age. India had her Stone Age; the Neolithio Period of which is clearly commemorated by a multitude of celts, hammer-stones, and the like, bearing a general and close resemblance to objects of the same kinds found in Europe and other parts of the world. The earlier Paleolithio Perlod, the existence of which in Europe is demonstrated by the abandant relics discovered in the river-drifts and bone-caves, is not well marked in India, and has not been proved except in the south, where it seems to have been separated from the Neolithic Period by a wide interval. In Southern India the Neolithio Period, during which every-day tools and weapons were made of stone, highly finished, and often finely polished, passed directly into the Iron Age; or in other words, the people who were in the habit of using stone axes and arrow-heads adopted iron instead as soon as it became available. The older elements of the existing Indian peoples, both in the north and south, apparently are the lineal descendants of the tribes who used stone implements and weapons of the Neolithic type. Bronse, which in most parts of Europe, and many regions of Asia and Africa, served to bridge over the transition from stone to iron, was either unknown, or very rarely used, in prehistorio India. The namerous bronze objects found in the megalithic tombs of the south are prehistoric only in the sense that the history of the times when they were made has not been preserved; but most of them are not of very remote date, and may be referred to the early centuries of the Christian era. They are contemporary, not with the relics of the Bronze Age in England, which date from about 1800 to 500 B. C., but with the remains of Roman and Saxon times. These comparatively modern bronze objects from the cometeries of Southern India were made for purposes of luxury or ornament, and never include ordinary tools or weapons. They are of no significance as landmarks in the attempt to trace the evolution of civilization in really ancient prehistoric times, as indicated by successive stages attained in the knowledge of metallurgic arts. The southern bronzes, therefore, will not be mentioned again in this essay, which is devoted to the study of the earliest metallic inventions which in India took the place of the stone material used during the Neolithio Period.1
A few specimens of Indian bronse, which may properly be termed prehistoric, as dating baok, perhaps, to 2000 B. O., are known; but are of great rarity, numbering no more than six, so far as I am aware. These excessively rare objects, which will be discussed in the concluding section of this essay, are not sufficient to establish the existence in India, as in Europe, of a Bronze Age, intervening between the Neolithic Period and the Iron Age. Reasons will be given for believing that they were either imported, or produced in some casual manner, which does not imply a knowledge of the utility of bronze for everyday domestio and warlike purposes. In the South, as already observed, iron, when bronght within the reach of the natives, probably through the agency of foreigners, was quickly appreciated, and substituted for the various kinds of stone previously in uso, just as it has been substituted in oceanic islands during recent years. The South Was isolated from overland communications with Northern India and the rest of the world by a broad and nearly impenetrable barrier of hilly jungle, and in early times
I Soo M. R. Braoo Poon's Catalogue of the Prehistorie Antiquities, Government warm, Madras (Madrat Government Proue, 1901). The date assigned in the text to the southern bronsea is given on the authority of the label on the specimons in the British Yasemin

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depended almost wholly upon the ser for intercourse with other regions. The maritime commerce of the South Indian ports on any considerable scale probably does not go back to very remote ages, and it may well be doubted if iron was in common use in the South before 600 or 700 B. C. After the later of these two dates, the intrusive Northern races began to penetrate the natural defences of the Vindhyan ranges, and a certain amount of overland communication between the North and Sonth was initiated. The knowledge of iron, which had been for long an article of common use in Northern India, must have been then carried down south by overland routes as well as by sea. I cannot pursue the problem of the date and circumstances of the substitution of iron for stone in Dravidian India further at present, and must be content with repeating the proposition that in that region probably weapons and tools of stone were gradually displaced by those of iron, under the influence of foreign example and teaching, from and after 700 B. C.
Although ayas, or metal,' when fitted with an epithet in the Rig Veda, is described as reddish,' and should therefore be interpreted as meaning copper,' the use of iron in Northern India must certainly be carried back to very remote antiquity. The authors of the Atharva Veda knew ayas, or metal, to be of two kinds, dark' and 'reddish,' and must accordingly be held to have been acquainted with both iron and copper. The Atharva Veda, which is mentioned in the Satapatha and Taittiriya Brâhmaņas, as well as in the Chhandôgya Upanishad, is certainly very old, and anterior to, or, at least, not later than, 1000 B. O. The literary evidence, therefore, indicates that the introduction of iron into the north-west of India was subsequent to the composition of the Rig Veda and anterior to that of the Atharva Veda. It is certain that iron was well known in Babylonia from a very remote antiquity and that the primitive civilization of India was in large measure Babylonian, so that there is no difficulty in believing in the early introduction of iron into the basin of the Indus from that of the Euphrates and Tigris.
But before iron came into general use in Northern India, probably at some time between 3000 and 1000 B. C., the place which it now fills was taken by copper, which continued to be for a long time the material from which ordinary tools and weapons were made. This essay will be primarily devoted to proving that in the greater part of Northern India a Copper Age intervened between the Neolithio Period and the Iron Age ; end. secondarily, to proving that India had no Bronze Age.
The existence of a Copper Age in India has not yet been generally acknowledged. Mr. Read in his recent valuable work on the antiquities of the Bronze Age, refrains from i definite affirmation, and is content to make the cautious observation that certain facts "are held to prove the existence of a primitive copper age in Hindustan."
The evidence, I think, fully warrants a positive assertion of the reality of an Indian Copper Age of considerable duration, during which the tools and weapons in daily age were made of practically pare oopper. Recent researches have shown that there is nothing very surprising
Professor Bhandarkar, who holds that Papini lived about 700 B. O., or even earlier, shows that the great grammarian does not indicate knowledge of any countries farther south than Kaohobba, Arantt kosala, Karta, and Kalinga; the last-nambl of which was accesible by the eastern coast road, which turned the flank of the Vindhyan barrier. Bat Katyfyans, who may be supposed to have lived three conturies later, about 400 B. O.. was aoquainted with the Cholas and Pandyes of the extreme sonth; and Patañjali, who certainly flourished in and about 150 B. C., shows an intimate acquaintance with the Boath. The probability seems to be that "the Indian Aryan had no knowledge of Southern India prior to the seventh century before Christ," and that such knowledge WRS Boquired between the times of Papini. And Kity dyana. The arguments adduced by Goldetüoker and Bhandarkar for assigning an early date to Panini outweigh, in my judgment, those adduced by other scholars in favour of the compartively late date, 300 B.O., usually assigned to him in modem European books. (See Early History of the Dekban, end kd. p. 141, in Bomb. Gar, Vol. I. Part II.)
* The statements conperning the Yodio wo of the word ayas an given on the authority of Professor Maodonell (Hist. Sanake. Liter. p. 151). But he is undoubtedly mistaken in holding that 'red' or 'reddish' ayas meant bronse, which was never extensively used in India. He is also mistaken in asserting that "the knowledge of Hilver goes bagd in hand with that of tron, aring to the manner in which those metals are intermingled in the ore which produces them", for they are not so intermingled.
* A Guide to the Antiquities of the Bronze Age in the British wawm (1904).

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OCTOBER, 1905.) THE COPPER AGE AND BRUNZE IMPLEMENTS IN INDIA. 231
in the fact alloged. Although the evidence, so far as it goes, is against a universal stage of onlture characterized by the sole use of copper, abundant proof is available that in several widely separated countries the metal first used for implements of peace and war was copper, as pare as ancient metallurgiste could procure it." In Babylonia the proof of the priority of copper to iron is particularly obvious, being "stratigraphical," as Mr. Read calls it, that is to say, the copper implements are found buried in strata below those containing iron objects. In some of the countries of the Eastern Mediterranean also it is certain that copper preceded bronze, and the same proposition may be affirmed of Northern Italy, Hungary, and Ireland. The Copper Age of India is indeed best illustrated by comparison with that of Ireland; but, in the eastern country, copper was directly followed by iron, while, in the western, a prolonged Bronze Age intervened.
Copper implements have been found in considerable numbers in eighteen out of the thirtytwo Irish countries, to the north, south, east and west. About 150 specimens have been recorded, 84 of which are in the National Museum at Dublin, and 16 in the Day collection at Cork. These facts, which in themselves are sufficient to prove the existence of a copper age in Ireland, do not stand alone, being supported by much corroborative evidence. The copper celts frequently present forms obviously copied from stone models, and exbibit a gradual development of shapes better suited to the malleable and more costly metallic material; while these metallic shapes, in their turn, have reacted upon the later stone celts, which copy metallic patterns. No copper celt has any ornament, or is provided with a stop-ridge. The Irish copper objects are never found associated with articles of bronze or iron, or other things belonging to a later period. All these observations apply to India as well as to Ireland. The Indian examples of copper implemente, nearly 500 in number, of very primitive forms, are distributed over a wide area, are never associated with objects of apparently later date, and frequently resemble the Irish in type, while including peculiar forms unknown in Europe. The Irish and Indian implements also agree in chemioal composition, both being practically pure copper with small admixtures of tin, lead, or other impurities. One implement from Waterford (W. 10) contains the unusually large percentage of 2.74 lead ; but in twelve other Irish specimens analysed the alloy is much less in amount. Mr. Coffey's researches have proved that it is quite possible for a prehistoric copper implement to contain as much as 2 per cent. of tin, and yet to have been intended to be regarded as copper, not bronze; and it is by no means certain that the limit of 2 per cent. may not be exceeded. Primitive metallurgic processes were imperfect, and copper extracted from ore containing tin, lead, or other metal, was liable to idelade an appreciable amount of foreign metal.
I now proceed to describe and discuss the relios of the Indian Copper Age, including certain silver objects associated with copper in the Gungeria hoard and in Baluchistân.
Implements of practically pure copper have been found at twelve sites in India, besides two in Baltohistan, which may be regarded as archeologically a part of India. Eight of the sites are in the upper Gangetic valley (Map), two are in Bengal, one in Sind, and one in the Central Provinces.
Beginning from the north, the first locality recorded is the village of Rajpur, in the Chandpur police-circle, Bijnor District, United Provinces of Agra and Oude. Chandpur is situated in N. lat. 29° 8, E. long. 78° 13 50", some sixty miles from the foot of the outer Himalayan range. Here sixtoen objects were found, including nine 'flat celts,' one long bar-celt of the Gangeria type, and six barbed spear- or harpoon-heads of the Bithur type. (Plate I.).
Mr. George Coffey, Curator of the Department of Antiquities in the National Museum, Dublin, has discussed the Irish copper age with much elaboration in a valuable paper entitled 'Irish Copper Celts.' (J. Anthrop. Inst., Vol. XXXI., July-December, 1901, with 14 platou.) I examined the Dublin collection with Mr. Coffey's assistance in 1908, and have also sorutinised the specimens in the British Museum and the Pitt-Rivers Museum, Oxford.
• I am indebted to the kindness of the Depaty Ourator of the Lucknow Provincial Museum, BAbd G. D. Gangali, for photographs of these objects, of which no notice has been pablished previously,
e a brief mention of the find in the Annual Report of the Museum for 1895-96. They were received at the Museum May, 1896

Page #252

232
.
THE INDIAN ANTIQUARY.
[OCTOBER, 1905.
The next locality is Mathura on the Jumna (N. lat. 27° 30, E. long. 77° 40), where Cunningham excavated a flat copper celt from the Chaubara mound D, & mile and a half to the south-west of the Katrå gateway. Copper harpoon-heads, similar to the Bithûr specimens, are said to have been frequently found at and near Mathurâ, but no particulars are recorded, and no specimen is known to have been preserved.
An interesting group of objects, consisting of two flat celts, a barbed harpoon-head, and a set of six rings, was found in a field near Mainpuri (N. lat, 27° 14', E. long. 79° 8') midway between the Ganges and Jumna. (Plate II.)
At Farrukhabad or Fathgach on the Ganges (N. lat. 27° 23', E. long. 79° 36'), thirteen swords and a rude human figure were discovered. The six specimens preserved in the Indian Museum, Calcutta, are shown in Plates II. and III.7
Further south, at a village named Niorai in the Itāwa (Etawah) District, near the Jamna, a barbed spear- or harpoon-head and a so-called sword-blade with projecting hook were found, which are now in the Copenhagen Museum.
Two celts and three harpoon-heads came from Bithur on the Ganges, situated in the Cawnpore (Känhpur) 1 triet, United Provinces of Agra and Oude, twelve miles to the north-west of Cawnpore, in N.lat. 26° 37. E. long. 80° 19. At Puriar, a village on the other side of the Ganges in the Unão District, Oude, and opposite Bithur, similar spear-or harpoon-heads have been found in considerable numbers in the bed of the Ganges, and a neighbouring marsh Ghil), which probably marks an old bed of the river. In 1891 it is said that "a large number" of these objects was collected in the temple of Somtávars Mahadeva at Pariør, and it is probable that they still lie there; but no specimens have been obtained for any museum.
Sir Alexander Cunningham procured a small, narrow celt, 44 inches in length, half an inch wide near the tip, and 17 inch wide at the base, at Kolam, an ancient site on the Jumna, about thirty miles above Allâhâbâd, which he presented to the British Museum in 1892. This object closely resembles a polished flint celt from Gilmerton in East Lothian, now in the National Museum at Edinburgh. (Evans, Ancient Stone Implements, 2nd ed. fig. 76.)
The most easterly discovery of a copper implement in India was made at the foot of the hill range of Manbhům, beyond Sildab, in the Pargana of Jhatibani, in the western part of the Midnapur District of Eastern Bengal, where & shouldered celt was obtained, near a village named Tamajuri. (Plate II., fig. 6.) Near Karharberi in the Pâchamba subdivision of the Hazaribagh District, Chutiya Nagpur Division, Bengal, to the north of lat. 26°, and to the east long. 86°, five pieces of smelted copper were obtained, three of which were unfinished celts of the Midnapur type.
In the extreme west of India, & copper celt was excavated at COPPER CELT. Kogay. Bhagotoro, near Sehwan (N. lat. 26° 26', E. long. 67° 54'), in the
(Full size.) Karachi District of Sind, Bombay Presidency.
"The six specimens asoribed to Yathrarb idolude the sword or dagger with divergent hilt points (Plato III., fig. 2) marked as from locality animowa.' It was probably included in the Fathgarh find. The human figure is shown in Plate II., No. 6. Dr. Vogel has sent me some photographe of implements from Bithûr, too late for insertion in this paper.

Page #253

30°
28°
MATHU
200
а
O BIJNOR
• Chandpur
AGRA
Distribution of Copper Implements
in the Upper Gangetic Valley.
(Sites underlined in red.)
80°
FARRUKHABAD
or FATEHOARH O MAINPURI
SCALE: ABOUT 1 INCH 64 MILES.
ITAWA
CAWNPORE
Pariar Bithur
Gange
R.
ALLAHABAD Kosam
W. GRIGGS, PHOTO-LITH.

Page #254


Page #255

OCTOBAR, 1905.) THE OOPPER AGE AND BRONZE IMPLEMENTS IN INDIA. 233
Two localitios in western Balochistan, apparently not very far from Gwadar, have yielded copper arrow-heads, associated in onc instance with a bracelet of silver alloyed with lead.
These discoveries carry the range of copper implements all over Northern India from near the Haglf on the east to the Indus on the west, and from near the foot of the Himalaya to the Cawnpore District, but no specimens from the Pañjab have been recorded.
The most considerable find in India, in fact, “the most important discovery of instruments of oopper yet recorded in the old World," was made much farther to the south, outside the recognized limit of Northern India, and beyond the Narbadā, at Gungeria [P Gangariya); a village situated in approximately N. lat. 22° 25', E. long. 80° 8, three miles to the north-west of Mau police ontpost, and about thirty-six miles a little west of north from Bürha, the headquarters of the Balaghat District, in the Nagpur Division of the Central Provinces. The discovery was effected by some boys engaged in tending cattle, whose attention was attracted by a piece of metal sticking up in a plot of wasto ground. They began grubbing in the earth, and came upon several pieces within a few inches of the surface. The spot was then excavated, and the deposit was disclosed, occupying a space about three feet in length, the same in width, and four feet in depth. The copper implements were packed in regular layers, with the silver objects compacted together in a mass, and lying to one side ; and it is clear that all the articles must have been enclosed in a wooden chest, which had decayed completely.
The hoard consisted of 424 hammered copper implementa, made of practically pure copper, with about 0-5 per cent. of lead as an impurity, weighing collectively 829 pounds; and 102 tbin silver plates, weighing 80 rupees, or tolas. The copper implements were oxtremely varied in form, principally consisting of 'flat celts' of many different shapes. There are also many long crowbar-like instruments, with an expanded lanette-shaped chisel edge at the lower end, which may be designated as 'bar-celts.'10.
The stem of one of these is serrated on both sides, and the tool is thus adapted to serve also as a saw. The silver objects are all lamine, about the thickness of ordinary paper, comprising two classes, namely, circular disks, and balls' heads. The metal is pure silver, with a trace of gold, amounting to 0-37 per cent. So far as I have seeu, no two copper objects in the hoard are alike. The few specimens, both silver and copper, proverved in tbe National Museum, Dublin, are shown in Plate V.
The surprisingly large number in the Gangeris hoard of very distinct implements, adaptable to a great variety of domestic, agricultural, or warlike purposes, affords conclusive evidence that at one time the manufacture of implements of pare oopper was conducted in India upon au extensive scale. It is impossible that more than four hundred such implements should have been collected in a single deposit unless they were of a kind in common, ordinary use.
The finds of Indian copper implements may be conveniently summarised in the tablo on pages 284 and 296 below.
Evans, Ancient Bronco Implemente (1881), p. 2. . .MrBloomfield, in Proo. 4. R. B. 1870, p. 131, and Plate II. ; Anderson, Catalogue of Archeological Collections in Indian Museum, Part II., PP. 414 416. Thirteen oopper and two silvor objeots from the fiud have been figured by Mr. Rond in his Guide to the Antiquities of the Brorue Age, British Museum (1904), Ag. 19, Plato VII. The statement by Mr. Walhouse in his article on Bronze Autiquities in India' (ante, Vol. IV. p. 308) that "iu 1870 more than ton of rudely-shaped ooppor hatohete without sookata, and lustrumentu liko kuives, were dug up in the Balaghat, Maimur," is blunder, due to confused reoollootion of the Congoria Sud. No such discovery was made in the Balaghat, Mysore.
10 I am indebted to Mr. Raginald Bmith of the British Museum for the term 'bar oolt.

Page #256

Antiquities of the Copper Age, India.
.
994
Serial Number.
Looality.
Lat, and Long.
Contents of Find,
Museum where preserved.
Remarks
1
2
S
4
Rajpur, in Chand- 29° 8' N.; 78 16 objects, namely, 9 flat Provincial Museuin, Lucknow ... Now figured for the first time. pur P. S., Bijnor 13 50"
E c elts, 1 long bar-celt, District, U. P.
6 barbed spear. or har
poon-heads. Mathura ... .. 27° 30 N.; 77° 1 copper flat celt; and it Not known ... ... ... Cunningham, Archæol. S. Reports, is said that harpoon- or
III. p. 16, Plate II.; Prinsep spear-heads were found.
quoted in Proo. Soc. Ant.
Scotland, 1870. Mainpuri ... ... 27° 14' N.; 792 flat celts; 1 barbed har Indian Museum, Calcutta ... Proo. A. S. B. 1868, pp. 251, 262; 3 E. S poon-head, 1 set of
Anderson, Catalogue, II. 403; rings.
now figured for first time. Farrukhabad (Fath-27° 23' N.; 790 13 swords, 1 human Indian Museum, Calcutta ... As. Res. Vol. VII. 1882, p. 624; garh).
36' E. figure.
Anderson, Catalogue, II. 405;
now figured for first time. Niorai, Itwa Dis- About 26° 401 harpoon-head, and Royal Society of N. Antiquaries, Proo. Soc. Ant. Sootland, 1870, trict. N.; 790 E. 1 'sword' with project- Copenhagen.
pp. 293, 300; ibid. 1874, pp. 690, ing hook on one side of
694, referring to Report of Roy. the tang.
Soc. N. Antiquaries, Copenhagen, 1838-39; Anderson, Catalogue, II. 396; Read, Guide to the Antiqui
ties of the Bronze Age, p. 68. Bithur, Cawnpore 26° 87 N.; 80° 2 flat celts, 3 harpoon-Indian Museum, Calcutta ; 4s. Res. Vol. XIV., 1822, App.III., District.
19 E. heads. Provincial Museum, Lucknow. p. 3; Anderson, Catalogue, II.
395; now figured for first time.
THE INDIAN ANTIQUARY.
5
6
7
Kôgam, Allahabad About 250 20 1 flat celt District.
N.; 81° 30 E.
...
... British Museum...
...
... Not previously published.
[OCTOBER, 1905.

Page #257

Antiquities of the Copper Age, India - (cont.).
Serial
Namber.
Locality.
Lat. and Long.
Contents of Find.
Museum where preserved.
Remarks
8
Parikr, District.
Unko Nearly as No.6. "A large number
harpoon-heads.
of
Führer, Monum. Antig. N.-W.P.
and Oudh, pp. 168, 172; no details.
9
Tamajari, Midnapur About 22° 35 1 flat celt District.
N.; 86° 40' E.
...
... Indian Museum, Calcutta
... Anderson, Catalogue, II. 485; now
figured for first time.
10
Karharbári, in PA-26° - N.; 863 unfinished flat celts Indian Museum, Calcutta chamba Subdivi- -'E. and two pieces of an sion, Hazaribagh
wrought copper. District.
... Anderson, Catalogue, II. 392
395; Proo. A. S. B. 1871, p. 231. Sir W. Elliot erroneously referred to these objects as having been found in Rewah.
OCTOBER, 1005.) THE OOPPER AGE AND BRONZE IMPLEMENTS IN INDIA. 235
11
Gungeria, Balaghat 22° 25' N.; 80°424 various copper imple British Museum; District, C. P. 1 8 E. ments, consisting of flat| Indian Museum, Calcutta;
celts and bar-celts, with National Museum, Dublin ; 102 silver ornaments. National Museum, Edinburgh;
and probably others.
Proc. 4. S. B. 1870, p. 131, Plate II.; Anderson, Catalogue, II, 414425; Read, Guide to the Antiquities of the Bronze Age, p. 67, fig. 42, Plate VII.; and erroneously alluded to in Ind. Ant. IV. 302.
12
Bhagotoro, Karichl Nearly 26° 26' 1 flat celt District, Sind. N. 67° 54' E.
...
..
Not known
..
... Medlicott and Blanford, Geology of
India, Vol. I. p. 443.
13, 14
"Kohistan hill near
Soorag," and Tank in W. Baluchistân.
Arrow-beads, associated Indian Museum, Caloutta with silver bracelet.
... Proc. 4. 8. B. 1877, p. 158;
Anderson, Catalogue, Il. 438462.

Page #258

236
[OCTOBER, 1905.
The copper objects found at the fourteen localities named fall readily into seven classes, as follows:
THE INDIAN ANTIQUARY.
A. Weapons and Tools.
Flat celts.
1. 2.
Bar-celts.
3. Swords and daggers.
4. Harpoon- or spear-heads.
5. Arrow-heads..
B. Miscellaneous.
6. Rings.
7. Human figure.
I proceed to discuss in some detail the characteristics of each class.
The celts from Upper India found at Mathura, Chandpur (Bijnor), Mainpuri, and Bithûr, examples of which are shown in Plates I., II., and IV., are all, with one exception, of the kind known to archeologists as flat celts,' extremely primitive in form, closely imitating common stone models, and obviously referable to a period when metal was only beginning to supersede stone. The shouldered celt from the Midnâpur District in Eastern Bengal (Plate II., fig. 6) is similar on the whole to the unfinished implements found in the Hazaribagh District, and is perhaps related to the shouldered stone celts which occur in the same region and in Burma. The Midnâpar specimen may also be regarded as a modification of certain broad types in the Gungeria hoard, and does not differ very much from figure 1 of Mr. Read's plate. The single celt found in Sind was apparently, so far as can be judged from the description, of primitive lithic form, intermediate between the two Mainpuri specimens figured in Plate II.
The numerous, flat oelts in the Gungeria hoard exhibit great variety, and no two are exactly alike. They may be arranged in three main classes, namely, (1) wedge-shaped, or triangular with the apex truncated (Read, Plate VII., figs. 2, 3, 8); (2) broad, with lunette edge, and an incipient shoulder (ibid. figs. 1, 6, 9); (3) with narrow stem, and expanded splayed edge (ibid. figs. 5, 13; and the Dublin specimens in Plate V. of this paper). The first class is simply copied from stone models, whereas the third is a distinctively metallic form, much more suited for any metallic material than for stone.
The long crowbar-like implements, or bar-celts,' with a curved chisel edge at the lower end, which were found in considerable numbers at Gangeria, are peculiar to India. One was included in the Rajpur (Bijnor) find; and one of the Gangeria specimens, figured by Mr. Bloomfield, was serrated on both sides of the handle, so that it could serve as a saw, in addition to its other uses. Four of these strange implements are in the Indian Museum, Calcutta, and the following description of the largest by Dr. Anderson will help the reader to appreciate the meaning of the figures in the plates:
-
"Ga 1. A copper instrument, weighing 6 lb. 8 oz., and resembling a huge chisel in form. "It measures 2390 in length. Its upper end has a diameter of 0"-90, with a breadth of "2"-60 across the expanded, slightly rounded cutting edge. The sides are flat, with "a maximum thickness of 080, the upper end being only 030, but each side contracts "as it reaches the cutting edge. One surface of the instrument is decidedly convex, and the "opposite markedly concave, except in its lower sixth. The sides very gradually diverge, and "at 6" from the upper end, the breadth is about the same as at 18", but within 1" 50 of the "cutting edge, the expansion is sudden. The marks of the hammer by which this instrument I was hammered out are still very apparent. The cutting edge is blunt, having a thickness of "nearly 0"-20."
It is evident that such a massive tool might have been used for various purposes, agricultural or other, and that it would have been serviceable as a hoe.

Page #259

11
15
Copper antiquities from the Bijnor district;
in the Lucknow Provincial Museum.
8
12
16
13
SCALE: ONE-SIXTH.
3
10
14
Plate I.
W. GRIGGS, COLLOTYPE

Page #260

Piare ii.
Copper antiquities from Mainpurt, Pithyarh, and Midnapur ;
in the Indian Muscum, Calcutta.
W. GRIGGS, COLLOTYPE
SCALE: ONE-QUARTER,

Page #261

Copper swords and dagger from Fathgarh;
in the Indian Museum, Calcutta.
3
SCALE: ONE-QUARTER.
5
Plate III.
W. GRIGGS, COLLOTYPE.

Page #262

Plate IV.
Copper antiquities from Bithur; in the Lucknow Provincial Museum.
256
GRAN
SES
Ne
SCALE: TWO-THIRDS,
!
2
ma
FE
W. GRIGGS, COLLOTYPE

Page #263

OCTOBER, 1905.) THE OOPPER AGE AND BRONZE IMPLEMENTS IN INDIA. 237
These remarkable copper implements in India, which run up to two feet in length, may be compared with the excessively long stone celts occasionally found in Europe, which are sometimes almost a foot long (Evans, 2nd ed. p. 130). The British Museum possesses nine bar-celts from Gangeria of various lengths.
The swords depicted in Plate III. seem to differ from any type recorded in Europe. The small one with widely divergent points to the hilt is marked in the Indian Museum as coming from a locality unknown, but is probably part of the Fathgarh find. Dr. Anderson's description of the longest sword, the middle one in the plate, may be quoted :
"Fh. 1. - A copper sword 2' 5'[15' in text].45 in length from the centre of the hilt to " the tip : greatest diameter at base of the blade 3.50, and 6' from the tip 2.28 ; thickness "at the base of the blade through the midrib 09:55, and 0.28 at one inch from the tip. The "handle is 4 long and 0"-45 in thickness, and 1"-28 in breadth, the distance between the “divergent points of the hilt being about 5":50. One side of the hilt is nearly flat and the "other slightly convex, and its sides bear unmistakable signs of having been hammered out. "The blade is covered with a thin layer here and there of the earth in which it was buried. "This sword weighs 4 lb. 11 oz."
The shorter two-pointed swords weigh respectively 5 lb. 4 oz. and 2 lb. 12 oz. The curious weapon with only one point to the hilt weighs 4 lb. 11 oz., and the dagger with widely divergent hilt-points weighs 13} oz.
The Itawa weapon is described as "a sword-blade, or broad-sword (23 tommers in length) with a peculiar hook on one side of the tang," composed of pure copper. This specimen, which was obtained along with a barbed harpoon-head of the same material from a landslip at the village of Niorai in the Itwa District, was presented with its companion by James Prinsep to the Royal Society of Northern Antiquaries at Copenhagen. The weapon is identical in form with that presented by Sir W. Elliot to the Society of Antiquaries of Scotland, No. BS 634, which contained 3.83 per cent. of tin, and will be more fully described in the concluding section of this paper. 11
The Mainpuri and Bithor harpoon-heads have been proved by analysis (Anderson, Catalogue, App. D) to be composed of practically pure copper, like the Fathgah swords, and the celts above described. I call the barbed instruments harpoon- rather than spear-heads because they are lorge and heavy, and adapted for attachment by a cord to the shaft. They would have been well fitted for the chase of the Gangetic porpoise, or, perhaps, even of the crocodile. Their form is well exhibited in Plates I., II., and IV., but Dr. Anderson's description of the Bithor specimen in the Indian Museum, which is not figured, may be quoted :
"Br. 1. - It measures 12.30 in length, and now weighs about 1 lb. 37 oz.
" It consists of three portions, a terminal tapering blade 6.30 long, with a maximum " breadth of 2.15 at its commencement, a cylindrical barbed portion, and the tang. The « blade is traversed longitudinally by a strongly pronounced midrib inoreasing in thickness from " the tip to the base. Each side of the blade, at its beginning, has a backwardly curved "process or barb. The cylindrical barbed portion consists of two outwardly projecting rod-like "barbs, on each side, separated from each other and from the barbs of the blade by intervals " of 0.75. Each barb is about 0"-60 in length, and '0-80' in thickness. Besides these there " is also a small rod-like outwardly projecting process on each side before the beginning of the "tang, one being perforated at its base by a hole or eye having a diameter of 09.19, doubtless "for the passage of a cord used for tying the harpoon on to its shaft. This portion of the " weapon is " long and nearly 1' in diameter. The tang is slightly tapered towards its "proximal end, and is almost ' in length."
The Mainpuri specimen (Plate II., fig. 7) is considerably smaller, being only seven inches in length, and weighing 14 ounces. It differs also in form.
11 The Danish description of the It&wa objects was translated in substance by Dr. J. A. Smith in Proc. Soc. Ant. Scotland, 1870, pp. 292 2899.

Page #264

288
THE INDIAN ANTIQUARY.
[OCTOBER, 1905.
The Bithor example agrees closely with the bronze specimens which will be noticed presently. The Itawa (Niorai) specimen in the Copenhagen Museum is described as "& spear or javelin head (14 tommers long), very massively moulded, fashioned for insertion in a shaft, where there might be fastenings to the outstanding hooks. The points of the latter are worn off." It closely resembles the bronze Norham harpoon, and the words of Dr. J. A. Smith comparing the two objects will be quoted when the Norham harpoon is described. Prinsep, when forwarding the Itâwa specimens to Copenhagen, declared that weapons of the harpoon class were "freqnently dug up in the neighbourhood of the Hindoo towns Muttra and Bindráband." I have not met with any detailed notice of such finds; the only recorded prehistoric copper implement from Mathura being the flat celt, described above.
One of the Balochistan copper arrow-heads is figured in Proc. 4. S. B. 1877, Plate II., 13. It is leaf-shaped, and about three inches in length. Others were triangular. These objects may be compared with the arrow-heads from Sistan in the British Museum, which include both lanceolate and triangular forms, and are labelled as being bronze.
The Mainpuri rings are described as follows by Dr. Anderson :- "Six rings resembling " bangles, but three of them are linked together, having been apparently found in that condi" tion, which renders it improbable that they were wrist ornaments. Some of them, however, "are finished off in the way some baagles are at the present day, viz., bevelled off at the edges " with a slight longitudinal ridge externally. They are all open rings, and the largest has " & maximum diameter of 2", and the smallest of 15.62. The late Dr. Oldham has pointed out " that they resemble in form the so-called 'ring-money' of northern antiquaries. They "weigh 4 oz."
Irish gold ring-money, concerning the use of which by weight much literary evidence existe, is described by Dr. Robert Cane in the Kilkenny Archeological Journal for 1849-5), p. 822. Silver ring-money (ilid. p. 332, with plate) is said to be sometimes found with the rings linked together. Although I do not know of any record of ring-money made of copper, I am disposed to regard the Mainpuri specimens as ring-money rather than as personal ornaments.
The extraordinary objeot (Plate II. 5), apparently from the Fathgarh find, which I call a human figure, in accordance with Mr. Coffey's suggestion, puzzled Dr. Anderson, who described it in the following terms >
"It consists of an upper portion, semi-circular in form, with a transverse diameter of 6.50 "and thickness of 0.12, continuous below, with long divergent sword-like processes, but above “these a long curved process is given off on each side, its free end being curved downwards "and inwards, and tapering towards its apex. This process has a breadth at its base of 2.15 * and a thickness of 0".20. The lower border is thicker than the upper, and one side of the “ process is flat and the other slightly convex from border to border. The lower divergent " process begins here laterally, and, measured from this point, it is 1 6'80 in length, with " basal diameter of 8".05, and thickness of ("19. Each is sword-like in form, and tapers to " its apex, the onter border being nearly straight and the inner curved. It weighs 4 lb. 11 oz. "It is impossible to surmise to what parpose this curious object was put."
I have been unable to discover anything like it; but Mr. Coffey tells me that it reminds bim of certain figures of much later date found in Gaulish graves in Italy. I presume that the figure was used as a religious symbol or image.
The fact that the Gungeria copper implements bear unmistakable marks of hammering led the discoverer to describe them as being hammered, not cast; but the truth seems to be that these articles were cast in the first instance and then finished by the hammer. Mr. Reginald Smith pointed out to me that several of the British Museum specimens exhibit ridges which apparently indicate the line of junction of two open moulds applied face to face. When the two moulds had been thus applied and closed, the metal was probably poured in

Page #265

Silver and copper antiquities from Gungeria; in the National Museum, Dublin.
7
SCALE: ONE-THIRD
SCALE: ONE-HALF.
Plate V.
W. GRIGGS, COLLOTYPE.

Page #266


Page #267

OCTOBER, 1905.] THE COPPER AGE AND BRONZE IMPLEMENTS IN INDIA. 239
through an aperture at the narrow end. The Pâchamba or Karharbári find permits of no doubt that in Bengal roughly cast blooms' of copper were knocked into shape as celta by hammering. The more highly-finished articles from Northern India and Gangeria were, no doubt, made in regular moulds and merely finished with the hammer. There is therefore no reason for hesitating to believe that the Indian examples, like "all the copper implements known to science" in the Old World, were produced by casting in the first instance, however much they may bave been hammered afterwards. But no moulds have been discovered in India up to the present time. The British Museum possesses flat open moulds of stone from Dorset, Northumberland, and Spain, unsuited for casting anything but unalloyed copper. (Read, p. 71.)
The silver objects, 102 in number, found along with the copper implements at Gungeris, and obviously contemporary with them, comprised two classes, bull's head plates and disks. Eight of the former and four of the latter are in the Calcutta Museum, and one specimen of each in the Dublin Museum is shown in Plate V. Dr. Anderson's detailed description of one of the bulls' heads may be quoted :
" Ca. 23. — A thin plate of silver resembling the outline of the front of a bull's head, " the lateral downwardly curved processes corresponding to the ears, no horns being repre"sented. The lower half of one of the processes is contracted and expanded three times, the " tip forming & narrow termination to the last dilatation. In these details the processes do not “ resemble horns. This plate is about the thickness of ordinary paper; and it measures 4".65 "in length, with a maximum breadth across the processes of nearly 6."
The plates of this class vary considerably in size and the details of form. The dimensions of the soven other Calcutta specimens are as follows:
Ga. 24. - 4.60 X 6", with notch at top.
25.-4":10 x 59.50. , 26. — 39.90 5.60.
89.90 x 5"80. 28. - 3" x 5'40, with notch and finely tapering ears. . 29. -.05 x 5:40.
» 30.- 2.80 x 1.10. The disks are plain, except for slight ornamentation of the edge on some specimens, and vary in size. The details of the four Calcutta specimens are as follows:-- Ga. 81. -A thin silver disk, slightly concave and crimped at the margin.
Diameter 5.25; „ 82.- Diameter 4".80; 38. -
4160; 84.- A fragment, 30-40 x 2.90, the border being stamped with a line of
little dots. The British Museum specimens also exhibit variations in detail. The example figured by Mr. Read (op. cit. fig. 42) has a simple rope ornament round the edge. Both the 'bulls' heads' and disks were evidently intended to be attached to larger bodies as ornaments, but it is difficult to guess their exact use. When they were exhibited in Calcutta the suggestion was made that the bulls' heads' were designed to serve as ornaments for cattle, similar plates of copper being sometimes still used by Hindus for the adornment of dedicated bulls or cows. Another conjecture is that both the balls' heads and disks were personal ornaments.
The fact that silver articles formed part of the Gungeria deposit has sometimes been supposed to indicate a comparatively late date for the accompanying copper implements, which would otherwise, on the strength of European data, be ascribed to a time about 1800 or 2000 B. C. But there is no reason to doubt that silver may have been known in Northern India As early as 2000 B. O., although, according to Professor Macdonell, the name of the metal does not occur in the Rig Veda. Silver is one of the metals known from very ancient times, as is

Page #268

THE INDIAN ANTIQUARY.
[OCTOBER, 1905.
proved by familiar passages in Genesis and archæological evidence from Spain and the Mediterranean region. In Balûchistân a silver bracelet, alloyed with lead, was found in company with copper arrow-heads, the admixture of lead being probably ascribable to the fact that silver is commonly extracted from galena or lead sulphide ore. The galena at Jungumrazpillay' in the Karnûl District, Madras, is said to be peculiarly rich in silver. In the north of India the Kulu District contains a large area in which ores yielding silver abound, and the metal can be mined in no less than twenty districts of British India. The ancient inhabitants of the country, therefore, may have obtained it in very early ages, even if they trusted to the local supply; but, as a matter of fact, India has never produced any considerable amount of silver, and has usually been content to import it in enormous quantities. Whether the Gungeria plates were made from indigenous or imported silver, I do not see any reason why they should not be of high antiquity. The Gungeria deposit, although baried in a spot to the south of the Narbada, is clearly associated by reason of its contents, with Northern India, and not with the South. I think it to be extremely probable that the knowledge of both silver and iron reached the Peninsula at a date much later than it reached the North, which was always open to communications by land with the primeval civilization of Babylonia and Assyria.
240
The variety of type in the Indian copper implements, as already observed, indicates a development which must have extended over a long time. I am disposed to think that the primitive celts of Northern India, which are obviously copies of neolithic patterns, may be as old as 2000 B. C. The harpoon- or spear-heads associated with them must be of the same age. They seem to be imitations of bone or horn forms, and should be compared with the drawings in the caves of the Kaimûr hills which I published some years ago.13 The occurrence of a bar-celt in the Bijnor District, associated with flat celts and barbed harpoon-heads, indicates that the bar-celt, which, like the harpoon-heads, is a copper form peculiar to India, must also date from very remote antiquity. The general facies of the Gungeris deposit, although that deposit includes bar-celts and flat celts of very primitive form, is somewhat less ancient than that of the finds from Northern India, but it is impossible to express the difference, if it be real, in terms of years; and the guess hazarded above as to the possible date of the northern examples has really little foundation, being largely based upon the dates assumed for Ireland. But all the Indian copper implements are certainly extremely old, and must be dated previous to 1000 B. C. Probably they are much earlier.
PART II.
Prehistoric Bronze Implements.
The prehistoric Indian implements, that is to say, either tools or weapons, made of such an alloy of copper and tin as may be designated with propriety by the name of bronze, number only six, so far as I can ascertain. These six specimens comprise one flat celt, one so-called 'sword,' one spear-head, and three harpoon-heads, which I now proceed to discuss in detail, with the special purpose of determining whether or not the existence of these six implements is sufficient to prove the deliberate use of bronze, as distinguished from copper, during prehistoric times in India.
The solitary bronze flat celt, discovered at Jabalpur (Jubbulpore: N. lat. 23° 10′; E. long. 80° 1′) in the year 1869, unfortunately was never figured and was soon lost. But it was analysed and proved to be composed of copper 86-7, and tin 18.8, per cent. It was described as being furnished "with a long curved and sharp edge, gradually attenuating behind into a kind of straight handle, which had the edges flattened so as to be easily held in the hand."
It was,
12 Balfour, Cyclopædia, s. v. Silver.
18 Cave Drawings in the Kaimur Range, North-West Provinces,' by John Cockburn, communicated by Vincent A, Smith (J. R. 4. S. 1889, p. 89, with a plate). Compare also the harpoon-heads from La Madelaine and Kent's Cavern, Torquay, made of reindeer horn. (Evans, Ancient Stone Implements, 2nd ed. p. 505, fig. 408.)
14 Brief announcement, without details, in Proc. A. 8. B. 1869, p. 60.
15 Letter of General Strachey, published by Sir Walter Elliot in Proc. Soc. Ant. Scotland, 1874, p. 691.

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therefore, & flat celt' of an early type well-represented among the Gungeria copper implements, Class III., and frequently met with in Ireland. The material was undoubted bronze, with a rather excessive proportion of tin, which must have been added to the copper intentionally. Cortain colts found at Dowris, King's County, Ireland, were composed of copper 85-23, tin 13'11, and lead 1.14 per cent., the lead being probably an accidental impurity, and so were of nearly similar composition.
The one bronze sword, if it is rightly called a sword, was purchased by Sir Walter Elliot from persons in India, who had supplied the Museum in Calcutta with certain copper or bronze weapons. No definite indication of the locality where it was found is given, but it would seem that the weapon was obtained somewhere in the Doab, between the Ganges and Jumna, and perbaps at Fathgash.17 It is now preserved in the National Museum of Antiquities at Edinburgh and numbered BS 634. It was described by Sir Walter Elliot as being "a long heavy blade of nearly equal " width for about two-thirds of its length, and tapering thence to the point with "an elliptical curve. It has a stout midrib running down the centre of the "blade, and terminates at the batt end in a flat tang about one-third of the " width of the blade, which has a corved spine-liko projection on one side. Its "dimensions are - length, 284 inches; width at the butt, 4 inches ; length of "tang, 4 inches." The composition was determined by analysis to be copper 95-68, tin 3-83, per cent. The annexed woodcut exhibits clearly the peculiarities of this weapon. I have followed Sir Walter Elliot in calling it a sword, but am disposed to think that, in spite of its length, it should be called a spear-head. I possess a Somali spear-head, which is 2 feet long without, and 31 feet long with, the socket. The hook on the side of the tang of Sir Walter Elliot's specimen seems to have been intended for fastening the blade to the shaft by #thong. The percentage of tin, 3-83, is perhaps sufficient to justify the application of the term bronze to the metal, but is so low that it mny well be doubted whether or not the admixture of tin was intentional. The language of Sir Walter Elliot's rather rague observations suggests that the weapon was found with some or other of the copper weapons now in the Calcutta Musenm, where there are none of true bronze, and it is unlikely that the introduction of 50 small a percentage of tin as 8.83 into ono specimen only should be intentional. I am therefore disposed to bolieve that this word, or spear-hend, whatever be its correct, designation, was intended to be made of oopper, and that the admixture of tin is accidental or casual. A man 25 Y CHES fully acquainted with the properties of bronze would not be likely to prepure LONG, BS 634,
SIR WALTER an alloy containing less than 4 per cent. of tin. 10
ELLIOT'S The spear-head in the British Museum, which was presented in 1837 WORD IN. is supposed, althongh not proved, to come from Itåwa (Etawah). It looks like NATIONAL bronze, but has not been analyzed. It is a simply barbed lanceolate blade,
MUSEUM OF about 13 inches in longth, without any extra hooks or barbs.
EDISKURGH. 16 Read, Guide, T. 29.
11 Sir W. Elliot.. words aro (Proc. Soc. Ant. Scotland, 174, p. 691):-"Several years ago my attention was attracted by 9020 bronzes (ucil. the oopper implements from Fathgarh and Mainpuril in the Colentta Museum, acquired shortly before, and I succeodod, through the curators, in purchasing two similar spec.n029 of
h kind: but. of a third form in the Museum, like a partisan or halbord with lateral processes. no more romained in the finder's possession. This vague language gives no definite clute to the find-spotbut it is clear that the .word' and harpoon - head oame from one place, and that they were associated with certain bronzes Ci.e., copper weapony) in the soutta Museum. The allusion seems to refer to the Fathguh swords with divergent hiltpoints.
15 I am indebted to the Seoretary of the Society of Antiquarios, Scotland, for the figures of the Elliot 'sword and the Norham harpoon, and for permission to reproduce them.

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THE INDIAN ANTIQUARY.
The weapon known as the Norham harpoon was found by a Berwick man while fishing in the Tweed near Norham Castle, and is evidently of Indian origin, although it is difficult to explain how it found its way to England. Probably it was brought home in modern times by some sailor, who either lost it or threw it away. In form it so closely resembles the Indian specimens of pure copper, while it is so different from all known European objects, that it is impossible to deny that it came from India. Dr. J. A. Smith described it in the following terms:
"It consists in front of a tapering blade, of dark red-coloured bronze, "with a projecting midrib, which terminates in a pointed extremity, and "runs backward to a pointed barb on each side; behind these barbs, two "other barbs, rounded and more abrupt in character, project outwards and "backwards from each side of the strong middle rib of the weapon; behind "these again there is a rounded horizontal bar or stop, with blunt extremity, "which also projects outwards on each side. And the weapon, instead of "terminating in a hollow or tubular socket for attaching it to a handle, "tapers gradually backwards, and terminates in a rather blant point "apparently for the purpose of its being inserted in a hollow socket of "corresponding size at the extremity of a wooden shaft or handle. The base "of the transverse bar or stop, on one side, is pierced by a regularly cut "circular perforation.
Tin Lead Loss
"The bronze measures one foot in length, by 24 inches in greatest breadth "across the blade; and the blade part, from the point in front to the "extremity of one of its lateral barbs, measures 68 inches. The middle "bar is about 1 inch across at the barbs, and the two barbs project HARPOON (12 x 2 "three-quarters of an inch on each side, the transverse bar half an inch;
636.
THE NORHAM
IN THE
NATIONAL MUSEUM "and the tapering terminal extremity is 2
inches in length. It weighs
OF ANTIQUITIES, 25 ounces." EDINBURGH.
Analysis gave the following results:
Copper
[OCTOBER, 1905.
...
..
91.12
7.97
0.77 0:14
100-0 10
These proportions indicate a hard bronze, capable of taking and retaining a somewhat fine edge.
The close resemblance between the Norham harpoon and the Itawa specimen in pure copper at Copenhagen was noticed by Dr. J. A. Smith, who specified the points of resemblance and difference in the following terms :
"It [scil. the Itâwa specimen] has a blade part in front which terminates in barbs, behind "which are three small and much worn projecting points springing from each side of the "prolonged midrib of the weapon, which also terminates in a tapering posterior extremity. "The blade part of the spear is a little longer in proportion than in the one I have described "[scil. the Norham harpoon], but the projecting points, although they are much worn away, "apparently correspond both in number and character to the barbs and stop of the one found "on the banks of the Tweed at Norham. The only difference being that there is no circular "perforation through it as in the Scottish bronze, at least none is figured or described. The
19 Dr. J. A. Smith in Proc. Soc. Ant. Scotland, 1870, p. 292. His description and figure were reproduced by Sir Walter Elliot (ibid. 1874, p. 691).

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"Indian weapon is therefore of much interest, and it is curious to observe that no similar "specimen has apparently been found in the north of Europe, at least none appears to be known "to the northern antiquaries."
Sir Walter Elliot obtained a harpoon-head in India along with the sword or spearhead already described, which so closely resembled the Norham harpoon that he considered it unnecessary to give a figure of it. The weapon, which is now numbered as 635 in the Edinburgh National Museum of Antiquities, measures 12 by 2 inches, and is composed of copper 93.18, and tin 6.74 per cent.
The only other Indian bronze implement known to me, which seems to be of prehistoric age, is a fine harpoon-head, presented by Sir Alexander Cunningham to the collections now in the National Museum, Dublin, and said to have been found somewhere in India. This weapon has four teeth, not recurved barbs, on each side, below the blade, and the loop on one side of the tang, through which the thong attaching the head to the shaft was passed, is formed by the legs and body of a rudely-executed standing animal. The general appearance of this object, which is apparently made of bronze, not copper, is more modern than that of the copper implements from Northern India.
The ornamented "bronze dagger cast in one piece, 17 in. long, from the Panjab," presented by Mr. J. M. Douie in 1883 to the National Museum of Antiquities, Edinburgh, has a much more modern appearance, and can hardly claim the dignity of prehistoric antiquity. The figure in the Society's Catalogue is here reproduced by permission. Whatever be the age of this weapon, it seems to be unique.
If the Douie dagger be disregarded, the truly prehistoric Indian implements, made of an alloy which can be fairly called bronze, amount only to six, as above described in detail, namely: -
Object.
1. Strachey celt from Jabalpur
2.
Elliot sword,' No. 634, Nat. Mas., Edinburgh...
3. Norham harpoon
4. Elliot harpoon
5. British Museum barbed spear-head
6. Dublin harpoon-head
*4*
...
P. c. of tin.
13.3
3-88
7.97
6-74 Not known. Ditto
These figures are remarkable.20 The percentage of tin in the Jabalpur celt is so high, being above the ordinary European standard, that it cannot possibly be an accidental admixture. That celt was unquestionably made of true bronze, intended to be bronze and not copper. Considering the facts that this object was discovered thirty-five years ago, and that no other bronze celt has ever been found in India, I cannot believe that celts made deliberately of an alloy of copper and tin were manufactured in India. If they had been, it is highly improbable that no second specimen should have been discovered. The inference appears to be justifiable, and almost inevitable, that the Jabalpur specimen was imported from some foreign country, and that its occurrence does not prove the existence of an Indian bronze age.
The two Elliot specimens, namely, the so-called 'sword,' and the harpoon, which is practically identical with the Norham bronze weapon of that kind, and the similar copper object from Itâwa in the Copenhagen Museum, were apparently found together, and in association with implements of practically pure copper. But the 'sword' contains tin to the extent of only 3-83 p. c., while the percentage in the associated harpoon is 6-74, and that in
647.
647. BRONZE DAGGER CAST IN ONE PIECE, 17 IN. LONG, FROM THE
PANJAB, INDIA J. M. DOGIE, 1883.
20 The percentage of tin in ancient European bronze ranges from 5 to more than 18 p. e. (Evans, Bronse Implements, p. 419.)

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the Norham harpoon is 7.97. The irregular variation in the amount of tin in these bronzes, and their close relation, by reason both of form and local association, with objects made of pure copper, suggest that the makers were not thoroughly acquainted with the art of bronze manufacture. It is very unlikely that a smith who rightly understood the nature of bronze should have put nearly twice as much tin in the harpoon as in the 'sword' found along with it. In both cases, I believe, the admixture of tin was effected in a casual and, accidental manner; and, although the Norham harpoon contains nearly 8 p. c. of tin, it also, I think, is not an example of bronze deliberately made by a bronze founder. The amount of tin in it and the Elliot harpoon is probably too large to be ascribed merely to imperfect refining of a mixed ore, and should apparently rather be attributed to casual and tentative experimenting. These three bronzes, the Elliot 'sword,' Elliot harpoon, and Norham harpoon are not enough to establish the reality of an Indian bronze age. The British Museum spear-head and the peculiar Dublin harpoon not having been analysed, I cannot say anything as to their composition.
My conclusion is that the Jabalpur celt is the only undoubted example of a prehistoric implement found in India, which was made of true bronze, deliberately and knowingly manufactured as such. That example being unique, I infer that it must have been of foreign origin. The percentage of tin, 3-83, in the Elliot sword may possibly be a mere impurity, the result of imperfect metallurgic processes applied to a highly stanniferous copper ore. But I am not qualified to decide whether or not this suggested explanation is admissible. The percentages of tin in the Elliot and Norham harpoons, 6-74 and 7-97 respectively, are too large apparently to admit of interpretation as mere impurities, and suggest a tentative experimentation in the manufacture of bronze. Whatever be the true explanation of the composition of these objects which may be evolved by experts, I am satisfied that the evidence is far short of the amount required to prove the existence of an Indian Bronze Age.
Postscript.
I find that I overlooked one notice of an Indian celt supposed to be bronze. In 1880 Mr. Rivett-Carrac submitted a celt for the inspection of the Asiatic Society of Bengal with the following observations: "A metal celt of the type well-known in many collections in Europe. The implement, which was in all probability used as an axe-head or hatchet, is 5 inches long by 4 inches broad. The metal is apparently bronze, being too hard and heavy for copper, It was found in the Hardoi District, Oudh, by Colonel Montague Procter, who has been good enough to place it at my disposal" (Proc. A. S. B., 1880, p. 71). The reasons given for believing the material to be bronze rather than copper are unconvincing, for in such matters the eye and touch are unsafe guides, and the very primitive form indicated by the measurements would be more likely to be that of a copper than of a bronze implement. I strongly suspect that Mr. Rivett-Carnac's specimen, if assayed, would prove to be made of copper, and that the Hardoi District must be added to the list of North-Indian localities for implements of copper.
I have also stumbled on a notice of a weapon made of pure copper found in Wales, In the year 1859 thirty-six fragments of broze weapons (including one of pare copper) were found at a place called Henfeddau, on the border-line of Pembrokeshire and Carmarthenshire, not far from Llanfirnach. The name Henfeddau means 'old graves. The find included four leaf-shaped swords and thirteen spear- or lance-heads, All the articles were composed of golden bronze, with the exception of one of the spear-heads which is made of pure copper. This fact has suggested the explanation that the copper weapon was the result of the smith accidentally running short of tin. However that may be, the discovery adds one more item to the short list of copper weapons or tools known to have been found in Great Britain. The contents of the find were presented to the College at Lampeter, and presumably are there now (Rev. E. Bramwell in Archæologia Cambrensis, 3rd Series, No. 39, as cited in Laws' History of Little England beyond Wales). The southern part of Pembrokeshire was occupied by English and Flemish settlers from and after the reign of Henry I., and so acquired the name of Anglia Trans-Walliana, or Little England beyond Wales. The Welsh language is not spoken in this region. V. A. S.

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ASOKA NOTES. BY VINCENT A. SMITH, M.A., L.C.S. (RxTD.).
(Continued froin p. 203.) VI. - Thu Meaning of s&mamta in Rook Edict II. In the Second Book Ediot the word såmamta applied to the unnamed Yona, or Follonistió kings, referred to in conneotion with Antiochus, has given rise to diverso interpretations. Professor Kern renders the phrase, Arliyokon nama Yonaraja ya cha antie tasa Aniliyokasa samanhia [ra]jano (Shahbâzgarhi reading) by the words the kingdom of Antiochus the Grecian king and of his neighbour kings';' and M. Senart similarly translates "[dans le territoire d'] Antiochus, le roi des Grecs, et aussi des rois qui l'avoisinent." This interpretation, undoubtedly in accordance with the ordinary moaning af samainta or sdmaxta, was discarded by Bühler, who rendered the word as 'vassal-kings.'
To this rendering, which I adopted in my book Asoba, Mr. D. B. Bhandarkar takes exception, and points out that “samanta is the reading of all versions ezcept that of Girnar, which substitutes sAmipam for it. This variant is of great importance, inasmuch as it indicates that såmamta must be interpreted in such a way as to correspond to it, And, as a matter of fact, this is the sense which Childers' Páli Dictionary gives for the word
Amashta. There can remain, therefore, no doubt that samanta in the edict is to be translated as 'neighbouring' or 'bordering,' and not vassal-kings, as Dr. Bühler has done." 5
The forms of the text are as follows:
Girnar - Antiyako Yonardjá ye vá pi tasa Aliyakasa admipanh: Shahbâzgarhi - Antiyolcos nama Yonaraja ye cha ante lasa Astiyokasa samanta
[raljano: Mansêrâ — [Am]tiyo[ke] nama Yona . . ye cha .sa . . . . e maita raja : Kalsi - [A]tiyoge-ndma Yonalájd ye-chd ainne tasd [Ah]tiyogasd samanta lájdno.
Dhsali and Jaugada - lasa Ashtiyokara sdmashta idjdns.? Comparison of the variants clearly shows that Messrs. Kern, Senart, and Bhandarkar are right, and that Bühler was in error. I regret that I overlooked the various reading sumipas, and permitted myself to be guided by Bühler's anthority.
The correction of the translation not only cancels a useless footnote in my little book, to the effect that "the kings subordinate to Antiochus cannot be identified," bat brings the second adiot into olose connootion with the thirteenth. It is now plain that the unnamed .noighbouring kings of the second ediot are identioal with the four named kings of the thirteenth, who dwelt beyond that Antiochus' (parain cha tong Astiyokena chature 4 rajani, Shahb.) and are specified as Ptolemy, Antigonus, Magas, and Alexander. Looked at broadly from an Indian point of view, the dominions of all four, in Egypt, Macedonia, Oyrene, and Epirus respectively, might be described fairly as lying either beyond' or adjoining the wide extended realm of the Seleukidan monarch.
Anto, Vol. V, p. 273. Les Incoriptions de Piyadari, Vol. I. p. 74.
Epige. Ind. II. 466. 4 Page 116, "in the dominions of the Greek king Artioohas, and in those of the other kings subordinate to that Antiochus."
. Epigraphic Notes and Questions,' read before Bo. Br. R. 4. 8. in June, 1902; reprint, p. 7. • Ep. Ind. IL 450, 481. The translitgration is Bühler's.
Senart, I. 65.

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VII.
The meaning of chikichhs in the same ediot; and revised
translation of the edict.
Aboks declares that he provided two kinds of chikichha - namely, chikichha for men and chikichha for animals in the various countries to which bis beneficence was directed. Interpreters differ in their translations of the term thus emphasized. Before discussing the rival renderings it is desirable first to exhibit the variant readings of the text, which are as follows:
1. Girnår-Priyadasino rdño dve chikichha katd manusa chikichhd cha pasuchik chha
cha: 2. Shahbâzgarhi - Priyadraśisa raño duvi 2 (chiki]sa ki[£ra] manuka(chiki]sa.
pasu[chiki]sa cha: 3. Mansêra – Priya[dra]óisa rajine duve ? chikisa kata manusachi kisa cha) patu
chikisa cha: 4. Kalsi - Piyadasisd lajine dute chikisakú kad manusachikisa-cha pasuchikidd-chú: 5. Dbaoli - Piyadasino ..... cha ....... 8dchikisa cha pasuchikisa cha:
6. Jaugada - Piyadasind läji_ ikiod cha pasuchikisa cha.& The word under oonsideration thus appears in three dialectio forms-chilohha. chikisa, and chikisaka - all equivalent to one or other of the Sanskrit words chikitsd and chikitsaka.
Four translations have been published by competent scholars.
Professor Kern translates : The system of caring for the sick, both of men and cattle, followed by King Devinâmpriya Priyadarsin, has been everywhere brought into practice.'
M. Senart renders: - Partout le roi Piyadasi, cher aux Devas, & répandu des remèdes de deux sortes, remèdes pour les hommes, remèdes pour les animaux. In my book I followed M. Senart's authority, and wrote, Everywhere, on bebalf of His Majesty King Priyadarsin, have two kinds of remedies been disseminated - remedies for men, and remedies for beasts.'
Bühler, influenced perhaps by the tradition of earlier scholars, boldly translated :Everywhere King Priyadarsin, beloved of the gods, has founded two kinds of hospitals, both hospitals for men and hospitals for animals.'
Chilichha (with its variants), therefore, means, according to Professor Kern, system of caring for the sick '; according to M. Senart, remedios,' and, according to Bühler, 'hospitals.'
Y.D. B. Bhandarkar (loc. cit.) objeots to the renderings of both M. Senart and Bühler. "If we onrefully attend to the contents of this edict," he observes, "it cannot fail to strike
as that, when Piyadasi says that he has established two kinds of chikichha, he makes only "a general statement, of which the works of charity he mentions further on are particular "instances. If so, the word ohikichhd must be interpreted in such a way as to go naturally " with planting trees, raising orchards, digging wells, and such other charitable works which “Pivadasi has instituted. But if we hold with Dr. Bühler that the word means a hospital,' or " with M. Senart that it signifies remedies,' that we shall have to suppose that this edict * simply sets forth a congeries of facts thoroughly unconnected with one another. I, therefore, " propose to take ohikiohha in the sense of provision,' or provident arrangement.' "If this sense is adopted, the word chikichhd goes with all the charitable acts specified by
• The transliteration is that of Bühler.

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ASOKA NOTES.
247
"Piyadasi, and a connection is established between it and what follows. For Piyadasi here "speaks of having made two provident arrangements, i. e., provident arrangements for two " classes of creatures - men and animals. And what are these? They are obviously the "planting of medicinal herbs, the growing of orchards, the sinking of wells, and so forth. By “this way of intrepretation alone the edict attains its full significance."
Mr. Bhandarkar's translation provident arrangements' is, perhaps, nearer to Professor Kern's system of caring for the sick' than it is to either of the rival interpretations proposed by Bähler and M. Senart. But it is open to the criticism that chikitsa undoubtedly means 'curing,' 'chikitsaka' means a physician,' and chikitsita' means physic. No version can be satisfactory which excludes the idea of ouring' or
healing.' Nor can I see any force in the assumed necessity of interpreting chikichha as & generic term comprehending the sinking of wells, and all the other acts of beneficence enumerated in the edict.
Nothing in either the grammatical construction or the context compels such an interpretation. The Sanskrit stem chikitsa undoubtedly oxpresses the idea of healing' or 'caring,' and there seems to be no reason to attribute any other meaning to the phonetic equivalents in Pråksit. Mr. Bhandarkar fails to cite any authority justifying the translation of chikichha by the words provident arrangement' or 'provision,' and, I think, would find a difficulty in quoting Any passage to support his rendering. For these reasons I am unable to accept his interpretation, and am obliged to consider how to provide a formula free from objection.
If the Kälsi variant chikisaká had been adopted in all the texts, there would be no difficulty, because that would naturally be translated physicians. But the shorter forms chikichha and chikisa (chikind) cannot very well mean physicians,' and, inasmuch as the variants must all mean the same thing, another translation must be adopted. There is, of course, no objection to treating ohikisaka as morely an amplified form of ohikisa. Some phrase such es
curative arrangements' seems to satisfy the conditions. Those arrangements would include the provision of physicians, surgeons, and veterinary surgeons, as well as the erection of hospitals, and the supply of drugs and invalid diet. The proposed rendering will cover the meaning of all the three versions proposed by Kern, Bühler, and Senart, and at the same time preserve the ordinary sense of the stem chikitsa. I take it that the term chikichha in the edict was intended to comprise the arrangements for importing or planting medicinal herbs and roots which are recited next in order, but that the term was not intended to comprise the planting of road-side trees and the digging of wells, which are mentioned in the concluding sentence. That sentence, which opens emphatically with the word panthésú (Girnar), or magêsu (Kalsi). is to be read as a supplement to the record concerning curative arrangements,' and is intended to record the provisions made on the roads' for the comfort of man and beast, as being connected with, although distinct from, the arrangements for curing both classes of creatures when afflicted with disease.
Fa-hien's description of the Free General Hospital at Pataliputra in 400 A. D. seems to me to give an exact and complete interpretation of the term chiktohha in the ediot, so far as human beings were concerned.
"Hither come," we are told, "all poor or helpless patients suffering from all kinds of infirmities. They are well taken care of, and a doctor attends them; food and medicine being sapplied according to their wants. Thus they are made quite comfortable, and when they are well, they may go away." (Travels, Ch. XXVII., Giles.)
The objection to the translation hospitals' is more formal than substantial, because a well. equipped hospital includes a supply of drugs and all necessary curative arrangements; but the more general torm is preferable as comprehending all the measures taken by Aboka's

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THE INDIAN ANTIQUARY.
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Medical Department for the benefit of the sick, and for the purpose of combating disease.
In order to make the observations in this article and those in the preceding note on the word samarita fully intelligible, I give the Girnår text of Ediot II. (Ep. Ind. II. 449), with my punctuation and an amended translation:Text.
Translation. Sarvata vijitamhi devânam priyasa priyada- Everywhere in the dominions of His Sacred sino raño, evamapi prachamtesu-yatha Chods and Gracious Majesty the King, as well as Pada Satiyaputo Ketalaputo a Tarbapami among his neighbours -- such as Chols, PanAmtiyako Yonarâjâ, ye va pi tasa Amtiyakasa diya, Satiyaputra, Kêtalaputra, Ceylon, the simîpam rájáno - sarvatra devånam priyasa Greek king Antiochos, and likewise the kings priyadasino råño dve chikichha katå --- mana- adjoining that Antiochos - everywhere has sachikichhâ cha pasuchikichhà cha. Osudhani Bis Sacred and Gracious Majesty the King cha, yâni manusopagani cha pasopagani cha, made carative arrangements of two kinds, yata yata násti, sarvatra hârâpitâni cha ropapi- namely, corative arrangements for men and tani cha; unulani cha phalani cha, yata yata curative arrangements for beasts. Healing nâsti, sarvatra hârâpitâni cha ropipitâni cha. herbs also, medicinal for man and medicinal for
beast, wherever they were lacking, have been imported and planted; roots also and fruits, wherever they were lacking, everywhere have
been imported and planted. Panthesu kúpa cha khânâpitá vrchha cha On the roads both wells have been dug and ropâpita, paribhogaya pasu manusanam. trees planted, for the enjoyment of man and
I beast.
VIII. - The Koralaputra and Satiyaputra Kingdoms. I propose to consider briefly in this article the question of the position of the Keralaputra and Satiyaputra kingdoms mentioned in the second Rock Edict, of which a revised translation has been given in the preceding note. In the first place it will be well to ascertain exactly the forms of the names wbich occur in the texts. The passage containing them is wanting in the Dhauli versions; in the other texts they stand as follows:
Girnar - Sariyaputo Ketalaputo; Kalsi - Satiyaputo Kelalapulo; Jangada - Satiyapu ......; Shahbazgashi - Satiyaputra Keralaputra; and
Mansêrå - Satiyaputr.] Keralaputr[e]. The only important variant is that at Girnar, where the reading Kotalaputra is perfectly clear and unmistakable. The Shahbâzgashi and Mansêra texte are recorded in the Kharoshth script, in which it is difficult, and often impossible, to distinguish between the characters for t and r; but we may assume that Bühler rightly read Kerala in both places, and that the variant Kêtala is peculiar to Girar. The letters are so clear and well formed, and the Asokan t is so different from r, that it is hardly legitimate to regard the exceptional reading as a mere clerical error, nor is it easy to understand the substitution of t for the normal, as a dialectic peculiarity. But the explanation of the phonetic difficulty must be left to linguistic experts; it does not concern me particularly.
The name Kerala10 is in comn.un use to this day and there is no material doubt as to its meaning. It signifies the strip of coast between the Western Ghats and the sea,
The transliteration is that of Buhler.
10 In the ediots the name is spelt with the dentall.

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extending from about 12° 20 North latitude to Cape Comorin (Kumari). The northern boundary is defined as being the Kangarote' or Chandragiri river in lat. 12° 29' N. (Balfour, Cyclop., 8. v. Malabar and Malealam). An alternative definition in terms of modern political divisions is expressed by saying that Kerala includes the Malabar District as well as the Native States of Travancore, Cochin, and the dominion of the Bibi of Cannanore. A third definition, in linguistic termas, is that of Dr. Caldwell, who says that the District over which the Tamil Kêra?aputra ruled is that in which the Malayalam language is now spoken" (quoted, ante, XXXI, 342). All three definitions approximately agree in substance.
The country governed by the Koralaputra 'king known to Asoka certainly must have included the whole of the coast region so defined, but it is possible, or even probable, that it also comprised a large inland territory, to the east of the mountains, I cannot here go minutely into the obscure question of the relation between the Kerala region, properly so called, and the inland Chêra kingdom, but the following extract will indicate the widely-extended meaning which Asöks may have attached to the term Keralaputra,
"The Rev. Mr. Foulkes contends that Chera and Kerala denote the same country, **the term Kêra la being but the Canarese dialectical form of the word Chére. He points to "a general concurrence of the authorities that Chêra and Kerala are synonymous names, notwith"standing the difficulty caused by the supposed identity of Kongu and Chêra. Dr. Rottler's "Tamil Dictionary has under the word Kêraļan' 'the king Chêran who reigned on the Malabar "Coast. I have no doubt;' says Dr. Caldwell, that the names Chêra and Kerala were "originally one and the same, and it is certain that they are always regarded as synonymous "in Native Tamil and Malayalam lists:' Dr. Gundert has, in his Malayalam Dictionary, under "the word Kôram - Chêra = Malabar, Canarese pronunciation of Cheram'; and, under the " word Keralam - Chéram - the country between Gokaroam and Kumari'; the word Kerala " was known under various forms, such as Sêram, Cheram, &c.'
“The Chêra or Kerala kingdom at one time loomed large on the map of Southern India. " According to Dr. Burrell, from the 3rd to the 7th century appears to have been the most "flourishing period in the modern history of the kingdom. It then extended over the present “Mysore, Coimbatore, Tondinâd, South Malabar and Cochin. It formed one of the great " triarchy of ancient Hindu kingdoms in the extreme south of India, and had already acquired "a name before the 3rd century B. C."11
The triarchy alluded to comprised the Chola, Chêra and Pandya kingdoms. The proposal to give a wide interpretation to the term Keralaputra in Rock Edict II. is favoured by the fact that the traditional triarchy' is replaced in that document by a tetrarchy' consisting of the Chola, Pandiya, Satiyaputra, and Keralaputra realms. In this enumeration the term Keralaputra seems to replace Chéra. The probable meaning of Satiyaputra will be discussed presently.
In Rock Edict XIII., dealing with the dispatch of missionaries, only the kings of the Cholas and Pandiyas are mentioned, and it is possible that missionaries may not have been sent into the Satiyaputra and Keralaputra dominions, although 'curative arrangements were extended to those countries.
I now come to the interpretation of the term Satiyaputra, which is open to doubt. Dr. Fleet, when writing incidentally on the subject some years ago, contented himself with the safe remark that the kings named Satiyapatra and Keralaputra occupied territories" probably towards the west coast," 13 which does not carry us far.
11 Discursive Notes on Malabar and its Place-Dames,' by K. P. Padmanabba Menon (ante, IXXI. 849). 13 Kanarene Dynasties, 2nd ed. p. 277, in Bomb. Gazetteer, Vol. I. Part II.

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Bühler was of opinion that the Satiyaputra is probably the king of the Satvats; the Keralaputra, the king of Kerala or Malabar." 13 This dictum also is not very helpful, as no indication is given of the position of the Satvats.' Dr. Burgess in 1887 made a suggestion which, I venture to think, would not be supported now by him or anybody else, and cannoi be justified. "The earliest menticn-we have of the Telaga country," he observes, "is in the famous edicts of Asoka, about 250 B. C., in the second of which he speaks of the neighbouring kingdoms 'as Cbôda, Pâmdiya, the countries of Satiyaputra, and Kétalaputra as far as Tambapani (Ceylon).' Here Satiyaputra represents Telingana, probably including also Kalinga, on the district over which the Telugu language is spoken, and which, in modern times at least, extends along the east coast from Ganjam to Pulikat, and thence eastwards to the seventy-eighth meridian which closely corresponds with its eastern limit as far north as the Pain-ganga River, when the boundary turns to the eastwards. The earliest dynasty of which we have any record as ruling this country is that of the Satavahanas or Andhras." 14 It seems superfluous to refute formally the whimsical notion that the Satiyaputra kingdom was identical with the Andhra, which is mentioned separately in the edicts. Consideration of the context and of the known position of the Chola and Pandiya realms requires us to look for the Satiyaputra territory among the southern states on the western side of India, as Dr. Ffeet has rightly recognized in the remark quoted above.
Mr. D. R. Bhandarkar carries the process of identification a step further by recording the remark that the term Satiyaputa still survives in Western India. "The close correspondence in sound of Satiyapata and Satputa, a surname current among the present Marathas, is-80-striking that I am inclined to hold that the Satpatês had formerly settled in the south on the Western Coast, as the mention of Satiyapata in the edict points to it, and that they afterwards migrated as far north ward as Maharashtra, and were merged into the warrior and other classes."15
In my recently published work, I have attempted to give greater precision to Mr. Bhandarkar's hint, in the following observations :—* Very little can be said about the south-western kingdoms, known as Chera, Kerala, and Satiyaputra. The last-named is mentioned by Asoka only, and its exact position is unknown. But it must have adjoined Kerala , and since the Chandragiri river has always been regarded as the northern boundary of that province, the Satiyaputra kingdoms should probably be identified with that portion of the Konkans - or low lands between the Western Ghats and the sea where the Tulu language is spoken, and of which Mangalore is the centre." 16
The Tulu country is defined by Balfour (Cyclop., 8. v. Tuluva) as "an ancient dominion of Southern India, lying between the Western Ghats and the sea, and between the Kalyanapuri and Chandragiri rivers ; lat. 12° 27' to 13°15' N., and long. 74°45' to 75030 E., with a coastline of about 80 miles. It is now merely a linguistic division of that part of British India. Tulu is spoken by about 446,011 inhabitants of the tract described above, the centre of which is Mangalore."
According to the latest census the number of persons returned as speaking Tulu is greater, and amounts to 535,210. Dr. Grierson notes that the language, immediately to the southwest of Kanarese, is confined to a small area in or near the district of South Kanara in Madras. The Chandragiri and the Kalyānapüri Rivers in that district are regarded as its ancient boundaries, and it does not appear to have ever extended much beyond them" (para. 90 of The Languages of India,' in Census Report, 1901).
13 Ep. Ind. II: 466. 15 Epigraphic Notes and Questions, p. 7.
10.4 8. S.... (Amaravati) p. 3. 16 Early History of India, p. 340.

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The small area thus defined as occupied by the Tulu language seems to be admirably adapted to serve as the equivalent of Asoka's Satiyaputra. It adjoins Kerala, is the territory of a Dravidian people, and so completes the summary envmeration of the Dravidian nations given in Rock Edict II. But, of course, the proof of the suggested identity cannot be effected until it is shown that the name Satiyaputra is in fact connected with the Tuluva country, and at present such proof is lacking.
The Tulu language is closely related to Canarese, and the alternative suggestion may be offered, that, as Asoka's Kêralá may be interpreted in a wide sense so as to include the Chêra' territory, similarly Satiyaputra may possibly have comprised the whole territory occupied by the people speaking Kanarose and the cognato Tulu.
Until some better theory is proposed I shall believe that the Satiyaputra kingdom of ABóka's time corresponded, in part at least, with the Tuluva country lying immediately north of Kerala.
A NOTE ON MALDIVIAN HISTORY.
BY ARTHIE A. PERERA. Though the Maldivian Sultanate dates from the time of the Khalif's of Bagdad, all that is connectedly known of its history begins from A. D. 1759; but glimpses of two previous centuries have been preserved to us by Ibn Batůta, the traveller from Tangiers (1843) and by the ship-wrecked François Pyrard de Laval (1602).
In 1753 the reigning Sultan Muhammad Mukarram Im'adu'ddin was taken captive and blinded by the corsairs of the Raja of Cannanore and the government of the atolls was undertaken, on behalf of the Sultan's daughter Amina Rani, by the official Hasan Banna Badort, who, after six years, ascended the throne as Ghazi ħasan 'Iazu'ddin (1), probably after marrying the royal princess, and founded the present royal dynasty. He died in 1767, naming as his saccessor his old master's nephew Muhammad Ghiy&su'ddin (2); but this arrangement only lasted for seven years, as his own two sons usurped the throne, and successively reigned as Muhammad Mu'izu'ddin (8) and Hasan Naruddin (4). The latter reigned from 1779 to 1799 and left two sons, Muhammad Mu'inu'ddîn and Ahmad Didi.
Muhammad Mu'lnu'ddin (5) succeeded his father, and Ahmad Didt had to flee the country to Mocha and finally seek refuge in Cochin for trying to introduce enlightened modes of government. The latter, however, returned to the atolls in 1832, when his nephew Muhammad Im'adu'ddin Iskandar (6) ascended the throne, and became a valuable minister to the Sultan, and at his death, his son, the intelligent 'Ali Didt took his place. The two cousins soon fell out, and 'Ali Didi left the Maldives and became domiciled in Ceylon.
Ever since the death of Muhammad Im'ada'ddin Iskandar in 1881, there have beon frequent revolutions in the Maldives, owing to the ambitious designs of the descendants of Ahmad Didi to have an upper hand in the Sultan's Councils. As asan 'Izza'ddin, the eldest son of Muhammad Im'adu'ddin Iskandar, was blind from his twelfth year, his younger brother Ibrahim Nuru'ddin (7) succeeded to the throne. In 1885 he was deposed by his nephew Muhammad Mu'inu'ddin (8), but he regained his throne in 1887 and reigned till his death in Ootober 1893, in spite of a second attempt to dethrone him in 1891 in favour of his second son Agea Manifala.
The Sultan's eldest son Muhammad Shamsu'ddin (9) succeeded to the throne, but only reigned for three months, as his cousin Muhammad Im'adu'ddin Iskandar (10) successfully contested his right and was declared Sultân in December 1898. Ten years after, on 11th March 1908, Muhammad Shamsu'ddin took advantage of his adversary's absence at Suez for his marriage, with

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an Egyptian lady of rank to get back his throne, which he is now holding, by expelling the Regent Dhori Manifûlû.
Genealogical Table of the present Maldivian dynasty.
(1) Ghaki Hasan 'Izzu'ddin (1750-1787).
(3) Mahammad Mu'izu'ddin who ousted (1774-79) (2) Muhammad Ghiyâsu'ddîn (1767–74).
(4) Hasan Nûruddin (1779-99).
(5) Muhammad Mu'inu'ddîn (1799–1832). (6) Muhammad Im'ada'ddîn Iskandar (1832—81).
Ahmad Didi.
Ali Didi. Abdulla Didi.
Ibrahim Didi.
Hasan 'Izzuddin
(blind).
(7) Ibråhim Núru'ddin (1881–5 and 1887-1893).
.
(8) Muhammad (10) Muhammad Dhori Tutu Mu'inu'ddin Im'ady'ddin Manifold Manifülů. (1885-87). Iskandar (Regent).
(1893-1903).
(9) Muhammad Agea Ahmad Didi
Shamsa'ddin Manifalu (Maldivian (1893 and 1909 (attempted representative to date. the throne to the Ceylon in 1891). Government
in 1904).
MISCELLANEA. A COIN OF MENANDER FOUND IN WALES.. British Museum, who most kindly identified the
Few more unlikely places for the discovery of coin for me, insist that it cannot possibly have a coin of Monander in the soil than Tenby in
been found in Britain; but for all that it was, and, Pembrokeshire could be imagined, and yet the
what is more, seems to me to have been placed following extract proves that one was actually where it was discovered in the first century A. D. dug up in that ancient town. "In 1878 &
Its intrinsic value is about 6d., for these coins are coin of Vespasian was dug up on the Esplanade,
very common in North-Western India. It is in Tenby, in juxtaposition with goat- and small or.
the Tenby Museum with the Vespasian, I myself bones. Two years afterwards, a silver Bactrian
saw the latter dug up." (Laws, History of Little coin was discovered close by. It lay two feet England beyond Wales, p. 46.) under the surface, and was unearthed while the Although the traces of Roman occupation, workmen were digging out the foundation for excepting coins, are very rare in South Wales, Mentmore House, immediately opposite the new coins have been found in great variety and conarchway made in the town wall, near the south siderable numbers. At Tenby, or in the immediate weet corner. It is a drachma of Menander, king neighbourhood, specimens of the coinage of of Bactria in the second century B. 0. On the Domitian, Faustina Junior, Marcus Aurelius, obverre is a head of Pallas [sic, read 'bust of | Probus, Maximianus, Carausius, Constantine, king'), with the legend:
Constans, and Diocletian have been found, and it BAZIAEOS BOTHPOY [sic, read ZOTHPOZ ] would seem that Tenby, even if it were not MENANAPOY :
actually held by a Roman garrison, must certainly on the reverse is Pallas fighting, with the
have been frequented by people who used the legend in Pehloi (sic, read "Kharoshthi') charac
money of the Cæsars. Probably the port was a ter, Maharajasa tradatosa (sic, read tratarasa]
place of call for conting ships, and the Bactrian Menandasa [sic, read Menadrasa or Monadrāsa).
coin was a curiosity belonging to a Roman soldier The authorities in the coin department of the or trader.
V. A. SMITH.

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ALEXANDER, PORUS, AND THE PANJAB.
BY O. PEARSON, INDIAN EDUCATIONAL SERVICH (RED.). (With a Map, and a Prefatory Note by Vincent A. Smith, M.A., I.C.S., Retd.)
[Some time ago Mr. C. Pearson favoured me with rough notes commenting on the theories advocated in my Early History of India concerning the date and localities of Alexander's operations in the Panjab in 326 B, C, His observations, based on intimate personal knowledge of the country, seeming to me worthy of record, I suggested that he might recast them with a view to pablication in the Indian Antiquary. Mr. Pearson was good enongh to adopt the suggestion, and has sent me the peper now presented, accompanied by a map, drawn by a young military friend.
Mr. Pearson's remarks on Buddhist masonry' are of interest. He is clearly right in noting that Arrian's estimate of 15 stadia, or about 3000 yards, as the width of the Chinâb at the crossing-place, must be regarded as excessive. In my book (p. 53 n.) I dated Alexander's passage of the Indns in March, 326 B. C. Mr. Pearson shows reason for supposing that the event may have occurred a month earlier. This possibility supports the theory that the battle took place in April, but the very explicit testimony of the historians that the river was actually in food cannot, I think, be rejected on a priori grounds, I, therefore, adhere to the view that the battle took place at the very end of Jane, or, more probably, early in July " (Early Hist. p. 60). Mr. Pearson argues that the assumption of the earlier date allows more time for the preparation of the fleet intended to descend the rivers. But that argument has no validity, because the arrangements for ship-building were entrusted to subordinates and did not depend on Alexander's personal movements. The time available extended from March to October.
The observation that the dépôt for deodar logs prosumably was in ancient times, as now, at or near Jihlam, is of importance as indicating that the ship-building operations must have taken place high ap the river. It is true that the assumption that the voyage began near the town of Jihlam conflicts apparently with the statement that the descent to the first confluence occupied only eight days, but no conceivable theory fits all the statements on record, We can only balance them, and decide according to the cumulative weight of evidence, admitting that in any case difficulties will remain unsolved,
The map, as explained by Mr. Pearson's comments, gives the reader valuable help in anderstanding that Alexander's line of march to the river must have been determined by the position of the passes in the Salt Range and connected bills. He must have marched through either the Bakrala or Bunbår Pass, and may well have used both roads. Once he was through the hills he conld gelect any suitable ground on the river bank for his camp, A few miles' march would bring him to the neighbourhood of either Jiblam or Jalalpur. The decision as to the crossing-place consequently does not depend on the opinion formed as to the line of maroh from Taxila, but must be guided by the necessity of reconciling the ancient author's descriptions with actual topographical details. I am Atill of opinion that in all probability Abbott's view is correct, but I have not any personal knowledge of the ground.
I am indebted to Captain Talbot, Settlement Commissioner of Jammu and the Kasmir State, for the information that Major Norman has propounded a fresh theory, an abstract of which will appear in the new Gazetteer for the Jihlam (Jhelam) District, of which Captain Talbot has kindly sent me proofs. I do not feel justified in quoting textually from proof-sheete, but may say that according to Major Norman, the Greek camp should be located near Pind Dadan Khan, far below Jalálpar, and the crossing-place at the Ahmadabad bluff, about 12 miles below AhmadAbåd. This theory seems to me wholly untenable for many reasons. Captain Talbot appears to be right in holding that no conclusive determination of the problem can be

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attained without exhaustive study on the spot by qualified students of ancient topography, skilled in critical methods. But, after reading the observations of Messrs. Pearson, Norman, and Talbot, I still venture to hold the opinion that, on the evidence now available, Abbott's solution is the best. VINCENT A. SMITH. 20-6-05.]
254
THE
HE first successful attempt to write an Early History of India has no doubt received the attention which it deserves. In detail the subject has been ably treated by scholars, soldiers, and historians, but the general reader has hitherto been without a connected account of the whole. So much, perhaps, I may be permitted to say without claiming to be a competent critic of Mr. Vincent Smith's interesting volume. My only reason for attempting to discuss the questions which give a title to this paper, is that I enjoyed some special advantages for forming an opinion. The theories of antiquary or strategist may often receive confirmation or correction when considered from the point of view of one who happens to have a good knowledge of the ground. As Inspector of Schools for about twenty years (1865-1885) I marched with my camels and tents over the whole country between Agra and Peshawar, and became acquainted in a special manner with the districts abont Râwal Pindi and west of Lahore. Twice during the rainy season I made the voyage from Jihlam to Multân in a country boat. And all this time, being interested in antiquities, I examined everything that came in my way with the help of such books and maps as were available at the time. I made no notes, or measurements, or excavations. But it was my amusement to hunt up old mounds and ruins instead of going out with a gun as most of my friends would do under similar circumstances. It was my desire to get a sound general idea of Indian History as a whole, separating, if possible, Vedic India from the India of Alexander, and that again from Buddhist India. Certain clear views seemed to emerge, and on the whole were amply supported by documentary evidence. But sometimes the written record would appear to conflict with facts or probabilities. Perhaps no satisfactory explanation would be forthcoming, but perplexity would at least encourage a more minute study of details than would have been undertaken otherwise. To give an instance. According to Manu, quoted by Elphinstone,' the sacred land of the Hindus was a narrow tract between the rivers Sarasvati and Drishad wati, or Ghaggar. Both these rivers, as we know them, are weak streams not worthy to be mentioned in the same breath with the Ganges and Jumna. But the traveller from Ambala to Simla sees upon his left hand and upon his right the stupendous gorges from which the Sutlaj and the Ghaggar descend upon the plains. To understand the full significance of these gorges it may be necessary to go back to the glacial period. It is however a reasonable conjecture that within the period of history the Sutlej united with the Sarasvati and Ghaggar to form the great river which once flowed into the Indus through Bahawalpur, and that then Brahmâvarta was a Doâb which might be compared with that of the Ganges and Jumna. In the Greek accounts of the rivers of the Panjab nothing is more surprising than the omission of the Sutlaj. Mention of the Hydaspes, Akesines, Hydraotes, and Hyphasis is frequent and explicit, but after the Hyphasis comes the country of the Ganges. Only Pliny gives a hint of the true explanation. "To the Hesidrus (Sutlaj) 169 miles" from the Hyphasis. "To the Jomanes (Jumna) an equal distance." Consistent with such an opinion is the statement that there is no ridge of high ground between the Indus and the Ganges, and that a very trifling change of level would often turn the upper waters of one river into the other as may perhaps have occurred in past time. The Hyphasis (Biâs) in fact is known to have had an independent course into the Indus, and it is further supposed that there has been a gradual uprising of the watershed of the Indus and Ganges systems outside the Himalayas - "an hypothesis supported by the undoubted fact that the Jumna has within a recent period
1 History of India, p. 225. Pliny, Nat. Hist. VI. 21.
2 Early History, p. 85.
• Imperial Gazetteer, Vol. VI. p. 663.

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moved eastwards, while the Satlaj and other Panjab rivers have moved considerably to the west."
A tourist who keeps his eyes open will in time become a good judge of things which are not likely to be found in histories. When he sees a new church in an old churchyard be has not much difficulty in forming an imaginary picture of the old church, and in the same way can decide whether a castle attributed to Sher Shah or Akbar occupies an ancient site. In what follows, the reader must suppose, if no authority is quoted, that the antiquity of a town or road is inferred from some traces of the works of a bygone age. The most conspicuous testimony to the existence of ancient habitation is a mound. Villages often stand upon mounds, and mounds mark the site of deserted villages. Such mounds are formed antomatically from the sun-dried mad with which the houses were built and repaired. The lofty mounds which were the citadels of ancient capitals are in part at least artificial. It is certain that these high places were already in existence when Alexander invaded the Pañjáb, and it is dov.btfol whether any have been built up since. It would seem that after burnt brioks came izin use, a few centuries before the Christian era, it was no longer the fashion to heap up a linge mound for a fortress.
General Cunningham, who made a careful survey of Shôrkôt, found that the towers and walls were formed of solid masses of sun-dried bricks faced with burnt bricks. There wero numerous walls of both kinds of bricks down to 50 and 60 feet below the main level of the fort, which is itself 100 feet high. M. Foucher remarks that the outline of the BAIA-Hisar at Chârsada is strangely like the mounds of Babylonia. The interior, as is the case with similar mounds in Swât, consists of alternate layers of earth and of boulders collected from the bed of the river. Only he seems to have been misled by his Buddhist pre-occupations as to the age of the mound, which assuredly is much older than the stúpa seen by Hiuen-tsang.
From the study of ancient mounds, as well as for other reasons, we know that the whole of the lower Panjab, until recently & waterless waste, was covered by a dense population two thousand years ago. As Cunningham jnstly remarks, the chief towns were near the great rivers. So were Baghdad and Babylon. But the choice of roads from the North-West to Rajputâna or the valley of the Ganges would of course depend mach upon the state of the lower plains of the Pañjab. In 1832 Barnes, travelling by the old road from Lahore to Pind Dadan Khân, passed through a desert where water was drawn from a depth of 65 feet, and this seems to have been the character of the country for at least a thousand years.
Anoient roads may be recognised in many ways. Besides the mounds which have been already described, there are holy shrines with legends attached to them and ruins of some sort in brick or stone. In the Northern Pañjáb all roads converge upon Lahore. Multán is the centre of another system. It may be doubtful whether Shôrk őt was the capital of a kingdom or a frontier fortress. Every strong place seems to have been either tbe one or the other.
"It may create a feeling of disappointment," says Pergusson," in some minds when they are told that there is no stone architecture in India older than two and a half centuries before the Christian era. According to Arrian, in Alexander's time cities near rivers or the sea were built of wood, but in 'high places, ont of the reach of floods, of brick and clay.10 In the District of Peshawar, the ancient Gandhára, a peculiar kind of Buddhist masonry is very abundant. It has been described by Foucher" and by Cole. Irregular blocks of partially squared stone are evenly laid in rows, and the interstices are filled ap with horizontal flakes of Blate. These Buddhist walls seem always to be coeval with the Græco-Buddhist sculptures, which Fergusson rightly judges to be Byzantine in character, or of a date corresponding to that of a specimen from Hashtnagar, of which a photograph is given in the Early History of . Ibid. Vol. XIII. p. 10.
• Reports, Vol. V. p. 97. Geographie ancienne du Gandhdra, p. 18.
• Burnes, I. p. 49. • Indias Architecture, p. 1.
** Indica, Chap. X. Il Gandhara, p. 34.

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India.12 Some mistakes in the identification of Aornos might have been avoided if it had been recognised that all Buddhist masonry is long subsequent to Alexander.
This skilful method of stone-laying in the construction of walls may deserve more attention as an indication of date and origin than it received, at any rate, five and twenty years ago. It is to be seen everywhere on the slopes of the hills which surround the Peshawar valley. The fort at 'All Masjid, and, unless my memory fails me, the ruins at Amb, on the southern side of Sakésar, at the lower end of the Salt Range, are built in this fashion. It is conspicuously absent in the old mounds of the plains, within the Salt Range, in Kasmir and in the ancient kingdom of Taxila. Something similar, though with larger blocks of stone, and smaller interstices, I saw at Smyrna. Of its distinctive character I have no doubt. Where the slate flakes are laid by an unpractised hand there is always some irregularity which betrays the want of a tradition of style. So far as I remember, the stones are sometimes laid in clay and sometimes in mortar, M. Foucher thinks that the wall was always faced with a coating of mortar. 13 Lime mortar seems to have come into use about the commencement of the Christian era. In this connection it may be useful to remember a remark of Fergusson with reference to the architecture, probably coeval, of the Indian colonists of Java. No mortar is used as a cement in their temples, although many of these buildings are plastered, and painted on the plaster. The accounts of India which we get from the Greek historians are truthful and exact in the main, but include a certain amount of romance. No one could desire a more careful and judicious writer than Arrian, but coming several centuries after Alexander he had to be content with such materials as he found. He had no opportunity of cross-examining his witnesses, and whenever he happens to have drawn a wrong conclusion, the excellence of his style may gain credit for a statement which it never deserved. Some of our difficulties may be explained by the change of circumstances, as in the case of the missing Sutlaj, which we have already considered. But certain mistakes may be corrected by local knowledge. We know, for instance, that the Akesines (Chinâb) is not nearly two miles broad where it dashes over large and jagged rocks, 15 and that the description of the confluence of that river with the Hydaspes is greatly exaggerated. On the whole it is necessary to reject statements which appear to conflict with probability, while freely admitting such as are consistent with our general knowledge.
Where it is impossible to place complete reliance upon our authorities it seems preferable to take a broad general view of their meaning rather than to follow them in minute detail. When Pliny gives the mileage "ad Hydaspen fluvium clarum CXX M., ad Hypasin non ignobiliorem, XXIX mill. CCCXC," and "ad Hesidrum CLX mill.," 16 we feel that he means to give the whole breadth of the Pañjab, and when Arrian17 states that Megasthenes had been at the courts of Sandracottus, "the greatest king of the Indians, and of Porus who was even greater," we should surely understand that in his opinion Porus was not merely the Raja of one of the Doâbs of the Panjab, but the king or overlord of a large territory, or at least the head of a confederacy for the defence of the North-West Frontier against foreign invaders.
It was in this sense that Burnes, a very shrewd observer, remarks that Ranjit Singh had the same sized army as Porns, counting guns for war-chariots, and that the same country will generally produce the same number of troops.18
What has been said above, perhaps at too great length, may serve as an introduction to the discussion of some disputed points which have been dealt with in an unexceptionable manner by Mr. Vincent Smith so far as the documents are concerned, but upon which local experience may have to say the last word.
12 Early History, p. 233. Date, 384 A. D.
14 Indian Architecture, p. 660.
16 Plin., VI. 21, Ed. Delphin. The figures vary in other Editions. 17 Indica, Chap. V.
Is Burnes, I.
15 Gandhara, p. 37.
15 Arrian, Anab. Book V., Chap. 20, and Book V., Chap. 5.
P. 59.

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Thanks to Colonel Deane and M. Foucher, the route of Alexander through Gandhara appears to have been determined almost beyond question. M. Foucher, however, assumes too much in supposing that this was the ancient road of commerce between India and the NorthWest. It is possible that the direct road from Peshawar to Attock is modern. But it must always be remembered that on this side of the Jihlam wheeled carriage is also modern, and that ancient roads went across ravines and along the sandy beds of nullahs. Both Attock and Khairâbâd were places of importance long before the first Muhammadan invasion. The hill at Khairâbâd, which in the opinion of Löwenthal was Aornos, is surmounted by the remains of a Buddhist castle attributed to Râjâ Hodi. And seeing that boat-bridges were understood in the time of Alexander, it is not likely that so good a position for one was neglected. At the same time the road from the Khyber and Peshawar used by Bâbar ran to the south of the present Grand Trunk Road, and crossed the Indus at Nilâb, 15 miles below Attock. Here there is a convenient ferry and some interesting tombs in the style of the earlier Muhammadans. This road has the advantage of avoiding the Haro as well as the Kâbul river, as the present writer once found by experience when detained for two or three days by a flood in the former stream. According to Strabo and the historians, Alexander was at Taxila in the beginning of spring 326 B. C., or perhaps about the middle of February, when native gentlemen pay complimentary visits in white clothes, and remark that the season has changed. He arrived at the Hydaspes a month or two later and defeated Porus at the commencement of the rainy season.
This distribution of the time allows several months for preparation in a friendly country, and only two or three for all that followed between the battle of the Hydaspes and the check upon the Hyphasis. Knowing these rivers at all times of the year, and under all conditions, I could not avoid the conclusion that the real date for the passage of the Hydaspes was, as stated by Arrian, the month of Monnychion in the archonship of Hêgêmôn, and that Mounychion in that year occurred as early as April rather than as late as June. It was a matter of prime importance to cross the river before it was in high flood, and no sufficient explanation is given of the supposed delay.
When Alexander reached the banks of the Hydaspes20 he found the army of Porus on the opposite side, and detachments of the enemy's forces guarding all parts of the river where a passage might be made. Arrian seems to say that he made raids across the river into the enemy's country, bat, however this may be, to get the bulk of his army across without being observed would have been impossible. What he actually did has been repeated by the Japanese during the last few months. By a rapid night march under favourable conditions of weather he moved a large force fifteen or twenty miles higher up the stream, and was across before Porus could prevent him.
The question now arises whether this manoeuvre could have been carried out in July when the river was in high flood. Burnes gives an amusing account of his adventures when crossing the Biâs on his journey from Amritsar to Lûdiâna in August 1831. The river was swollen to a mile in width from rain. The current exceeded five miles an hour. They were nearly two hours in crossing, and landed about two miles below the point from which they started. The boats are mere rafts with a prow; they bend frightfully, and are very unsafe, yet elephants, 'horses, cattle, and guns are conveyed across on them. They passed in safety, but an accident occurred on one of the small channels which might have proved serious. They attempted the passage on an elephant, but no sooner had the animal got out of his depth than he rolled over, wheeling round at the same time to regain the bank. After this they crossed on inflated skins supporting a frame-work.21
19 When Burnes was with Ranjit Singh at Lahore the festival of spring was celebrated with legish magnificence on the 6th February.
20 Arrian, Anab. V. ch. 9.
11 Burnes, III. p. 178.

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When the river flows evenly between high bauksa passage may be obtained easily and rapidly throughout the rainy season, but the boat is carried some way down stream, and to bring it back again to the starting point must be a work of time. The secret and sudden collection of a flotilla for the transport of an army of 10,000 men and 5,000 horses, and their conveyance across the Hydaspes when in high flood after a long march, has always seemed to me incomprehensible. It is a question, however, for military experts, who, so far as I know, have hitherto raised no objection to the received account. The description given by Arrian is anyhow more consistent with a series of operations carried out not later than the first half of May, which may have been partly hindered and partly assisted by the accident of stormy weather. The explanation of the character of the rainy season at the end of Chap. IX.23 may be a commentary borrowed from Eratosthenes, or some one who was more familiar with the climate of the Ganges valley. A similar description of the climate of a great part of the country" is given by Elphinstone.2 At Rawal Pindi, however, it is said that there is more rain in the dry season than in the monsoon, which seldom breaks before the end of July. It must be admitted that this view contradicts the apparent meaning of the written record, but the historians seem to me to have been dominated by the current opinion of a dry and rainy season which is not true of this part of India.
However this may be, an early date for the battle of the Hydaspes gives no more time than is required for the alarms and excursions, ship-building, and other events which occurred before Alexander started in the autumn upon his voyage down to the sea.
The road which he followed between Taxila and the place where he met Porus is & question of less importance except as involving several nice points, military, geographical or political. The subject bas been treated from many points of view. Burnes, 24 who travelled up the right bank of the Jihlam from Pind Dadan Khân to Dârâpar, and thence by Rohtas and the Bakrála Pass, was at first inclined to regard the extensive ruins near Dârâparas Boukephala, and Mong on the other side as Nicæa, but afterwards thought the place must be at Jihlam which he supposed to be on the high road from Tartary to Hindostan. There was more than one high road from Tartary to Hindostan, and Barnes himself was perhaps treading unconsciously in the footsteps of Alexander. It is difficult to compress within reasonable limits all that may be said against, or in favour of, such a view, but it may be worth while to notice some considerations which have not hitherto been fully discussed.
Next to Taxiles and Poras the most important chief with whom Alexander had dealings at this time was Abisares. Abisares, according to Dr. Stein, was Raja of the lower hill country between the Hydaspes and Akesines, and it seems likely that he had control of the tract of hill and plain which includes Tills, Rohtas, and Jihlam. As the lord of the salt mines must always have been an important political personage, so the control of the dépot for deodar logs, then, as now, probably at or noar Jihlam, must have been in the hands of a strong ruler. For the conduct of this important trade in timber implies at least friendly commercial relations with those who worked the forests in Kasmir and Khâgân, and the employment of a number of skilled labourers to forward the logs down stream to the dépôt.
Whoever he may have been, whether Abisares or another, he held the keys of two diffioult passes. The Bakrala Pass to the north was guarded by the ancient fortress of Rohtas opposite to it on the Tilla range. The enormous castle built here by Sher Shah in the sixteenth century, with a view to an expected invasion from Persia, encloses the old Hindu town rich in legends of an earlier age. The southern pass of Kharian in the Pabbi hills, through which the Grand Trunk Road passes, was not of much importance in early times.
13 Arrian, Anab. V. ch. 9.
History of India, P. 4. Bornes, I. p. 57. There is no primeval mound as at Mong, but the ground is strowa for miles with largo brick, and there are old wolls and foundations.

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According to General Cunningham, 25 before the British occupation the Pabbi hills were crossed by only one carriage-road, the Khori Pass, five miles above Baal, where the river pierces the Pabbi range, and about fifteen miles below Jihlam. Rasel was the site of the entrenched camp of the Sikh Army between the battles of Chilianwala and Gajrât in 1849. It commands the ferry at Dåråpur, the roads to Jihlam on both sides of the river, and the roads to Lahore either by Wazirabad or Râmnagar. It was also the nearest point across the river to the only great city of ancient times between Taxila and Lahore, the ruins which Burnes was inclined to identify with Boukephala. Whether Alexander came by the upper road through the Bakrála Paas and Rohtas, or by the easy but narrow defile of Jalálpar, it is difficult to imagine that Porus would entangle his army among the Pabbi hills without regard to his base and communications, which lay at the mercy of his enemy, or that the battle was fought anywhere but in the neighbourhood of Chilianwâla. With a different result but ander similar conditions, the same game was played over again when Sher Singh met Sir Hugh Gough at Chilianwala and Gujrât, and if Abisares played fast and loose with both sides, it was only the course of conduct which was pursued by his sucoessor Gulab Singh in 1845. The supposition that the main rood from Jihlam went through the Pabbi bills and the Kbârian Pass seems to be an anachronism, and no other reason bas been given for placing the army of Porus in so dangerous a position. From Taxila to the Hydaspes Alexander had the ohoice of two main roads. Either of them would be practicable provided that the passes were in the hands of friends. The main chain of the Salt Range commenoes in the lofty hill of Chel formed by the convergence of three spars, two of which extend as far as the Himalayan outliers. The first is traversed by the Grand Trunk Road at Bakrále, and twenty miles lower down by the Dudhial-JÁlâlpur road at the gap through which the Banhår nullah flows. The spur on which Rohtas rests is terminated at this and by the Banhår, and at the other end by the Kuhân nullah, and by the valley of the Jihlam, which flows through the Pabbi range near the apex of the triangle.
The lower road which emerges near Jalalpur, though easy enongh, is narrow, and might be blocked by an enemy. One might suppose that the lord of the Salt Mines would hold Jalalpur, and control this pass, and that, except in times of civil war, the wardens of the Bakrála and Jalálpar passes would be responsible to a suzerain at Labore. It should be observed that Rohtas commands not only the precipitous descent from Bakrila, but also, though at a greater distance, the gaps in the Chêl and Rohtas ranges through which the other road passes by easy gradients along the course of the Banhar nallah either to Jalalpur or Dårápur. The lower roads to Lahore and Hindostan naturally fell out of use, when the "Bar" became a desert, but there is much evidence of their popularity in very early times. Pliny's mileage seems to agree with that of a direct road from Lahore by Kasur to Mathura and thence to Kananj. The four ancient fortresses, 26 almost due sonth from Lahore, Abohur, Bhatinda, Bbagnir, and Sirsa, forming a quadrilateral with a face of 50 miles in each direction, were built in the same style, it is said, about 1300 years ago to block the road of invasion from the North-West. It is not easy to understand why Alexander should prefer a more difficult road near the monntains. As Arrian judiciously observes, he would be likely to cross the rivers where they were broader and less rapid. Political considerations may have influenced him, and the help of Porus may have been purchased by a condition that the Greek army should not pass through the Kingdom of Lahore.
It is open to doubt whether Alexander's forces would be more likely to descend upon the Hydas pes through the Bakráls or the Banhậr Pass. At Rewal Pindi, Top Manikykla, and DArapur, there are remains of cities which must have flourished in the Buddhist age, and perhaps earliet, while the lower road, with many traces of great antiquity, has nothing of importance to show between
Ancient Geography of India, p. 166. Imperial Ganttoor, VOL. II. p. 878. Arrian, V. oh. 20.

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Taxila and Jalalpur. The march may have been by both lines, while the leader himself climbed the conspicuous peak of Jogi Tilla to consult the oracle which had already warned Porus to make terms with his cousin, the son of Jove 28 Snpposing that Darapur, Jalalpar, and Pind Dâdan Khan were strongly held by Sopeithes, the king of the Salt Range, the line of the Grand Trunk Road, occupied, in the interest of both parties, by the faithless Abisares, may have furnished the only available line of advance. But whether Porus was merely the Raja of a petty state, or a king "greater than Sandrocottus," he must have been in some sense warden of the marches, in command of an army drawn from the greater part of the upper Pañjâb, and depending for his communications and supplies upon the country now known as the "Bår," south of the Grand Trunk Road. After deciding on general grounds that the camp of Porus must have been in the open country somewhere opposite to Jalalpur, it seems hardly worth while to compare the two possible battlefields from the indications of the Greek historians. Abbott examined the ground in the neighbourhood of Jihlam, and Canningham that at Jalalpur, and both were satisfied that they had found a field for mancurre and battle which would satisfy the conditions of Arrian's graphic description. Neither of them, perhaps, made sufficient allowance for the changes which a great river produces in the lapse of ages, particularly if swollen by periodical rains and the snows of Himalaya. Bearing in mind the general rule that a river has been over every part of the valley through which it flows, and that one inch of erosion or deposit will amount to more than 60 yards in 2,000 years, we must recognise that the river which separated Porus and Alexander in 326 B. C. was not in all respects similar to that upon which Sher Singh and Gough manreuvred in 1849 A. D. When the Jihlam leaves the Himalaya on its right bank it continues to wash the hard limestone débris of the Rohtas range, "its waters gushing over a bed of white quartz boulders," as described by Abbott, but the Pabbi hills on the left bank belong to the Siwâlik range, which edges the Himalaya from the Jihlan to Assam. These deposits, consisting of soft sandstone, clay, and conglomerates, afford a weak barrier to a powerful river, and, in consequence, although the high right bank of the Jihlam may be regarded as comparatively a fixed boundary, the islands and channels in the bed of the stream cannot be the same for long periods of historical time. From this it follows that even if Abbott and Cunningham bave both made out a good case for Alexander's night march, conditions of crossing the river must be so changed that no identification of localities is possible. There are still wooded islands above Darapur, remnants of the Pabbi hills. Above Jiblam there is no wood except shrubs, and the alluvial islands are of a different character to those where the river passes through the Pabbi range. Any doubt upon this point might be set at rest by a competent geologist on the spot.
It may be remarked by the way that Abbott's evidence, so far as it goes, is strongly in favour of an early date for the battle. His survey was made in April under usual conditions. He speaks of the "crystal Hydaspes" which he forded upon his elephant. But he was strangely mistaken in supposing that at this time there was a greater depth of water than in the rainy season. His informants may have intended him to understand that when the river is at its highest from melted snow, that is, early in July, before a drop of monsoon rain has fallen, the water is a foot deeper" than it is on an average in August and September. For all I know this may be the case. Certainly, the rivers of the Pañjab are not so high in April as they are towards the end of May, when the boatbridges are dismantled, until the autumn.
The road, by wbich Cunningham supposes the night march to have been made, seems well suited for moving a large body of troops without the knowledge of a watchful enemy on the left bank of the river. It is screened by a range of lofty hills and is sufficiently remote from the river without being 50 far from it as to make the term "parallel” inexact,30 especially if the Jihlam has been pushed further away by the encroaching sands of the Banhår nullah. One advantage of this last hypothesis will be that we get the "notable bend" in the course of the river, of which Arrian speaks, at the
» Cunningham, Geogr. Ind. p. 165, quoting Plutarch.
Imperial Gazetteer, V. p. 409 and elsewhere. ** Il Cunningham cannot go to the river, the river must be bronght to Ounningham.

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point of crossing. If it were permissible to speculate upon minute details, one might hazard a conjecture that Alexander with the cavalry made a détour through the Khori Pass, five miles above Rasûl, while Meleager, with the mercenary troops, crossed the river at Dârâpur after the engagement had commenced.
It is probable, however, that if such were the case, so important a manoeuvre would not have escaped notice in the narrative.
In conclusion, I feel, that some apology from me is due for dogmatizing upon subjects which have been handled by others far more competent than myself. It is more than twenty years since I left India, and my knowledge of the literature is not up-to-date. In particular, I am not well acquainted with the work of Dr. Stein, who enjoyed similar opportunities, together with qualifications in which I am deficient. Nor do I know General Chesney's lecture, quoted by McCrindle (p. 94), in support of the view that Jalalpur was the position of Alexander's camp. Chesney is of course a first-class authority on a military question, but he overrates the difficulty of the march upon Jalalpur when he speaks of Alexander "threading his way through the intricate ravines of the upper part of the Salt range." For pack animale the Dudhiâl-Jalalpur road is easier than either the Bakråla or Kharian Passes. Cunningham's very considerable services towards the right understanding of these problems were perhaps impaired by some unwillingness to learn from any one else. On the whole, the time seems to have come for some one, well acquainted with the country and competent in other respects, to review the various opinions which have been offered, to eliminate those which are untenable, and to carry our knowledge a little further than it can claim to have reached hitherto.
THE AGNIKULA; THE FIRE-RACE.
BY S. KRISHNASVAMI AIYANGAR, M.A.; BANGALORE.
In one of his interesting contributions entitled "Some Problems of Ancient Indian History," published in the Journal of the Royal Asiatic Society, 1905, p. 1 ff., Dr. Hoernle regards the Paramara Rajputs as the only family that laid claim to belong to the Agnikula or Fire-race before the time of the poet Chand (loc. cit. p. 20), and, so far, the evidence all seems to point to any such claim being not found earlier than the middle of the eleventh century. That, however, does not preclude an earlier existence of the legend. It would be interesting, therefore, if the legend could be traced to an earlier period than that of the Paramaras of Malwâ. In the early classical literature of the Tamils, there is a reference to this same legend, and there appears to have been in that part of India a family of ancient chiefs who claimed descent from the Sacrificial Fire.
There have been in the Tamil land a certain number of chiefs, whose names have been handed down to posterity as the Last Seven Patrons of Letters, the patron par excellence among them having been Pari of Parambunâḍu. This chief had a life-long friend in the person of a highly esteemed Brahman, Kapilar, who was a poet sui generis in a particular department of the poetical art. "The three crowned kings of the south," the Chêra, the Chôla, and the Pandya, growing jealous of the power and prosperity of Pâri as a patron of poets, laid siege conjointly to his hill-fort, Mullûr. Pâri having fallen a victim to this combination, it fell to the lot of his Brahman friend to get his daughters suitably married, to bring about acceptable marriages being one of the six special duties of Brahmans in the social system. He therefore took the girls over successively to two chiefs, Vichchikkôn and Puli Kadi Mál Irungôvėl of Arayam. This latter chief is addressed by the poet in these terms: "Having come out of the sacrificial fire-pit of the Rishi, - having ruled over the camp of Dvårapathi, whose high walls looked as though they were built of copper, having come after forty-nine generations of
-

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patrons never disgusted with giving, - thon art the patron among patrons." The allusion to the coming out of the sacrificial fire of the sage cannot but refer to the same incident as the other versions discussed by Dr. Hoernle. The chief thus addressed was a petty chief of a place called Arayam, composed of the smaller and the larger cities of that name, in the western hill-country, somewhere in the regions of the Western Ghâts in the south of Mysore.
The more important question, exactly relevant to the discussion, is :- What is the time of this author and his hero? This has, so far, reference to times anterior to epigraphical records, and has therefore to be considered on literary data alone. This poet, Kapilar, is connected with a number of chiefs and kings, and is one of a galaxy of poets of high fame in classical Tamil literatare.
According to the Tiruvilaiyddal Puránam, Kapilar was born in Tiruvadavûr, and was & Braliman by birth. Th- tradition that he was one of the seven children of the Brahmen Bhagavan, through the non-caste woman Adi, is not well supported by reliable literary evidence. But if this tradition be true - (there are some inconsistent elements in it), - he must have been the brother of Tiruvalluvar, the author of the Kura!, and of the poetess Avvaiyar. This relationship, however, is nowhere in evidence in contemporary literature.
So far as they are available at present, his works, - all of them being "Paradises of Dainty Devices" in Tamil literature, - are: -
(1) The seventh of the Padisruppattu, the "Ten-Tens," in praise of the Chéramin
Selvakkadungovalyadan. (2) Kurinjippattu of Pattuppåtu, the "Ten-Idylls," to teach Brahasta, the Aryan
king, Tamil. (8) Ingurunúru, Kurinji Section, the whole anthology having been collected and
brought out by Kudalûr Kilûr for the Chöra "Prince of the Elephant-eye"
(Yånaikkatchey). (4) Innd, that which is evil and as such to be avoided," 40. (5) 20 stanzas in Narriņai, 29 in Kurunthogai, 16 in Ahananúru, and 81 in
Purandnúru. Kapilar appears, from his works, and from the high esteem in which he was held by his contemporaries, poets and potentates, and from the great approval with which he is quoted by grammarians and commentators alike, to have been a specialist in composing poems relating to Kurinji, i.e., the hill-country, this being the scene of the inward feelings evoked, such as love, and the outward action induced by inward feelings.
As to details of the author's life, we have but little information. Of course, he sang in praise of the Chéraman Selvakkadungô, and received a large reward. Otherwise, he appears to have been the life-long guest and intimate friend of his patron. Pari of Parambunadu. It was after the death of this chief that the poet went about with his daughters to obtain for them eligible husbands, and that the allusive reference to the Agnikula descent was made for Irungovej.
This Pari of Parambunadu was one of the Seven Patrons, besides the Three Kings, who flourished abont the same generation in South India. All these are celebrated in the poem called Sirupânârțuppadai of Nallúr Nattattanâr, who sang in praise of Erumânâtta Nalliyakkodan, 28 & more liberal patron than the "Three Kings" and the "Seven Patrons." These poems are rhapsodies of a Homeric character, sung on occasions by wandering minstrels, who received sumptuous rewards for their labour. The plan of the Sirupåņ is that a wandering minstrel is at a loss to know where he could find a patron; and one such, returning from the court of the
1 Puranandru, 200, 201. Pandit Swaminatha Iyor's Edition. * Pattuppathu, Pandit Swaminatha Iyer's Edition ; 3rd poem.

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patron, solves the puzzle by pointing to the particular personage who is the object of praise. As a rule, therefore, these poems are directly addressed to the patron by the poet. And this circumstance makes them of great importance for purposes of the history and social condition of those times.
269
Unfortunately, however, the author does not mention the Three Kings by any specific names, a matter of indifference to them, as they could not have had any idea of the rise of laborious students of history among their posterity. But the Seven Patrons are referred to specifically enough. And certain of the details relating to the Kings themselves give important clues. The Seven Patrons are, in the order given by the poet:- Pêhan, round about the Palnis; Pâri, along the Western Ghâts further north; Kâri, round about Tirakkovalûr in South Arcot; Ay, round about Padiyil Hill in the west of Tinnevelly; Adihaman, of Tagadûr, either the place of that name in the Mysore country or Dharmapuri preferably; 3 Nalli, of Malanaḍu (there is nothing else by which to fix his exact locality); and Ori, with his territory round about Kolli Malai in Salem. The Chôla is associated with Uraiyûr, and the Chêra with Vañji, specifically, and not in the general terms in which the Maharajas of Travancore are nowadays styled.
Kapilar is generally associated with Parapar; and the two together are usually spoken of by the older commentators Kapila-Paraṇar. That this is due to contemporaneousness, is proved by the fact that Kapilar was an elder contemporary of "the Chêra of the Elephant-look" in whose reign the Ingurunûru collection, of which Kapilar composed the third part, was made by Kûḍalûr Kilar, a Sangam celebrity. Further, both these poets, Kapilar and Paraṇar, interceded with Pêhan on behalf of his wife when he deserted her in favour of another woman. Thus, then, Kapilar and Paranar were contemporaries, and the latter celebrated Senguttuvan Sêra in the third section of the "Ten-Tens." This, therefore, takes the Agnikula tradition to the age of Senguttuvan, who was the grandson of Karikala-Chôla. This Karikala is placed in the Leyden Grant and in the Kalingattupparani far anterior to Parântaka I.; and the Silappadhikaram itself makes Sengaṭṭuvan the contemporary of a Gajabâhn of Ceylon, whose date is held to be A. D. 113 to 125.
The name of Pâri had become proverbial for liberality in the days of Sundaramûrti-Nayanâr. This latter must have lived centuries before Rajaraja the Great, as some of his grants make donations to the image of the Nâyanâr. It was Rajaraja's contemporary, Nambi Ândar Nambi, who elaborated the Tiruthondathogai of Sundara. On these and other considerations, Sundaramârti has been alloted to the eighth century of the Christian era, and therefore Kapilar and others have to be looked for at a respectable distance anterior to this. For, between the date of Sundara and the fifth century A. D., the Pallavas of Kâñcht occupied the premier position in South India, and there is absolutely no reference to this in the body of the literature to which the works under consideration belong.
The Chêra capital, as given in all these works, is Vañji, on the west coast, at the mouth of the Periyar; while the Chola capital was Uraiyûr. In the later period, from the days of Kulasekhara-Alwar, the Chêra capital certainly was Quilon. This change is said to have taken place, according to tradition, after the days of Chêramân-Perumâl, who was a contemporary of Sundara. Besides this, the language of the whole of the south was Tamil; Malayalam had not yet become differentiated from it. These considerations, again, would lead us to refer Kapilar and the galaxy to a period anterior to the seventh century, according to even the most
unfavourable estimate.
But, in point of fact, the time referred to is much earlier than this. The contemporaneousness of Gajabahu refers the period of Kapilar to the second century A. D.; and this, so far,
See Vol. XXII. above, pp. 66 and 143, and Epigraphia Indica, Vol. VI. p. 331.

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has not been shown to be incorrect. There was at any rate a king Gajabahu previous to the days of Mahanaman, the author of the earlier part of the Mahdvarhóa.
Thus, then, the tredition of a race of rulers whose eponymous ancestor was born from the sacrificial fire of a Rishi is far older than the period for which Dr. Hoernle has found authority. This does not necessitate the affiliation of the one dynasty to the other. It only shows that the legend is very much older, and might have been laid hold of by ruling families at great distances, and otherwise upconnected, for the embellishment of genealogies, just as in the case of the Greeks of yore.
NOTES ON THE TIRUVELLARAI INSCRIPTIONS.
BY PANDIT S. M. NATESA SASTRI, B.A., M.F.L.S. TIRUVELLARAI is an ancient village 8 miles north of Trichinopoly. It is in a rocky situation and reminds one of the ancient Jaina settlements. It has been the birth-place of many famous Srt-Vaishnava Acharyas and is to this day the most important centre of the Parvasikha Brahmans who have contributed not a few famous leaders to Sri-Vaishnava thought. The Vaishṇava templo in the village has been sung by the two VaishạAVà saints, Periya-Alvår and Tirumangai-Alvar. There is also a temple dedicated to Siva which is neglected. To the south of the Saiva temple there is another ruined shrine. The god of the Vaishnava temple is known as Pundarikáksha or Sendamaraikkannar, and the goddess Pangayachchelvi. This temple is built upon a small rock, below which is & cave temple, with no god, however, placed in it.
The saint Tirumangai-Alvår, when extolling Pundarikáksha, must refer to this cave in his expression “ Kallarai mel Vellarai yay," which means "the white chamber over the rock chamber." The garbhagriha, or sanctum sanctorum, of this temple is an exact counterpart of that of Aruļaļa Perumal at Conjeeveram (Kanchipuram), where the Vaishnava god is sapposed to have his mansion built upon Hastigiri. At Tiruvellarai the Vaishnava mansion is called Svêtâdri.
There are three enclosures (prákdras) in the Tiruvellarai temple, the first two being studded with insoriptions. Most of these appear, however, to have suffered much from wanton hands and are mostly unreadable, while the few that are readable are not very old. In the rock-cut cave underneath the Vaishnava shrine, on the pillars, there are a number of very badly damaged inscriptions of Bajakosarivarman and perhaps of Madiraikonda Parakogarivarman. On the rock above the cave there are two fairly well preserved epigraphs of Kulottunga I. in manipraválam, i. e. & mixture of Sanskrit and Tamil. Besides these there are a few badly preserved inscriptions. On the walls of the Pandarikáksha temple there are a few inscriptions of Tribhuvanachakravartin Bajaraja III, and of the Vijayanagara kings, besides a large number wantonly erased. There are also fragments belonging to the time of Rajaraja I. and Bajendra-Chola I. on a mandapa to the west of the balipitha. On the left side of the entrance in the south wall) there are a few records of the later Pandya kinga.
There are a few pieces of fine sculpture on the base of the central shrine.
The Saiva temple contains a few well preserved inscriptions, which are transcribed below, and the ruined temple to the south of it, already mentioned, also bears some in good preservation, but the whole place is so overgrown with prickly-pear that it is difficult of approach.
The Chola king Madiraikonda Parakesarivarman of the inscriptions at Tiruvellarai is alluded to in several Tamil works as the Kalingattuparani and the Tiruvisaippa. From other inscriptions it is known that he also conquered Ceylon. No. 10 of the subjoined inscriptions is a fine Pallava grant, but unfortunately, as a portion of it has been built over, nothing definite can be said about it. The ndivarma in line 8 may be Nandivarma

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or Dantivarma of the Pallava family, as he is said to belong to the Bhärad vâja gótra (vide line 1). The left half of this inscription has been cat away to give place for the foundation of the Amman temple. In addition to those given below, there is one of Rajendra-Chola I., but, being much damaged, it was not copied.
The formation of certain letters in these inscriptions is worthy of notice. Rai, instead of being written with the ai mark and ra separately, is written as one letter, as lai, lai, and mai. There are some words, too, the formation of which might interest the philologist. The Sanskrit word Katydyana has been transformed into Kachchánant and Kdśyapa into Kachchuvan.
THE TIRUVELLARAI INSCRIPTIONS,
No. 1. On a rock to the South of the Akhilaņdanayaki shrine in the Jambakesvara temple at Tiravellarai:
1. Svasti Srt Madiraikonda konparakesaripa2. nmark-iyându padinainda [va]du iv. 3. vâņda Tiruvella[rai] Tiruva[nai]kkal-må .. 4. yittiyayina Nakkan Mallan 5. Tiruvanaikkal peru mânadi6. kalakka tirunond[& vilakku 7. irevam pakalum erippadar8, ku vaitta pon mappati[n] kala9. ñja chandraditya [vara) panmůlapa 10. mQlaparadaiyâr rakshai
No. II. To the north of No. 1 on the same rock: -
1. Svasti Srt kov-Irâjakesaripanmaşka yk2. nda 3nļu vada Tiruvellarai Tiruvâgaik3. kal pera[mana]dikaluchoha[m]pôdu amudu ley4. yumpôdu Vadama[va]Ilânora Brahmana5. uttamakkramattu utuvidaka ivar 6. Chcbattav[@]y Kañjan Dâmôdiran ivar 7. kkallal vachcha pon elapadin kalan8. ju ipponnin palisaiyal attuvada9. napadi talamonru vattil-onra pattet 10. ta kattal palavarisi nâduri kumm[@]yama[1]
noy ajakkam ppa lam=iraqdum kaykka13. [ri]polingari tayir nâli porikkari kami[lai] 13. pakkirandu ipparibu sandiradittavara - 14. travôm[@]nð mulspasidaiyôm irakshai
No. III. To the north of No. II. on the same rook :
1. Svasti Set Madi[r]ai[ko]nda ki-Pparske2. saripanmarku yan[di]rupattonrivada ip8. våņda Tiravellarai-ttira vånaikkal peru
Se inscription No. IV., line 4, and also No. XII., line 8.

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4. má[n]nadika[!]!ukku, Tiruvellarai Angai 6. ya[tti]kal Tiruvadik[& or l]van tiranoņda- 6. vilakku iravum pakalûm erippadaka kudut
7. ta pon irupattirukalaõju sa[n]draditya8. Var Mulaparudaiyâr rakshai
No. IV. Below No. III. on the same rock :
1. Svasti Srl Madiraikonda kuPparakesaripa2. nmakka yânda padinâlávadu' ivvandu 3. Tiruvellarai-TtiruvanaikkalæpperumAnadi4. kaļukka Nangur-nâţta dêvadanam Nangür-Kach5. chanan Tattan Chandirabókharan vaichoha no6. ndi vilakka iravum pakalum erivadaka kudut7. ta pon mappadin kalañja éa[n]dradityavat sa8. bhliyâr rakshai.
No. v. On the same rook, but to the north of the Akhilândanayaki shrine in the Jambukdóvara temple at Tiruvellarai:
1. [Svasti] Sri Madiraikonda kô-Ppara2. [kébari]vanmakku yându 30távada Tiru 3. [vella)rai Tiruvanaikkal peruminadi4. [kalakka i]vvür Sattavaykumara Yaite[o]n 5. tan[. ... a) madukku vaichcha pon 80, 6. [.... ..] kalanja pogoittal van 7. ta ........]r Narana (Muve]. . 8. .........
No, VI. On the same rock below No. IV,
1. Svasti Srl Madiraikonda k8 Paraklaripe 9. nmarkka yandu mappe[t]tu Arvada Tiruve3. llarai Tiruvanaikkalapparam nadikalukku -
vvůr madhyasthan Karanattan tiruttayam vait
ta tirunond&vilakku chandradityavad-oriya vait[ta] tirano 6. nd&vilakku [i]tark[ka] kadutia pon Tiruvellaraikkal[141] 7. kadanja potta[n] mappadin kalanju pon kadutta ni8. laivilakku oorum ippangil pokam kondu 9. tirapondaviļakkerippom & Ome Travellarai mdlapari10. daiyn rakehai.
No. VII. On the same rock below No. II. -
1. Svasti Sri Madiraikonda k8 Paraklari2. parumarkku yandu 18 Avada Tirard3. [nai]ykal perumnadikalukku Tiruv[e]
llaraiy Chebâtūvây Kádankári ti5. runondevilakkirayum pakalum erip6. tarkku vaitta pon muppatin kalailju san7. dira[di]ttavarai mülaparidai
8. yår rikshai [pi]råkadam irai and has pro written with double a marku & And &

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267
No. VIII. On the same rock to the north of No. III. : end of each line built in:
1. Svasti Sri Madirai ko ....... 2. nau 23 Avada izvur ..... 3. tætirumal Kovan man .... 4. vellasai-Ttirava[nai) .......... 5. dityavat ora nondå vila ... 6. toņņuğu idu mulaparı...
No. IX. On the same rock below No. VIII. : -
1. Svasti Sri kôr-Irâjakéśaripan markku (yan]2. da 8 ivadu Tiruvellarai Tiruvanai[kkal) 3. perumânadi[ka]uch[cha]mpôda amudu beyam(pôda] 4. Vedam vallA[n] ora Brahmaransi [0]5. tavidêka Uraiyūrmani grâmatta Narayanan] 6. nachchan ivvür kalla[1] va[ch]cha pon añ[padi)7. nkalañja ponnin paliśaiginál Ti .... 8. maka kramathi uttavadâna padi palavarisi na [dari)9. yum paruppu a[la]kkaraiyum vâlaippala[m] ira[n]dam (ne)10. y ora pidiyum kâykarippa!ingariyum ppo[rik]11. kariyum tayir nâli adaikkây nálam iCppa)12. di sandivadittavar üţtuvomâ[nm] 18. Tiruvanaikal våriyarôm tâla nirai 14. padu va[t]țil padin palam můlapari[dai)15. yâr irakshai
No. X. On the samo rock below No. IX.: end of each line built in. Below No. X. there is an inscription belonging to the time of Parakesari :
1. Svasti Bhåradva .... 2. lya varmaharaja ... 8. ndivarmarku ya .... 4. rittaiyar Brahma .... 5. van vendan ....... 6. n Sattan se...... 7. tiru marumân peru ... 8. V&[..]tan merava .. 9. velalaraiyar tan .... 10. kkan Urudiyadai .. 11. Brahmadeyatta .... 12. than ma[rra]va ..... 18. perangâvidi ...........
No, XI. On the same rock below No. L:
1. Mati Sri Madiraiko[nda ko. Ppa]rakdaripan2. marku yandu mappadávada Tiruvellarai Tirava3. naikat-perumAnadikalukk-uchchampodai tiruvami
The puffi is marked in these letters.

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4. dukka ivúr ésåttavây sendan Maddvan ma5. navatti Kuvávangendi vachcha pon Tirav[o]llar[ai] 6. kallal muppada paliya .... la iravum pakalum e7. riya tiranondAvilakkinukku kudutta po8. A mappada t[e]pakolattukka kudutta po9. n pattu erri[..] elapadin kalanja pon[..] 10. [-]du ippadi sey vippomanôm sa11. ndirâdittavarai malaparudaiyâr-irakshai
No. XII. On the west wall of the ardha-mandapa in front of the rock-cut Jambukęsvars shrine at Tiruvellarai:
i. Svasti Sri Madiraikoņda k8-Pparakesarivarma;ku yaşda 39 avada Tiruvellarai
Ttiruvånai2. kkallil bhattârakar uchchampôda ama[do] segumpôdu Vēdam vallår-iruvar
Brahmanarai attuvadarku irûr 3. Kachchuvan Kesavan durkkan ivær kkallal kalaõja pottadu 140-núrsa nårpadin
kalaõju pognin 4. paliśniyal karaṇattal munnkļi palavarisiyum=alakkapparuppum kâykariyam
palingasiyam porikkasiyum ivirandu valai5. ppajamum tayir irungliyam negalakkam Aka ippadiyatgavomânon-dêvar
ka(n)mika!Om idų malaparidaiyar rakshai kamilai ett4 6. elanâliyal 7. tålamirando[va]8. třil-erandumå[y]. 9. nali
No, XIII. On the same wall below No. XII. :1. Svasti Sri k8 Rasakesarivarmarku yanda 2-randa-avada Tiruvellarai Sanka
rappAdi Marudan Achchan Tiruvanaikkallil bhattárakarku vai[t]ta no[n]da
vilakku onşu idukku vaitta 2. pon 25 irupatta aindu kalaõju ida mudal nirka paligaiyal Chandrådityavar
erippomanômivvur mulaparn[daiyom] - end, built in.
MISCELLANEA. MUHAMMADAN SHRINES IN KURBAMI (3) Sh&h Mardan. BY H. A. BOSE.
(1) Sika Rám sidrat, on the summit of Sika
1 Ram, the peak of the Sufed Koh, is held in high THE Tarie of Kurram, who are Shtas, and
repute both by Hindus and Muhammadans and consequently great admirers of Ali and his
is believed to be the resting-place of a Sayyid descendants, have a large number of Sayyid
rucluse by name Sayyid Karam, who is said to shrines, which are held in profound veneration
have lived there for a long time and reared his and periodically visited. The principal ones are
focks on the summit, which came to be known the following: -
after him as the Sayyid Karam (corrupted into Bayyid Shrines.
Bika Ram) Pook. The Hindu version, however, At Paiwar:
is that an Indian hermit named Salt Ram or (1) Alima, Gulla vidrat, visited by the Paiwaris Sika Ram used to frequent the peak and pray in on the two 'Ids.
solitude to his deatda, Sayyid Karam had two (8) Sayyid Mahmud sidrat, visited by the Tarte brothers, Mander and Khush Karam, who lived of Paiwar on the 10th of Muharram.
I and prayed on two other peaks, oulled atter them
Ad pray

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the Mandør Peak and the Khush Khiram Perk respectively. The Mander Peak is on the Afghån side of the border opposite Burkt village, and its shrine is visited by Jajis. The Khush Khiram (a corruption of Khush Karam) peak, being on the British side of the border in the south of the Kurram Valley above the Mukbil encampment of Ghozgarhi, is visited by the Taris of Kurram. Both these peaks are studded with lofty deoddr trees and evergreen shrubs which the people ascribe to the numerous virtues of the holy men.
At Bhalosan -
(1) Imům zidrat. (2) Sayyid Hasan. (3) Mir Ibrabim or Mir Bim zidrat. (4) Sb&h Mir Sayyid Ahmad sidrat.
(5) BAbd Shah Gul xiárat. At Malana:
Shâh Talab sidrat. At Zdran:
(1) Shah Sayyid Romi sidrat.
(2) Mir Kasim or Mast Mir Kasim xidrat at Zdran is annually resorted to by the Malli Khel, Hamza Khêl and Mastu Khel, kuchi (nomad) Toris, in the month of Safar, and a regular fair is held. Sheep and goats are also slaughtered as otferings to the shrine. All the people visit- ing the sidrat are fed by the Zéran Sayyids, who are said to have been ordered by the saint to do so. At Karman:
(1) Shah Sayyid Fakhr-i-Alam sidrat. (2) Mir Karim vidrat. At Sadrs :
Abbas sidrat, visited by Turi women.
Children are shaved here and vows made for sons. At Kharlacht:
(1) Barq& Pôsh siarat.
(2) Lala Gul sidrat. At Nasti Kot:
The Dwalas (Twelve) Imams' sitrat, said to be the resting place of the Twelve Imâms of the Shias. At Ahmadsai:
(1) Mirak Shah ziarat. (2) Arab Shah sidrat.
At Samir :
ShAh Abbas' sidrat, visited by people of the Ghundi Khel tribe on both the 'Ids and the Muharram days. At Balyamin :
(1) Shah Ishaq ziárat, visited by the Alizais, B&gzais, Hamza Kbels and Mastu Khels of Chårdiwår.
(2) Mir Hamza sidrat, visited by Mastu Khels and Hamza Khels, kuchi Tris and the Ghilzais of Afghanistan on their way to India In the Darwazgai Pass: -
The Diwana Malang or Laila-Majnun siarat, in the Darwazgai Pass, is anapally visited by the Malli Khel, Hamza Khal, Mastu Khel and Daperzai kuchi Taris. A fowl is killed as an offering for every male member of the family. An iron nail is then driven into the trunk of a tree close to the shrine. There is a legend that it a man can climb up the tree at one bound, he is sure to get a horse after a year. A huge black stone lying near the shrine is said to have been split in two in obedience to Laila's command. At Tongai:
Zar Pir sidrat is visited and venerated both by Shias and Sunnis. At B4gxal:
Shah Ibrahim widrat is visited by the Tarts of Bågzai and Cherdiwar. A visit to it is said to be a specific for small-pox. At Shabak: -
Zarauna Buzurg ziárat, near Shabak, is also visited by the Turis. The Tarf belief is that a gun will not go off at this shrine.
KhAnw&dA Shrines. Of all the shrines of the Kurram Valley, the following five are the most important. They all belong to Sayyids and are called the tive khanwadas (families). The Sayyids of the Kurram Valley are descended from these five khứnwddds. A description of them is given below:
I. - 8h4h Sayyid Rumf, whose shrine is at Zêrån, is the patron saint of Zêrân. His descendants, who are called the Romi Khel, Mashhadi or Imam Razâi Sayyids, are confined to
1 It is said in connection with this fair, which is held annually at the end of May or beginning of June, that the parents of Mir Kasim suggested that he should marry. He replied that rather than marry ho would prefer to excavato a water-course from a spring above Zern and lead it to the widrat. Accordingly, the chief feature of this fair is the periodical excavation of this water-course when men and women mix freely, just as they do at Chintpurni, near Bharwain, in the Hoshiarpur Distriot.

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Zérkn and ShAl Khåns, and are much reverenced by the Taris. The charms of the Rumi Khel Sayyids are considered very potent for curing many ailments, and many legends are told about this miracle-working saint:
(i) On one occasion he is said to have presented the building of Mecca to certain Sayyids of the Fakhr-i-Alam Kaol. A stone bearing the names of Allah, the Prophet, Ali and his family is preserved at Zêrán as a testimony of this miracle.
(ii) He is said to have once flung a club from Zêran to Shênai, a distance of about six miles, and as a reward he was given by the Bangash tribes the land between these two places as nasarana, and this his descendants still enjoy
(iii) A woman is said to have taken refuge with him from her enemies and was miraculously transformed into & stone. The marks of ornaments and outlines of human features are still to be seen on it.
Namerous other miracles are said to have been wrought by this saint, whose ancestral home is traced to Rám or Asis Minor.
II. -Mir Ibrahim or Mtr Bim, whose shrine is at Shalozan, is highly revered by the Tarts of Kurram. He is the patron saint of Shalozan, and his descendants, who are called Ibrahim Khel or Imam Masa Kázimt Sayyids, are found in Shalosan. Nurkai, Ahmadsai, and Naat Kot, and are much respected by the people. The shrine of Mir Bim is visited 'both by Sunnis and Shias. Children are shaved, animals and sweetmeats offered, faga hang and vows made for success against enemies at it. Two miracles are ascribed to this saint:
(i) He is said to have increased, at the request of the Shalozanis, the water of a spring which was previously hardly sufficient for the requirements of the people depending upon it.
(ii) A dry, olive-tree is said to have become green, when it was merely touched by this saint.
III. - Sayyid Fakhr-1-Alam, whose shrine is at Karmân, is held in high repute not only by his Karman desciples, bet also by those of Shalozan and other places. His descendants are known as Husain Sayyids and are found at Karman, Shalozan, Darawi, Ali Shêrt, and even in Tirah. Regular fairs are held annually at this shrine at both the Ids and on the Muharram days. People from distant villages attend them. Almost all the visitors are Shtas, Sunnte being very seldom seen. Sheep and goats are slaughtered and dis- tributed among the guardians (mujarara) of
the shrine, and the poople attending the fairs. Prayers are offered to the soul of the saint. The story of a miracle, wrought by this saint, is as follows:
It is said that Ujâj, a tyrannical king, was a great persecutor of the Sayyids, whom he could recognise by a peculiar fragrance which came from their mouths. The Sayyids thereupon rallied round Fakhr-i-Alam and begged him to request the prophet to remove the fragrance, which was so dangerous to them. Fakhr-i-Alam accordingly went to Medina, bowed before the mausoleum of the Prophet and made the request. He then went to sleep, and in a dream saw the Prophet, who told him that his request had been granted. Fikbr-i-Alam then came back to Kur. ram. While passing through the outskirts of Karman, he prayed that the stones and pebbles, which had proved 80 gentle to his bare feet, might be changed into fine white sand. The prayer was heard, and the sand is still seen in its vicinity. He also blessed the fields of Karman, which have since yielded abundant harvests.
IV.-LAIA Gul, whose shrine is at Shakh, is much resorted to both by the Malll Khel and Duperzai Taris and the Muqbils of Kurram. His descendants, who go by the name of LAIA Gul Kawal Sayyids, are found in KharlAcht, Shal KhAna, Sultan and Shakh. Lald Gul is also known as the Yakh-pôsh (endurer of cold) saint. as he passed a night in a pool of frozen water at Istia. According to another legend, he sat on a burning pile of wood without being injured, and in return for this miracle he was given by bis disciples a piece of land near Shakh, which his descendants still enjoy as nazardna. LAIA Gul's father, Burqa-posh, is also much revered by the people. He is said to have requested the Amiru'l Möminin All to show him his face, and on receiving no answer he put on a kafan (windingsheet) and went to the cave of a big serpent, known to be the guardian of a hidden treasure at Pir Ghar, about 2 miles from Kharlacht. As soon as the Burqa-posh (Veiled Prophet) went near the serpent, it lowered its head as a tribute to his virtues. The Burqa-pôsh then took up his abode in the serpent's cave, and it became as harmless and tame as a domestic animal. After a few days three Muqbils of Istia, thinking that the serpent was dead and that Burqa-pôsh was in possession of the treasure, determined to kill him and steal it. But when they neared the cave, the serpent gave a furious hiss and all three were burnt to death. Three black stones are still preserved as evidence of the incident. Burqa-pôsh

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then lived peacefully for some time in the cave Mastu Khêla of Alizai, Bagzai and Chardiwar. with the serpent which provided him with 819- Offerings are made, and the mujdwars and poor tenance. One night he had a dream in which Alt people are fed. Plags are also hung here. Many appeared to him and told him to pay a visit to the miracles are told about this saint, but the most Shapôla hill, close to Pir Ghar. Next morning he important of all was that he perforated, by means went to the Shapola bill and was much astonished of his club, a bill which obstructed the water of to see a wall miraculously rise around him and the Alizei Canal. That tunnel still exists, and ao me sheep descend for him from heaven. Almost through it flowe the water of the canal. As a immediately after this he saw the face of All, reward for this miracle he was given piece of which was like a full moon. Barqa-pôsh then land, called Bargbarai, which is still in possesbowed before the Amirul-Muminin (Commander sion of his descendants. of the Faithful), and received, as token of his love,
In addition to these shrines, the 'Tarts make a gold ring and a golden flag from him. Thence
long and perilous journeys to the famous shrines forth Burqa-pôsh always kept his face under a
of Karbala and Mashhad in Persia. In former veil and never showed it to the people, signifying
days, when there were no facilities of communicathat nobody was worthy to catch sight of him.
tion, they bad to travel the whole way on foot, That is why he was known as Burqa-pôsh. His ! but now circumstances have changed and the shrine is at Shakh, close to LAIA Gul's shrine.
greater portion of the journey is made by rail and V. BhAh Ishaq, whore tomb is in Balyamin, steamer. Sometimes a whole family migrates to was the ancestor of one of the five recognised these shrines and takes up its permanent abc de khdmodda, of the Sayyids. His descendants are there. This is called hijrat by the Taris. Wellcalled Bukhari Sayyids and are found at Paiwar, to-do people often send the bones of dead relaMahura, Agra, Tutak, Makhezai and Nasti Köt. tions to the Karbala cemetery to be interred His shrine is visited by the Hamza Khels and there.
NOTES AND QUERIES. TITLES AMONG RULING FAMILIES IN THE changed. For instance, in Sukết and its daughter PANJAB HILL STATES.
state of Mandi, the heir-apparent's suffix of The subject of titles in ruling families in the Singh is changed to Sain on his accession to Native States of the Panjab is of some interest
the throne; and in Sirmur to ParkAsh. Singh is 88 bearing upon the customary law regarding
comparatively seldom used as a royal title. It is BU coussion in those families, which was discussed
assumed in Bashahr at the naming ceremony and in the note published ante, p. 226 f.
not changed at accession. In Chamba, too, it is
not changed; but, both before and after accession, There are two points to discuss: (i) that of
the suffis Varma is used instead of Singh by the the true title or profix, (ii) the other that of the
priests when the ruling chief is referred to by cognomon or suffs, which appears to be a part
name in any religious ceremony. of the name. Modifications of the latter are exceedingly common, especially when the bearer Pal. - The Kulld, Bangahal, and Kotlehr famichanges bis religion or enters a religious order. lies had the suffix Pal, as had also those of Nurpur, The best known instance occurs in Sikhism. Basauli, Bada, and Bhadarwi. The R&jas of On entering that religion the pahul or baptismal Kashtwar had also this title originally, but rite involves the assumption of the affix 'Singh'or | changed it to Sain, then to Deo, and lastly to the substitution of that affix for 'Râm,' 'Chand, Singh. The old branch of the Jammu family, &o. The customs among ruiing families appears expelled in 1816 and now jágfrdars at Akhrota, to be based on a similar principle, the assump- near Dinanagar, in the Gurdaspur District, also tion of a new function involving the assumption bear the suffix of Déô, which they still retain, of a new cognomen. Whether this assumption of younger members of the family other than the a new cognomen is an integral part of the initia- head of it being now called Singh. The present tion into a religious order or merely incidental ruling family of Jamma bear the suflix Singh for to it, I cannot at present say.'
& special reason: they are descended from a In the case of a ruling family the general rule chauthain or fourth brother of Ranjit Deo of appears to be that on accession the suffix is Jammu (1750-81).
1 The change of suffix on acoession would appear to be a somewhat modern practice, or possibly looul one No allusion to it, or to anything corresponding to it, can be traced by the present writer in A. Weber's Uber die Künignoeihe, don Rajtolya (Abhandlungen der königl. Preuss. Akademie der Wissenschaften, 1893).

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given them by one of the Mughal Emperors, probably 'Jahangir, but ita precise origin and signification are unknown. It occurs as Mie" on a copper-plate dated A. D. 1613, as one of the titles of Janardhan, son and heir-apparent of RAJA BAIA Bhadra. In Chambe, younger sons of s ruling chief, other than the "Tika,' and also brothers, are addressed as Mian Sabib,' all others of Rajpat caste being called Miânji.'"
In Bashahr the title of the heir-apparent, if the son of the Raja, is Tika: otherwise it is Mian. It used to be Yava-raja. The title of Man is retained for a good many generations, but eventually descendants of Miaus sink to the status of Kanêts or ordinary peasants.
In the Mandt State the title of Mian appears to be applied generally to all relations of the Raja, the heir apparent being called Tika, the next to him Dothain, the next to him gain Tirtbain, and the next Chauthain, as in Chamba, thus :
Raja
On the subject of the older suffles in Chamba, Dr. J. Hutchison of the Chambl Mission writes as follows:
"Varma.-The original title, or second name, in the Chambe royal family was Varma, a cognomen extensively used in ancient times. Ma'sūdi, the historian, speaks of it as being the title of all kings,' and it was used in the reigning families of Nepal, Kamrap or Assam, and Kanauj in the seventh and eighth centuries; in the RAthôr family before it acquired Kanauj, and by the Chandel Rajâs of Bundelkhand. Though probably not adopted as a dynastic surname in any of these families, its use by individual chiefs proves that it was widely known. There was also an entire Varma dynasty in Kashmir from A. D. 854 to 939; and the cognomen is still in use in the royal houses of Travancore and Cochin. The Ohambê RAAs continued to bear it till the end of the 16th century, after which it was gradually displaced by Singh,' which was then coming into general-use among Rajpate, but the older title is still employed in all religious ceremonies.
Deva.-The title Déva is also found after each RAja's name in the inscriptions and copper-plates. This too was a royal designation, as we learn from Sanskrit literature, and was affixed to the names of all kings and queens in its masculine or feminine form, just as Rex and Regina are in our own Royal family. Hence arose the Rajpat salutation Jaidêyê = Jaideve, which all Rajputs receive and give, but which a ruling chief receives and does not return. The original form in Sanskrit was jayatu devah, 'may the king be victorious,'”
On the subject of the proflxed titles, Dr. Hutchison says:
"YavarAja and Tikt.-In former times, as we learn from the copper-plates, an heir-apparent in ChambA bore the title of Yavaraja.' When it was disused is not known, but it is found in plates issued towards the end of the sixteenth century. At the present time an heir apparent, if a son of the ruling chief, as the distinctive title of Tika,' while younger sons are named Dotbain, Tirthain, Chauthain, &c. These titles do not, however, appear to be earlier than the 17th century or even later.
"Mian.-All Rajpats in the Wostern Hills are addressed as Mian's name said to have been
Tika. Dôthain. Tirthain. Ohauthain."
(Sanskr. Dwi (Tri- (Chatus
sthaniya.) sthaniya.) sthaniya.) It would, however, further appear that the sons of a Dóthain are themselves Dôthains, so that in Gurdaspur District, on the borders of Chamba, the Rajpat grades are returned as Tika, Dotbain, &c. Among the Sikhs a precisely similar instance is sfforded by the Södhis of Anandpur in the Hoshiarpur District. From the four nephews of Gulab Rai, via., Uchar Singh, Udai Singh, Khem Singh, and Chaur Singh are descended the Anandpor Södhis in four branches, known as the Bart (great) Birkar, Dopri, Tisrt and Chautht Sirkers,
In Sirmor the heir-apparent, if the son of the Raja, is Tikd; any son of the Raja is a Raj Kanwar; grandsons and great-grandsons are recognised as Kanwars, and any descendant of a Raja, however remote, is Bhau. The latter title is not officially recognized, but elderly people, especially women, address the descendant of a Raja by it. Descendante in the 30th or even of a later generation are commonly called Bhau or Kanwar,
H. A. Rose.
The earliest mention of Dothrin in ChambA appears to be in a copper-plate of 1748 A.D.
* In Bashahr these forms appear to be, dialectically, Do-thayinyan, ..... Pach-thayinya,'of the 5th place,' &c.
Massy's Chiefs and Families of Note in the Punjab, p. 392.

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STORIES OF THE TAMIL VAISHNAVA SAINTS. Translated by N. Kuruthalwar and communicated by Mrs. I. J. Pitt.
The Tirukoralar Avatars.
(A)-Poikhai Alwer. The Conch Avatar. TIS soul was incarnato in a human body, which appeared in a lotus in a well near
Conjeveram. He was born supernaturally of the same mental nature as the Conch of Vishnu.
(B)- Pudhatta AlwAr. He was born supernaturally in the same manner, of the mental nature of the Olub of Vishnu. He was found in a flower called kurukatti at Tirukadalmalli.
(C)- P& Alwar. He was born supernaturally in the same manner, of the mental nature of the Sword of Vishnu, and was found in a lotus in a well at Mailapar, Madras.
These three, by the free grace of God, got rid of rajoguna and tamguna, and were full of pare sattva, and lived only for the service of God, and increased in knowledge, devotion and non-attachment to worldly things. They refraired from eating and drinking, the love of God being their sustenance. They avoided the company of worldly men, travelling about the country, and not staying more than two days in one place, instructing the people as they went; bat ap to this time they had not met together. Then God wished to reveal their real nature to the world, to enable the people to gain more by their instructions, so he caused them to meet in Tirukovalar in the South Arcot District-doring a great storm. One of them being alone in the storm, sought shelter in a small room outside a Brahman's house, shut the door, and lay down. Then the second one, finding himself also in the storm, came across the small room and tapped at the door. Then the first one called out, "There is here hardly room for one to lie down." The second replied, "If one can lie down, two can sit down." The first one, hearing his reply, and concluding that he was a wise man, opened the door and let him in.
Presently the third one came, knocked, and begged for entrance, when the two called out that there was hardly room enough for two to sit. In reply the third one said, "Where two can sit, three can stand." This sensible answer pleased the first and second one, and they let the third one in. After the usual salutations they asked questions of one another. The first said, "I am the inseparable attendant of God." The second, "I am the servant of Vasudeva." The third said, "I am one with Paramâtma, who is knowledge and bliss."
And so they mutually made each other known. When these three were thus met together, Vishnu was desirous to be amongst them, for as he is always present in a garden of tulasi, or in a tank of lotus flowers, so he must be always near his devotees. Accordingly he caused himself to be present amongst them. As it was very dark they could see nothing, but each one felt that there was a fourth presence in the room. One said, "Light a lamp, and see who this is." However, being yagis they were able to perceive mentally that God was amongst them. Then the first Alwar exclaimed, "I will make the earth the vessel, the sea sball be the oil, and the sun shall be the wick; with this light-do I decorate the person of Vishnu." The second Alwar then said, "I will make my devotion the vessel, my adoration shall be the oil, my ardent love shall be the wick. This light is the lamp of knowledge offered to Narayana, by whose free grace I gained this knowledge, which I have given forth in the Tamil language." Then suddenly a great light barst upon them, and the third Alwar cried out, "I behold the golden bodies of Vishna and Lakshmi, the entire beauteous forms

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of them both, and their radiant lotus eyes and the disc, and the conch." Immediately the other two saw the wondrous vision, and all were transported with joy. Then upon that sacred spot each one composed a hundred stanzas, full of love and devotion to God. They were so arranged that the end of one set was the beginning of the next. So they went their way together, relating to all their marvellous experience.
II.
Tirumalli Sai Alwar. Part I.
This saint was born supernaturally, and was found in a cane-bush by a man called Tiruvalan, who took home the child and reared it. When Tirumalli Sai was seven years old a great desire to practise yoga arose in him. In the practice of yoga, meditation is the principal part, but it is necessary to have something to meditate apon. So Tirumalli began to try to find out what that something is. He spent some 400 years in studying the philosophical treatises in several languages which existed in his time. Then he became a Sri-Vaishnava. After this God showed him all the fullness of the two worlds, the transitory and the eternal. Also God showed him the order of creation. When Tirumalli saw this, any doubt he had before in his mind was removed, and he exclaimed "I have studied all the sankhya philosophy, and all the works written by Siva, and in the end, by blessed fortune, I became a servant of Vishnu! Now I am perfectly sinless, and have nothing more to know." Saying this he took Vishnu to his heart, and remained in yoga 700 years in his village near a tank called Gagendra. He cared nothing for the world and lived in rags.
One day he was sewing up the holes of his red cloth, when Siva and Pârbati were traversing the sky. Seeing them, Tirumalli, to avoid Siva's shadow falling upon him, moved a little to one side. Observing that he did this, Pârbati was displeased, and enquired of Siva who this was and why he behaved thus. Siva replied, "It is no use resenting this, if we approach him, he will only slight us." But Pârbati insisted, and so they both descended and stood before Tirumalli, who however paid no attention to them whatever, and continued to sew his rags. Then Siva asked him how it was that he paid no attention to them, Tirumalli replied, "I have nothing to ask of you." But Siva offered to give him something. Whereupon Tirumalli said, "Are you able to give me emancipation ?" Siva replied, "Vishnu alone is able to give you that." Then Tirumalli asked, "Can you prolong a man's life for at least one day ?" "No," said Siva," that depends on Vishnu's karma." Then Tirumalli asked, "Well then can you make my needle follow my thread." Upon this Siva lost patience, and became angry, and opened his third eye, which emitted burning fiery rays. But Tirumalli also possessed an eye of the same kind in his right big toe, and with this he did battle with the fire of Siva's eye, who found this unbearable! Meanwhile the world began to burn! Whereupon the Dôvas and Rishis went and complained to Vishnu. Then Vishnu bethought himself of some clouds, which were kept in readiness for the time when they should be required to drown the world. These he ordered should be used to quench the fire. The clouds however refused to obey the order on the ground that they could not act against the Rishi Tirumalli. Vishnu persuaded them, by saying that he would take the responsibility upon himself. During this time Siva was being fearfully burnt by the fire, and was calling loudly for help. Then the clouds spread themselves over the heavens and let fall their water, and quenched the fire of Siva. When Tirumalli saw this he shut up the eye in his toe, so the remaining fire was also put out. By this time Siva's anger was abated, and looking, he saw that Tirumalli was sitting quite unmoved by the downpour of rain. Then addressing all the Devas and Rishis standing round, he expressed to them his wonder at the steadfastness and imperturbability of Tirumalli, whom he would henceforth call Bhaktisaru. Furthermore, he related to them stories showing that the devotees of Vishnu are never affected by any injuries done to them Then he and his wife with a good will took leave of Tirumalli, and went their way.

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A few days after this a siddha named Suktihara was riding on a tiger through the air, and happened to pass above the place where Tirumalli was sitting, when the tiger suddenly stopped unable to proceed. The siddha then discovered that the reason of this was that Tirumalli's thoughts on God were so concentrated and strong, that they created a material resistance in the air, which the tiger was not strong enough to cross. The siddha being amazed at this, looked and saw Tirumalli sitting silently near the tank. Then the siddha descended and approached and saluted Tirumalli offering him a valuable cloak, and begging him to throw away his rags; but Tirumalli refused, at the same time causing to appear before the siddha's eyes another cloak even more beautiful than the one offered. Then the siddha presented Tirumalli with his necklace, thereupon Tirumalli took his lotus-seed chain, and held it up before the eyes of the siddha, when it appeared like diamonds and rubies. By this time the siddha understood that Tirumalli was perfect, and did not want anything, and so took his way.
Presently an alchemist came up to Tirumalli and offered him a pill made of mercury, and said that this pill could change one-carat gold-into any number of carats. Then Tirumalli took some dust off his foot, mixed it with some mud, and made another pill, and told the alchemist to touch any inferior gold with this one. The alchemist doing so found this pill to be of far stronger properties than his own.
After this, Tirumalli, to avoid these interruptions, went into a cave, and there continued his yoga.
While he was there the three Alwars of Tirukoralar were on their pilgrimage together, and as they were passing by this way, they saw at a distance a shining miraculous light. Going to see the cause of it, they found the cave and. Tiramalli seated therein. Immediately through their yogis' power, they were able to recognize each other, and embraced with eyes shining with joy and bodies thrilling with transport. They stayed there for some time; their company together being like the mixture of milk, fruit, and sugar. Their sustenance was undisturbed meditation of God in continuous bliss. The four felt themselves to be as one in their love to God, all being merged in one extasy. After a time the four went to Mailapar together, from whence the three departed on their own way, leaving Tirumalli alone at that place.
Part II.
At the time of Poikhai's birth at Conjeveram, Tirumalli Sai wished to go to that town, and there he remained worshipping in the temples for 700 years. At this place Kanikanan came and joined Tirumalli as his attendant. During this time, one day an old courtezan, suffering from a bad disease and deserted by all, took upon herself the menial work for Tirumalli, hoping to gain merit thereby. As he was engaged in yoga he did not notice her for some time, but one day he opened his eyes and observed her, and by his yogi's powers was able to read all her past history and also her future. Then he asked her what she wanted. She besought him to grant her youth again. He consented, and she became a young woman, but nevertheless continued to work for him. One day a rája happening to see her, fell in love with her and took her away as his wife. They led a happy life together for some years, until the raja began to suffer from the effects of age, while his wife retained her youth. Wondering how this was, and enquiring of her, she told him that it was by the grace of Tirumalli Sai, whereupon he also wished to gain the same favour. His wife then advised him to seek the goodwill of Kanikanan, who came every day to beg alms, and gain his mediation with Tirumalli. This the raja did, but Kanikanan gave him no hopes, telling him that Tirumalli had no regard for anyone, not even for Siva himself. Then the rdja knowing that Kanikanan was a very learned man and a good poet, asked him to compose a poem in his, the rdja's honour. But Kanikanan refused to do this. The raja then became angry, and threatened Kanikanan with punishment, who however paid no attention, but only repeated a stanza in praise of God. Whereupon the raju's anger increased, and he commanded Kanikanan to be banished from the country.

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Kanikanan then went to Tiramalli and told him that he was banished by the rdja's command. Tirumalli then said, “If you go away, I shall have very little to do here, and if I go with you all these idols will follow us." Thereupon he rose, and addressed the idols in an extempore stanza
"Kanikanan most go, I must go, therefore you must not remain.
Take up your beds and come with us." Immediately the idols, which were lying down, rose up, and began to move, and all the other idols with them. First Tirumalli preceded them, then Kanikanan came after, then followed a procession of all the idols. In this way they slowly proceeded through the streets. When the people saw this, they were much amazed and afraid, and ran to tell the rája, who came out with great haste and prostrated himself before Kanikanan, and begged his forgiveness. Upon pardon being granted, the whole procession tarned round and went back in the same order. When they reached their old place, they all stopped, and Tirumalli addressed the idols again in the following stanza : -
"Kanikanan has retarned, I have returned,
So you must lie down as before." From that day the chief idol goes by the name of Yathoktakart (the idol that did as id was bidden).
After this Tiramalli remained in that place for a few years, then he had a desire to go to Kumbakonam. On his way there he rested in the village of Perambuliyor. One day be bat down on a paydl, where some Brahmans were reciting the Vedas. Seeing him, and knowing him to be a Súdra, they stopped their recitation. So Tirumalli moved away to the prescribed distance. When the Brih mans wanted to renew the recitation, they found they could not remember it. Then Tirumalli took some blaek paddy and began splitting off the busks, thereby bringing back to their memory the passage they required, namely - " Take away the husk of the black paddy with the nail." Then observing Tirumalli, they understood that he was a great and learned man, and they prostrated themselves before him. At this time, while Tirumalli was going about begging for alms in the streets of the village, the idol of the temple was observed to turn towards, whichever side Tirumalli was at that moment. Then the priest, understanding the cause of this marvel, ran to the place where some Brahmans were performing a sacrifice and told them what was happening. Upon this several of them approached Tirumalli and respectfully invited him to their shrine, and shewed him great honour. Seeing this, some of the people, knowing Tirumali to be a Sudra, began to abuse the Brâhmans, who were shewing him this honour. Then the Brahmans were at a lose to know what they should do, aud turned to Tirumalli for advice, asking him to speak himself to the people. Tirumalli then prayed to God asking him to reveal himself before the people in the same way that he had revealed himsolf in his devotee's heart. Immediately the whole assembly saw the wondrous sight of the beautiful form of Vishnu in his fall glory appear within the body of Tirumalli. The people, amazed and awe-struck, threw themselves down before him in adoration, then, Redding for the temple car, they placed Tirumalli in it, and drew it through the streets, worshipping him as they went; and finally all the people with one accord became his disciples.
After this he proceeded to Kumbakonam and there saw the shrines and all he wanted to see, and heard the Tiruvoimoli, written by Nammalvar. After hearing this, he considered that all his own compositions were worthless, and so he threw all the volumes he had written into the river Kaveri, but two of the volumes sailed on the current without sinking. Seeing this, he took it for a sign that they were worth something, so he saved them and taught them to the people. One day he went into the temple and prayed the idol to sit ap and listen to his instruction, thereupon the idol attempted to raise itself. Tirumalli was much rejoiced that God had so quickly granted his prayer and praised him: and to this day the idol in that temple has remained in a half-rising posture,

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Thus Tirumalli lived according to the Vșiddha Yoga, teaching the people from his two books, and eating only a little fruit. At last he went to heaven at the age of 4,700 years!
III.
Madhura Kavi Alwar. He was born in the nature of Garuda at Tirukholar, South Arcot District. His father was a Brâhman of the Sama Péda, and he was made to undergo all the ritual necessary to a Brahman boy, and well educated in all branches of knowledge then in vogue, and performed many pilgrimages,
Once there occurred a great famine in his country, so he set out for another pilgrimage. When he took leave of the townspeople, they asked him when he would return, and he answered, "When the sun rises in the Bonth." Thinking he was mocking them, they laughed and let him go.
He went as far as Bhadrinath in the Himalayas, and returned to Kasi, on his way there stopping at Ayodhyk. One day in the fourth watch of the night be rose up, and looking towards the South he saw a wonderful light. He supposed it to be a burning village, but after he had seen it for three nights, at the same time each night, he began to wonder what it was, and proceeded towards the South. As he moyed the light also appeared to move in front of him, and he followed it. In this way he slept in the daytime and walked at night, and so he Went as far as the town of Kurugor, now called Alwar Tirunagiri, in the Tinevelli District.
On leaving this town he found that the light stopped there behind him; so, concluding that he had reached his destination, ho remained there all the night gazing at the light, rose early in the morning and bathed in the river Tambaparņi, and performed all the morning ritual, and then went to the town to make enquiries. There he was told that some years before a son had been born to the rdja of the place. This child, from the time of its birth, did not open its eyes, or take its natural food, but nevertheless grew in size, and was well and strong. The parents, acoording to custom, took the child on the twelfth day to the temple where the idol is called the "self-shining," and after the payal ceremony they made the child prostrate himself before the idol. After this, to the amazement of the on-lookers, the child got up and began to circamambplate the temple, after which he went towards a tamarind tree, into the hollow of which he entered, and sat down in padmatarum (yogi postore). Here he sat without moving, and though his parents tried to rouge him, they failed to do so. Thus he had remained, 80 Madhurá Kavi was told — for sixteen years. Hearing this, and learning that the boy's name was Satakope, Madhura Kavi went to the tamarind tree and saw the boy sitting there, and understood that he was a yogi.
Wishing to find out if the boy was in samadhi, Madhurâ Kavi made a noise by throwing a stone in front of the boy, who then opened his eyes. Upon this, Madhur& Kavi drew near, and whispered to Sataköpa the following questions: First, -"If a superior being is born of an inferior being, what would his sustenance be, and where should he live P" Becond, -"If an inferior being is born of an inferior being, what would his sustenance be, and where should he live P” Satakopa answered the first question thus, "A superior being will be sustained by the grace of God, and live in it," and the second question thus, "An inferior being is sustained by worldly things, and will live in them." Then Madhara Kavi saw that Satakopa was a perfect philosopher, both in precept snd example, and prostrated himself before him, and prayed that he might be taken as Satakopa's disciple. The parents who were standing by, had overheard their son's word, and understood that Madhur& Kavi was worthy of reverence. Then he turned to them, and told them that at some time their son would come out from the tree and live with them for a period.
The next night Madhuri Kavi dreamt that Satakbps appeared to him in the form of the future BamendjachArys, and related to him all that he had experienced during his sixteen

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years of samadhi of the real nature and the glory of God, which he would commit to writing in four books. The first would be the essence of Rig-Véda, the second the essence of Yajur Vedu, the third the essence of Sama-Veda, the fourth the essence of Atharva-Veda. The end of each stanza would be the beginning of the next stanza. He told Madhuri Kavi to prepare for this & volume of palmyra leaves, and write down what he was told. Then the vision disappeared. In the morning Madhuri Kavi rose very early, prepared the palmyra leaves, and took them to where the boy was seated. Then to the amazement of the bystanders, the boy began to dictate all these stanzas. After all was finished, he rose up from his sitting posture, left the tree and went to his parents, with whom he lived for sixteen years, during which time he was looked upon as a guru, and all castes came to him, and he imparted knowledge to all.
After this Satakopa told the people he must leave them, and he walked to the River Tambaparpi and entered into it, telling them that they would afterwards find an idol in his likeness in the river. So he disappeared, and as he foretold, they found the idol, which they set up and worship to this day. The copies of the stanzas made by Madhura Kavi and dictated by Satakopa still exist, are looked upon as equal to the Vedas, and are recited in front of the idol, while the Vedas are recited behind the idol. The tamarind tree can also now be seen, though it is too old to produce any fruit. Madhuri Kavi after this composed stanzas in honour of Satakopa.
IV.
Kalatókars Alwar. He was born of the royal family of Travancore, and in the course of tire he became raja. and ruled his country so well that the weak did not suffer from the strong. After a few years he began to read religious books, and his eyes were opened to the transitoriness of the world. Then, without neglecting the affairs of state, he tried to serve God also. He took the advice of good and learned men in secular and religious matters. He read all the sacred books with great assiduity, especially the Ramdyaņa. Being completely engrossed in this, and coming to the part where Rama prepares to do battle with 1,400 Rákshagas, he became much disturbed and gave orders for all his army to come out, putting himself at the head of them, imagining that he was to go to the help of Råma. Then his ministers, seeing in what state of mind he was, read to him the account of the battle, of the victory of Rama, and of the safety of his army. The rája bearing this and being satisfied, ordered his ariny back, and returned quietly.
After this, at one time, the ministers became envious of his gurus, and wishing to injure them, they caused some jewels to be hidden in the temple, giving out that the gurus had stolen and hidden them there. Then the rúja ordered a cobra to be brought and put on the hands of the gurus, saying that if they were guilty the cobra would bite them; if ianocent, it would not. As it did not harm them at all, the ministers were frightened and confessed their truth, and brought the jewels.
Then the raja went on pilgrinage to Tirupati with large retinue and afterwards to Srirangam and showed in all his life that to serve man is to please God. He wrote works both in Tamil and Sanskrit.
Vishnu Ohitts Alwer. He was born in the nature of Garuda. His parents were Bråhmang, but did not educate him well. He was, however, naturally religious, and became a devout worshipper of Vatapatrasayi, the local god. He attached himself to the temple as a gardener, where he did all the menial service. Once the Pandya Baja, a learned man, was roaming incognito through the town at night, when he heard a Brâhman reciting a Sanskrit stanza. He stopped the Brahman, and asked him whence he came and whither he was going. The Brahmaņ replied that he was on a pilgrimage to Ganga. Then the Rajn askod him to tell him the meaning of the stanses, which he did as follows: Men store up provisions in the rammer for use in the rainy season, they gather it in the day to

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use at night, they put by money in their youth for use in their old age; in the same way they should serve God in this life to gain happiness in the future life."
The Raja took this to heart, and went to his palace, and consulted with his learned adviser, Selvanambi, as to how he should carry out this precept. At that time the Saivas were in the majority, and the Vaishnavas in the minority. The Raja was a Saiva, bat Selvanambi was a Vaishnava. Selvanambi told the Raja that he must proceed to meditate on the "Cause of all causes." Upon the Raja asking how this was to be done, Selvanambi told him that it would be necessary to gather together the learned men of all sects, and to put all their tenets to the test. This was to be done by having a bag of treasure tied up to the crossbeam of his palace gate. A meeting of the learned men must then be proclaimed, and each one must argue in defence of his own particular tenet. At the giving forth of the most powerful of the arguments, the bag of treasure, by its own foroe and without being touched, would fall down. The declaimer of this argument would then be taken by the Raja as his guru. The Raja followed Selvanambi's advice and in consequence a great assembly of learned men began to gather at the court.
Meanwhile the god Vatapatrasayi, wishing to reveal himself through Vishnu Chitta, appeared before him, and told him to go to the Pandya Raja's court, and there establish Visbņu as the highest and real Tattva, who must be meditated upon in order to secure eternal life. Bat Vishạn Chitta was very fearful to attempt such an enterprise, and pleaded his unfitness. The god, however, told him that he need not fear, as he would himself put the necessary words into his month, and thereapon ordered the temple palanquin for Vishọa Chitta, and commanded some of the temple retinue to accompany him to the Raja's court.
On the way there all the arguments required for the occasion came into Vishņu Chitta's mind, 80 that after arriving there and being given a good seat, he began to converse with the pandits without fear, and argued with such force that all their objections gave way, and finally he made a powerfal speech, in which he established Narayana as the Paratattva. At the end of this speech the bag of treasure fell down of its own accord, so that all were doubly convinced, and the Raja begged Vishnu Chitta to take him as his disciple and instruct him in the true way. This was done, and the Raja and many others became Vaishnavas.
On one state occasion, as the Raja was accompanied by Vishņu Chitta in the royal procession, Vishņu appeared in the sky in all His glory riding on Garuda. Vishnu Chitta beholding him, and fearing lest some "evil eye" amongst the crowd might injnriously affect the beautiful person of Vishnu, began to bless him in order to ward off the evil, in doing which Vishna Chitta took the two bells of the elephant on which he sat, and clanged them together, chanting at the same time the twelve stanzas that go by the name of Tiruppallandu, "The Blessing of many years to God."
After this Vishnu Ohitta bade the Raja farewell, and went back to his own place, but the R&ja established an institution in which all castes without distinction were instructed in Vaishnavism. The twelve stanzas of the Tiruppallandu are as follows:
Tiruppallandu. The Beatitude.
Saith Vishņu Chitta :
"Blessed are the beautifal feet of the Lord Almighty, for many years and for many millions of years. He shines like the sparkling of diamonds and his powerful arms subdue the wicked !"
2. “Blessed be the inseparable communion between thy servants and thyself, for many years and many years.
« Blessed be thy Consort, in whom all beauty attains its perfection : whose form, radiant with fadeless youth, rests always in thy bosom,

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"Blessed be thy disc, of divine transcendental splendour which sheds all around its pure light. Blessed be thy conch, which proclaims thy victorious name!"
3.
Vishnu Chitta saith to the people: →→
"O people, do you desire life? Then come forth. Take up this earth and perfume into your hands. And be one with us. One in all our weal and woe. In our brotherhood there is no place for worldliness. For seven generations we have been faithful Vaishnavas. As Vishnu's devoted servants, we bless him who invaded Lanka and laid it waste!"
"Before you are lost in the eternal solitude of Kaivalya, come forth, and join our brotherhood. Throw away the bonds of caste. Come with us, and chant the holy words Namo Narayandya'. Proclaim the blessings of this gospel in all towns and villages and to all people. Give it freely to high and low. Here we are men, devoted to this holy mission. Let us go on, chanting blessings to our Lord!"
5,
"He is the Supreme Lord of all the solar systems. The Destroyer of all the enemies of mankind. Vanquisher of the senses. Come forth, each humble servant in his kingdom, and worship his holy feet; and chant his thousand holy names, Leap over your old caste barriers, and sing to him blessings of many years and many years."
6.
"I, my father, and my father's father, his father, and his father's father, all these, throughout seven generations, have faithfully served him, who is the twilight dusk of Sravana, incarnate as man and lion, and put an end to the enemy. Let us do away with all hindrances to eternal bliss, and hail him with blessings of many years and many years!" 1,
"We hail him with blessings of many years, who wields the ever-revolving ruddy disc of transcendent brilliancy. We are all stamped with the mark of his laminous holy disc on our shoulders. He commanded the disc to eut off the two thousand hands of Banasura, from whose arms poured down the hot red blood in torrents!"
"He provides me with good nourishing rice and clarified butter, and enables me to serve him continually, and gives me with his own hands a costly necklace and a pair of earrings, and covers me with sweet scents. All this he does to purify my soul. And so to him I chant blessings of many years, whose banner bears the emblem of Garuda, the serpent's foe!"
9.
"We clothe ourselves with yellow garments of silk used by thee. We feed on what is left by thee on thy plate. We bedeck ourselves with the garlands of tulasi and sweet scented flowers, which once decorated thy holy person. Such devoted servants are we, that whatever are thy behests we perform them with willing hearts. We celebrate thy birthday every year in Stavana. We hail thee with blessings of many years, who dancest on the serpent's head!"
10.
"The very day on which we entered into thy service by a written bond, we obtained salvation. O Lord, our God, as thy servants we gain emancipation, and are raised up with all thy subjects in thy kingdom. Thou didst take birth upon thee on the auspicions day of Rohini, in Madurs of all plenty. Thou, who hast lept into the well of the cobra Kalinga and hast danced on his hoods' we hail with blessings of many years!"

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11.
"I am as old a servant of thine as is Selvanambi of Tirukkotiyür. O holy being, Selvanambi is a zealous devotee and is the ruler of Tirukkôtiyûr. His heart is set on his religion, and on those who follow thee. There is not one single unlawful strife in his dominions. His capital is the gem of the towns.
I chant thy holy blessings of many years, loving thee in the right way, taught me through the unbroken line of doháryas. These are truly holy beings, I chant to thee blessings of many years in many ways."
12.
"The holy blessings of many years are sung by Vishnu Chitta. They are the very outpouring of his pure love and devotion. They are sung in the name of the holiest and highest being, who bears the bow named Saruga. This Vishnu Ohitta is of Brivillipattar in the Tinevelli country. Those who chant them will for many many years surround communion with him for eternity."
"His heart is in these pious hymns. the Paramatma. They will be in blessed
VI.
Andal.
After Vishnu Chitta returned to Srivillipattûr, he was one day working in the temple garden as usual, and digging near a tulasi tree, when he was astonished to find under it, concealed in the ground, a female infant. He took it home and reared it carefully. When the child was about five or six years old he began to teach her, and gave her the name of Kodai. The child had been born supernaturally, in the nature of Bhudevi, the Earth goddess. She grew well, both in body and soul, and even at this early age she was able to compose poems in Tamil, which were always full of love and devotion to Vishnu. She became as a daughter and a great joy and delight to Vishnu Chitta, and he procured all the jewels he could to adorn her with.
One day he had, in his customary manner, prepared flower garlands and laid them, in readiness to take to the temple, in a basket. Meanwhile, his daughter, wishing to deck herself, put on her jewels and began to look about for flowers to place in her hair. Seeing the flower garlands in the basket, she took them out, decked her hair with them, and as she had no looking-glass, went to a well, looked in, and beholding her beautiful face there, was satisfied, and returned, took off the flowers and placed them carefully back in the basket, so that they looked as if they had not been touched. This she did on many occasions, quite unnoticed by her father, but one day he unexpectedly caught sight of her wearing the flowers and looking into the well. He was angry and much distressed, and reproved her, saying that she had committed a sin in using flowers dedicated to God, to all of which she did not reply. Then Vishnu Chitta prepared fresh garlands and took them to the temple. On his arrival there, he found he could not open the door of the shrine. While wondering at the cause, he heard a voice from within, which asked him why he came so late. Then with sorrow and fear he replied that his daughter had been using the flowers which he had already prepared, and therefore he had been obliged to make fresh garlands. Then the voice spoke again, saying that the garlands first prepared had been made all the more fragraut by the touch of his daughter. Then Vishnu Chitta understood that his daughter must have a divine nature, and from that time began to treat her with reverence.
When she became of age, her father asked her whom she wished to marry. She replied that she would not marry any man. Then he felt anxious about her, as he saw that she was not the same as other women. Her great pleasure was to get him to describe the various shrines of Vishnu. In the course of these descriptions she heard about Krishna's incarnation, and his Wilde, and how the gopis served Krishna for a month, so that rain should fall on Nandugôkala, and how they served a double purpose in this they gained the boon of rain for the country, and attained Krishna for their own emancipation. When she heard all this, she was entranced with the beauty of such thoughts, and fervently longed to do the same and attain emancipation. So she then selected some virgins of her caste, of whom she took the lead, and every morning she rose at four o'clock and woke her

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companions, and they all together went and bathed in the tank at the temple, and afterwards performed service to God. This they did for a month, and each day Kodai Andal composed a poem describing the day's procedure : thirty pooms altogether.
When the month was over, her father received a message from Srirangam, commanding him to bring his daughter there, and give her in marriage to God, Sri Ranganatha. With the messenger was sent all the paraphernalia necessary for a wedding, and so with great wonder, Vishnu Chitta set out with his daughter for Srirangam. Arrived there, Kodai Andal was conducted with much pomp and ceremony into the presence of the idol, with which she went through the marriage ceremony. She was then taken with the idol into the sanctuary, whereupon she vanished from sight. While Vishņa Chitta was lamenting her loss, he heard a voice proclaiming that his daughter was in all bliss with God, and that he, Vishnu Chitts, was regarded henceforth by God as his own relative. Upon this, Vishnu Chitta was filled with joy and returned home, and wrote many stanzas on this wondrous event.
VII.
Tonderadippodi Alwar. He was born in the nature of Vishnu's garland, named Vanamala, in a village called Mandangudi near Srirangam. He was first called Vipranarayana, and was well brought up by his father, and used constantly to go to Srirangam and became very devoted to God there. Like Vishnu Chitta, he employed himself in growing flowers and preparing them for garlands to decorate the idol.
While engaged one day thus in the garden with his flowers, a Vēsya called Dovadasi and her sister, returning home in the retinue of the Chola Raja of Urayar, being very tired, sat down with her sister to rest herself under the shade of the trees. As it was a beautiful garden, where all the year round fruit and flowers bloomed in their seasons, being refreshed with the balmy breezes that blew there, they expressed their admiration and delight with the place. Presently they caught sight of Vipranarayana, wbo, with bare body covered with hair, with strings of beads of tulasi and lotus round his neck, and with the twelve namams marked upon his person, looked in their eyes like a wild savage in that lovely spot. Observing after some time, that he took no notice whatever of them, Dêvadásf said to her sister: "This seems to be a sort of idiot. No other man could be so insensible to my beauty and my singing, which will attract even an ascetic." Then her sister said, "He is no ordinary man, but a devotee; your rolling eyes, sweet voice, and beauty will not affect him. If you could ever attract his attention, I should consider you the cleverest of the Vêsyâs and would be your servant for six months." Then Dêvadási replied, “Let us see! I shall succeed! If I do not, I will serve you for six months !" So they made this compact.
Immediately Dêvadást went and disguised herself as a female devotos and approached Vipranarayana, and humbly prostrated herself before him. He started back in amazement and asked what she wanted. She then said, "I am a Vêśyâ, and am forced to earn money in this bad way by my mother; but this life is hateful to me, and is itself a result of my past bad karma. I am now terrified that by committing any more sin I shall sink into hell. Save me, by letting me associate with you and allowing me to help you in the work of the garden." So Vipranârâyaņa consented and allowed her to stay, from which time she began zealously to help him in his garden work. In this way, by her arts she soon managed to beguile him, and at last persuaded him to leave the temple and come with her to her house. Here, unable to free bimself from her baneful infidence, he stayed on; in the meanwhile, she finding out that he possessed some property, persuaded him to make all of it over to her. After this, she cruelly told him to go and drove him away. Though obliged to leave her, he still hovered round in wretchedness near her house.
On a certain day it happened that Vishnu and Lakshmi were walking along the street, when Lakshmi caught sight of Vipranârâyaņa, and seeing him in this pitiable condition and knowing about his former godly state, felt great compassion for him and began to plead for him to Vishņu, asking why he had allowed his former true devotee to be made a mere plaything of and sink into

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this misery. Vishnu was touched with her words and determined to put an end to Vipranârâyana's wretchedness. So he himself went to the temple, took away from it one of the golden vessels, proceeded with it to Dêvadâsî's house and knocked at her door. When she opened it, he said he was Vipranarayana's servant, by name Alagiyamanavala (beautiful bridegroom), who had been sent by his master with this golden vessel as a present to her. She thereupon took the vessel and told the servant to go, but sent for Vipranarayana and received him back with kindness. The next morning the temple servants found the vessel missing and reported the loss to the raja, who ordered the arrest of all the priests. While this was going on, and the priests were being led to prison, one of Dêvadást's female attendants coming to the spot and asking the reason of this, and being told, exclaimed that she had seen this very golden vessel under her mistress's pillow. Instantly they sent and arrested Dêvadást, and seeing Vipranârâyana with her, arrested him as well. While the two were being led to the rája, the shame and misery of his condition came upon Viprauârâyana with full force and he came to his senses, and began to realize the greatness of his sins and bitterly repented. Then the rája ordered the vessel to be taken back to the temple and the two to be severely punished: but Dêvadâsi pleaded her innocence and declared that one calling himself Alagiyamanavala gave it to her in the name of Vipranârâyana. But when Vipranârâyana was asked, he said he knew nothing of this at all. Then the raja wondered much, knowing that Vipranârâyana would not tell a lie; so he postponed the enquiry and sent them away. That night he had a dream, in which it was revealed to him that neither Dêvadâsf nor Vipranârâyana had stolen the vessel, but that in order to free Vipranarayana from Devadasi's clutches, Vishnu himself had brought this about. In the morning the rája dismissed the case and liberated them both.
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Then Vipranarayana humbly underwent the purification ceremony, and was received back into the temple, where with thankful heart, in the shrine before the idol, he composed the stanza, - "They who serve God with their whole heart are able to purify the most sinful." Hence he became even more devoted to God's service than before and changed his name to Tonderadippodi, which means," "The dust of the feet of God's servants."
VIII.
Tiruppani Alwar.
He was born supernaturally in the nature of Srivatsa, a mark on the breast of Vishnu. He was found in a paddy-field in Urayar by a Panchamma, and brought up by him. At that time the Kingdom of Chola was ruled by a Baja named Dharmavarma. Tiruppani was well instructed in religion and also became a very good singer and musician, and always carried a vina with him. At the same time he increased in love and devotion towards God. It was his custom to rise before dawn and go to the river Kâvêrî, and bathe and dress; and before the Brahmans came there, he would make a figure of the temple in the sand and stand before it and chaut hymns: this done, he would destroy the figure, and go away.
One day, while doing this, he became so lost in extasy that he forgot how the time was passing and continued singing there when the Brahmans came to bathe and fetch water for the temple. The chief priest, by name Srilokasarangamahamuniandra, seeing a Panchamma standing there, was very angry and called out to him to go away, but Tirappani, in his transport, did not hear anything. Then the priest took up a stone and threw it at Tiruppani, whom it struck and wounded on the forehead, causing the blood to flow. At this, Tiruppani opened his eyes and realized that all the Brahmans were standing there and thinking that he had committed a great sin, he ran away as fast as he could.
The Brahmans then performed all the necessary ablutions and afterwards the priest mounted his elephant, and with the umbrella and all the usual pomp, returned to the temple. Arrived there he found to his amazement that he was unable to open the door of the inner shrine. Then understanding that the god was angry, he bethought himself that he had committed a great sin, in stoning the Panchamma, and repenting, he begged to be forgiven. Whereupon a voice from within

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told him that he must find Tirppani, and carry him on bis shoulders in to the shrine. Rejoicing in thus finding a means for showing his repentance, the priest departed, and the next morning after performing the usual morning ceremonies, le sought out and found where Tiruppani was, who, seeing the priest approach, and conscious of his own mean condition, began to draw back and get out of the way. But the priest called to him to stop, ran to bim, and prostrated himself before him, proclaiming at the same time that he, Tiruppani, was received by the god. Then Tiruppani in great amazement said that he felt so low that he could not dare to put his foot on the threshold of the god's shrine. Then the priest, after much persuasion, at last got Tiruppani to yield to being carried on his shoulders, and in this way conveyed him to the shrine and put him down near to the idol. Immediately Renganatha revealed himself in all his glory, whereupon Tiruppani, transported with joy, composed ten stanzas, describing the person of the god from head to foot and played on his vina. When he had finished, he exclaimed with fervent joy, "After beholding this glorious sight, I do not desire to open my eyes on anything else!” Upon uttering these words, before the astonished gaze of the bystanders, he appeared to enter through the feet of the revealed god into his very person.
IX.
Tirumangai Alwar, He was born in a place called Kurayalur near Tiruvali Tirunagiri, in the Chola Country, in the nature of the bow of Vishnu,- of Mlechchha parents, his father's name being Nila. He was first called Nilanirattan, and served as a soldier under the Chola Raja. He showed so much valour and courage that the rája raised him to be Commander-in-Chief, and also a ruler over portion of the Kingdom,
While he was thus ruling wisely and well, although engrossed in worldly affairs, on a certain day, some Apsarasas came down to swim and play in a beantiful pound, covered with water-lilies, near his chief town. Amongst them was one who wandered away by herself to another pond to gather some blue lilies, and there she was left by the others, who went away. Whereupon she took the form of a human maiden and remained there. One day a devoted Vaishṇava went to that pond to bathe, and seeing her there, asked who she was. She then said, "I am an Apsaras, and have been living with my companions in great enjoyment in the beautiful country of the Himalayas. One day, in the mountains, while Kapila Acharys was giving instruction to some Rishis, I passed by, and sering one of the Rishis was a cripple, I mocked at him. Upon this Kapila became very angry, and cursed me to become a human being and the wife of an outcast. Then I fell at the feet of Kapila and implored his forgiveness, so somewhat relenting, he replied, “Nilênirattan is born in the nature of the bow of Vishnu in order to save the world: if you take human form and become his wife, and convert him to Vaishnavism, the curse will cease to affect you." With this object I came hither. The Vaishṇava having no children, asked her to come back with him as his daughter, to which she gladly consented; so he took her home to his wife, who with joy adopted her as a child. They called her Kamalavalla (Blue Lily) and instructed her in their creed, and so she grew to be & beautiful woman.
NIlanirattan, having heard of her beauty, wished to go and see for himself. After seeing her, he was struck with her loveliness, and enquiring about her of the Vaishnavas, was told about her, and on her father lamenting that it was difficult to find a suitable bridegroom for her, Nilânirattan offered himself and was accepted by them. However, when their wishes were expressed to the gir), she declared, that unless he became converted to Vaishnavism, she could not marry bim. So Nilânirattan became a pupil of an acharya, and was initiated into Vaishnavism, and changed his name into Tirumangai, and presented himself before K&malavalli with all marks. Before the marriage she made him promise that he would feed a thousand Vaishnavas daily and look after their religious studies. Then the marriage took place and he began to carry out bis promise.
In doing this be spent so much money, that he was not able to pay the Government dues. The rdja bearing of this, was vory angry and sent one of the generals, Chandi vara, to arrest

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Tirumangai for debt. The general was accompanied by foot-soldiers, elephants and carts. When Tirumangai Gaw this concourse, he sent out his own soldiers to meet them and they fought together, until Chandiávars and his soldiers were routed. The general's son returning, with much dismay, reported this to the râja, who thereupon, with the help of some neighbouring rdjas, went himseli and attacked Tirumangai, who routed him also an l gained possession of the kingdom. Then the rdja disguised himself as a Brâhman and went to Tiruniangai, and begged as a gift the kingdom, which bad been gained from the rája: this being granted, the rdja, further more by a cunning contrivance, managed to obtain possession of Tirumangai's person and sent bim as a prisoner to the temple of Tirunarayar.
While Tiramangai was left in the temple and was suffering from want of food, Lakshmi seeing it, brought the matter to the notice of Vishņu, who, thereupon, commanded the priests of the temple to give the offerings of rice and milk to Tirumangai, who after this, remaining a long time as a prisoner, became very downcast, and prayed that he might rather be imprisoned in Kandi or Tirupati. That night he dreamt ubat God told him that he should be sent to Kandi and obtain money to pay his debts. So it happened that he was sent to Kandi, guarded by warders, but not receiving any money there, became still more downcast. But one night he dreamt that God told him to go to the banks of the Vegavatl to a certain spot, the exact position of which was given ; 80 early the next morning he went to the place described and there found a quantity of money, with which he paid off all his debts, and with the remaining money he coatinued as before to feed and support the Vaishnavas.
On one occasion the police guards came to him and demanded that he should supply them with corn; not knowing how to do this, with an anxious mind he went to sleep that night, and was told in a dream that if he went to the same place where he had found the money and collected heaps of sand there, they woald become corn. He did this and called the guards to take away the corn, with some money, and present it to the rája, which they did with great amazement. When the raja saw it, he was awestruck and said it was like the miraculously lengthened garment of Draupadi, and understood that Tirumangai obtained these gifts through the grace of God, therefore he would not touch them, but sent back the corn and money to Tirumangai, begging his forgiveness, who used them in charity.
At last, all this money being exhausted, Tirumangai and his advisers consulted together, and resolved to obtain fonds to carry on their charitable work by means of highway robbery, and bethought themselves first of a temple of Buddha, which contained a golden image, but the door of the shrine was very high up and they did not know how to open it. Then Tirumangai thought of a device. Knowing where the architect of the temple lived, they went a long journey to him and reported that the image in the temple was robbed. The architect expressed much astonishment, saying he could not understand how anyone could get at it, and furthermore unguardedly divulged to them the secret of the opening of the door. Then, with their object gained, they took a chip back, which they loaded with areca-nuts, and by a cunning trick obliged the owner to pay half the value of the cargo. On landing they went at once to the temple and opened the small door, which was extremely parrow. Tiramangai told his brother-in-law Yatiraja to go in and hand out the idol, which he did, but when he tried to get out again, he found he could only squeeze his head through the door. Being stuck there, and fearing to be caught like that, he begged of them rather to cut off his head, which they did and went away. But this coming to the notice of Lakshmi, she had the head of Yatiraja replaced and restored him to life, and going to Vishna she asked him what was the meaning of all this, and why he allowed Tirumangai to commit so many bad actions. Vishnu replied that Tirumangai's sufferings would now soon come to an end, and directed that she should disguise herself as a bride, while he would appear as a bridegroom.
At this time Tiramangai was engaged in building, the walls of the temple at Srirangam, so that his need for money was very urgent, and he was constantly frequenting the highways. One day, while he was at this work, the bride and bridegroom, covered with jewels, appeared before him. He at once seized them, and as they made no resistance he robbed them of every

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thing and tied the jewels up in a bundle. But when he tried to lift the bundle, he found it to be immovable. Then in astonishment he asked the bridegroom by what mantra the bundle was rendered immovable. The bridegroom told Tirumangai to kneel down and touch his feet, and said he would repeat the mantra he had received from his ácharya, and added that he himself was the meaning. Saying which, he suddenly appeared before the eyes of Tirumangai in all his glory. Then Tirumangai was enabled to see all the badness of his past actions, and was converted, and began to compose verses expressing his repentance. Then Vishnu disappeared, after having told Tirumangai to take all the jewels and clear off all the debt owing for the building. But when Tirumangai set about to do this, he found that even this son was not sufficient to pay all the work-people; so after thinking he took the remaining anpaid people on to a ship and sailed out to a deep part of the sea, and then asked them what they most desired - "Heaven or money." On their all replying "Heaven," he wrecked the ship, and had them all drowned and came back. After he had returned alone, all the relatives of the drowned work-people surrounded him and demanded them back, and asked what had become of them. He replied that he was unable to answer at once, but would give a reply next morning. In a dream that night he was told that he must tell the relatives of the dead people to call upon each one they wanted by name. In the morning he did this, and upon the relatives calling each one they wanted by name, all the dead people answered that they were all happy with God and advised the relatives to become the followers of Tirumangai.
After this Tirumangai was directed to go on a pilgrimage with his relations and friends and sing and chant in all the holy shrines in India from Cape Comorin to the Himalayas, and on his journey to instruct everyone and establish Vaishnavite institutions. This he did and by his ability and wisdom gained many followers, and attracted many learned men who did him great honour. On his return Tirumangai went to the temple of Srirangam and prayed God to show him all the exploits of the ten Avatárs, whereupon God told Tiramangai that he could take the form of an idol and experience all the exploits. God also told Yatirâja to have an idol made of Tirumangai and take it to his birthplace, and there establish the worship of Tiramangai, which continues to this day. SOME ANGLO-INDIAN WORTHIES OF THE SEVENTEENTH CENTURY.
BY LAVINIA MARY ANSTRY. (Continued from p. 176.)
No. II.
WALTER CLAVELL." UNLIKE William Jersey, whose career was traced in the first of these articles, Walter Clavell spent but a small portion of his life in India. His stay extended over only nine years, 1666-1677. . Yet, during this period, be exercised quite as much influence in the Bay" as did his fiery contemporary at Masulipatam and Fort St. George.
Walter Clavell was born in 1658 and was the second son of Roger Clavell and his wife Elizabeth. The family was well known in Dorsetshire at an early date, being first established at Leeston in Purbeck Island, and later, circ. 1426, acquiring the estates of Smedmore, to which, in the latter half of the sixteenth century, Winfrith was added.
Of Walter Clavell's youthful days no record has been found. He first comes into notice in connec tion with Indian affairs in January 1667, when, awing to reports of disturbances at Fort St. George, and a rumour that the late Agent, Sir Edward Winter, had seized and imprisoned George Foxcroft, his successor, the Directors of the East India Company decided to send out " person on the Charles to comand the Souldiers." Major Cogan, Mr. Clarke and Walter Olavell were nominated ; and the
11 Sourou of Information :-India Office Beoords, vie., Factory Records (Fort St. George, Hagli. Manlipatam and Minoellaneons), Letter Books, Court Books, 0. C. Collection, Diary of Streynaham Mater, Log of the President, Hutchins' History of Dorset; O. R. Wilson's Early Annals of Bengal; Wille at Somerset Hone.

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latter was chosen as a Factor for Fort St. George, his securities being Roger Clavell, of Lincolns Inn, Esqr. (probably his elder brother) and Matthew Hollworthy of London, Knight. Walter Clavell was then twenty-nine years old. The Directors wrote to Fort St. George, We have enterteyned Mr. Walter Clavel!, whoe bath the character of an able, and well deserving person, at the sallary of £70 per annum for the terme of 5 years, whome wee doe apoint to bee one of the Counsell." Clavell was instructed to re-instate Foxcroft, the deposed Agent, "if alive," and then to deal with the rebellious Sir Edward Winter. But before these orders were confirmed, Mr. Thomas Winter induced the Directors to partially overlook his brother's "unparalleled conduct," and a full pardon from his Majesty was sent out to the delinquent and his supporters, if they returned to their allegiance. Winter was further to be allowed to remain "in his former condition on the Coast." However, later reports of the ex-governor's doings so incensed the Directors that they obtained a second Royal Commission empowering a Council, consisting of William Jearsey, Captain Richard Goodlad of the Rainbow, Walter Clavell and others to require Sir Edward to deliver up Fort St. George, and to re-instate George Foxcroft under pain of being treated as a rebel and a traitor. "For his encouragement" Walter Clavell was allowed to trade in such "commodities as are allowed to Mr. Foxcroft." In case of the deposed Agent's death, Clavell was to assist in the direction of affairs at Fort St. George, and if he found Winter still in possession of the Fort, he was to proceed to Masulipatam and consult with William Jearsey. All these elaborate instructions were useless as far as Clavell was concerned. The departure of Captain Samuel Smith with the Charles was delayed until April 1667, and then it was too late in the year to proceed to "the Coast." The ship accordingly was sent to Surat, and Clavell was ordered to make his way overland to Fort St. George. The voyage was unusually long, even for those days, and it was not until May of 1668 that he reached Goa. In October of that year, Foxcroft and the Council at Fort St. George wrote to the Directors giving an account of their deliverance from the machinations of Sir Edward Winter. They remarked that they understood that Clavell had been entrusted with the original of His Majesty's Commission before the commanders of the Loyal Subject and Rainbow had sailed, that these ships had arrived, but that nothing had been heard of Clavell except that he "long since arrived at Goa, and had he been in health and made any ornary hast as such a business required, he might have prevented these worthy Gentlemen in the worst they effected." Clavell, however, was not "in health." He was delayed at Goa by "long and dangerous sickness." On his recovery, he journeyed to Golconda and thence to Masulipatam, where he arrived at the end of the year 1668. Finally, he reached Fort St. George, on the Loyall Merchant, in January 1669. He appears to have had one official anterview with Winter, for, in April 1669, the late Agent wrote from Madapollam to his brother, stating that Walter Clavell and Robert Fleetwood were sent to him by Foxcroft to say that there no further demands on his (Winter's) estate.
Finding his mission already performed, Clavell petitioned for, and received the consent of Foxcroft to go to "the Bay" in April 1669. On the 7th December of that year, the Directors wrote to Fort St. George that they noted many of their Factors "designed for the Coast" had gone to "the Bay," and among the names mentioned is that of "Mr. Walter Clavell." In the same letter he was appointed to be "Second in the Bay." On the departure of Shem Bridges for England, Clavell became acting Chief, and was confirmed in that post by the Directors, at a salary of £100 per annum, under date 18th December 1672. In December 1669, "a kinswoman of Sir Matthew Holworthy who is intended to be a wife to Mr. Walter Clavell" and her maid-servant were permitted to go to "the Bay" free of charge. Clavell's attachment to Mistress Holworthy was probably of some years standing and would account for Sir Matthew's acting as security for Clavell on his election to the Company's service, as previously stated. The lady, whose name was Prudence, died in 1673, for, in September of that year, we find the note, in a letter from Richard Edwards at Balasor, "Mrs. Clavell departed this life the 20th Currt. or thereabout." Clavell's second wife, Martha, who survived him only one day, was the daughter of Thomas Woodruff, a London Merchant.
In June 1672, Walter Clavell procured a "Phirwanna" 12 from "Shaster Caun," 13 a copy of which is preserved at the India Office, together with the "Nabobs Letter."14 There are, in fact, two 12 Parwana. 15 Shayistä Khan. 14 Factory Records, Miscellaneous, No. 3.

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versions of this “Phirwanna," one entered at the end of the Diary of Streynsham Master and referred to by Yule,16 and another as given here. In both cases the gist is the same, although the actual wording differs.
"Translation of Nabob Shaster Caoun the Prefect of Bengall his Phirwanna or writing for a free Trade granted to the Honble. East India
Company in Decca June 1872. Bee it knowne (in the third day of the Moone and Month Raboull Onul 16 And in the 15th yeare of the raigne of Aurung Shaw) to all Ministers of State, farmers of the Customes &ca. Comanders and Officers that now are or Hereafter Shall be in place under the Kings Goverment from Decca to Rojamall and Albaer, the Government of the Kingdome of Bengall and Orixa, that I have Lately received a Complaynt from Mr. Walter Clavell Englishman, that whereas the English Companys trade and Negotiations have all along by a Gratious Edict graunted them by Shaw Jeban : Backned by another in their favor by Sultan Sujah and Continued by Nabob Caoun Cannah17 and my Selfe, bin Custome free and without any Molestation, Now the Said Companyes business every where meetes with a Stopp the which on examination finding to be true and that it proceeded out of Mistake, being involved in the Imbarque Laid or the Dutch Companys Comerce in respect of a great enormitie their Cheife Lately Comitted at Hugely of which noe fault Can be Layd to the English Companys Charge. I therefore give strict order to all sorts of Governours and officers in the two kingdomes above mentioned that according to the aforesaid Edicts, they Carry themselves in their respective places of Comand and that whatever Goods the English Company shall send from Ballasore or an other place whether by water or by Land np into the Coantrey or bring downe Goods from any place within the Countrey whether they bring it by Land or by water to Ballasore or any other place Let them not be hindred or Molested by any manner of Embarque or exaction, but let them freely goe, And where ever their Factoryes are Setled in all equall thinges be he'pefull to them and in case it shall appear that any one with whome they deale shall be indebted to any of their Factors imployed in any place under this "abovesaid Government, you force them to pay what found really due without giving protection to any debtor whatsoever, or trouble to any such Factor And whatsoever boates whether of their owne or hired, they Send with their Goods to any place, Let noe one Stopp or Molest, Now whereas the Dutch Companyes business in respect of enormityes by them Comitted, by my strict Order hath bin and Still is Stopped and that all officers and Governors Not discerning the ones business from the other, have Stopped both, I doe now give Order in that the English have not Comitted any Such fault that their trade should not be molested that or [? 28] heretofore the English Companyes business hath bene Carryed on without stopp or Embarque that it now be Soe continued. Which I hereby Signifie to all and every of you in your severall places of trust and Government severely Comanding that I heare noe more Complaynts from the English Concerning this matter."
"Translation of ditto Nabobs Letter to Mr. Clavell Sent him with a Vest. To Mr. Waiter Clavell be it knowne that of My Gracious pleasure I have heard this Complaynt, intimating the generall Stop of the Companyes business under my government which was occasioned by the Stopp I Comanded to be Layde on the Dutch Comerce, my Said Order being in many places alsoe executed on the English Company, in whicb respect And to take away all pretences issued ont a new edict that no one presume to barm the English Companyes Negotiations And as further demonstration of my great favour to you I have sent you a Vest, bidding you be of good Cheere willing you to Manadge the Companyes business with all content and Alacrity."
In a Generall" from Balasor to the Court of Directors, dated January 1673, Walter Clavell is said to have obtained this new "Phirwanna" by "presenting the Nabob with Looking Glasses and Cloth and the like to the Diwan and other officers." However, the finely worded document seems to have done bat little towards ameliorating the position of the English. Indeed, as early as
16 Diary of William Hedges, Vol. III. p. 190 and 1. n. 16 Rabi'al-awal. " 11 Khän Khánān.

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the end of 1672, Clavell was complaining bitterly to Port-St. George of the exactions of "Shasteh Xhan "18 and "Mellick Cossum."10
To turn from official to social life. Two letters from Walter Clavell to his friend Mr. Richard Edwards, "Merchant in Cassimbazar," dated from Balasor the 3rd and 17th June 1673, are very quaintly worded and are worth quoting: -
"Esteemed Friend I have received yours of the 3d May with two paire of Slippers doe exceed the measure of my foot a Little however rather then faile they will fit my foot most rarely, therefore pray goe on with the Investment and when you have shod mee so long till you find I am overbooted charge me with a bill and I shall pay it at sight, if as you say you have met with a shoemaker that keepes his word you are a happy man you were best make much of him you will hardly find his fellow in all this Countrey, if you can you have better skill at finding then the rest of your neighbours, wee bave no news my hearty respects tendered to you I rest Your Assured friend
Walter Olavell, Pray send me a bottle of Ink. W.0." The second letter is also on the subject of slippers : -
“Mr. Richard Edwards I have yours of the last of May with the two pairs of Slippers which as the former are a Little too big that being amended I cannot have too many of them, when you find I have run pretty well may credit out then bee sure to charge mee home, wee have no news from the Coast ner of Late from England else you should receive it from Your assured friend to serve you
Walter Clavell." Frem 1672 to 1676, Clavell was quarreiling with Joseph Hall, factor at Kasimbazar, who, if half liis accusations were true, must have suffered mnch at the hands of the Chief and the Second (Matthias Vincent) at the Bay. Hall was very bitter in his attacks, and wrote long letters of complaint both to Fort St. George and to certain of the Directors in London. He accused Clavell of appropriating the effects of Mr. Marsh, a Company's servant who died in Balasor ; be declared that the Governor of Hugli was disgusted at the non-residence of the English Chief in that place; he further stated that neither of the clergy would administer the Sacrament to Clavell and his friends, who had desired it rather for a cloak to their knavery then ior the Good of their Soules." Hall complained that Olavell ordered a "Pallace" to be built for himself at Balasor, and that, in 1675, he was in that town for seventeen days "Leaving his Wife to bee Governesse at Hugly." The discontented factor declared that it was due to his own energy that the "Phirwanna" was obtained from the nawāb of Cuttack, and that, without his intervention, the privileges would have been lost through Clavell's negligence. A more serious accusation brought by Hall against Clavell was that the English Chief "sided with the Dutch Directore” in 1672, and, by omitting to visit the Governor of Balasor cost the Company 4000 rupees. This charge was repeated by Herne, another malcontent. It is difficult to ascertain whether Hall was really the injured person he represented himself to be. He certainly appears to have received but scant courtesy at the hands of Messrs. Clavell and Vincent, nor did he fare better when the dispute was referred to the decision of the Supervisor, Streynsham Master.
The complaints of Clavell's enemies were not without effect for, in February 1676, in the * Memorandum" given to Major Puckle, who was about to make a tour to all the factories subordinate to Fort St. George, in order to red ress any grievances, we find: - "Mr. Clavell (now Chief at the Bay) for overrateing the Companys Goods 40 Pr Cent great private Tradeing &c and keeping the Generall Books himself contrary to the Companys Order." Clavell was at Fort St. George at the time, and apparently managed to make out a good case for himself, for we hear no more of the enquiry. In a further charge brought against him by Valentine Nurse, another uneasy spirit at that period, Major Puckle decided in Clavell's favour.
No doubt these various statements were somewhat exaggerated, and the position of "the Chief at the Bay" never seems to have been seriously imperilled by them. His sudden death too, may have saved him from falling into disgrace with the Directors at home. That they were not altogether pleased with Clavell in 1676 is evident from their letter to Fort St. George, wherein they remarked 16 Shāyista Khan, Nawab of Bengal
18 Malik Qami, Governor of Hagli.

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that they were "sensible enough that by divisions in the Bay our Business hath been much Impeded for severall years" and also, in the same letter, "wee note ... that Mr. Clavell and Mr. Vincent doe laugh and despise at our Agency at the Fort, and doe expect that you have called Mr. Clavell to an account for it whilst he was with you, and that the busines of the Bay will be fully Bettled by Mr. Master and Mr. Puckle at their goeing down, for we shall not allow any of our Servants of what quality soever to contemn our Authority which those doe that contemn any that act by it."
In September 1676 Clavell sent a "congratulatory Letter" to Streynsbam Master on his arrival in the Bay to inspect the Company's Factories, and on the 23rd of the month an official meeting took place at Kasimbazar between the Chief at the Bay " and the Supervisor."
Streynsham Master lost no time in fulfilling his mission. On the 27th of September be instituted an enquiry in to the circumstances attending the death of Raghu the poddar. The proceedings lasted until the 4th October. Walter Clavell was present during the wbole enquiry and himself gave evidence in the case. Matthias Vincent, Chief at Kasimbazar, who was accused of causing the death of the poddār was acquitted of blame.
Streynsham Master remained at Kasimbazar until the 8th of November, and during that time, presided at the daily Consultations, Walter Clavell being next in order of precedence, From the 18th until the 27th of October the Supervisor was occupied in the examinations of the charges brought by Joseph Hall and John Smith against Walter Clavell, and by the counter charges of Matthias Vincent against Hall. It was at Clavell's own request that his conduct was investigated by Streynsham Master. The enquiry resulted in a verdict, on the 2nd of November, against both Hall and Smith, who were dismissed the Company's service.
During his stay in Kasimbazar Clavell was instructed by the Agent as to the keeping of aceounts and the general re-orgarisation of affairs in the Bay. He returned to Hugli in time to receive Master on his arrival there on the 10th of November 1676. In the following week they visited the Dutch at their factory, when the Directore was very obligeing." It was at this time that “Mr. Walter Clavell was.desired to draw up Instractions to Mr. Hervy and Mr. Nedham for the management of the Honble. Companyes business at Dacca, and alsoe directions to Mr. Reade for the business in Hugly in the absence of the rest of the Cooncell." On the 25th of November these were "Read and approved."
Affairs at Hugli being settled, Clavell accompanied Streynsham Master to Balasor. On the 9th of December they visited Mirza Wali, the Governor, " who treated us very Courteously.' A week later, there is the entry "Mr. Clavell haveing drawne up two papers, one an account and relation of the trade and affairs of Hugly, the other an acconnt of the commerce of Ballasore, they were both read and delivered to Mr. Masters." These papers are extremely valuable, since they describe, in detail, the method of carrying on the Company's trade in Bengal and the means employed for their investments in the latter part of the seventeenth century. Very fun extracts from both papers are given by Yule 20
On the 18th December 1676, Walter Clavell accompanied Streynsham Master to the river's mouth and romained with him until he set sail, on the Loyall Eaglo, three days later, when they parted on the best of terms.
Early in the next year, 1677, Clavell was instructed to use all possible means to obtain a furman from the Mogol. The Council at Fort St. George wrote as follows: "Wee doe hereby enorder you to take the best course you can tc procure a Phirmaund from the Moghall, and that you take care the business be well managed with all frugallity, and that it may answer the end by obtaining an effectuall Phirmaund and Priviledges for the Honoble. Companys fatore Security and encouragement and for their trade, according to the tenour of the Honoble, Companys own orders of the 230 December 1674 and 13 March preceding ..and if you could conveniently get it so worded as to suppress all Such wild pretences as aforesaid it would do very well." The instructions were followed by copies of letters to be presented to "Meliick Cassim, to Nabob
* Diary of William Helges, Vol. II, pp. 288–240.

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Amirall Umro to Hodgee Saffy Cawn and to Reynan Dilloll21 with a view of enlisting their influence in securing the farman. Instead of replying to these various directions, Clavell only wrote a letter full of complaints of the unjust exactions of the Nabob of Decca." He was answered that the Council at Fort St. George knew " no remedy bat patience" and he was again urged to use " speedy and effectuell endeavour to obtaine the Phirmaund for the future." However, in July, after Shāyistä Khăn had been recalled to Court, the gentlemen at Fort St. George disclaimed all responsibility in the matter and told Clavell to use his own judgment as to presenting an address to " Prince Azzum"22 about the Phirmaund." They further suggested that Job Charnock, the Chief at Patna, or some other experienced Englishman should be sent to the Mogol's Court, and that an attempt should be made to get the farman worded “as Sha Shajahs Nishana is, rather than as the Dutch Phirmaund."
There is no record as to what steps Clavell took to carry out the orders from the Court of Directors and from Fort St. George. He resented a proposal that the Council at "the Bay" should meet at Hugli to discuss the matter, and his aversion to leave Balasor was commented on at Kasimbazar in letters from that place.
On the 3rd of August 1677, a Council was held at Walter Clavell's house in Balasor," he being very sick." On the following day he died of a fever, to which his wife and little infant" succumbed twenty four honrs later. Mrs. Clarell's death was attributed to "fever caused by excess of grief” for ber husband's death. Matthias Vincent was at Kasimbazar at the time and was thus apprised of his superior's death by Messrs. Reade, and Byam: - *This evening wee have the Unwellcome news of Mr. Walter Clavells and his Ladies decease by Violent feavours Some other English Dead there allsoe and nine or ten more desperate ill of the Same distemper God Almighty Graunt wee may make good use of those Examples and prepare us for our owne chainge when he shall think fitt to make it."
Walter Clavell left three surviving children, William, Edward and Walter. William was the son of Walter Clavell's first wife Prudence. Strangely enough, there is no mention of him in his father's will, though apparently he was still in India. He died in Bengal in 1680 leaving no issue. By his second wife Martha, sister-in-law to Sir Edward Littleton, Clavell had two song. The younger was baptised at Kasimbazar on the 29th September 1678 by “Mr. Samuel Epes minister of Ship Society." in 1681 the two children were sent to England on the ship President. The younger, Walter, became a barrister of the Middle Temple and died unmarried in 1740. Edward Clavell succeeded to the family estate of Smedmore, Dorset, was Sheriff of the County in 1702 and died in 1738, leaving a son George, the last of the name. George Clavell died in 1773 and the estate reverted to his sister Margaret who had married William Richards. Their son William took the name and arms of Clavell, bat died without issue in 1817.
Walter Clavell's will is preserved at Somerset House. It is dated the 2nd Angust 1677 and is a long and interesting document. That he was a man of substance will be seen by the following extracts :
"In the name of God Amen. The Second day of August in the yeare of our Lord One Thousand Bix bundred Seaventy and Seaven I Walter Clavell of Bengall in East Indis Merchant Second sonne of Roger Clavell of Lancots in the parish of Winfrith Nuborough in the County of Dorset Esquire being sicke in body ..: Doe make Constitute ordain and declare this my last will and Testament in manner and forme following... my Body to be buried in Quiet manner in or near the Tomb where my wife Prudence was buried if I dye in Ballasorė And if in any other place to be buried at the discretion of my overseers... I remitt to my deare Brother Mr. George Mumperson ... all money due to me from him by any Bill Bopd or any other Accompt whatsoever and doe desire Sir Mathew Holworthy and the Relict of my Brother Roger Clavell deceased to cancell and deliver up all Bills Bonds and other Specialities concerning the same Item I doe remitt onto the Relict of my Brother Roger Clavell her Heires Executors and Adminis. trators all moneys due to me from her or any of them by Bill Bond or any other Accompt whatsoever and desire Sir Mathew Holworthy to delivet up all Bonds Bills and other Specialities concerning the
11 I. ., Malik Qizim, Nawab Amiru'l-umara, Haji Safi Khan, Ray Nandila. * Sultan' Azim, the now nawab.
93 Shab Sbaja's nishān.

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same. I give unto my dearly beloved wife Martha Clavell the house I now live in in Ballasove together with all outhouses Gardens and appurtenances thereunto belonging during her stay in India And after her leaving India or death which shall First happen then to Matthew Vincent in Cassambazer in Bengall aforesaid Merchant and to his heires for ever Item I will and bequeath unto my honored Father aforesaid and to my honored mother Mrs. Ann Clavell And to her Five children And to my honored Father Mr. Thomas Woodroof and to his sonne Thomas and daughters Sarah and Dorcas And to the Relict of my said Brother Roger Clavell and to his sonne And to as many daughters as were begotten by him which shall be liveing and to my Brother George Mumperson and to my sister his wife and to their Two sons or which of them shall be liveing And to my Brother Edward Littleton and Elizabeth his wife and to Jane and Elizabeth their daughters To all of whieb of them I doe give Tenn pounds a piece to be paid by my Executrix at her arrival in England Onely the tenn pounds to Edward Littleton and his wife and each of his daughters I order to be paid within one yeare of my decease Item I give to my slave Anthony his freedome from being a slave And doe hereby give him one hundred Rupees to be put into the hands of my overseers whom I desire to keep it by them or improve it for him till they think him fitt to manage it himself. Alsoe I doe give unto hit the said Anthony soe much money as will purchase bim a certainty and three rupees per month during his life to be disposed of at the discretion of my Overseers But in such manner that he shall not be able to receive more then three rupees in any one Month Item I give unto John Byam of Hugly in Bengall aforesaid merchant one hundred and twenty rupees Item I doe give and 'bequeath unto my said wife Martha all the plate househould stuffe which I am now possessed of in India alsoe all her wearing Jewells now in her possession and to her heires for ever Item I give and bequeath unto the Relict aforesaid of my said Brother George Mumperson all the houshold stuffe which she hath of mine in her bands and to her heires for ever Item I give unto the Church wardens and other the overseers of the poor of the Parish of Winfreth aforesaid for the use of the poore thereof the summe of Five pounds To be paid by my Executrix Item I give unto the Churchwardens and other the overseers of the poore of the parish of St. Peter in Dorchester in the county of Dorset for the use of the said poore the summe oi Five pounds to be paid by my Executrix Item I give unto the Church wardens and other the everseers of the poore of Sherborne for the use of the poore thereof the summe of five pounds to be paid by my Executrix Item I doe give and bequeath all the rest of my goods and Chattles unto my said wife Martha (whom I make Executrix of this my last will and Testament) and to my Two songs to be equally divided amongst them... And I doe nominate order and appoint for the overseers of this my last will and Testament Matthias Vincent aforesaid Jobn Marshall of Ballasore aforesaid and Edward Littleton aforesaid ... And whereas at this present my said deare wife Martha is dangerously sick If therefore it shall please God to take her away in this fitt of sicknes I doe order and appoint Mr. George Trenchard of London merchant to be the sole Executor of this my Last will and Testament In case of the death of my said wife in this fitt of sicknes I doe alsoe order and appoint the said George Trenchard to be Guardian to my said Two Sonnes antill they shall come to age . . .In Witnes whereof I have hereunto Sett my hand and seale in Ballasore the day and year above written. (Walter Clavell) Published and declared to be the last will and testament of the said Walter Clavell in the presence of John Marshall John Goldsborough Edmund Cugden Isaac Laurence."
Martha Clavell's will is dated on the day of her husband's death, 4th August 1677 and was proved in London in Angust 1678. She desired her estate to be equally divided between her two sons Edward and Walter. She left a quantity of jewellery, e. 8. & "great diamond ring" a "great ruby ring" "flat diamond rings" &c. She bequeathed her clothes to her sister Elizabeth Littleton and three gold chains to Jane Littleton, her niece. She left trinkets to Elizabeth Bagden wife of Edmund Bugden and to Rebecca her daughter, Mrs. Bugden was desired to take charge of Edward and Walter Clavell until they could be sent to their Aunt, Mrs. Littleton, who was to arrange for their journey to England. They left India, as previously stated, in 1681, and remained under the guardianship of Mr. Trenchard until their majority.
(To be continued.)

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INDEX
.
.
45
... 262
***
.
.. 205
Abbas sidrat, at Sadra...
... ... 269 'Ali Didi, Maldivian minister ... ... 251 f. Abhayadeva, Buddhist writer ...
- 25 1 'Ali Masjid, fort... ... ...
... 256 A bisares, Indian chief ... .. 258, 259, 260 Alt Shert, vil. in Kurram ...
... 270 Abohur, ancient fort S. of Lahore ..
Alima, Gulla sidrat at Paiwar
... 268 Achin, tn. in Sumatra ... ... ... ... 166 Alizais, sept in Kurram ...
... 269 A ckworth, Mr., ard Wm. Jearsey ... ... 165 Allahabad, Prayaga ... ....
... ... 179 Addac, Alanish name ...
Alptekin, Turkish Dame ..
85 n. adhaka, a measure ...
51 and n., 5S Altiranische Wörterbuck, von Christian Ådi, mother of the poet Kapilar
Bartholomae, book-notice ... ... 72 Adihaman of Tagadar, Tamil chief and patron
Alwar Tirunagiri, ancient Kurugur ... ... 277 of letters ...
** ... ... ... ... 263
Amb, tn, in the Pafijab ... ... ... 256 advaita, non-duality ... ... ... ... 121
Ambir Pass, in Karram in urram
..
.. .. ... 96 aenangham, evil-doers ... ... ... 12 n. ameretat, athanasia ... ... ... 62, 63 Aeshma, the fend ... ... 14 and n., 60 Amestris, wife to Xerxes ... ........ 202 Afghanistan and the Yüeh-chih, 44; and
Amina Rani, daughter of a Maldivian sultan, 251 the Kusbanas, 79; and Mian Chanan ... 126
Amiru'l-umara, Naw&b of Bengal ... 291 n. Agea Manifold, son of a Maldivian sultan. 251 f. Amirul Muminin Ali, Commander of the agrdna, ignorance .. ... ... .. 122
faithful ... ... ... ... ... 270 f. Agnikula, the Fire-Race, by S. Krishnasvami
A-mo-chih, surname of a prince of Su-le ... 22 Aiyangar ... .. .. .. 261 ff.
Amritsar, tn. ... ... ... .. ... 257 agribpa, to diminish ...
Amabaspands, Mazda and his six Ahuras ahamkára, egoism ...
... ... 120ananda, happiness ... ... ... Ahmad Didt, son of a Maldivian sultan ...251 t. Anantavarman, k. of Vidarbha .. Ahmadabad bluff, on the Chinab, crossing
Ancestor-worship, compensation for ... place of the Greeks ... ... ... ... 253
Andal, 281 ; Kodai Andal, q.u. ... ... Ahmadzai in Kurram, Sayyid shrines at ... 269 Andhras, 181; or Satavahanas... .. ahu, temporal lord . .... ... ... 60
Andrewes, Mr., and Wm. Jearsey ... ... 164 Ahunavairys prayer ... ...
Anglo-Indian Worthies of the Seventeenth Ahura Mazda...12, 13, 14 n., 15, 60, 62 and n.,
Century, by Lavinia M. Anstey. 163 ff., 286 ff. 63, 65 annamayakosa ... ... ...
.. .. 120 Ahuras, the six ... ... ... ... 12, 62 Andratazo's conquest of Thatôn .. .. 186 Airyana-vaejo, cradle of the Aryans ... 64, 65 antahkarana, the thinking faculty ... 121 f. aitvarya, the eight powers ... ... 3 n., 4 Anthropology, the practical value of, by Ajai Singh, son of Kahan Chand of Kahlür. 227 Sir Richard Temple ... ..
... 132 ff. caves and wall frescoes ... ... 198 Antigonos, k. .. ... ... ... ... 181 Ajit Singh, son of Kahan Chand of Kablar... 227 Antigonus, k. .. .. .. .. .. 245 akása light ... ... .. ... ... 120 antike ?
.. 161 Akbar, 126; birthday celebrations of... ... 202 Antiocbos, k. ... ... 181, 245 and n., 248 Akesines, Chinab riv. ... ... 254, 256, 258 Anuradhapura, old cap. of Ceylon ... Akhilândanayaki snrine in the Jambukesvara Aornoe, hill, in the Pañjab ... ... 256 f.
temple at Tiruvellapai, inscrip. from ...265 f. Apam-napat, god of lightning ... ... ... 17 Akyah, Buddha-Makân shrine at ... ... 143 Aparantaka, coast north of Bombay .. ... 180 AA Bakhsh Pesbwâ, saint ... ... 129 f. Apaatamba, author of the Dharmasutra ... 26 Alagiyâmanvala - beautiful bridegroom - Apsarasas, celestial dancers ... ... ... 284
Vishņu disguised ... ... ... ... 283 Arab Shảh sidrat, at Ahmadzai ... ... 269 Alampandi plate and Virupaksha ... ... 19 Arabian Khalifs and Kabul ... ... ... 85 Albaer, tn. ... ... ... ... ... 288
Aramati, Armaiti, q. o. ... 12, 14 n., 16, 63 n. Albērüni and Islam in India ... ... ...85 f. Arayam, dist, of the Western Ghâte ... 261 f. Alexander the Great ... 14, 75, 181, 201, 245 Archæological notes on Balu-mkhar, by the Alexander, Porus, and the Pañjab, by O. Revd. A. H. Francke ... ... 203 ff. Pearson
... ... 253 ff. ardhakakani, & coin .. . ... ... 52
17 n.
... 185

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294
INDEX
-.
.. 52
ardhamásha, a coin ... ... ...
... 52 ***
Avadanas, a section or class of Buddhist liter...
ature .. ... .. .. .. ardhapana, a coin
. 152 Armaiti. Vedic Aramati ... 12, 14 n., 16, 63 n. Avalokitesvara of the Northern Buddhists ... 185 Arrian, historian, and Alexander in the Pañjab. Avanti, co., Cent. India... ... ... 230 n.
253,255 ff. Avantisundari, wife of Rajasekhara ... ... 178 Arsacidæ, a people ... ... ... ... 76
Avaraoshtra ... ...
... ... 15 n. artha, wealth .. .
... 3 Avars, the Jaun Jaun tribe ... ... ... 80 Arthasástra, Kautaliya Arthasástra, q. v., 5 fr.
Avatar, incarnation of Vishậu or other deity. 273
47, 53, 116 Avesta, and Zarathushtra, 15; and athravan, Arulla Perumal temple, at Conjeeveram ... 264 1 61 and n.; and the Magians... ... 61, 62 Aryadbarma, the holy religion - Buddhism. 151 Avvaiyar, poetess, sister of Kapilar ... ... 262 Aryan lang. of Media and old Persian ... 65 Åy, Tamil chief and patron of letters ... 263 Aryans, religious conceptions of the, 11; ayas, metal, and the Vedas ... 230 and n. parent land of the
64, 65 Ayodhya, tn., Oudh ... ... ... ... 277 Aryas, country of the, 179; and S, India. 280 n. Azerbaijan, Atropatkan, Atropatene, q. v. 64, 65 Årgåvarta, country of the Aryas ... ... 179 'Azim, Sultan ... ... ...
291 2. Asechanaka ?
... .. ..
153 n. Asha, 8., 14, 16, 60 n., 62 ; cult ...
... 63 Ash&dha, month ...
89, 113 Baba Shah Gul ziárat, at Shalozan ... ... 269 A-si, kingdom of the Arsacidae ... ... 76 Babar, Mogul emperor ... ... ... ... 257 Asii, Scythian tribe
... ... 75 n. Babylonia, and the use of iron, 230; the Akoka's Padariya Inscription, by V. A. Smith. 1 ff. copper age ... ... ... .. ... 231 Afka's alleged mission to Pegu - Suvanna- Bactria and Chang K'ien, 43; and the Yue
bhumi, by V. A. Smith ... ... 180 ff. chi, 44, 77, 80; and the Greeks, 75 and n., Asöks Notes (continued from Vol. XXXII. 76 ; and the Kushân empire... ... ... 78
p. 366), by V. A. Smith; Consular officers Badgate, Master, merchant of the Ruby ... 164 in India and Greece, 200 ff.; the meaning Badr-magam, Buddha Makan, shrine at of Sámamta, in Rock Edict II., 245; of Akyab ... ... ... ... ... .. 143 Chikichha in Rock Edict II., 246 ff.; the Badruddin, Shah Madár, q. v. ... ... 125
Keralaputra and Satiyaputra Kingdoms. 248 fr. Badru'ddin Aulia, 127; shrine at Chittaashtabhaga, a coin ... ... ... ... 52 gong .. ... .. ... .. 143, 144 ashtabhágya, and athabhágiyé, q. v. ... ... S Bada, in the Pañjab ... ... ... ... 271 ashtabhôga, technical term in land-grants ... 3,4 Bagzai, in Kurram, Sayyid shrines at .... ashtaibvarya, technical term in land-grants... 3,4 Bahadurgarh, fort in the Baghal State 227 Asmân Pari, sister of Miên Bbỉ . . 125 | Bah&walpur, tn. ... ... ... ... ... 254 asp, horse, frequent compound of words ... 17 Bâhirikas, & class ... ... ... .. 59 astynomoi, Maurya officers entrusted with Bahram Gur, Sassanian k. ... ... ... 80 the care of foreigners ... ... 200 f. Bahtis, as followers of Man Bibi
Tan Bibi
...
... .. 126 'OTUVópos, astynomoi, q. v. ... ... ... 200 Bakrála Pass, in the Salt Range ... 253, 258 f. Åtash, Persian g. of fire ...
Baktrin, and Shu-lê, 45; and Mazdaism ...64, 65 ahabhagiye, ashtabhagya, its probable deri BAIA-Hisar at Chårsadda, N.W. Frontier vation ...
Prov. ... ... .. .. ... ...265 Aeo po, Atash, q.. . ..
BAAditya, Indian chief... ...
... ... .. 81 Athravan, fire-priest ... ... .. ... 61 Baagh&t in Maisur ...
... 238 n. átivdhika, conveyance cess ...
Balajt Avaji, Chitnis, introduced the Modi dtma sákshat kara ...
...122 s cript .
**
... . 28 Atropatene, Atropatkan, Azerbaijan, parent Balasore, tn.
... ... 288 f., 291 land of the Aryans ...
64 f. Balbôdh, source of the Modi script ... 28 ff. Attock, tn. . ..
... ... 257 Bali, isl. ... atyaya, a fine ... ... ... ... 50, 113 bali, a tax... ... . ... 47, 111, 115 f. Augustus' coins ... ... ... ... 77 n., 201 Bali
... ... ... 199 Aurangabad Bauddha caves, as possible Ball, Mr. V., and the Râmgarh Hill caves. 197 f.
places of amusement... ... ... ... 198 Baltistan, Dard settlement ... ... ... 99 Aurataspa, father of Vishtaspa, also epithet Balu-mkhar, in W. Tibet, archwological
of Apam-napat, q. v. ... ... ... ... 17 notes on, by A. H. Francke, 208 ff.; Aurung Shaw, Emp. ... ... ... ... 2881 inscrips., 205 ; finds ... ... ... 208 ff.
269
.. 57

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INDEX.
295
271
43
254
93
Baldehistên, finds of copper implements, 231; Bivalkari, a script, introduced into Satars by
arrowheads, 233, 238: silver bracelet ... 240 the Peshwas, still known in Mahårdehttra... 28 Balyamin, in Kurram, Sayyid shrines at ...289 f. | Black Forest, S. of the Himalayas ... ... 179 Bambhi, Brahmt writing ...
... .. ... .. 20 26 Blake, Mr., and Wm. Jearsey
Blake, Mr., and Wm. Jearsey ... ... 165 Bån Gangå, riv. ... ... ..
2, 227 | Bóno-ná Festival, the eighteen songs of, by B&nbsura, demon ...
... 280
A. H. Francke, 93 ff.; vocabulary of words Bar, dist. in the Pañjab
259 f.
used in ... ... .... ... ... 103 ff. Baramola Gorge, in Kashmir ...
77 n. Borneo, Sanskrit inscrips, in ... .. ... 184 Bardiya pseudo-Gautama, the Magian
... 66
Boukephala, tn, in the Paūjáb ... 258 1, Barbatekin, k. of Kabul
Bowrey's (T.) M.8., and Wm. Jearsey. 163, 173 Bart Sirkár, Sikh family in Anandpur ... 272 Brahasta, Aryan k. ... ... ... ... 262 Barth, and the Cambodian inscrips. ...
BrahmA, g. ..
... 88, 90, 120 ff. Basauli, in the Pañjab ...
271 Brahmacharin ... ...
... 151 Basgo, vil. in L. Ladakh
207 BrahmAchåryd vows ... .. ... 87, 89 Bashahr, Pañjab State ...
brahmadéyika, Lunds free of revenue Basileas, Greek title on coins
77 Brahman, traditional inventor of Brahmf. 21, 26 Baudhấyana, the sutra of
179 brahmdnanda, beatitude ... ... 120, 122 Belur-tag, mts. ... ... ... ...
Brâhmans, the privileges of ... ... 115, 117 Benares, c. ... ...
78, 120 Brahmatva, the non-bodily dtma ... 121 f. Bengall ... ... ...
... 288 Brahmavarta, in the Pañjab ... .. Bergaigne, and the Cambodian inscrips.... 184 brahmavidya, knowledge of Brahms the Beseos, leader under Alexander the Great ... 17 n. supreme spirit... ... ...
... 122 Bezwada, tn, in Krishna district ... ... 187 Brahmi writing, origin of ... ... 21--27 Bhadrinath, sacred place in the HimAlayas... 277 bricks, used instead of earth mounds 255 bhága, a tax ... ... 3, 47, 57, 111, 115 f. brick-rea found at Balu-mkhar ... ... 209 bhagabhôgakara, a form of land-grant ... 3 Brihaspati, & sage ... ... ... ... 88 Bhagavad, Buddha ... ... .. ... 159 Broach, tn. ... ... ...
.. .. 195 Bhagavan, a Brahman, father of the Poet aBrogpa, a Dard tribe ... ...
Kapilar... ... ... ... ... ... 262 Bronze age in India, 229 L.; iraplementa, Bhagirathi, riv. ... ... ... ... ... 88 prehistoric ... ... ... ... 240 11. Bhagotoro, in Karachi dist., copper finds 'a Brug-bkrashis, a priest, reciter at the Bốno
at ... ... ... ... ... 232, 235 Bhagwanpur, tn. near Padariyê ...
Brushal, Dard settlement ... ... ... 95 bhakta, payments to coolies ... ... ... 57 dBu-can character, in the Balu-mkhar and Bhaktisaru, Tirumalli Sai Alwar, q.u. ... 274 Endere inscrips.
... .... ... 207 Bhandarkar, Prof., and the probable date of dBu-med character, in the inscrips, near the
Panini, 230 n.; and the meaning of Saspola Bridgó ... ... ... ... 267 samanta, 245; and the meaning of chikichha, Buckeridge, Mr., and Wm. Jearsey ... 166, 169
246 f.; and the Satiyaputra kingdom ... 250 Buddha, his birthplace, 1, 3, 4; 68 n.; name on Bharadvaja, gỗtra v. ....... ..... ..... 265 coins, 79; 92 ;127; and Matriceta's birth, Bharains, priests of Sakhi Sarwar ... 128 n. 145; dharmas ut, 146 f.; praises of, 148 ff., Bhatinda, ancient fort S. of Lahore ....... 259 154; 158; 185; his death, 196; temple Bhatnfr, ancient fort S. of Lahore ... ... 259 robbed ... .... ..
.. .
.. ... 285 bhogagrama, a grant of urban land ... ... 3, 4 Buddha-makan shrine at Akyab ... ... 143 Bhojadeva, k. of Kunauj ... ... ... 177 Buddhaghosa, traditional Hinayana evangeBholan Shah, brother of Mikó Bibi, 126 ff.: list of Burma ... ... ... ... 185 1.
Kafts of ... ... ... ... ... 128 f. Buddhism, in Bhu-le, 43. 44: in China. 44 Bhadevi, Earth goddess... ...
281 n. ; in India, 74, in Kashmir, 77; under Bias, Hyphasis, riv. t. ... ... 254, 257 Kanishka, 79; in Gandhara, 84 ; under the Bijnor copper find ... ... ... ... 240 Mauryas, 181; in Burma ... ... 182 ff. Bikram Chand, Råjå of Kahlar
ur. ...
Buddhist shrine at Peshawar, 85; mission
... ... 227 Bilhari inscrip. ... ... ... ... 178
of Abôka to Burma, 180 ff.; masonry in
the Peshawar dist. . R:
.. ... & mand pahild hi rôn, Indian proverb. 135 n.
255 f.
Bühler. Prof., on the interpretation of Bithor, tn, near Cawnpore, copper celts found samanta, 245; of chikichha, 246; and the at ... ... ... 232 and n., 234, 236 ff. Satiyaputra Kingdom
.. ... .. 250
ná Festival
...
*
**
**
95

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296
INDEX.
129
... 236
... 269
... 271
45 251
... 232
Bukhårt Sayyide
271 , Chandisvara, a general . . Bullan Shah, Bbolan Shah, q.o. ...
Chandpur, Bijnôr, copper finds at ... 231, 236 Bunhar Pass, in the Salt Range ... ... 253 Chandragiri or Kangarote, riv. ... ... 249. Burgess, Dr. J., and the Satiyaputra King- Chandragupta, and Chanakya, 5; Maurya. 200 1.
dom .. . ... ... ... ... 250 Chandragupta II., Vikramaditya, overtbrew Burki, vil. in Kurram ... ... ... ... 269 the Western Satraps... ... ... ... 203 Burms, Asoka's mission to, 180 ff.; copper Chandravarman, k. of Låta ... ... ... 178 celt finds ... ... ... ...
Chang k'ien, Chinese traveller, and Sha-lê, Burnes in the Paljab.
43, 45; and the Ynë-chi ... ... ...76f. Burqs Pôsh siárat, at KharlAchi ..
charana, fixed religious observance, 151; see Burga-pôsh, Veiled Prophet, 270; shrine at vidydoharana ... .. .. .. 151 n. Shakh .. .. .. .. "
Chardiwar, vil. in Karram ... ... 269, 271 Charsadda, tn., N.-W. Frontier Prov. ... 255 Chaubara Mound, in Mathuri... ... ... 232
Chauki bharná, a religious custom ... 128 n. Cambodia, Indian influence on, 184; and Chauthain, Sk. Chatus-sthaniya, title of the Suvannabhumf ...
... 186 tbird son of a Mandi Raja... .. .. 272 Camboja and Buddhism ...
... 184 Chavannes', M.Ed., Documents sur les TouCandac, Alanish name
keine (Turcs) Occidentauc ... ... ... 73 Cannanore, tn. ..
Chodi kings and the Poet Rajasekhara ... 177 Caoun Caunah, Nabob, Khân Khånân
Cbel hill in the Salt Range ... ... ... 259 Carausius, coins of ... ... ... ... 252 Obera or Kerala Kingdom .. .. 249 4. Oassim bazar, tn. ... ... ... ... 289 Cheraman-Peromát, Travancor king... ... 263 Cawnpur, Kánhpur . .. ... .. 282 chikichha, in Rock Edict II., meaning of ... 246 f. Coylon, Lanka, 180; and Abôka, 248; Tatba
chikisa, chikichha, q.. ... ... ... 246 f. parhnt
**, .. * ... ... ... 250
ChilianwAla, battlefield ... ... ... 26 Ceylonese chroniclers, and the introduction China and Su-le, 22, 27, and Buddhism, 44 n.;
of Buddhism into Burma ... ... 182 f. and the Yue-chi, 75; and the Hoa... ... 80 Chihuana family, ancestors of Avantisundart, Chinab, Akesines, riv. ... ... ... 253, 256 wife of the Poet Rajasekhara ...
Chinalipi writing ... .. ... ....27 Chamba, Pañjab State ... ... 271, 272 Chin ch'an, a Yüeh-chih Sramana ... ... 44 Chamberlaine, Mr., and Wm. Jearsey
Chinese and Turks ... ... ... ... 73 Chambrozhing, Dard settlement ... ... 98 Chintpurnt, tn. in the Hoshiarpur dist. 269 n. Chanakya's Land and Revenue Policy, by Chinvat, bridge leading to Elysium ... ... 62
R. Shamasastry, B.A., 5 ff.; political Chit-Brahma, the universal cause ... ... 120 divisions of land, 7; concessions to Ohitnist Valan, the Môdt script ... ... 28 coltivators, remissions of taxes, 9; village Chittagong, tn., and Badru-'ddin's shrine ... 143 rules, land sales, 10; sources of Revenue, Chôda kingdom ... ... ... ... 249 €. 47 ff.; rates of toll, 49; weights and Chôļa kingdom, 181, 248 f.; kings, 261; Raja measures, 50; municipalities, 51; jails, of Urayar
...
*** .. . 282 currency, 52; price of grain, premia on Cholas and Katyayana ...
... ...230 n. exchange, 59; paesports, excise, 54; the Ohumghog. Dard settlement ... ... 98 slaughter-house, oil, butter, 55; galt, Chung, a Chinese ruler of Shu-le ... ... 45 goldsmiths, commerce, 56; taxes on the Olavell, Walter, 17th century Anglo-Indian sale of commodities, courtezans, 57; worthy ... ... ... ... ... 286 ff. gambling, buildings, 58 ; artisans, religious Cochin
... ... ... ... ... 249 institutions, gate dues, tax on Bahirikas, Coimbatore ... ... ... ... ... 249 59 ; Country Revenue, prodtoe from coin, of Menander found in Wales; other 252 crown-lands, 110; supdt, of ferries, 111; Commerce, maritime, of South Indian porta. 230 rates of boat-hire, 112; mines, gardens, Comorin, cape ... ... ... ... ... 249 113; foresta, cattle, 114; special taxes, Conjoeveram, Kanchipuram, temple at, 264; 115 if.: principles of revenne collection ... 119 birthplace of Poikhai Alwer... ... 273, 275 Chandamabas na or Virapala, of Kuntala ... 178 Cooper, Mr. J., mate of the Ruby, and Wm. ChadAlas, as protectors .. .. 7 Jearsey... .. .
... 166 Chandal Rajas of Bandelkhand, and the Constans, coins of .. ... cognomen Varma ... ... ... ... 272
272 Constantine, coins of ... ...
.. 178
169

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INDEX
297
Oopper Age and Prehistorio Bronze Imple
Dévadási, a Vébya .. . . ments of India, by V. A. Smith - Part I., Devadi[n]na, an artist .. ... ... ... 198 The Copper Age, 229 ff.; Part II, Pre- Dhammachêti or Râmadhipati, k. of Pegu, bistorie Bronze Implements. ... 240 f. reformed Buddhism, 183 ; inscrip. of ... 186 Corfu, inscrip from... ... ..
200 Dhamnarakkhita the Great, Buddhist Oult of Mian Bibi in the Parijab, by Lala Apostle ... ... ... .. ... 182 and n.
Dina Nath ... .. ... ... ... 125 ff. Dhammarakklita the Greek, Buddhist Cartius, on long hair among the Indians ... 203 apostle ... ... ... ... ... ... 182 custom house, an ancient fortified, at Balu- harma, a religions daty, quality ... 154, 159 1. .. .. .. ...
dharmadhatu - whose element is Dharma ... 159
203 ff. Cyrene, Buddbist inission to ... ... 183; 245 Dharmakirti, continuator of the Maiudvansa. 186
Dharmaraksha, a Yäeb-chih 'Sramana ... 44 Dharmavarma, a Chôla Raja of Uruyur .. 283
Dharmottara, founder of a Buddbist seot ... 182 Da, Dard, vil , 93, 99, 101; dialect of ... 103 : 208 Dhauli edict, and sdmainta, 245; and Dacca, tu. ... .
... ... 288 chukichha ... ... ... .. .. 246 daevas ... ... ..
... 14 and n. Dhöri Manifala, regent of the Maldives ... 252 daitya, law, institution ...
... . 65 Diocletian, coins of ... ... ... ... 252 Dakkan, and Shah Madar's tomb ... ... 126 Dipavansa and Buddhism under Asoká... 182 f. Daksha, a sage ... ...
*. 88 dipl, Persian = lipi or lipi ... ...
202 Dakshina-Desa Folklore, by M. N. Venkata
Diwana Malang or Laila-Majnun sidrat, in Swami ... ... ... ... ... 210 ff the Darwizgai Pass ... ... ... ... 269 Dalton, Col., and the Ramgarh Hill caves ... 197 Dison, Hugh, a gunner, and Wm. Jearsey ... 172 Damda, a ganika... ..
199
Da laré ok tô giré li gå, Indian prorerb... 135 n. danastutis, grateful panygerios ... ... 63 Domitian, coins of ... ... ... ... 252 danda, mine-tax ...
... 113 Dorset stone mounds ... ... ... ... 239 Dandan-Uiliq, N. E. of Khotan, Brahmi Dôthain, Sk. Dwi-sthaniya, title of the second MSS. found at ...
23, 25 son of a Mandt raja ... ... 272 and ... Dandi's Dakakumdracharitu and the Artha- Douie, Mr. J. M., pregented the Palljab
&dstra of Chanakya ... ... ... ... 5, 6 1 bronze dagger to the Edinburgh Museum of danghupaili, see dengpaiti ... ... ... 60 n.
... 60 n. antiquities ... ... ... ... ... 243 Dantivarma, of the Pallava family ... .. 265 Dowris, King's County, Ireland, copper celt Daradalipi writing ... ... ... ... 27 found at ... ... ... ... ... 241 Darapurus Boukephala, in the Pañijab ... 258 m Do-ytsong-ytso, Tibetan custom-house Darkwi, in Kurram ... ... ...
officer's title ... ... ... ... 206 f. Dard mytholoxy, 93 ; language, 94; migration Dras, vil., 101; dialect differs from the DA. 103
Bong, 98; settlements, 99; vocabulary ... 103 ff. Draupadi's miraculous garment ... ... 285 Dards of La, ancient Minaro, 101; and orna- Drishadwati or Gbaggar, riv.... ... ... 254
nental pottery ... ... ... 204, 208 n. dróna, a measure... ... ... ... 51 and n. dirigriha=sildpehman, cave dwellings ... 199 Drónamukha, central fortress of four hundred Darius, 15; died in 488 B.C. inscrip. of ... 202 villages... ... ... ... . . ? Darius Hyataspes and Mazdaism ... ... 65 Druksh, imposture of the ..
... ... 13 Darwazgai Pass, in Kurram, Sayyid shrines in. 269 Duperzai kuchi Turis, a kurram supt ... 269 Dasakuwdracharitd of Dandi, q. v. ... ... 5, 6 Daari Sirkara, a family of Anandpur Sodhte. 272 Dasapura, tn. ... ...
Duttha-GAmani, k. of Ceylon .... ... 182 dadapura, dasapüra, a grass... ... ... 26
dváradéya, gate-dues ... ...
... **
... *
59 Ddaápuriya, Dasůtriya-writing ...
Dvârapathi, the camp of ... ... De-Jama spa, brother of Frashaostra, called a
Dwalas (Twelve), Imâms' slarat, ut Nasti Kot. 289 Hvogva... ... ... ... ... 18 and n.
Dwapara Yuga, second age ... ... ... 211 Delhi, home of Saddd or Miận Bihl ...... 125
dramas, jare. ... ... ... ... 204 Demetrios and India ... ..
... ... 75 Deng-paiti, meaning of ...
...60 n. Deo, a title ... ..
. 271 | eclipse tales, among the Telugue ... ... 176 deodar logs, ancient depôt for ... ... 253, 258 Egypt, Buddhist mission to ... ... 188 ; 246 dedtás,=desatas... ... ..
Eklatana, cap. of Media ... ... ... 65 Déva, a title ... ...
... 272 Elias, and Badru 'datn Aulia, 127, Mebtar Iliae. 14.
.
...
26
..
26

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298
Ellac, Hiunga-nu name
Endere, E. of the Niya river, Brahmt MSS.
found at, 23, 25; relics
***
...
Ephthalites, the White Huns, q. v.... Epirus, Buddhist mission to
HPAKIAO, Herakles Eratasthenes, Greek writer
...
erezhuthdha, the eloquent man, the priest Erumânâṭṭu Nalliyakkôdan, a chief... Etawah, 232; for Itawa, q. v., 232, 237 and n., 241 and n., 212f.
Euthydemos and India...
75
...
...
Fa-hien mentioned a free hospital at Pataliputra in A. D. 400...
247 42 Fan, the country of Brahms... farman, granted to Wm. Jearsey ...166, 290 f. Farrukhabad, Fathgarh, copper finds at. 232, 234, 237, 241 and n. . 252
...
www
www
206 f. ...73 ff. 183, 245
79 258 63 262
...
Faustina Junior, coins of feast of the washing of the king's hair Ferghana, co.... finds, at Balu-mkhar, articles of food, 208; beads, stone implements and pottery, 209; iron, &c.
...
210 Fire-Race, The Agnikula, q. v.... 261 ff. Fleet, Dr. J. F., and the probable dates of Mibirakala and Toramana, 81 n., 82 p., and the Satiyaputra kingdom ...249 Fleetwood, Mr. Robert, and Wm. Jearsey. 173; 287 Folklore, Tailing, 20; f the Telugus, 7 f..
...
...
122 ff.; Dakshina-Desa
...
INDEX,
...
***
45
...
Folksonge, of the Telugus
210 ff. 186 ff. Foulkes, Mr., and Buddhaghosa. 185 and n., 186 ff. Foxcroft, Mr., and Wm. Jearsey ... 166, 286 Frassoshtra, traditional father-in-law of Zarathushtra 15 n., 16 Frashaoshtra, brother of De-Jamaspa, called a Hvogva 17 and n., 18, 60
...
98 Gabis, Dard settlement Gagendra, tank, abode of Tirumalli Sai Alwar. 274 Ga-hjag 44 ...263 f. Gajabahu, k. of Ceylon ... 240
galena, found at Jungumrazpillay Gambhira P
147 n. Gandhara, Peshawar valley, 78 ff., 8; and the White Huns, 82; and Ou-k'ong, 86; Buddhist mission to, 180; and Buddhist masonry, 255; and Alexander the Great... 257Gandhâras, a people Ganga, the Ganges, riv. Gangadvåra, Haridvår, tn. 179 Gangariya, possibly Gungeris, q. v, 233 and n., 239 ff. 232, 254
181 179; 278
***
...
Ganges, riv.
...
202 45
Ganjam, pl. Ganōgse, Dard settlement
Gardner, Prof. P., on the Greek dominion in Bactria and India
... 75 n.
... 125f.
Garhshankar, tahsil in Hoshiarpur Garkunu, Dard vil..... Garo-demana, paradise
93
16
279; 280
Garuda, g, 277 f., and Vishnu Gathas, 11; and the Haoma service, 12; 13; testify to a two-fold reform, 14; and the history of Zarathushtra, 15 ff., 60; and the term Athravan
Ganda, pl.
Gautama, see Bardiya... Gautama Buddha Sakyamuni's traditional birthplace
...
1
200
...
... 14 n., 16, 18
Geneśa caves, in Udayagiri Geush Urva, the soul of the kine Ghaggar, or Dri-hadwati, riv. Ghasing, Dard vil.
... 254 ... 98 Ghauns al Azam, 127; Piran Pir, of Baghdad. 130 Ghazi Hasan 'Izzu'ddin, 1st-Maldivian Sultan.251f. Ghilzais, a sept... Ghozgarhi encampment Ghundt Khêl sept
269 ... 269 ... 269 Gilgit, home of the Eastern Dards. 93, 95, 96, 99 Gilmerton, in E. Lothian, flint celt found at. 232 Girnår edict and Samamta, 245; and chikichha. 246 287 Goa, tn. 98 ... 166, 287 ... 80, 33 n. Goodlad, Capt. R., of the Loyal Subject and Wm. Jearsey..
Goartokumar, Dard vil.
Golcondab, tn.
Gollas, k. of the White Huns
173, 287 8
Gopa, a village officer
...
30 ff.
Gough, Sir Hugh ... 259 Greek Poets, translations from Yavanasatakam, q. v. Greek art in India, 74; power in Bactria, 75 and n., 76 and n.; influence on the Indian drama ... ... 200 ...171 f. 2 259 ... 259
***
Greenhill, Mr., and Wm. Jearsey guda, gudabha Gujråt, battle
Gulab Singh, a chief gulma-déya, military tax
57 125
Gungan Pari, disciple of Mian Bibl Gungeria (P Gangariya), vil. in Nagpur, copper find at, 233 and n., 235, 236, 238;
silver find at
gunja, seeds, as weights Gupta kings, and the Kushans Gurdaspur, near Chambs, titles in Gusur, Dard settlement Gwalior inscrip. and Mihirakula Toramans
4
250 98
61 ... 178 ...65
www
www
***
...239. 52, 53 and n. 79 ... 272 ... 98
and
82,83

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INDEX
299
... 16 ... 187
... 174
...
... 269
2
Haechntaspa, ancestor of Zarathushtra ... 17 HlDayAna School, 44; and Burmese BudHaechataapa Spitamas, Zoroaster's house
dhism ..
... ... ... 184f. hold ... ... ..
Hindu-Sabi dynasty founded by KalHaidarabad, tn.
lar' ... ... .. .. .. 86 and n. Haital, Baythal, the Hoa tribe, q. v. ... 80, 81 Hindukush, mts., 74 f.; and the Yuë-chis, 76, Haji Abdul Kadir, a Moor merchant ...
77, 79 ; and the White Huns ... ... 85 Haji Safi Khan, and Walter Clavell ... 291 n. Hindar, Nalagash, Pañjab State ... ... 227 haldruro, flowers
Hindus and Mian Bibi, 126; shave their Hamza Khol, sept
bends, 208; and the Sika Rám wiirat .. 268 Han Adnals, and Su-le, 22, 43 and n. ; 45; and Hindustan probably had a primitive copper the Greeks in India, 75 and n.; and the age ... ... ... ... ... ... 280 Yue-chi
... ... ... 76 Hiuen Teang on the Rummindei pillar, Handrangmir, Dard settlement ... ... 98 9; 77 n.; and Mihirakuls, 81 1.; and the Handa, Brahman ruler of Hindar ... ... 227 White Hans ... ..
... .. ... 84 €. Han-t'o or K'o-lo-t'o, see Kie-p'an-t'o ... 24 Viung-nu, the Huns, 43,75 1.; and the Yne-chi, 196 Hana, Dard settlement
... 98 His sün, a state ... ... ... ... 19 Haoma service, in the GAtbas ... ... 12 and n. Hoa, Hoa-tun, Yue-chi tribe .... ... 80, 84 Hardoi dist., Oudh, bronze celt find at ... 244 Hodge Abdull Coddar, HAJI Abdul-Kâdir, Huri Ohand of Kangrå, founder of Haripur. 227 1 9 .v. .. ... . .. . ... 174 Haridvêr, tn. ... ... ... ... ... 179 Hodgee Saffy Cawn, Haji Safi Khan ... 291 Harihara II. of Vijayanagars, reputed father Hodi, a rájA ... ... ... ... ... 257
of Virapakaba . ... ... ... 19 Hoernle, Dr., and the Agnikula or FireHaro, rit.. ... ...
... ..257 race .. .
... ... 261, 264 Harsar, vil. in Goldr ... ... ... ... 227 Hollworthy, Sir M., and W. Clavell... 287, 291 H an 'Ixtu'ddin, son of a Maldivian sultan. 251 f. Hollworthy, Prudence, wife of W. Olavell ... 287 Banen Banna Baderi, Ghazi Hasan 'Izzu'd Hooke, Mr., Chaplain at Musulipatam, and
din, first emp. of the Maldives ... 251 f. Wm. Jearsey ... ... ... ... 167 1. Haehtnagar, tn. ... ... . ... ... 255 horse's figure on the Rummindei Pillar ... hasta pravartima, form of irrigation .. ... 110 Hoshiarpur, dist. Hastigiri, at Conjiveram ... ... ... 264 hotar, Sk., priest ... ...
... 60 Hathphor, tunnel in the Ramgarh bill ... 197 Hu, a people Haytbal, Haital, the Hos tribe, q.....
Hu writing
... 24 t. Hazaribagh copper finds
... 232, 236 Hüan-toang and Su-le, 23 ; and Ko-pan-t'o, Hegemon, archon ... "
24; and the people of Shu-18. 42 and 1., 43 . Helios, g. .. ... ... * ... 79 Hugli, tn. ... ... ...289 and n., 290 4. Hellenistic or Yona kinge ...
Hui-lin, a native of Kashgar, 21; and KharH&machandra's Sthaviravalli-charita and oshthi ... ... .. . ... ...41 4.
Ohanakya ... ... ... ... ... 5 Hui-yuan, 21, 22 f. ; and Kharoshthi... ... 41 Hem&dpant and the Módt script ... ... 28 As-la-loi, Chinese for Vigars ... ... ... 25 Hem&dpanti temples ... ... ... ... 28 Hu-mi, Matotoh, co. ... . ... ... 24 Hemie-shugpacan, vil. in Lower Ladakh ... 207 . buman figure, in the Fathgash copper find ...238 - Henfeddau, in Wales, find of fmgments of Húna, Sk., a tribe
83 t. bronze and copper weapons at ... ... 244 Hungary, and the use of copper and bronze. 281 Hephthalites for Ephthalites, q. v....80 and n., 88 Hanigarh, in the Paljab Hill States... ... 227 Herakles, g. ... ... .. . ... 79
Har Part, sister of Mtan Bibt....... ... 125 Hermaios, and Kieu-tsieu-khio - ... 76 Husnin Sayyids, & sept . Hernac, Hiung-nu name ... ... ... 45 husbandry, and the Gathas... Herodotos and Persian customs in Maurya
asbka, a Turushka k. .. . .. 77 · India - .. ...
Hushkapura, tn. in Kashmir ... ... 77 n.
*** Hesidros, Sutlaj, riv. ... ...
Havinhka, Kusbana k., 77; coins of. 78 and n., 79 Hiang Annals, and the White Hana .. ... Hvogvas, hrova, the brothers, Frashaoshtra, Hi lin, a writer ... ... ... .. . 21
17 and n., 18, 80; and De-Jamaspa... 18 and n. Himakapiga, Kusbana k. ... ... ... 77 Hydaspes, riv., 254, 256; battle ... 257 #. Himalayas, mta.... .. 122, 124, 179, 254 Hydroto, riv. ... . ..
... 254 Himavanta, the Himalayan region, Buddhist
Hyphasia, Bias, riv. ... . .. 254, 257 mission to ... ... ... ... ... 180' Byataapea, father of Darius ... ... . 1
125
..
23
257
..
... 254

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800
INDEX.
..
... 199
265 €.
Ibn Batata of Tangiers on Maldivian history. 251 Jaidéya Joidevd, Rajpat salutation ... 272 Ibrahim Naruddin, 7th Sultan of the Jaina inscrip. at Mathura ... Maldives ... ... ... .. ...251 .
Jajis, a tribe ... ....... ... ... 269 Imam sidrat, at Shalozan ... ... ... 269
Jal Pari, sister of Mian Bibi ... - ... 125 Imam Mga KÅzimi Sayyids, a Kurram sept. 270
Jal&lpur, tn, in the Pañjab ... 253, 259–261 Imam Razki Sayyids, a Kurram sept ... 269 Jam sp, De Jamaspa ... ... 17, 18 and n Index to Yule's Hobson Jobson, Hampi- Jambudvipa, India ... ... ... ... 77
Rindu, 66–72; Hindú-Hyper., 189- Jambukêsvara temple at Tiruvellasia, inscrip. 195; Hyper.-Izarees ... ... 213-225
213-225 from ... ... Index of Prakrit words in Piechel's "Gram- Janardhan, son of RajA BAIA Bhadra ... 272 matic Der Prakrit- Sprachen ... Appendix Junjira tn., on W. Cast of India ...
... 28 India, and Shu-le, 43 f., 59; and Zarathush- Janselone, Junk-Ceylon ... ... ... 166 tria nism, €5; Subjugation of the N-W. Jaugada edict ... ... ... ... 245 f. Frontier, 74, and the Greeka, 75 and n., con- Jadrla, dynastic surname of Toramana ... 86 quered by the Yuc-tebi, 76; and the White Java, Sk, inscrip from, 184 ; architecture ... 256 Huns, 80-81; and Budru'ddin, 125, Early Javanaliya writing ... ... ... ... 26 History of, by V. A. Smith (book-notice), Jearsey, Wm., Seventeenth Century Anglo195 f.; Consular officers in, 200; Persian
Indian worthy... ... ... ... 164 ff., 287 influence in, 201 f. ; its copper age and pre- Jearsey, J., father of Win. Jearsey .. . 164 historic bronze implementa, 229 ff.; and Jearsey, Mary, mother of Wm. Jearsey ... 165
Alesander the Great ... ... ... 254 ff. Jearsey, J., nephew of Wm. Jearsey ... 165, 173 Indian influence on the Malay Peninsula, 184 Jbelum, Jihlam, riv. q. o. ... 253, 257-259 and n.; caves as pleasure resorts, by Prof. Jhönawal, in the Hoshiarpur dist., contains H. Lüders ... ... .. ... .. 180
the tumb of Bolån Shah ... ... 125 f. Indians, and Mithra, 12; wore long hair ... 203 | Jihlam, Jhelum, riv. and tn.... 253, 258 1. Indo-Scythians and India ... ... 74 ff. Jina, epithet of Buddha ... ... ... 148 Indra, g.... .. ... ... ... 90, 123 Jiva and Brabm
... 121 Indras ... ... ... 121 f. jñatis, wealthy kinamen ...
.. 10 Indus, valley, and the Kushanas, 79, riv, 74 ff., Jogi Mara, cavo in Kampur, 197; inscrip... 19R
201, 202, 207, 254 Inscriptions, of Asoka, The Padariya, 1 ff., jogis, as spies ... ..
116 ff. 182, 196, 201 f., 246 ff. ; of Mathura, 77 n., Johnston, Mr., and Wm. Jearsey ... ... 165 83: of Yasodharman. 82, 84; of Skandag up- Jomanes, Jumna, riv. ...
... ... 25 ta, 84; Bilhari, 178; Kalyani, 180, 183, 185; Juan-Juan, Avar tribe ...
... ... 80 Salichi, 181 f ; Sanskrit, in Java and Bor- Jubbulpore, Jabalpur, 9. v. ... 240.243 f. neo, 184; Jogiwara, 198; from Corfu, 200 f.; Juber Beague, Zafar Bêg ... 169 and n. in Balu-mkhar, notes on, 205 ff.; of Tiru- Judea and Nebuchadnezzar
vellaria, notes on ... ... ... 264 ff Jumna, riv., 232; or Jomanes ... ... Inweyin, in the Chindwin valley ... ... 181 Junagadb, the Uparkoç cave at
... 198 Irán, 1 f.; and agriculture, 14; and Maz- Jungumrazpillay in the Karnol dist. daism, 64 t.; and Islam ... ... ... 85
deposits of galens ... ...
... 240. Iranian religion, by Dr. C. l. Tiele, conta. JunkCeylon, Janselone
from Vol. XXXII. p. 300... ... 11 ff., 60 ff. Jushka, Turushka k. of Kashmir ... Ireland and India, copper ages of ... ... 231
Jusbkapura, tn.. in Kashmir ... ... iron implements, from Balu-nukbar, 210; age Justin and the Greeks in India ...
in S. India, 229; in N. India ... ... 230 Irrawaddy, riv. ... ... .... ... 186 Kabul, Kao-fu, 76; and Kanishka's coins, Islam, in Iran and Kabal, 85; in India ... 86 78 n.; and Islam ... ... .. . 85 Isvara = Siva ... ... ... 154 and n., 158 n. Kabul, riv. ... ... ... ... 75. 257 Italy, N., and the use of copper and bronze. 231
Kabul Valley, the coins anil sculptures of, Itawa copper find' ... 232, 237 and n., 241, 242 74, 78; Kipin ... ... ... ... 80,-84
Kdchchanan for Katydyana... ...
... 265
Kachchba, co., Western India ... 230 n. Jabala, a Bribinuna, a story on friendship. 87 ff. Kilchchudan for Kidyapi ...
... 265 Jabalpur, Jubbulpore, copper celt find, 240, 243 f. Kafts, Bonge, of Mian Shah Madar, 127. of jagratharusthus ... ...
... ... 120 Bbölau ShAh, 128; of Pir Banol, of Miau A14
... 260
... 254
77 n.
...
75

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INDEX.
801
** 116
Kapissene
*
***
***
***
- 289
... 268
Bakhsh Gangbht, 129; of Ghauns al-Azam, Kanthaka, legendary steed of Buddha ... %
Piran Pir, of Baghdad ... ... ... 130 Kao-fu, modern X&bul and the Yue-chi ... 76 Kahan Chand, raja of Kahlor ... ... 226 Kapila AchArya ... ... ... ... ... 284 kal, hand ... . "
Kapilar, Brahman poet, 261; his works, 262; Kaimar hill caves ..
...240 and n. probable date ... ... ... ... 263 1. Kaivalya, complete isolation ... ... ... 280 Kapilavasta, tn., and Buddha ... ... 2 Kajangals, tn.... ."
... ... 179 Kapiba and Ki-pin, 82 n; or Kia-pi-she, Gr. kákani, copper coin ... ... ... ... 53
*** ... ... ... 84 Kalachuri emperor, the, Yuvardjadeva I. ... 178 kara, a tax ... . ... 47, 111, 115f. Kalhapa, author of the Rajataranginf... 77 | Karachi dist. of Sind, copper celt find, at ... 292 KAlidasa's Kundrasarnbhava, and cave- Karachuli, 178 n.; for Kalachuri, q.. ... 178 houses as pleasure-resorta . ... ... 199 kerada, a tax payer .. ..
. . 10 taliman, kanimal, flower ... ... ...
... 95
95 Karam Oband, rájå of Kangra... ... ... 227 Kalinga, co., Eastern India . 178, 280 n., 250 Karapana, enemies of the pious ... 14 n. Kalinga, a cobra... ... .. ... ... 280
Karbald shrine in Persis ... ... ... 271 KalingAdhipa, for Trikalingadhipati, q.o. ... 178 Kargil, vil. in Ladakh ... Kalingattuparani and Karikala, 263 ; and Karbarbari in Hazaribagh diat. find of
Madiraikonda Parakesarivarnian ... ... 264 smelted copper at, 232, 235; or Pachamba Kallar, Brahman vizier of Laga-Tarman, finds .. ...
founded the Hindu Sahi dynasty ... 86 and n. Kiri, Tamil chief and patron of letters ... 263 Kalaf edict, and the meaning of sdmanta, 245; KarikAla, Chola k.......
of chikichha ... ... ... ... ... 246 Karman, Sayyid shrines at ... ... 289 f. kalusha, Sk., dirty, impure ... 42, 45 karmic law ...
... 121 kalushadhara, possibly mountain of sins'... 42, 45 Karnata, co. ... ...
... 178 kalushdntara ... ... ... ... 42, 43, 45
karpans, priests of the damas ...
... 61 Kalvot pol, Kalustrioi ... ... ... ... 27 Karparavarsha, hero of the drama ViddhaldKalyanapäri, riv. .. ... ... .. 250 labhanjikd ... ...
177 f. Kalyani insorip., 180; and the reformation of karsha or suvarna, a coin
... 58 and n. Buddhism in Burma ... ... 183, 185 Kartika, month ... ..
89, 118 Kamalavalli, an Apsaras, wife of Tirumangai Kartsa, co. ...
***
290 n. Alwar ... ...
.. .....
K'u-sha, co., =Su-le ... are ... 284
... ... ... Kamandaka's Nítisára and the Arthaldstra
27
Kashgar and the Kharoshthi by 0. Franke of Chanakya ... ... ... ... ... 5, 6
and R. Pischel, Part I., The Chinese sources, Kambojas, & people ... ... ... .. 181
21 ff.; The Indian sources, 25 ft., Part II., Kamsa, enemy of Krishna ... ... ...
The Chinese sources, 41 ff., The Indian Kanaka Durgl, goddess of Bezwada ... ... 187 sources... ... ... ... ... .. 451. Kanakhala, mt. near Haridvar ...
Kashmir, Ki-pin, 43 n., 82, and the Yuëh-chi, Kanarese and Pulu, languages of the Satiya- 44; and Buddhism, 77 and n.; and Kanishputra kingdom ... ... ... ... 251
ke's coins, 78 n.; and Mihirakula, 81; and Kananj or Mahôdaya, and the poet
the White Hans, 83 and n.; and the Kabal Rajasekhara ...
... ... 177f.
Sahis, 86; Kasmira, 178; Buddhist mission Kanchanapata, elephant of the gods... ... 179
to, 180, 208 1.; contains no Buddhist Kiichi and the Pallavas ... ...
masonry... .. .. .. ... 256, 258 kandara, for ddri griha or Silavelman, q. v. ... 199
Käsi, tn., Benares ... ... ... 277 Kandi, tn. ... .. .
Kasimbazar ... ... ... ... 289-291 KANHPKI, Kasteha ... ...
Kassapa, KAéyapa, Buddhist missionary ... 180 . Kangarote or Chandragiri, riv. ...
Kasyapa, a sage ... ... ... ... ... 88 Kanik, k. of Kabul, and Kanishka ...
KAsyapa, Kassapa, q. o., 180 £.; Kachobuvan, Kanika and Kanishka ... ...
in the Tiruvellapai inscrip. ... ... ... 265 Kanikanan, attendant of Poikhai Alwar ... 275 f. Katoch, royal family of Ohanda ... ... 227 kanimal, kaliman, a flower ... ...
Katni, gateway in Mathura ... ... ... 232 Kanishka and Kanika, 44, 77; coins of, 78 Katyayana's probable date, 230 n.; KachchAand n., 79; 84; and Kanik ... ... ...85 f.
nan, in the Tiruvellarai inscrip. ... ... 265 Kanishkapura, tn. in Kashmir ... 77 n. Kauravas and Pandavas ... ... ... 91 Kanispôr, vil, in Kashmir .. ...
Kautaliya Arthalastra, i.e., Kautaliya's Kannars, North, for Vanavasi, 9.....
Science of Economics, a work by Ohanakya 5
... 179
. 196
***
*
1, Kanesha
77 n.

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302
INDEX
Kautaliya and Vishnugupta, names of Chan. K'ia-lu-thu-tan-4, 80-le, 21 ; for Kharoshtra. 41, 45
akya ... ... ... ... ... ...5; 58 Kia-pi.she, Kapiba ... .. . ... 84 Kavi, a title of Vishtaspa ... 13, 171., 18 Kie-p'an-t'o, co., S. W. of Kasbgar ... ... 24 Kåveri, riv. ... ... ... ... 276,283 Kieu-shuang, Yue-chi tribe and kingdom ... 76 Keddah inscrip, and Burmese Buddhism ... 184 Kieu-tsieu-khio, Yue-chi prince ... ... 76 Kent's Cavern, Torquay, harpoon heads Kimpprusha women ... ... ... ... 199
from ... ... ... ... ... ... 240 n. Kipin, co., 43 and n.; and the Yue-chi, 76, 80; Kêras, the land between the Western Ghats and Kashmir ... ... ... ... 82 and n. and the sea from about 12° 20' N. L. to Cape
-10, a Yue-chi chief ... ... ...79 . Comorin ... ..
... ... ... 248 ff. kitta, sample oopper plate used in Marath Keralaputra, kingdom ... 181 and n., 248 f. schools ... ... ... ..
. 20 Kern, Prof, on Zarathushtra, 15 n.; on Klaproth and Shu-le ... .. ... 43 f.
A Göka's mission to Burma, 182 1. ; on the Kodai Andul, adopted daughter of Vishậu Cambodian inscrips., 184; his interpreta
Obitta, 281; poems of ... ... ... 282 tion of samanta, 245; of chikichha ... 246 Kobistan, hill near Sourag, copper and silver Keshab, son of Bikram Chand of Kablar ... 227 finds at ... ... ... ... ... ... 235 Katalaputra, Kórnlaputra, q. v. 181 and n., 248 1. Kokkalla I., Kalachuri k. ... .. ... Keyůravarsha, Yuvardjadeva I., 9. v.... 177f Kolli Malai, place in Salem dist. ... ... 263 Kh&gan, the forests of ... ... ... ... 258 K'o-lo-t'o or Han-t'o, form of Kie-p'an-t'o, Khairabad, tn. ... ... ... ... ... 257 Khalatse, and the Da dialect... 110: 204, 208 Kongu and Chêra kingdoms, supposed identikham skyur, the wild plum of Tibet ... ... 208 ty of ... ... ... ... ... ... 249 Khân Khânån, Caoun Caunah ... 288 n. Konkans, and the Satiyaputra kingdom ... 250 Khânwidâ or Sayyid family shrines in Kurram. 269 Karar, scene of a battle .. ... ... 82 Kharian, pass in the Pabbi bills ... 258 f. Kösala, co.
... ...
... ..
... **
... 230 n. Kharlachi, in Kurram, Sayyid shrines at. 269 f. Kosam, near AllAbåbåd, copper celt found Kharoshtha, K'i a-lu... ... ... ... 21 f. at
... .. ... ... .. 282, 234 Kharoshtha, 188-lip," saint, 26; inventor Koeman, Alexandrian merchant, on India, of Kharoshthi ... ... ... ... ... 45
80, 81, 82, 83 n. Kharoshthi, and Kashgar, q., 21 ff., 41 fl.; Kôtgarh, fort in N. Pañjab ... ... ... 227
its use during the Maurye period as a KOZOAAKAAADEC, Kuyulakaphsa, q. v. . 77 proof of Persian influence in India, 201 ; Kozolakadapbes, Kushånd k. ... ... ... 77 n.
in the Shahbazgashi and Mansêra edicto ... 248 KOZOYAOKAADIZHC, Kuyulakasa the Ka Kbaroshtra, probably Kashgar, 21 f.; is not sbåna ... ... ... ... ... ... 76 the name of a country ...
... 45 Kozuloka/phises, Kushana k. ... ... 77 and n. Kharostri and Kharoshti. ...
46 Krishna, 126; incarnations of... ... ... 281 Khårvátika, fortress ... ... ... ... kshatrapa for satrap, q. v. ... . .. 203 Khasyalipi, Khoshyao writing ...
kubja and vikubja ... ... .. . 2 Khettåriy& .. .. .. .. .. Kuds caves, as places of amusement ... 198 khiúl, a song, 130 n.; Kanabri... ... 131
Kadalar kijár, author of the Inguruntru. 262 f. Khiấuậti-Mai, Thoughts about MiẬủ . 130
Kuei-taze, Kucha, a state ... ... .. 45 Khinkhila, probably a White Hun prince ...83 n. Kujalakasa, Kushana k. ... ... ... 76 Khori, pass in the Pabbi Hills ... 259, 261 Kulasekara Alwår of Travancor ... ... 278 Khotan, co. 24, 43 f ; and the Sarvâstivadin Kulakékbara-Alwar, a Chêra k. .. 263
doctrines, 44 n.; and the Ye-th ... ... 80 Kulôttunga I., his epigraphs at Tiruvellarai... 264 khra kushu, peach tree of Ladakh ... ... 208 Kulu dist. yields silver .
... 240 Khri.shong-abum-yduge, Tibetan revenue
Kumara, g. ... ... ... ...'... 79 officer ... .. ... ... ... 206 Kamari, c., Comorin ... ... ... ... 249 Khrisrong-bde-btsan, ancient Tibetan k. ... 206
Kumbakonam, tn., Madras Presidency ... Kansh Karam, a hermit ... ... ... 268 Kundakadevi, daughter of Yuvarkja I., and Khush Khiram, a hill ...
wife of the Rashtrakūta Vaddiga ... Khwaja Kasmi, reputed father of Mian Bibl... 125
... 178
Kün-tu, a state. ... ... ... ... 13 Khwaja Khizar, a saint ... ... 127, 144 Kurayalár, in the Chola country, birthplace Khyber Pass ... ... ... ... ... 257 of Tirumangai Alw&r ... ... ... ... 284 K'ia-la, Kharoshtha, traditional inventor of Kurram, Muhammadan shrines in ... 268 1. Kharoshthł .. .
... 21 | Kurugdr, modern Alwar Tirunagiri ... ... 877
... 27

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INDEX
303
... 273
...
76
kurukatti, a flower ...
madahya, in the Yasna
12 n. Kush&n empire...
78 and n., 79 Madapollam, tn. in Madras ... ... 164, 287 Kubans, the Kuei-shaung tribe
Madhura Kavi Alwer ... ... .. 277 f. kutumba, a measure ... ... ... 51 and n. Madhyadoša, the middle country ... ... 179 Kuyulakapbasa, Kushana k.
... 77 | Madhyama, Majjhima, q. t. ...
... 181 Kyeris, Dard settlement
... 98 Madiraikonda Parakesarivarman's inscripe. Kyishur, Dard vil ... ... ... 98, 100 at Tiruvellapai... ...
... 264 Madraspatman, tn. ...
... 173 1. maga, meaning of
611. Ladakh ... ... ... 99, 203 f., 208 and n. Magadha, co. ...
59, 189 Ladakht dialect, 93; pottery, 204 ; trade in
magahya... ...
12 n. ancient times ... ... ... ... ... 207 Mazas, k.
... 181, 245 Les-lih, a Ye-tha prince ... ... 82 n.
Magavans, 16, 18; and magians
- 61 Lagn-Tarman, last of the Turkish Sahis of mageer, in the Kalaf edicts ...
... 247 Kabal ... ... ... ... ... 86 and n. Møgha, munth... ... Lahkhana, probably a White Hun prince ...83n. Maghahya khshatra, ethereal kingdom of Lahore and Sekala ... ... 81, 265, 259 Vishtaspa ... ... .. Lahtavistara and Kharoshthi ... 21, 25, 27, 46, 64 magian, Persian priest, 61; not mentioned in Laila Majnon or Diwana Malang aidrat, q. v. 269 the Apesta, 62, and Mazdaism Lakhanpur, vil. in Bengal ... ... ... 197 magvans, meaning of ... ... Lakshmi. &. 973; and Vishnu ... 282, 285 | Mahabharata, the; notice of Sörensen's Index Lala Gul, sidrat at Kharlachi.. ... 269 f. to the names in it ... ... ... ... Lalliya Sahi, probably Kallar, q. v. ... 86 and n. Muhad caves, probably places of amusement. Lama's throne, remains of one, found at MabAdeva, Buddhist missionary .. ...
Balu-mkhar ... ... ... .. .. 205 Mabadhimmarakk hita, Buddhist missionary. 180 Lamayuru, vil. S. W. of Leh, yYung-drung, mahamantrin = son of a great minister, ap
9.0. ... ... ... ... ... 204, 206 f. plied to the poet Rajasekhara .. .. 179 Langhorne, Sir Wm, governor of Masuli- Mahânáma, author of the early part of the
patam, and Wm. Jearsey ... ... ... 172 Mahavamsa ... .. ... ... 136, Lanka, Ceylon, 28; Buddhist Mission to 180, 280. Maharakkhita, Buddhist missionary... ... L&ta, place .. ... ... ... ... 178 Maharashtra law of sucoession, in the ruling families of Maharattha, W. Central India, Buddhist
the Parijab Hill States ... ... 226 f. mission to ... ... ... ... ... 180 Leeston, in Dorset, birthplace of Wm. Clavell. 286 Mahksena, g. ... ... Leh, tn. .. ... ... ... 103, 204, 207 f. Mahdvarsa, the, on Buddhism under Asoka, Lonasobhikuls, cave actresses ... ... 298 8. 182; and Buddhagbow .... ... 186, 264 Leyden Grant, and Karikåla, Chola k. ... 263 Mahavantu, the, and Kharðshthi ... ... 46 Iha-bab, one on whom the gods descend
MabAvibara of Anuradhapura, a monastery... 185 Lhtsija .. ...
... 27 Mabay na doctrine in Khotan, 44; in Burma... 184 Likir, vil. in L. Ladakh ...
207 Mabendra, Mahinda, 9. v. ... ... 180 1., 183 Iilds, sports of Krishna... ...
Mahendrapala or Nirbhaya, k of Kanauj. lipi, lipi for dipi, q .... ...
patron of R&jaśêkhara ... 177, 178, 179 Littleton, Ed., and W. Clavell
Mahinda, Mahầndra, Buddhist missionary, Li-yal = Khotan
180 f., 183 locust, origin of the edible ... ...
Mahipala, k. of Kanauj ... ... 177, 179 Lo Yang, place in Honan .. ..
Mahipaladeva, k. of Kanauj, or of Chôdi. 177, 179 Lu Athrungsh, Songs of the Bono-ná Fes- Mahisamandula, Maisur, Buddhist mission tival, 9. v. ... ... ... ... .. 93
to
... 160 Lüders, Prof. H, and Indian caves as
Mahmad of Ghazni, in India ... ... 85 f. pleasure-resorts ... ... ... ... 199 MÅbo, g. .. . ... ... ... 79 Ludiâna, tn. ... ... ... ... ... 257
Mahôdaya, Kanauj ... ... ... ... 177 Lumbini, Lammini, see Rummindei inscrip.... 1 ff. Mahura, tn. in Kurram ... ...
Maidal, son of Bikram Chand of Kahlar... 227
Maidyo-Maongha, adherent of Zapatbushtre, Maodonell, Prof., and the word ayas... 230 n.
17, 18 . Macedonia, Buddbist mission to ... 183; 245 | Mailapar, birthplace of P& Alwir ... 278, 275
...
93

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804
INDEX
Magistes, officer of Darius ... ... ... 202 Master, Mr. S., and Walter Clavell...286 n., 288 . Mastu Khals, a Korram sept ... ... ... 269 Ma'sadt, historian ... ... ... ... 272 Masulipatam, tn,, and Wm. Jearney... 164 n.,
165 1., 287
Mainpuri copper celts, 282, 284, 286 .;
probably ring-money ... ... 288, 241 n. Maiadr, Mahifamandala, q. .... Majjbantika, Buddhist missionary ... ... 180 Majjhima, Buddhist missionary ... 180 f. Makhêzai, tn, in Kurram
... . ... 271 Malabar ... ... ... ... ... ... 249 Malana. Sayyid shrine at ... ... ... 289 Malanadu, dist. in S. India ... ... ... 263 MAlava, kingdom of Kanika, 44; and the
Ohêda kinge, 179; Mo-la.p'o ... 195 f. Malay Peninsula, Indian influence on, 184;
and Savannabhumi ... ... ... ... 186 Malayagiri, writer ... ... ... ... 25 Malayalam lang. ... ... ... ... 263 Maldivian history, a note on, by A. Perera. 251 f. Maler Koţia, contains the tomb of Mian Maleri ... ... ...
... ... 126 1. Malik Qasim, Governor of Hugli ...289 n., 291 n. Malladevi, Mallam bika, reputed mother of
Virupaksha ... ... ... ... ... 19 Mallanna, a Tailing g.
.. 20 Malli Kbél, a Kurram sept ... ... 289 f. Mal Pari, sister of Midn Bibi ...
... 125 MAlws, 78; and Málava... Månasa, lake ... .. M&nbham range, in Bengal ... ... ... 292 Mandangadi, vil. near Srirangam, birthplace
of Tondaradippodi Alwer ... . ... 282 Mandasôr, inscrip. from, and Yasod barman... 82 Mandede mandéshin, for gods' ... Mander, a hermit ... ... ... 268, 269 Mandi, Panjab State, titles in ... 271 1. Mangalagiri, tn. in Krishna dist. ...
... 187 Mangalore, tn. ... ..
... 250 mani, consecrated stone-heap or wall, at
mThingmogang .. .. .... ... 205 manipraválam, & mixture of Sanskrit and Tamil .. . .
.. . 264 Manipur, state ...
** ...
*** ...
***
... ... 186 Manisha Panchakam of Sri Sankaracharys,
with the gloss of Patanjali, by G. R.
Subramiah Pantulu ... ... .. 120 ff. Mankalamma of Haidaráb&d ... ... ... 187 Mansehra edicts of Abôka, 26; and Kharosh
thi, 46 ; and admanta, 245; and chikfobha... 246 manthra, magical formula
.. .. 62 MAO, MAho, g. ... ...
.. 79 Marco Polo on the language and people of
Kashgar ... ... ... 23 n.; 42 and n. Marcus Aurelius, coins of ... ... ... 252 Marquart's, Dr. J., Erůně ahr ... 73, 75 ., 76 n. indsha, a coin ... ... 52, 53 and n., 54, 58, 112 Mashad shrine, in Persia ... ... .. 271 Mashhadi Sayyids, or Rami Khel, a Kurram
sept ... ... ... ... ... ... 269
98
mathran, inspired oracles ... ... ... 60 Mathura, lion capital at, 26; inscrip. and
Hushka, 77 n.; sculpture, 198 n.; Jaina inscrip., 199, 208, copper celt found at. 232,
234, 236, 259 Matotoh P Hu-mi, co. ... ... ... ... 24 Matrioeta's Varnanarhavarnana, by F. W.
Thomas... ... ... ... ... 145 E. Maurya kings, and Vishnugupta, 5; and the
spread of Buddhism, 181; their institutions, 200; Persian influence in India under their rule ... ... ..
... 201 r. Maximianus, coins of ... ... ... ... 252 mdya, an illusion ... ... ... - 120 mdydvio ... ... ... . .. 120, 122 Mazda, 11, 12 and n., 13,16; and Zarathustra,
18, 60-66 Mandayaanian religion and Persia ... ... 64 Mdo, valley ... ... ... ... ... 206 Media and Mazdaism ... ... ... ... 644. Mediterranean countries, and the copper
and bronze ages ... ... ... ... 231 Megasthenes, on Chandragupta Maurya's
officers, 200; mentions hair-cutting ss & punishment .. . * *** *** Mehter Nine, Elias ... ... ... ... 14 Mekhitar of Airiwank ... ... ... ... 45 Meleager, one of Alexander's generals ... 261 Mellick Cossum, 289 f.; for Malik Qasim,
9.v. ... ... ... ... 289 n., 291 n. Menander, coin or, found in Wales
. 252 Menekrates, a proxenos of Corfu mercury, as a magic pill ... ... Mergui, Buddha-makan shrine at ... Meru, mte. ... ... ... .. Metohlepatam, Masulipatam .. ... ... 164 Mian, Western Rajput title ... ... ... 272 Mian AA Bakhsh Gangoht, kafts of... ... 129 Mian Bhblan Shah, disciple of Man Btbt ... 125 Mikó Bibi, the cult of, in the Palijab, by Lala
Dina Nath .. ... . ... ... 125 if. Min Chanan, disciple of Man Bibl... 125 f. Mian Malerl, disciple of Man Bibf ... 125 1. Mtan Shah Madar, disciple of Man Bibi,
125 1.; kdfis of... ... ... ... 127 1. Midnapur dist., finds of copper implements
at ... ... ... ... ... 232, 236 Mihira, Iranian sun-god ... ... 79, 88 n. Mihirakula, Mihiragule, k. of Sakala,
81 and n., 82, 88 and 1., 85

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INDEX
305
Mihr Pari, disciple of M&A Bibf ... ... 125 Nadopuru grant... ... ... ... ... 3 MITPO, Mihira, 9. v. ... ... ... 79, 83 n. Någaraka, supdt, of fortified cities ... ... 51 mimosa suma, a tree ... .. ... ... 7 Naksh-i-Rustam, near Persepolis, 'inscrip. of Minaru, ancient name of the Dards of Da...93, 101 Daring at ... ... ... ... Minstrel-prophets, the
... ... 60ff. Nalagarh, Hindar, Pañjab State ... .. Mir Hamza siarat, at Balyamin ... ... 269 NÅlanda, c. Mir Ibrahim, Mir Bim, patron saint of Sha- Nalli, Tamil chief and patron of letters lozân .. . .. .. .. .. 270
Nallur Nattattanár, author of the Sirupánar. Xir Karim sidrat, at Karman ... ... ... 269 ruppadai ... ... ... ... .. Mir Kasim zidrat, at Zêrån ... ... 269 and n. Nambi Åndar Nambi, writer ... ... ... Mirak Shah xidrat, at Ahmadzai ... 269 Nammalvar, author of the Tiruvoimoli ... 278 Miran, lord ... ... ... ... ... 131 Nanakachandra, writer ... ... ... 25 Miråsis, as followers of Mišo Bibt ... ... 126
Nanda, dethroned by Kautalya ... ... 5 Misripa, son of Bikram Chand of Kablar ... 227 Nandi, bull, on coins .... ... ... Mithra, 8., not mentioned in the Gathas, 11; Nandi-Sutra and the Kautaliya Arihaldatra, and Zarathushtra ... ... ... 15, 79
6 and n., 6 and n. Mithradates I., Arsakidan k. ... ... ... 203 Nandivarma or Dantivarma, Pallava k. ... 264 Mizra Wali, governor of Balasore, and Walter Nandugôkala, district near Mathurá ... 291
Clavell ... ... ... ... ... ... 290 Nárada, a Devarshi, messenger of the gods. 123 1. Môdi Character, the, by B. A. Gupte, 27 f.; Narasimalu of MangalAgiri ... ... ... 187
table of modifications ... ... ... 29 NÅrdyana, Vishnu, 273; as the Paratattva ... 279 Mohun, Mr., chief at Masulipatam and Wm. Nárdyanfvilása, Sanskrit drame, and the Jearsey ... ... ... ... ... 168
parentage of Virupaksta .. . 19 Mo-la-pic, MAlava ... ... ... 1954. Narbada, riv. ... ... ... ... .. 240 Mong, tn. in the Pañjab ... ...258 and n. Narmada, riv. ... ... ... ... ... 178 Mori, see Módí character .. ... 27.
Narsapur, tn. ..
... 169 Moulmein, tn., 180 n.; and Buddhism ... 182 Nasik caves, some possibly used as places of Mounyobion, Greek month ... ... ... 257 amusement ... ... ... 198 and n. Muhammad Ghiyksu'ddin, 2nd Maldivian Nasti Kót, in Kurram, Sayyid shrines at. 269 ff. sultan ... ... ... ... ... 251 f. N&yanar, S. Indian god ...
... 263 Muhammad Im'ada'ddin Iskandar, 6th and Ndivarma, in a Pallava grant, possibly either
10th Maldivian sultans ... ... 251 f. Nandivarma or Dantivarma ... ..264 Muhammad Mu'inu'ddin, 5th and 8th Nebuchadnezzar invaded Judea ... ... 61
Maldivian sultans ... ... ... 251 f. Nellor, tn., Madras ... ... ... ... 187 Muḥammad Mu'izu'ddin, 3rd Maldivian Neolithic period of the stone age, commemo
sultan ... ... ... ... .. 251 f. rated in India by hammer-stones, &o., 229; Muhammad Mukarram Im'adu'ddin, sultan
succeeded a copper age in N. India ... of the Maldives, deposed in 1753 ... ... 251 Nepal ... ... ... ... .. Muhammad Shamsu'ddin, 9th Maldivian Nestorians, Syrian, and the Uigur lang. ... sultan ... ... ... ... ... 251 f. 251 . Nicma, tn, in the Pañjab ..
... ... 258 Muhammadan shrines in Kurram, by H. A. Nichairgiri, mt. ..
Rose ... .. ... ... .. 268 ff. Nicklaes, Mr., and Wm. Jearsey Mukbil encampment of Ghozgarhi ...
widánas, causes of existence, Buddhist ter Mallar, hill fortress
... 261 nigala =faultless Maltin, tn. ... ...
... 255 Nila, father of Tirumangai Alwår ... mulya, mine-tax ... ...
Nilâb, tn. .. .. ... .. ... 257 mumukshur, disciples ...
Nilagiri, mte. ... ... ... ... - 186 Muqbile, a Kurram sept
NilAnirattan, early name of Tirumangai Murgháb, riv. .. ...
.. .. .. ... ... 284 Niorai, vil. in the Itawa dist., copper instru
ments found at ... ... 282, 234, 237 f. Nabhapantis P a people...
... ... 181
Nirbhaya, Mahồndrapala, q.. .... ... 177 NAbhAtas P a people ..
Niya, riv.... ... ... ... ... ... 21 ndchnis, dancers ..
Norham harpoon, the ... ... 288, 241 n., 242 ff. Náda, a ganika ... ..
Norman's, Major, theory on Alexander's camp nedisarastāka kúpodghata, form of irrigation. 110 in the Pašijab ...
""* "* . .. 253
... 269

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306
INDEX.
... 239
...
Northumberland stone mounds Nripurl, 178 n.; for Tripart, q. 1. Vür Pari, disciple of Mián Bibi Nurkai, vil. in Kurram ... Nyemo, vil. in L. Ladékb ...
... 178 ... 125
270 207 f.
OAAO, V&ta, g. ...
... ... 79 OH DO, Siva's bull ... . 73 and n. og ytun, Ladakhi stone-mortar ... ... 209 Ooemokadpbises, Kushana k. .. ... 77 OOHMOKAADICHC, Himaka pića, Kushana k. 77 Ori, Tamil chief and patron of letters ... 263 Orixa, Orissa ... .. *
... ... 288 Orkhon, riv. .. ... ... ... 85 n. OPAATNO, Verethraghna
... 79 On-k'ong, Chinese monk
... 86 Oaseley, Col., and the Rámgarh Hill caves... 197 Owen, Mr., and Wm. Jearsey ... ... ... 171 Oxanden, Sir George, and Wm. Jearsey... 175 Oxus, riv. ... ... .. ... 76, 80
Pan-chao, Chinese general .. ... ... 43 Panchatantra, and the Kautaliya Arthaldstra,
6 and . Pandavas and the Kauravas ... ... ... 91 Pandiya kingdom ... ... ... ... 248 P&pdya, kingdom, 181, 249; kings, 261;
records of, at Tiruvellarai, 264; rája ... 278 1. Pandyas and Katyayana ... ... 230 n: Pangayachchelvi, goddess of the Vaishnava
temple at Tiruvellarai ... ... - 264 Panini, grammarian, date of ... ... 230 n. Pañjáb, bronze dagger from, 243; the connec
tion of Alexander and Porus with it,
258 ff.; once densely populated ... ... 255 Pañjab Hill States, law of succession among
the ruling families, 226; titles ... ... 271 Parabrahmå ... ... Parakesari, king, inscrip. of his time. ... 267 Paramâra Rajputs, are of the Fire-Race Paramåtmå, g.... . Parañar, commentator, contemporary
Kapilar... ... ... .. Parantaka I., Chola king ... ... Paratattva, highest state of being ... 279 Paretree, Capt., and Wm. Jearsey ... ... 168 Pari of Parambun&du, Tamil chief and
patron of letters ... . ... ... 261 ff. Pari&r, vil. in Oude, copper finds at ... 232, 235 parigha, metal-testiag charge ... parikshika, salt-testing charge ... - 53 Pâriyâtra, mt.... ... .. ... .. 179 Parkuddå, Dard vil. ... ... Parthians and Zarathus trianism ... parwana, 287 n.; granted to W. Clavell .. 287 1. pashandis, hereties ... ... ... ... 117 Pasiani, Scythian tribe ... ... ... 75 n. pds kandis, pashanda, a heretic... ... ... 51 Pataliputra, contained a free general hospital
in A. D. 400 ... ... ... ... ... 247 Patañjali's date ... ... ... ... 230 n. Pauruchista Spitami, daughter of Zarathush.
tra Paurashaspa, father of Zarathushtra ... 17 Paushkarasadi, traditional inventor of Push
karasari... ... ... ... ... ... 26 Pavana, wind god ... ... ... 123 f. På Alwar, Tamil Vaishnava saint ... ... 273 Pegu, and Wm. Jearsey, 164, 166; Asöka's
alleged mission to ... ... ... 180 ff. Péban, Tamil chief and patron of letters ... 263 P'ei-shih? prince of Su-le ... ... ... 22 Perambuliyår, vil., visited by Tirumalli Sai... 276 Periya-Alvâr, Vaishṇava saint... ... ... 264 Periyar, riv. ... ... ... ... ... 263 Persia and Chang k'ien, 13; and Mazdaism,
64 f., 166
113
...1 ff.
*** 263
**
- .
. 98 .. 66
184 196
271
**
Pabbi Hills
... ... ... 258 f. P&chamba or Karharbæri, q. v. ... 232, 235, 239 Padariya or Pasariyâ, village, at which is the
pillar marking the birthplace of Gautams
Buddha .. .. ... .. Padariya or Rummindei pillar, q. v. ... Padiyil, hill in Tinnevelly padmasaram, yog posture
... 277 Pagán, tn. in Burma ... Pablavas or Pallavas ... pahul, Sikh rite of baptism Pain-Gangå, riv.
250 Paiwar, in Kurram, Sayyid shrines ... 268 Paiwaris, a sept in Kurram Pál, a title ... ... ... ... ... 271 pala, a coin .. ... ... ... 53 and n. Pala king, a, as the probable restorer of the
Rummindei pillar ... ... ... ... paleolithic period of the stone age, only
proved in S. India ... ... Palakkada for PAlghất... Pali lang, and Burmese Buddhist terms ... Pallas, head on coins ... ... ... Pallava grant, inscrip. at Tiruvellarai Pallavas of KAñchi, in S. India ... 263 Palnis, hills in Madura district - ... 263 Påmdiya, kingdom .. .. .. ... 250 pamthond, word in the Girnår edict ... ... 247 pana, a measure ... 5l and n., 52 ff., 111 f. Panchamma, a, foster-father of Tiruppani
Alwar ... ... .
... 268

Page #337

INDEX.
307
.
I artin, åknial
...
131
...
Persian, script, and the Môdi character, 28; Pundarlkáksha or Sendâmaraikkannar, god
influence on Maurya India ... ... 201 f. of the Vaishnava temple at Tiruvellarai... 264 Perumal, the Chéraman ... ... ... 263 Punjab, W., and Kanishka's coins, 78 n. Peshawar valley, ancient Gandhára, 78; and
inscrip. from, 84; and the cult of Mián Buddhist masonry .. ... ... ... 255 Bibi, 125, ff. ; see Pañjab ... 226, 243, 253 ff., 271 Peshawar, tn., Purushapura ... ... 80, 85, 257 Purushapura, Peshawar ... ... ... 80 phirwanna, . parwand ... . ... 287 f. Parvasikh Brâhmans, and Tiruvellasai ... 284 Pind Dadan Khan, in the Pañjab, suggested Pushkarasadi, a teacher of law ... ...
site of Alexander's camp ... 253, 255, 258, 260Pushkarasári, Pukkharasáriya writing ...26 f. Pir Banof, Pir Bannaji, a kdff of ... ... 129 Pir Jholan Shah, brother of Mian Bibt ... 125 Pir Pantsal, pass in Kashmir ... 81 n., 82
qarár, repose in peace ...
... 127 and n. Pir Sultan Shah, brother of Mian Bibi ... 125
Queda ..
... 106 pisachas, demons ... ... ...
. ... 182 Queen's cave
... 200 Pischel, Prof., on the Paderiyê inscrip., 1 and
Quilon, later Chêra cap. n., 2, 3, 4; on Kashgar and the Kharoshthi,
25 f., 45 f. Pischel's Grammatik Der Prakrit Sprachen' index to all the Prakrit words occurring in
Rab-Mag ... ... ... ... ... ... 61 it ... ... ... ... ... Appendix
Rág Bibi; a khidl ... ... .. ... 18 Pitênikas, a people ... ... ... ... 181
Rag Bihdg Tartin, a khidl . pitris, paternal ancestors ... ... ... 89
Rdg Kalian Imum, a khidl ... ... 130 €. Piyadasi, 2; an epithet or title ... 4 and n., 246 t.
Ragha, o. N.-W. of Media, and Mazda-worPoggam Papaya, character in Dakshina-Desa
ship ... ... ..
... 65 f. folklore ... ... ... ... 210 f.
Raj Singh, son of Ummed Singh of Chamba.. Poikhai Alwar, the Conch Avatar of Conjive- R&jagriha, tn. in Magada ... ... ... 59 ram ... ... ... ... ... 273, 275
Rajak@sarivarman's inscrip, at Tiruvellarui. 261 Pokkbarasati, a Brahman
... ...
Rajaraja the Great 26
... .. Porus, opponent of Alexander in the Pan
Rajarfja I., inscrips. ef his time at Tiruveljáb ... ... ..
253 ff
laria ... ... ... ... ... ... 266 potsherds found in Balu-mkbar
Rajakókhara, the poet, notes by Hultzsch. 177. ff. Poddaung inscrip. of s'inbuyin ... 186 n.
Rajatarangini, and the White Huns, 74; and Povey, Mistress, fiancée of J. Jearsey ... 173
Kushana rulers, 77 and n.; and Kashmir Prakrit, lang, of the Kushana inscrips. ... 78
rulers, 83 n. Prakrit words occurring in Pischel's
Rajândra-Chola I., inscrips. of his time at "Grammatik Der Prakrit Sprachen,' index
Tiruvellarai ... ... ... ... 264 f. to them ... ... . . Appendix
... .. ... 926 pranaya, a tax ... ...
... 273 ... ...
rajoguna, quality of passion ... ... 115
...
... ... Rajpur copper finds
231, 234, 236 prasta, a measure .... ... ... 51 and n. Prayaga, Allahabad ... ... ... ... 179
Rajpats, as followers of Mián Bibi, 128 ; and priyadarbana? ... ...
... 153 n. the title, Mån... ..
.. .. 272 Probie, Proby, Mr., and Wm. Jearsey 165, 173
Rakkbita, Buddhist missionary ... 180, 182 Probus, coins of ... ...
... 252
Rakkhita the Great, Buddhist missionary ... 182 Procopius and the White Huns ... 80, 83
rakshasae ... . ... ... ... 89 f. proxenoi, Greek officers entrusted with the
Rama, 8, 14 and n., 91, 136 n.; as an incarnacare of foreigners ...
tion of Vishnu 200 f.
... ... ... .
... 188 .. Ffpoférou, prozenoi, q. . ... ... 200 f.
Râma, king, Vijayanagara ... .. Ptolemy, k. ... ... ... ... 181, 245
Råmachandra, Yadava k., of Devagiri ... 19 Puckle, Major, and W. Clavell ... 289 f.
Råmadêva, king, Vijayanagara ... ... 19
Ramadhipati or Dhammachêti, q. .... Pudhatta Alwêr, the Club Avatar at Conji
Ramanadera, Talaing kingdom... 180 n., 184, 186 veram ... ... ... ... ... ... 273 RAmandjacharya, Hinda reformer ... ... 277 Puli Kadi Mál Ipangôvêļ of Arayam, Tamil
R&mayana, the ... .. ... .. .. 91 chief. ... .. .
... 261 ***
Ramgarh Hill Caves in Sargaja, by Jas. Palikat, lake on the Madras Coast ..
1 Burgess... ..
. . ... ... 197 ft. Palindas, a people ... .. . ... 181 Râmnagar, tn. . .
" - 259
".
...
264 f.
Rajnagar, in the Peria.
... 183
250

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308
Ranganatha, g. Ranjit Dêô of Jammu
Ranjit Singh
rashtra, form of revenue Rashtrikas, a people Rasul, tn. in the Panjab Rathor family and the cognomen Varma... 272 16, 18, 60 and n. 258 f. 291 n. 209 209
Ratu, lord, spiritual guide
...
Rawal Pindi, tn....
Ray Nandilal
...
***
...
Sainis, as followers of Mian Bibi
Saka era, date, 78 n.; co.
Sakala, ancient cap. of the Pañjáb
***
256 f., 258 n. ... 110 ... 181 259,261
...
...
...
...
291 172, 174 238 261, 264
...
rdo-ltog, stone-pot of Ladakh... rdsama, stone vessel Religion of the Iranian Peoples, by the late C. P. Tiele, continued from Vol. XXXII. 11 ff., 60 ff. p. 300 Reynan Dilloll, for Ray Nandilal Richardson, Sergt., and Wm. Jearsey ring-money, in Mainpuri Rishi, the sacrificial fire-pit of Rock edicts of Aśoka. Rohtas, fort in the Panjab Rojamall, Rajmahal Roman art in India, 74; coins Rong-churgyad, Dard settlement rope-bridge, across the Indus Ram, home of Badru'ddin Rumi Khêl, a Kurram sept Rummin, the ancient Lummini or Lumbini... Rummindei Inscrip., or Padariya Inscrips.
... 181 and n., 245 ff. 258,259,260 ... 288 77 n.; 252 98
204, 207 125, 270 269 f.
1
of Asoka, by V. A. Smith Rupadei, form of Rummindei rupika, tax
1 ff. 53 f., 113
1
...
***
Sabuktekin, Turkish name Sabz Pari, sister of Mian Bibi Sachidananda Brahmâ Saddu of Delhi, a Shekh, Mian Bibi Sadra, in Kurram, Sayyid shrines at... Sagaing, in Burma
Sahi, a title
Sain, a title
...
...
Saki Râm, Sikê Râm, a hermit Sål tree, the Great, name applied to Sallesbury, Mr., and Wm. Jearsey Salt range samadhi, absorbed in thought...
...
...
...
...
Sakala-kala-nilaya, epithet applied to
Mahendrapala...
INDEX.
...
***
121 125, 127 269 181 83, 86 271
126 196
81
...
284 271
Saspola Bridge... Bassanians
85 n.
125 Satakópa, a yogi
***
Sakarauli, Scythian tribe
..178 75 D. Sakêsar, tn. in the Pañjab 256 Sakhi Sarwar, Pañjab saint, 125 n., 127, 128 p.,
...
130 and n. 268 Buddha. 147
165 253, 256 277 f.
...
...
samádhis Sámamta, in Rock edict II., meaning of samasta vyasta? ... Sámipam, for sumamta, q. v. ... Samir, in Kurram, Sayyid Shrines at Samkaravarman, k. of Kashmir samsar, corporeal existence Samudragupta, k. Sanchi casket inscrip. Sandracottus, k. Sangha, the congregation or Buddhist church
... 150 Sanghamitra, supposed daughter of Asôka.. 185 Sangrahaṇa, a fortress
Sanid, first Dard settlement Sankara
...
...
...
...
...
...
...
...
...
...
Sankrantikas, a sect
Sanskrit, transliteration, proposal for a new system of, by Syam Sundar Das, 19; and Kharoshṭhi, 25 f.; in the Kushâna inscrip., 78; and Burmese Buddhist terms, 184; letters, a note on English equivalents for some, 225 f.; and Tamil saomám, shaomam, see shyomam saoshyants, absolving prophets sarala tree, legend of CAPAПO, Serapis
264 12 n. .13, 60 and n. 124 79 179, 254 Sargoja, State, and the Ramgarh Hill caves. 197 Sarikol, co., and Kie-p'an-t'o ... Saruga bow of Vishnu Sarvastivâdin doctrine in Shu-le and Khotân,
Sarasvati, riv.
24 ... 281
95
...
44 and n 207 and n. ... 80 277 f. Sâtârâ and the Pêshwas 28 Satavahanas or Andhras ... 250 Sathsil, Dard vil. Satiyaputra kingdom, 181 and n.; its probable position... 248 ff. Sâtputés, a Maratha people ... 250 Satrap, kshatrapa, a title, not used by the Mauryas 203 ... 273 250 199 and n. 270 269 ... 268 268 268 ff. 26
sattva, quality of goodness Satvats, a people saubhika, saunata for bobhika, q. v. ... Sayyid Fakhr-i-Alam, a saint... Sayyid Hasan, shrine at Shalozan Sayyid Karam, a recluse Sayyid Mahmud sidrat, at Paiwar Sayyid shrines in Kurram Scythian coins and Kharosṭha
...
se'abru, sembru, the wild-cherry of Ladakh... 208 Selekour or Serlek = Sarikol, q. v. Selene, g.
24 79
...
...
***
...
-50
...120 245 159 n.
245
...269
86
120 79 180 f.
...
...
...
... 256
7 98 f. 120, 122 182
...
***
...

Page #339

INDEX.
309
... 249
***
**
s. 256
Selvakkadungo, a Chôraman . ... 262 Selvanambi, a learned man ... ... 279, 281 Senart, M., and Kharoshțhi, 46; and the in
troduction of Buddhism into the Malay Peninsula, 184; his interpretation of sa
marta, 245 ; of chikichha ... ... ... 246 Sendamaraikkannar for Puņdarikáksba, g.
9. v. ... ... ... ... ... ... 264 Senguttuvan Sera, grandson of KarikalaChôla • •
... ... ... 263 sér, a measure ... ... ... ...51 n., 53, 56 Seram, Kerala, 9. . ... ... *** Serapis, CAPALIO ... ... ... ... 79 Shabak, in Kurram, Sayyid shrines at ... 269 Shah Abbas' riárat, at Bamir ... ... ... 269 Shah Ibrahim siarat, at Bagzai... ... ... 269 Shah Ishaq sidrat, at Balyamin ... 269, 271 Shah Madár, Mian Bibi, q. t. ... 125, 127, 130 Shah Mardan, Sayyid shrine at Paiwar ... 268 Shah Mir Sayyid Ahmad widrat, at Shalozan. 269 Shah Parl, disciple of Mian Bibi ... 125, 131 Shah Sayyid Fakhr-i-Alam sidrat, at Karmân. 269 Shah Sayyid Rami, patron saint of Zêran ... 269 ShAh Talab sidrat, at Malana ... ... 269 Shahanan Shah, Iranian title, king of kings.' 781. Shahbazgarhi edicts of Asoka. 26, 46, 202, 245 f. ShAhiya of Kabul, Kushana litle ... 85 f. Shakh, place in Kurram ... ... ... 270 Shalozan, in Kurram, Sayyid shrines at ... 269 f. shaomam, saomam, for shyoman, .. ...12 n. PAONANO PAO KANHPKI KOPANO ... ... 78 Shapôla hill ... ... ... ... ... 271 Shaw Jehan, Emp. ... Shayista Khan, Shaster Caun, Nawab of Ben
gal ... ... ... ... 287 n.-291 Shekh Madd, brother of Mian Bibi... Sher Shah's castle, in the Tilla range ... Sher Singh and Sir Hugh Gough i.. Shergol, place in Ladakh ... ... Shias ... ... ... . Shiggar, Dard vil. ... ... ... Shi-li-ki-li-to-ti, Kashgar, 22; and Shu-lê ... 42 Shogam-la, Customs Pass near Balu-mkhar. 207 Shôrkôt, tn., Jhang dist., Panjab ... ... 255 shugpa, the pencil cedar of Tibet ... ... 208 Shu-le, co., Kashgar .. .. ... 41-45 Shulik, Sulek, for Su-le ... ... 22 n., 44 Shwemôktaw, pagoda at Sagaing ... ... 181 Shwetadi, pagoda in the Ruby Mines dist.,
Burma... .. . ... ... 181 f. shyoman, in the 'Yaena' ... ... 12 n. Sika Ram, sidrat and Peak at Paiwar ... 268 SilAditya of Mo-la-p'o ... ... ... ... 195 Silappadhikaram, the, and the date of
Senguttuvan ... .. ... ..... .. 263
silâvelman, dårlgréka, cave-dwelling ... ... 199 silver objects, found at Gungeria in Nagpur,
283, 239 Sind, find of copper implements in ... 231, 236 Singh, a title .. ..
271 Siriam, E. I. Co.'s settlement in Pegu 164 Sirmor, a Pañjab State... .. Sirsa, ancient fort of Lahore Sistân find of arrow-heads ...
... 238 sita, produce from crown-lands ... 47, 110 Sitå Bangira, care in Râmpur ... 197, 199 Siva, 8., 28, 274; on coins, 79; disguised as a ChandAla, 120; or Isvara, 154 n.; temple at
Tiruvellaria ... ... ... ... ... 264 Siva's bull on coins ... ... ... 79, 83 Sivaji ... ... .. ... ... ... 28 Siwálik, range in the Pañjab ... Skanda, g. ... ... ... ... ... 79 Skandagupta's inscrip. uses the name 'Hana.' 94 skandha prdpartima, form of irrigation ... 110 Skyurbucan, Skyidpocan, vil. in Ladakh,
208 and n. Smithson, R., and Wm. Jearsey ... ... 167 Smyrna ... ... .. snataka?="cleanser ...
... .. ... 151 bobhika, dobhaniká, actor ... ... 199 and n. Sogdiana and the Greeks
... .. ... 75 Sök, a people ... ... Sômadeva's Nativúkymrita and the Kauta
liya Artha sastra ... ... ... ... 6 Soma-Haoma ... ... ... ... ... 12 Soméévara MahAdeva temple, at Parikr, q. v. 232 Såna, Buddhist missionary ... ... 180, 183 Sôna-Uttara, Buddhist missionary ... ... 182 Sonali, in Kangra ... ... ... ... 227 Sopeithes, k. of the Salt Range ... Sörensen's Index to the names in the Maha
bharata, notice of ... ... ... ... 91 Sovanabhami, Suvannabhumi, q. v. ... 180
and n., 181, 183, 184 Spain, stone-mounds of ... ... ... 239 Spitama, title or name of Zarathustra ... 17 Spitamenes, leader of the Soydian cavalry
under Bessos ... ... ... ... 17 and n. Squire, Mr. H., and Wm. Jearsey ... .. 172 sraddha, ceremony ... ... ... ... 144 Sraosha, genius of obedience and revelation... 12 Sråvara ... ... . .. ... ... 280 Sri Lakshmana Suri's commentaries, notice
of . .. . .. ... ... 176 Sri Ranganatha, g., = Vishnu ... ... 282 Sri Sankaracharya, the Manisha Panchakam
of ... ... ... ... ... 120 ff. Sri Vaishnava, title of Tirumalli Sai Alwår... 274 Sri-Vaishnava dcháryas of Tiruvellarai ... 264
***
.260

Page #340

310
INDEX.
8
..
.. 147
Srikirltadhi, for Shu-le... ... ... ... 45 Tagaddr; there are two places of this name, Srlokasarangamahamuniandra, a Brahman one in Mysore, and the other in Dharmapriest ... ... .. ... 283 puri ... ... .. ..
** ...263 Srirangam, tetuple ... ... 278, 282, 285 f. | Tagaung, tn. in Burma
... ... 186 Srivaten, general under Yuvarajadeva I. ... 178 Tagmacig, vil, near Khalatae ... ... ... 208 Srivatsa, a mark on Vishnu's breast... 288 Ta-hia, nation in Bactria ... ... 76 and n. Srivillipattor in Tinevelli, birthplace of Tailings, a tribe ... ... ... .*** .. 20 Vishņu Obitta... ... ... ... ... 281
T&jiks, a tribe ... ... ...
.. ... 76 Sriyuvarajadêva, the Kalachari Yuvarljade- Talaing kingdom, Ramaññadesa ... 180 n. .... ... ... ... ... 177
Tamajuri, vil., in Midnapur dist., copper celts srðto-yantra pravartima, form of irrigation... 110 found at ... ... ... ... 232, 235 Srutavarman, Indian king of Cambodia ... 184
Tambapannt, Ceylon ... ... ... ... 250 St. George, Fort, 164 ff.; first trial by jury
Tambaparni, riv. ... ... ... 277 f. in 1678, 173; and W. Clavell.. 286 1., 289, 291
tamguna, quality of darkness... ... ... 273 Stag-ythsar-rlabs-cen, a Tibetan ... ... 206
Tamil chiefs as patrons of letters ... 261 ff. Sthånika, district superintendent ... .
Tamil, lang. of 8. India, 268; and Sanskrit... 264 Sthantya, a fortress ..
Tamil Vaishnava sainta, stories of ... 273 f.
. Sthaviravalli-charita, or lives of the Jains
Tamrag&tiyas, & sect ... ... ... ... 182 Patriarchs by Hêmachandra, and CL
Tang dynasty, some writings of, 21; Annals
and Su-le ... naky
... ... ...
... 5 and n. ... ...
... ... 22, 25 sthila ...
...
tara, tara-déya, taxes 2121
... ...
... ... 47, 57 Stone Age in India ... ...
Taranatha and Kanika of Tili... ... 44 and n. stone implements found at Balu-mkhar. 203 f., 209
T'atôn, tn. ... ... ... ... ... 186 Strabo, and the Greeks in India, 75 and n.;
Tathagata
Taw Sein-Ko, Mr., on Abôka's mission to and the feast of the wasbing of the king's
Burma ... hair
203 1.
... ... ... ...
181 f., 184 f. .. stápas, in Balu-mkhar ... ... 204 f.
Taxila ... ... ... ...253, 256-260, 263
Taxiles, chief opposing Alexander the Great. 258 Sudrae
.. Sufed Koh, mts....
Ta-Yue-chi, for Yue-chi ... ... ... 268
... ... 75 Sugata, Buddha ...
Telingana, Satiyaputra kingdom ... ... 250
Telugu, lang., and the Modi ... Sugdak, Hiung-nu name
... ... 28 Sui Annals, and Buddhism ...
Telugu folklore, by Subramiah Pantulu, 87 ff., Sukôt, Pañjáb State ...
122 ff.; eclipse tales, 176 ; folksongs... 186 ff. Suktihara, a siddha ...
... 275
Temple, Sir R., and Asoka's mission to sukumara ? = Tender Youth' ... ... 151
Burma ... ... ... ... ... ... 184 Su-u, Shu-te
Tenby, in Wales, Bactrian coin found at ... 252 ... ... ... 21 ff., 24, 27
Tewar, tn., ancient Tripuri Sulek, Surah, for Shu- ... ...
... 22, 45
... ... 177 sulka, mine tolls ... ...
Thar-myed-chos-'aphel, converted Buddhist
... 47, 57, 113 Sultan Oband, son of Bikram Chand... ... 227
lama ... .. . ...
33 Sultan Sujah ... ... ... ... ... 288 Sundaramarti-Nayanar, early king in 8.
by Andratazo ... ... ... ... 186 Indis ...
Thera Sonottara ... ... ... .. ... ... 263
... .. .. ... 182 Sung Yun, Chinese pilgrim, visited Mihira
mThingmo-gang, vil. in L. Ladakh ... 205 , 207 kula
thod?=thob? ... .. ... 82 and n.
... "
... ... 162 n. Surat, tn....
... ... ... 287
thunder, a Telugu superstition thunder, a Telugu supe
... ... 176 Sutlaj, riv. ...
Tibet ... ... ... ... ... ... 199 Sutton, Lieut., and Wm. Jearsey ... ... 172 tika, title of the heir-apparent in Chamba. 272 Suvannabhumi, Pegu, Abôka's alleged
Tilår, riv. . mission to ... ... .. .
180 ff. | Tili, kingdom of Kanika 180 ff.
. suparna or karsha, & gold coin ... ... 53 Tille, range in the Pañjab ... ... ... 258 Suvarnabhumi, the Goldland' ... ... 182 Tirih, vil, in Kurram ... . svaviryöpajivins, private cultivators ... ... 110 Tirthain, Sk., Tristhaniya, title of the third Svêtádri. Vaishnava mansion at Tiruvellasai, 264 son of a Mandi raja ... . . 272 Sylvain Lévi and Kharoshtri ... ...
tirthas, holy places ... ... ... ... 152 Syria, Buddhist miskion to ... ... ... 183 Tirukadalmalli, birthplace of Pudhatta Alwar, 273
Thatôn, tn. in Burma 180
... 99 4., 185 f.; conquer 93
...
... 270

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INDEX.
311
... 178
Tirukhólar, birthplace of Madhura Kavi Alwár. 277 Turkestan and Buddhist writings ... ... 44 Tirukkôtiyar, tn.
... .. 281 Turks and Chinese ... ... ... 73; 80, 83 Tirukkovalar, tn. in S. Arcot ... ... ... 263 Turner, Mr., and Wm. Jearsey ... ... 164 Tirukoralor Avatars, the ... ... 273 f. Turushka kings ... ... ... ** 77 and n. Tirukóvalar, tn, in S. Arcot, meeting place Tuta Manifold, Maldivian prince ... ... 252
of the Tirkóvaldr Avatârs... ... ... 273 tycta, Persian, feast of the washing of the Tirumalli Sai Alwar, supernatural saint... 274 f. king's hair ... ... ... .. 202 Tirumangai-Alvår, Vaishnava saint ... ... 264 Tirumangai Alwar, supernatural saint... 284 ff. Tirupati, tn., N. Arkat dist. ... ... 278, 285 udakabhága, water-rate... ... ... 110, 118 Tiruppani Alwar, a supernatural saint... 283 t. Udayagiri caves ... ... ... ... ... 200 Tiruvidavar, reputed birthplace of the poet Udyana, co. ... ... ... ... 79, 82 Kapilar ... ... ... ... ... ... 262 Uigur'alphabet, see Hu writing
24 f. Tiruvalan, foster father of Tirumalli Sai Alwar. 274 Uj&j, k. ... .. . ... ... ... 270 Tiruvali Tirunagiri, in the Chola country ... 284 Ujjayinibhujanga, a biruda of Yuvardjadeva Tiruvalluvar, author of the Kural ... ... 262 Tiruvellarai inscriptions, notes on the, by Ummed Singh, raja of Chamb& ... ... 226
Pandit S. M. Natesa Sastri ... ... 264 ff. wpddhis ... ... ... ... ... ... 120 Tiruvisaippa ... ... ... ... ... 264
upadhydya, a guide ... ... ... 178 . Tieri Sirkars, a family of Anandpur Södhis... 272 Upagupta, spiritual guide of Asoka ... ... 3 Tissa, Agőka's teacher ... ... ... 183 Uparkot cave at Junagadh, as a possible place titles among ruling families in the Panjab
of amusement... ... ... ... ... 138 Hill States, by H. A. Rose ... ... 271 f. Uraiyur, Trichinapalli, the Chola cap. ... 263 Tivill, J., and Wm. Jearsey ... ... ... 173 Urayar, 282; birthplace of Tiruppani Alwar. 283 Tjandi Djago, notice of... ... ... 227 f. Usbkür, vil in Kashmir .. ... 77 n. Tochari, tribe ... ... ... ...75 n., 76 n. ushtra, camel, a frequent component of PerTokharistân, region of the Upper Oxus, 75 n., 84 f. sian names ... .. .. .. 15 n., 17 tola, a measure ... ... ... ... 51 n. Usinara, co. .. ... ... ... ... 179 Tondaradippodi Alwar, an incarnation... 282 f. Usinaragiri, Usiraddhaja, mt.... Tondinad, in S. India ... ... ... ... 249 Usmal Pari, disciple of Mian Bibi . .. 125 Tongai, in Kurram, Sayyid shrines at ... 269 Tl, the edible locust ... ... .. .. Top Manikykla, in the Pañjáb... ... ... 259 uttara, Sk. ... ... ... Toramana, father of Mihirakula. 81 n., 83, 84, 86 n. Uttara, Buddhist missionary, 180, 182; Travancore, 249; birthplace of Kulasekara Sóna ... ... .. .. .. Alwar ... ... .. .. ..
278 Trenchard, Mr. G., and W. Clavell ... ... 292 trial by jury, the first, in Fort St. George in Vaddiga, R&shtrakata k. ... ... 1678 ... ... ... ..
vaidharana, a tax .. Tribhuvanachakravartin, Rajaraja III.,
Vaishnava, teraple at Tiruvellaria, 264; Tamil inscription at Tiruvella sai ... ...
sainta, stories of ... ... ... 273 ff. Trikalingad bipati, Kalachuri title ... ... 178 VAkpati II., Paramâra k. ... ... ... 177 Trilingadhipati, Trilingadhipa, a biruda of Våmans ... ... ... ... ...
the Kalachuri Yuvarajadêva I., q. v. ... 178 Vanamala, Vishnu's garland ... ... ...282 TrilochanapÅla, last of the Hindu Sahis ... 86 | Vanavasi, N. Kannara, Buddhist mission to... 180 Tripuri, modern Tewar, near Jabalpur, capital vanghuyao daityao, country of the good daitya. 65
of Yuvarêjadêva I. ... ... ... 177 f. Vañji, Godavari dist., Chera cap. ... ... 263 Tsandan shing, the pencil-cedar of Tibet ... 95 varakas, a tax ... ... ... ... 56, 116 tsig, stone oil press ...
... 209 varedemam, Valhalla of Ahura Mazda Ts'in (?) king bien, a Chinese envoy...
Varma, a title ... ... .. ...
271 f. Tu-ho-lo, Tokharestan... . 23, 81 varna, caste, colour ... ...
158 n. Tukhåra, 23; for Tochari, q. v. .. 75 n. Varnanarhavarnana, of M&triceta . 145 ff. Tu-kiue or Turks ... . .
80,83 vartani, taxes ... ...
... .. 47, 49, 57 Tulava, co. .. ..
... 251 Varuna, g. .. ..
. 12, 65, 123 Tulu, lang., spoken in the Konkans ... 250 f. Vasudeva, Kushana k.... ...
... 79 Taris of Kurram... ... ... 268 Vasudeva, g. ... ...
... 273
... 113
-
46

Page #342

312
INDEX.
...
.. 285
Gul
**
V&ta, wind-god ... ...
Wales, copper weapons found in, 244; a coin Vatapatrasayi, g. ...
278 f. 1 of Menander found in ... ... ... 252 Vedas ...
... ...
.. ... ... ... 230 and n. Wazirabad, tn. ... ... ... ... ... 259 Vegavati, riv. ... ...
Wei Annals and Buddhism, 44 and n.; and Vengi, and the Pallavas
... ... 196
the White Huns ... ... .. 80 Verasheroon = Viravasaram, tn., -Godåvari, Wellesley, Prov., inscrip. from ... ... 184 dist. ... ... ... ... ... ... 164
White, Mr. G., and Wm. Jearsey Wh
... 168 1. Verethraghna, genius of war... ... ... 79 White, Samuel, an adventurer, and Wm. Vērmapura, agrahåra ...
3 n. Jearsey ... ... . ... . .. 173 vesha, Prakrit; ursha, Sk., Siva's bull ... 79 White Hans and Kindred - Tribes in the Vespasian, a coin of ... ... ... ... 252 History of the Indian North-West Frontier, vibhdga, a tax .. ... " ... ... ... 113
by M. Aurel Stein ... ... .. 73 ff. Vichchikkôn, Tamil chief ... ... ... 261
.. 261 Wind god, the "*_ Wind god, the ... ...
*
.. ... .. 123 Vicious Gura, the, tale of ... ... 211 f. Winter, Sir Ed., H. E. I. Co.'s agent at Victoria, Queen, verses in memory of, by Madras ... ... ... ... 165 1., 286 f.
H. Humbert ... ... ... ... ... 20 Winter, Mr. T., and Wm. Jearsey ... ... 171 Viddhakalabhañjikâ, & drama by Rajase- Woodruff, Martha, wife of W. Clavell ... 287
kbara ... .. ... .. .. 177 f. Wusun, a people ... ... ... ... ... 43 Vidist, place ... ... ... ... ... 199 vidydcharana, etymology of ... ... 151 and n.
Xarustr, Indian form of Kharoshtha... Vidyadharamalla, surname of Yuvar&jadeva ... ... ... ... ...
Xerxes, k.
... 178 vigadabhi, meaning of ... Vijayakirti, k. of Li-yul ...
Yadavas of Dôvagiri . ... ... Vijayanagara, 19; kings, their inscriptions Yakh-pôsh, endurer of cold, applied to LAIA at Tiruvellarai... ... ... ... ***
... ... ... ... ... ... 270 Vijayasimha, k. of Li-yal ... ... ... 44 Yama, g. Yima ... ... ... 12 and 1., 91, 193 Vikramaditya, Chandragupta II., q. v. ... 203 YAnaikkatchey, Chera prince ... ... ... 262 vilubja, kubja ... ... ... ... ... 2 Yardley, F., E. I. Co.'s factor at Pegu ... 164 vimbatibhagavan, word in the Naduparu frant. 3 | Yarkand ... ... ... ... 203, 207, 209 Vindhya, mte. ... ... ... ... 250 and n. Yashts ... ... ... ... ... 18 n. Vipranarayana, early name of Tondaradippodi Yasna, the, and Haoma-worship ... 12 n., 13 Alwar ... .. ... . ..
282 f. 282 1. Yasodbarman and Mihirakula...
... 82, 84 Vfrapáls, Chandamabasina, q.u. ... ... 178 Yathôktakari, an idol ... ... .... ... 276 Virapaksha of Vijayanagara, a note on ... 19 Yatirâja, brother-in-law of Tirumangai Visakha, g. .. . .. .. .. 79
Alwar ... ... ... ... ... 285 f. Vishņu, g. ... 188, 273, 274, 276, 279, 281 ff. Yavandla, a grass ...
... ... 26 Vishnu Chitta Alwar ... ... ... 278 ff. Yavanasatakam; A Hundred Stanzas transVishnagupta and Kautalya, names of Ohl- lated from Greek Poets, by Prof. 0. nakya ... ... ... ... ... ... 5, 6 Cappeller ... ....
30 fr. Vishnupurána, the, on the fall of the Nandas. 5 Yazagyo, in the Chindwin valley ... ... 181 Vishtasp, traditional patron of Zarathushtra, Yen-kao-tsin-tai, Yue-chi k. ... .. 76 1.
16, 17; 60, 61
Ye-ta-i-li-to or Ye-tha ... ... ... ... 80 Vishtaspa... ... ... ... 15, 17, 18 and 1. Ye-tha, Hoa tribe ... ... ... 80, 82 ft. Vispe ratavo, all lords ... ... ... 60 n. Yims, g., the Vedic Yama ... 12 and n., 65 Visvadêvas ... ... ... ... ... 89
Yöna region, N.-W. Frontier, Buddhist misVivanghat, son of Yima ... ... 12 n.
.. ... . ... ... 180 Vohumano
14, 15, 61 ff. Yöna or Hellenistic kings ... ... 181, 245 Vriddha Yoga, form of asceticism ... ... 277
Yöna-Dhammarak khita, Buddhist missionary. 180 vrisha, Sk., Siva's bull ...
Yonas, a people ... ... ... ... ... 181 vyaji, taxes .. .. 47, 53 ff., 111, 113 Yotkan, pl. west of Khotan, coins found at... 23
ytsong, trading... . ...
.. 206
Yue-chi, a people, 43, 44, 75 and 1., 76, 79, Waidson, Mr. S., and Wm. Jearsey ... ... 174 80, 83, 84 ; migrations ... ... .196 Walcott, Mr. and Mrs., friends of Wm. Jearsey. 167 Yülek, Yü-le, for Chung, q. . ... ... ...

Page #343

INDEX.
313
Yule's Hobson-Jobson, complete, verbal cross- Zar Pir sidrat, at Tongai ... ... ... 269
index to, Guss.-Hamm., 38–40; Hampi- zarat, zaradh ... ... . ... 15 n. Hindu, 66-72.; Hinau-Hyper., 189-195; Zarathushtra, 12, 13; in the Gathas ...15 ff., 60 ff.
Hyper.-Izar ... ... ... ... 213-225 Zarathushtrian Religion, the founding of, its yYung-drung, ancient Tibetan vil., Lama- first period of development, 11 ff.; the birth
yuru, 9. v. ... ... ... ... ... 206 place of ... ... ... ... ... 64 ff. Yusufzai, district in the Pañjab ... ... 180 Zarathushtrotemo, 18; the high priest ... 86 Yavarkja, ancient Chamb& title ... ... 272 Zarauna Buzura sidrat, near Shabak ... 269 Yuvardja Tisya, brother of Asoka ... 182 n. Zathraustes, for Zarathushtra ... Yevarájádova I., Köydravarsha, Kalachuri k. 177 Zêran in Kurram, Sayyid shrines at. 269 and n., 270 Yuvarijadova II., Chedi k. ... ... ... 178
shuba, Turkish coat ..
77 yahi bdag, Tibetan gods ... ... 99 Zirnishtar, Assyrian god ..
... 15 Zoji Pass, in L. Ladakh
... 209
Zoroastrian deities on coins ... ... Zafer Beg ... ... ...
169 n. 1 Zoroastros, Greek, Zarathushtra saotar, old Aryan, priest ... ... ... 60 Zukkur, vil. in Kashmir
15

Page #344


Page #345

INDEX OF ALL THE PRAKRIT WORDS OCCURRING IN PISCHEL'S
"GRAMMATIK DER PRAKRIT-SPRACHEN." BY DON M. DE ZILVA WICKREMASINGHE, INDIAN INSTITUTE, OXFORD.
The Index of words at the end of Professor Pischel's Grammatik der Prakrit-Sprachen contains only a selection of the typical forms occurring in the work. It contains about two thousand entries. The following Index was prepared for me for use in the Linguistic Survey of India by Mr. Wickremasinghe. It contains every word occurring in Professor Pischel's work, and includes something like twenty thousand entries. I have found this Index so very useful in my own work that I am glad to have the opportunity of placing at the disposal of my brother-students. It is published with the full consent of Professor Pischel and of Mr. Wickremasinghe.
The references are to the paragraph numbers of the original Grammar. The following contractions are employed :A. = Apabhra ņśa.
JS. = "Jaina-Sanraseni. A. = Avanti.
M. = Māhārāstri. AMg. = Ardhamāgadhi.
Mg. = Māgadhi. CP. = Cūlikāpaisāci.
P. = Paisāci. D. = Dākşiņātyā.
Pkt. = Prākṣit. Dh, = Dhakki.
S. = Sauraseni. JM. = Jaina-Māhārāştri.
Skt. = Sanskrit. The system of spelling is necessarily that of Professor Pischel's Grammar, and differs from that employed by the Indian Antiquary. - GEORGE A. GRIERBON.]
INDEX.
a. M. S. Mg. D. A. A. CP. = ca. 14, 100, 169, ainta. M. 493. 184, 185, 356, 385.
sinti. M. 493. soa. S. Mg. = ayya = ārya. 284.
aippahảe. M. 92. aam. M. S. Dh, Mg. 348, 429.
aipharusa. JM. 208. aakka. Pkt. 194.
aībahuso. AMg. 175. aaga. Pkt. 194.
simumka. Pkt. 246. aammi. M. 121, 426, 429, 432.
aimumta. Pkt. 246. aara, 165.
simamtas. Pkt. 246. aaśvāmi. Mg. 283.
aimutta. JM. 246. aāņantena. S. 170, 519.
aimuttaya. AMg. 246. aāņia. S. 170, 591.
aiyāyara. JM. 168. ai. M. S. = Skt. ayi and ni. 60, 61.
aira. M. 164. aikara. M. 163.
airā. M. 365. ajinti. M.(?) 493.
Airāvana. Pkt. 60. asujjua. M. 163.
airahā. Pkt. 354. aïkasaņam. Dh. 25, 228.
airimpa. Pkt. 269. aikkamai. JM. 481.
sirikka. M. 566. sikkamanti. AMg. 481.
ajritta. M. 566. aikkamijjā. JM. 462.
asrimpa. Pkt. 269. aikkamējja. JM. 481.
airegaatthavāsa. JM. 156. aiņia. Pkt 81.
aireņajjeva (= acireņaiva). aithulla. AMg. JM. 127.
| alvāējja. AMg. 460.
S. 95.

Page #346

THE INDIAN ANTIQUARY; APPENDIX.
aivāyāya. AMg. 361. aivāýāvējjā. AMg. 460. aisa. A. 121, 166, 262. aisaındhei. JM. 500. aisaria. Pkt. 61. aïhära. Pkt. 354 = acirābha. -aihi. AMg. 367* = atithi. aihiņa. JM. 120. asi. M. 493 and note 4. * ainti. M. 493. * simo. Pkt. 493. sisanta. M. 541. * sība. Pkt. 493. aüņa. AMg. JM. = aguņa 128, 444. aüņatthiņ. AMg. JM: 265, 444, 446,448. aüņatisam. AMg. JM. 444. A. 445. aüņattarim. AMg. JM. 265, 444, 446. aiiņattisam. AMg. JM. 444. A. 445. aünavigai. AMg. JM. 444, 445. süņavisam. A Mg. JM. 444. aüņā”. AMg. JM. 70, 128, 444 = aguņa°. aüņāpaņna. AMg. JM. 444, 448. aüņāpaņņam. AMg. JM. 273. aüņāpanna. AMg. (?) 449. AÜVva. M. 164, amdhadhu. Pkt. 269. amsa, Pkt. 74. amsi. AMg. 74, 313, 375, 498. amsiýão. AMg. 358. amsu. M. JM. A. 74, 315. amsū. M. 73. A. 381. amsūim. M. 381. amsūsāsahi. A. 156. amsóttha. AMg. 74, 152, 309. amhi. Mg. 256. akaajāņua. M. 118. akaaņņua. M. 105. akae. JM. 366a. akada. AMg. 49, 218. akanta. AMg. 156. akantehim. AMg. 368 = akāntaih. akamme. AMg. 402. akamhābhaya. AMg. 314. akayakaraṇānabhigayā. AMg. 172. akayyassa, Mg. 229. akariņsu. AMg. 339, 516. akarissam. AMg. 516. akaruņe, S. 366. akasmāt. Mg. 314. . akasmāddaņda. Mg. 314.
akāriņo. AMg. 175. skālapaļibohiņi. AMg. 405. akālapaqibhoīņi. AMg. 405. akāsi. AMg. 516. akāsi, AMg. 339, 349, 516. akia. A. 49, 219. akiýāņam. Amg. 592. akiriyaāýä, AMg. 156. akivina. S. 10i. akuvvao. A. Mg. 396. akka. M. 287. Mg. 366. akkanta. M. JM. 88. akkandakāri. AMg. 405. akkandasi. S. 88. akkandāmi. S. Mg. 88. akkando. S. 275. akkamai. M. JM. 88. akkamanta. M. 481. akkamasi. M. 481. akkamāmo. JM. 481. akkamāhi. AMg. 468. akkhaņai. A, 352, 579. akkbandia, M. 196. akkhada. JS. 318. ak khanti, AMg. 88, 492. akkhanto. Dh. 88, 492. akkhamā. S. 94. akkhaya. JM. AMg. 80, 518.
JM. 348. S. 162. ora " akkhara. Mg. 367 = akşarāņi. S. 463. akkhalu. Mg. 426. akkhai. AMg. 88, 279, 492. akkhaida. S. 196. akkhāum. AMg. 131. akkhāņaa. M. 279. akkhāya. AMg. 173. akkhāyam. AMg. 349, 519. akkhāyāro. AMg. 390. akkhi. AMg. JM. S. A. 318, 321. akkbitta. $. 319. akkhivai. M. 319. akkbiviukāma. AMg. 577. • akkhisi. 263. akkhihi. A. 263, 312, 379. akkhīhim. Mg. 324. S. 381. • akşişmin. 263. agada. AMg. JM. 231. agadhiya. AMg. 221. agaņi. AMg. 131, 132.

Page #347

INDEX OF FRAKRIT WORDS.
agaņio. AMg. 173, 439. agaņimmi. AMg. 379. agani. AMg. 181. agani. AMg. 72, 178, 355. 8gamãi, Pali, 516. agarn. M. AMg. JM. 123. agaruadā. S. 123. agaluya. AMg. 123. agahidatthā. S. 376. agära. AMg. 142. agārāim. AMg. 367. agāriņo. AMg. 405. agilae. AMg. 16. Agisamajassa. PG. 253. * aguņaatthim. 265. * aguņaattarim. 265. * aguoavathim. 265. * aguņavattarim. 265. * aguņātthim. 265. * agunāttarim. 265. aguņebi. M. 175 = aguņail. agunis. Old Hindi, 444, agühanto. JM. 397. aggaü. M. AMg. JM. 377. aggao. AMg. JM, M. 69, 345. 377. 8888ại. S. 383. aggado. S. Mg. 69, 845. aggabharantiu. M. 475. aggabhavantīó. M. 475. aggamshisio. AMg. 439. Paggalaggapatibimbam. CP. 191, note 1. aggalesu. JM. 353. aggahatthā. AMg. 360. aggi. M. 276. Pkt. 877. aggie. A. 146. aggim. Pkt. A. 72, 146, 178, 377, 379. aggimmi. AMg. JM. 377. aggimsi. AMg. 377. aggithoma. PG. 10, 156, 169, 193, 308. aggina.' A. 146, 377, 379. aggiņā. Pkt. 146, 877. aggiņo. AMg. JM. M. Mg. S. 377, 379, 380,
aggibù. A. 377. aggibě. A. 377. aggiho. A. 372, 377. aggi. Pkt. M. AMg. JM. 72, 178, 377, 379. aggiu. M. AMg. JM. 377. aggio. M. AMg. JM. S. 377. aggiņa. M. AMg. JM. 377. aggiņā. M. AMg. JM. 377. aggiņam. M. A Mg. JM. S. Mg. 83, 377. aggido. JS.S. Mg. 377. aggisu. M. AMg. JM. S. Mg. 377. aggisü. M. AMg. JM. 377. aggisam. M. AMg. JM. S. Mg. 377. aggisnmto. M. AMg. JM. 377. aggihi. M. AMg. JM. 377. aggibi. M. AMg. JM. 377. Aggihim. M. AMg. JM. S. Mg. 377. aggibimto. M. AMg. JM. 377. aggba. M. S. 334. agghāanta. M. 483. agghai. M. AMg. 297, 483. agghia. M. AMg. 287. aggbãijja. AMg. 493. agghäiri. M. 596. agghāum. AMg. 576. aggbāyai. AMg. 485. agghäýamāņa. AMg. 483. agghāyaha. AMg. 456, 483. aghatta. AMg. 281 aogha. Pkt. 193. aghgha. Pkt. 198. anka, M. 272. apkio. JM. 85. ankuruppetti. AMg. 160. ankollapatta. M. 184. angam. M. 348. AMg. 353. anga-m-angammi. Pkt. 853. angaria, S. 400. angarāaskn. S. 400. angarāena. S. 400. angarāo. S. 400. angaj. M. 367. angäiờ. Pkt. 160. angăim. M. 169. Pkt. 180. angåņam. S. 348. angāra. M. 102. angäras. M. 102. angāraka. S. 102. angäraga. AMg. 102. angāraya. A Mg. 102.
381.
aggitto. M. AMg. JM. 377. * aggimmi. Pkt. 377. S. 379. aggivannāim. AMg. 171. aggisaraņuālindas. S. 156. aggissa. M. AMg. JM, 377, 379. aggiba. A, 877. aggiht. A. 377.

Page #348

THE INDIAN ANTIQUARY; APPENDIX.
angarianta. M. 102. angäla. S. Mg. 102. angalia. S. 102, angiajja. Pkt. 276. angikslāvedum. Mg. 573. angu. A. 351. angus, AMg, 102, 115. angulāņi. JM. 439. angali. A Mg. 439. angaliu. A. 85, 846, 387. angulijjaka. AMg. 252, angulīhim. S. 387. angulējjaka. AMg. 252. angesu. M. 519. acakkhia. M. 202. acarima. AMg. JM. JS, 101. acalam. JM. 348. acale. AMg. 17. acari, AMg. 516. acitham. AMg. 396, 483. acittam. AMg. 348. accanta. M. AMg. J.M. JS. S. 163, 280. accambila. AMg. 137. accariya, JM. (false) 138, note 1. acci. M, 287. Amy. 361. accãe. AMg. 361, accimmi. AMg. 379. aocimālimmi. AMg. 379. accimo. AMg. 455. aocie. AMg. 411. accumha. M. 163. accudammi. JS. 366. accudamhi. JS. 366. accusiņa. AMg. 163, 133. acoei. AMg. 163, 357, 493. accemu. AMg. 346, 455. accehi. AMg. 73. accha. AMg. 57, 318. Mg. 290. acehsara. Pkt. 138, 176. acehai. M. AMg. JM. Ā. A. 57, 480. acchaü. A. M. 480. acchao. JM. 480. acchati, P. Pali, 57, 480. accbate. P. 457, 480. acchade. S. 457. acchadha, S. 26. Ā. 456, 490. acchantassa. JM. 397, 480. acchanti. M. 480. acchara.° AMg. 138, 410. accharagana. AMg. 97.
accharasam. M. 410. accharasā. Pkt. 328, 410. accharasão. Pkt. 410. accharā, AMg. JM. S. 328, 347, 410. accharão. AMg. S. 410. aocharākāmua. S. 97. accharākodi. AMg. 97. accbarājana. S. 97. accharātitths. S. 97. accharăvāvāra. S. 97. accharăvirahide, S. 97. accharasambandha. S. 97. accharāhim. AMg. S. 410. accharia. M. S. 138, 176, 301, accharijja. M. AMg. 138, 176, 301. acchariya. JM. 138, 176, 301. accharia. S. 138, 176, 801. accharebim. Pkt. 376, 410. accharohim. AMg. S. 410. acchasi. M. 480. . ecchssu. JM. 480. acchaha. JM. 471, 480. acchahim. AMg. 456, 461. accbamo. JM. 480. acchābi. A Mg. 480. acchi. M. AMg. JM. S. 318, 321. acchium. JM. 480. sochim. AMg. S. 379, 462. acchijjai. M. 480, 538. acchijjjja. Pkt. 535. acchiņā. M. 379. acchindai. AMg. 506. accbindihinti. Mg. 532. acchindējja. AMg. 506. acchindējjā. Pkt. 459. acchiya. JM. 480, 565. aochiyavva, JM. 570. acchiyarvam. JM. 480. acchivadanam. Pkt. 9. acchibarallo. Pkt. 86. acchihisi. JM. 523. acchi. AMg. S. (false) 57, 381, acchia. Pkt. 466, 480, 515. acchil. M. 381. acchīim. M. 360, 981. acchiņam. S. 881. acchiņi. AMg. M. JM, 360, 381. acchisu. M. AMg. 881. acchīsum. S. 381. accbīhi. M. 381.

Page #349

INDEX OF PRAKRIT WORDS.
acchihim. S. M. 381.
sõñali. Mg. 274. acchihimto. M. 381.
aññātiss. P. 245. acchihi. M. 381,
apai. Pkt. 198. acche, AMg. 466, 506, 516.
atta. AMg. JM, 166, 289. acchejja. AMg. 480, 585.
atai. AMg. 166. acchera. M. AMg. 138, 176, 301.
attanasalão. AMg. 375. accherae. AMg. 417.
atataram. AMg. 289, 175, accheraga. AMg. 188, 176, 301.
attam. AMg. 593. accheraya. AMg. JM, 138, 176, 301.
attahāśassa. Mg. 271. ajad higahidattha. JS. 208.
alfahāśassas, Mg. 271. ajampaņa. JM. 290.
attiya. AMg. 289. aja nao. AMg. 396, 398.
atte. AMg. 166. ajätäye. PG. 253, 280, 349, 861, 363.
atha. AMg. JM. 156, 290, 442. A. 166. ajiņie. AMg. 361,
attharsa. AMg. 74. ajja. M. S. A. AMg. 106, 143, 145, 181, 175, atthacattālisa. AMg. 445. 280, 284, 517, 519.
atbanha, AMg. JM. 442. ajjaütte. S. 184.
atphapham, AMg. JM. 442. ajjam. M. 181.
atphatisam. JM. 442, 445. ajjattae. AMg. 258,
atthatisuttaram. AMg. 448. ajjama. Pkt. 261.
atthattario. JM. 446. ajjami. AMg. 402.
attbattisam. JM, 445. ajjassa. S. 95.
atthapatha. S. 442. ajjā. M. 276, 284,
atthama. AMg. JM. S. D. 103, 449. ajjāi. A. 85.
atthayke. AMg. JM. 290. ajjae. A. 85.
atthavihs. AMg. 442, 454. ajjão. AMg. 169.
atthasathio, AMg. JM. 442, 446. ajjädhüda. S. 892.
athasayam. AMg. 448. ajjädhüdãe. S. 392.
atthasahassam. AMg. 448. ajjävi, Pkt. 172.
atthasu ajjiġäsähassis. AMg. 448.
Ossa)
AMg. 442, 353 ajju. A. 106.
atthahattarim. Amg. JM, 264, 442, 446. ajjua. 8. 105.
attbahi. AMg. 451. ajjake. S. 185.
atthahim. AMg. 442. ajjana. M. 287.
atthi. AMg. JS. JM. 70, 290, 365, 367, 442. ajjú. Pkt. 105, 111, 576.
atthia. A. 442. ajjo. AMg. S. 93, 144, S665, 872.
aghar. A, 442. sjjhappa, AMG. 277.
atthāisa, A. 442, 445. ajjhavasiya. AMg. 341.
atthāisao. A. (?) 442. ajjhi. Pkt. 429.
atthão. AMg. JM. 290, 861. ajjbo. Pkt. 429.
atthåņaüim. AMg. JM. 442, 446. ajjhovavajjai. AMg. JM. 77.
atthårasa. AMg. JM. PG. 30, 193, 245, 303, ajjhovavajjihii. AMg. JM, 77, 527.
850, 353, 442, 443. ajjbovavajjha, AMg. JM. 77.
atthårasanham. AMg. JM. 443. ajjboravanns. AMg. JM. 77.
att härssama. AMg. 449. ajjhovavanna. AMg. JM. 77, 163.
atthäraha, A. 245, 442, 443. ajbusira, AMg. 211, 596.
atphávaņņam. AMg. JM. 265, 273, 442. sõjalim. Mg. 274.
aghavaya. AMg. JM. 442.
atthåvisa viha, AMg. 451. sõjalihim. M. 99.
atthāvisam. AMg. JM. 442. A. 445. sõjalio. . AMg. 73.
atthävisa. A. 445. aññadibam. Mg. 282.
atthāvisuttaram. AMg. 448.

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THE INDIAN ANTIQUARY; APPENDIX.
athāgatthā. . A. 442. atthāsi. A. 446. atļhāsiim. AMg. 446. athi. AMg. JM. M. S. 308, 361, 364.. ashia. M. S. 308. atthie. AMg. 358. atthim. AMg. JM, S. 379, 446. att hiņā. Pkt. 379. atthimimjāe. AMg. 361. atthiýa. AMg. 308. athi. AMg. 358, 379, 429, atthie. AMg. 361. atthiņa. AMg. 379. atthiņi. AMg. 381. atthe. AMg. 173, 290, 357. athenam. AMg. 290, 423. aţthovaüttā. AMg. 341. atha. AMg. 442. athaisa. A. 442. athatālisa. A. 442. athāisa. A. 442. ada. Pkt. 149. adai. AMg. 561. adaīdo. S. 386. adajjha. AMg. 222. adamāņe. AMg. 561. adavie. AMg. JM. 385. adasatthim. AMg. 442. addha. AMg. JM. M. 279, 291, 450. addbamāsa: JM, 291, addbaratte. JM. 291. addha". Pkt. 70. addhāijja. Mg. 449, 450. addhāijjäim. AMg. 450. addhatthāim. AMg. 450. adha. AMg, 67, 304, 442. adhaälisa. A. 67, 442, 445. adhayāla. AMg. 67, 442, 445. adhaýälisam. AMg. 442. adhayālisuttaraz. AMg. 448. adhabasthim. AMg. JM. 442, 446. adhasattim. AMg. 67. adhaisa. A. 67, 442, 445. adhārasama. AMg. 67, 449. aņa. AMg. 57. -aņa. A. 579. aņaii. AMg. 77. aņaüdaya. JS. 77. aņaüdayado. JS. 365. anagāraseehim. AMg. 447.
anangam. 3. Mg. 185, 348. anacchară. S. 410. aņattha. AMg. 290. anatthāe. AMg. 361. anaddha. AMg. 291. aņaņavii. AMg. 598. añadibara. M. 77. anantakhatto. AMg. 451. añantage. AMg. 5664 anantaguna. AMg. 444. anantam. JS. 348. anantarakaraņiam. S. 144. anantahā. AMg. 451. anantāņam. AMg. 173, 465. anantähim. AMg. 376. aņabhigaya. AMg. 172. anabhijāṇida. S. 565. anamilia. 'Pkt. 77. aņambila. AMg. 137. aņarasia. M. 77. anarāmaa, Pkt. 77. aņarikka. Pkt. 566. analliņa. M. 196. aņavadagga. AMg. 251 and note 1. aņavayagga. A Mg. JM, 251. aņavěkkhia. M. 159. -aņahā. A. 579. anahias. M. 77. aņahiņņa. S. 105, 276. -anahi. A. 579. anahonta. M. 77. aņāakkhida. S. 499. 8ạãiỹ8. AMg. 70. aņāū. AMg. 411. aņācaskida. Mg. 499. aņācaskidē. Mg. 95. anädhäijjamāņa. AMg. 500. aņādhayamāņa. AMg. 500. aņādhāyamiņa. AMg. 500, 562. aņāņãe. AMg. 593. aņādiýa. AMg. 70. aņādiya. AMg. 70. aņāpucchittā. AMG. 582. aņāpucchiýa. JM. 590. aņāýãe. AMg. 401. aņāyaram. AMg. 173. aņārie. AMg. 357. aņārija. AMg. 134. aņārijāņam. AMg. 16. aņālatta, AMg. 564.

Page #351

INDEX OF PRAKRIT WORDS.
aņālisa. AMg. 121. aņāsamgha. S. 267. aņāsāum. AMg. 576. aņāsāýamiņa. AMg. 562. aņāhi. Pkt. 365. apiumtaa, A. 246, 251. aņiccattaņa, Mg. 597, aņiccam. AMg. 348. aņicchantehim. S. 897. anijjūdha. AMg. 221. anittehim. AMg. 368, aņiţtha. AMg. 156. anitthubhaya. AMg. 120. aninhavamāņa, AMg. 231, 330, 494, 473. aniya. AMg. 80. aniyāhivas. AMg. 80. aņiyyādamāņāba. Mg. 366. aņiruddhena. S. 94. aņihe. Mg. 175. aņiya. AMg. 80. aņiýa. AMg. 436. aņuūlaissam. S. 528. aņukampanteņam. AMg. 397. aņagacchai. AMg. 172. aņagaochijjanti, S. 538. anugacchitta. AMg. 582. aņugacchidum. S. 573. aņugacchianti. S. 538. aņugahida. S. 196. anugāmie. AMg. 172. anugiņhissadi. S. 534. aņugějjba, S. 572. aņugějjhå. S. 331. aņugěņhadu. S. 512. aņugeņhantu. S. 512. ayuggahiadu. S. 548. aņucittha. S. 483. aņucithadi. S. 483. aņucitthāmi. S. 488. aşuciţthida. S. 483, 565. aņueitthidam. S. 519. aņucithidavva. S. 570. aņucithidum. D. 483. S. 573. aņacithiadi. S. 589. aņucitthĩadu. S. 483, 539. aņaciągbigsam. Mg. 524.. anujāņai. AMg. 510. anajānaü. AMg. 510. asujāņāi. AMg. 510. aņujāņāhi, S. 510.
aņujāņittbā. AMg. 517. aņuji vittana, S. 597. aņuņaissam. S. 521. aņuņijjantam. M. 397. annņia. Pkt. 589. aņuņiapio. Pkt. 589. aņuņiamāņā. S. 536, 563. aņuņemi. . S. 474. aņupesu. M. 467. aņunhadā. S. 312. aputappaī. AMg. 175. aņuttante. Pkt. 165. aņuttaram. AMg. 411, note 2. aņudiasam. S. 264. aņudiaham. M. 264. aņadiyaham. JM. 264. aņudisão. AMg. 169, 413. 8ņndisãm, AMg. 68. aņudisim. Amy. 413 aņunijjimi. M. 454. aņupariyattai. AMg. 143, 289. aņuparijatfittānam. Amg. 583. aņuparivatamāņa. AMg. 289. . anuparisissāmi. AMg. 526. aņupassiýā. AMg. 63, 590. aņupälittā. AMg. 582. aņa pāliýā. AMg. 590. aņupistam. Mg. 303. anupehāe. AMg. 323, 193. aņuppadãum. AMg. 576. aņuppavisāmi. Pkt. 582, note 2. aņappavisāmittă. Pkt. 582, note 2. aņuppehanti. AMg. 323. aņuppehā. AMg. 323. aņubandhanti. M. S. 513. aņubandhasi. S. 513. aņubandhidum. S. 574. aņabandhissam. S. 534. aqubbava. S. 185. aņabhavanti. S. 475. anubhavanto. S. 475. anubhavida. S. 475, 565. anubhavissam. S. 521. anubhaviadi, S. 536. aņubhāga. Pkt: 231, note 4. anubhūdavando. S. 569. aņumaggagāmiņo. Mg. 405. aņumanne. S. 457. aņumarihii. M. 522. aņurattāu. A. 876.

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THE INDIAN ANTIQUARY; APPENDIX.
aņuria. M. 164, 186. aņur ABüaä. Mg. 367. aņorāð. M. 85, 92. anu-r-agayam. AMg. 358. &qulaggissam. Mg. 527. aņulatta. Mg. 266. aņulimpittae. AMg. 578. aņalimpittă. AMg. 582. aņallo. Pkt. (in MS.) 595. anamaraṇamandaņacindha, M. 184. aņuvakka, S. 74. aņuvathāveti. PG. 163, 184, 189, 193, 199,
809, 551. ayuvattanta. Pkt. 165. aņuvitija. AMg. 593. aņuvii. A Mg. 593. aņuvii. AMg. 593. aņuviti. AMg. 593. aņuviġi. Mg. 593. aņuviyi. AMg. 593. aņuvūbai. AMg. 76. aņuvvasa. AMg. 196. aņusalia. Mg. 590. aņusar carai. AMg. 169. aņusamdhidum. S. 575. anusamdhedha, S. 500. aņusardhemi. S. 500. aņuusaraņād. AMg. 341. aņusaramha, S. 477, aşasarijjanti. M. 537. aņusarissa. S. 522. aņusaremha. Dh, 25. aņusalémha. Dh. 25, 470, 472, 477. aņusasemmi. AMg. 499, note 1. aņusāsammi. AMg. 499. aņusisanti. AMg. 172, 499. anusisanto. AMg. 397. aņasāsium. AMg: 576. aņusisie. AMg. 173. aņusue. S. 375. aņusedhi. AMg. 66, 304. anuharai. A. 477. aņuharabT. A. 456, 477. aņuhavai. M. 475. aņuhavanti. S. 475. aņuhaviadu. S. 536. anuhuviadi. S. 586. aņahua. M. 476. aņuhūāhi. M. 865. aņuhonti. S. 475.
aqubonti. AMg. 73, 560. aņea. M. S. 164, 485. aņeaso. S. 435, 461. anega, AMg. JM. 160, 435, 451. aņegaittama. AMg. 160. aņegaso. AMg. 435, 451. aņeņa AMg. JM. S. Mg. 353, 430. aņeņam. AMg. 480. aņeýa. JM. 435. aņeýänýs. A Mg. 60. aņelisa. AMg. 121, 244, 245. aņelisam. AMg. 178, 175, anony. AMg. 77, 157. aņoma, , AMg. 154. aşovanihiya. AMg. 77. aņovama. AMg. JS. 77. anovamam. JS. 348. aņovasakhe, AMg. 77. anovāhanaga. AMg. 77, 141, 354. aņohiņs. M. 120. aņņa, M. S. Mg, 282, 402. aņņaütthiya. A Mg. 58. aņņam. M. 14, 144. anpaggamantala, Mg. 156. aņņaņņa, M. 130, 353. annatta. Dh. 298. aņņatto. Pkt. 197. annattha. Pkt. 293. anado. S. Mg. D. 69. annadha. JS. 113. aņņa-m-aņņa, AMg. 353. aņņa-m-aņņe, AMg. 353. anna-m-aņņāņam. AMg. 853. aņņa-m-aņņebim. JM. 353. annassa. M. 356. aņņassim. S. 438. annaba, M. 113. annabā. M. JM. 113. annahiaattaņa. 8. 597. annaht. A. 371, 433. annáim. S. 498, aņpaisa. A. 245. aņņiņam. M. S. 438. aņņāni. AMg. 367. aņņārisa. S. 245. annāsim. AMg. JM. 108, 439. aņņus. M. 105. apņuņņa. M. S. (false) 84. JM. 130. anne. JS. S. 483. konenti. M. 493.

Page #353

INDEX OF PRAKRIT WORDS.
annesadi. Mg. 163. aņnesanti. Mg. 456. annesamba. Mg. 470. aņņeśasma, Mg. 470, note 4. a nosni. M. 163 annesaņa. M. JM, 300. aņņesanattham.. JM. 173. annesaņā: S. 800. annekanta. JM. S. A. 163. aņnesandie, S. 275. annesim. AMg. JM. 108, 433. annesidavva. S. 800. annesiadi. S. 800. anno. Pkt. 148, 197. M. 356. annons. M. AMg. JM. S. 84, 130, 358. annon apparudhapěmmäņam. M. 402. a hai. Pkt. 312, 512. anbaga. AMg. 231. aņhaya. AMg. 281. aṇhäi. AMg. 312, 512. aņbāņa, AMg. 313. anhāņaya, AMg. 313. atarimsu. AMg. 516. atāra-m-aporisiýamsi. AMg. 353. atärisa. AMg. 245. ateņa, AMg. 307.. Atta, Mg. 293. Pali, 214. AMG. JM. 377. attao. AMg. 401. attagado. S. 150. attaņaam. S. Mg. 277. attaņasása. Mg. 401. attaņakoraka. S. 401. attaņakelaka. Mg. 401. attapakelakehim. Mg. 368. atta o. M. S. Mg. 277, 824, 401. attabhavam. Pkt. 298. attamana. Pkt. 165. attaya. AMg. 277. attaya. AMg. 277, atta. S. Mg. M. 3666, 375, 401. attānaam. S. Mg. 401. attānam. AMg. 349, note 1, 401. attanayam. JM. 401. attano. Pkt. 401. atti. S. 289. atteya, Pkt. 10, 83. attha, AMg. JM. M. Mg. S. 175, 288, 290
and note 2, 307, 334. atthan. S. Mg. 361. atthaggh, Pkt. 88, 333.
atthabhavam. S. 293, 396. atthabhavadā. S. 896. atthabhavado. S. 298, 396. atthabhodi. S. 293. atthamai. Pkt. 558. atthamara. M. A. 149, 558. atthamia. Pkt. 558. atthamie. AMg. 173. atthahi. AMg. 456, note 3. atthi. S. JS, 208, 376. atthiai. M. 558. atthāanti. M. 558. atthåe. JM. 361. atthäpaõttha. S. 442. atthāba. AMg. 88, 893. atthäha-m-atan, AMg. 853. atthi. M. JM. AMg. S. JS. 7, 45 note 3, 94,
145, 169, 178, 307, 841, 427, 427, 498, 516. atthihim. AMg. 456, note 3. atthehi. A. 128, 180. *atsyati. 480. atha. PG. 189. adakkhine. AMg. 17. adakkhu. AMg. 516 and note 4. adatthu. AMg. 516, 577. adatphum. AMg. 465, 576. adiujjua. S. M. 57, 163. adikasaņam. Dh. 25. adikilammida. S. 186.
dikilissadi. S. 63, 186. adik kanta-kusuma-samae, S. 367. adikkamadi. Mg. 481. adikkamasi. S. 481. adikkamia. S. 590. adijuucchida. S. 555. adithasujjapåā. S. 376. adidhi. S. 208. adindiyatta. JS. 156. adibalitha. S. 414. adibhisaņa. S. 213. adimutta. S. 246. adiměttam. S. 109. adimõttaa, S. 246.. adiyuuscida. Mg. 555. adivāhidarando. S. 569. adivähemba. S. 470. adisajjhasega. Pkt. 299. adisaddhasega. Pkt. 299. adisayam. JS. 348. adi ssamaņa. AMg. 541.

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10
THE INDIAN ANTIQUARY; APPENDIX.
adiņamapaso. AMg. 409. adiharauso. M. 411. adu. AMg. 155, 204. adugapasūtäņi. AMg. 367. adugucchiya. AMg. 215, 555. aduri. AMg. 516. adda. M. AMg. JM. S. 111, 270, 294. addaman. S. 196. addak khu. AMy. 105, 516. addakkhu. AMg. 516. addis. M. 196, 554. addio. AMg. 436. addigu. AMg. JM. 196 and note 2, 554. addägasa yüim. JM. AMg. 182, 367. addaja. AMg. JM. 196, 554. additha. M. 196. addh'. AMg. 402. addha. M. AMg. JM. S. Mg. Ā. A. 288, 291,
450. add haaddha. A. 156. addham. AMg. 402. addhaki. Pkt. 454. addhachathāim. AMg. 450. addhachaţthehim. AMg. 450. addhatthama. AMg. 450. addhanavama. A Mg. 450. addhapañcamāim. AMg. 450. addhapadivanne, AMg. 8664. Addhamagahi. AMg. 16. addbamäsa. JM. 291. addhalakkham. JM. 519. addha. 'AMg. 172. addhā. A. 100, 358, 402. addhaņapaciraņņa. AMg. 402. addhåņugacchai. AMg. 172. addhāņe. AMg. 402. addhāņo. Pkt. 402. addhika. PG. 193, 363, 439. addhuis. Ā. 158. addhuţtha. AMg. Mg. 290, 449, 450. adha. D. Mg. P. S. 184, 190, 513. ad ham. AMg. 345. adhammabhiruņo. S. 379. adhiadara. S. 414. adhikate. PG. 49, 219. adhikatejo. JS. 409. adhiņņa. A. 91. adhologa. AMg. 345. anamatagg8. Pali, 251. anala. AMg. 224.
anāýso.. AMg. 380. anila. AMg. 224. anagamimhi. Lena Dialect, Nāsik, 7. anujjuya. AMg. 57. anuppiya. Pali, 111. anuvathāveti. Pkt. 10. * anusasani. AMg. 454, note 1. aneka. PG. 224, 485. anekapa, P. 190. anta. M. 272, 343. antam. AMg. 342. antakadē. AMg. 92. antakaro. AMg. 173. antakkarana. S. 329, 349. antaggaa. Pkt. 843. antappaa. Pkt. 329, 343. antapuriyamsi. AMg. 344. antabhamara. AMg. 343. antaranaio. AMg. 438. antaradīvā. AMg. 173. antarappa. Pkt. 343. antarājalehä. AMg. 343. antaria M. 343. antarikkha. S. 257. antarida. S. 343. antariya. AMg. JM. 343. antare. S. JM. 178, 275. antareņa., AMg. 173. antalam. Mg. 341. antalikkha. AMg. 257. antaviraso. M. 92. antahi. A, 264, 366, antā. Pkt. 343. antão. AMg. 342. antāvei. Pkt. 343. antie. AMg. 173, 175. antima. Pkt. 101, note 1. antiýam. AMg. 517. anteāri. Pkt. 844. anteura. M. AMg. JM. S. 344. anteuraa. M. 344. anteuraitthi. 'S. 160. auteuria. S. 344. anteurijā. AMg. JM. 344. antona. AMg. 342. anto. M. AMg. 342, 348, 344. antoanteura. AMg. 343, 344. antonntepariya. AMg. 344. antouvarim. M. 848. satojala. AMg. 843.

Page #355

INDEX OF PRAKRIT WORDS.
antöjjhusira. AMg. 211, 848. antodugha. AMg. 343. antonikkhanta. JM. 843. antomāsa. AMg. 343. antomuha. M. 343. antomuhutta. AMg. JM. 843. antomubuttiya, AMg. 343. antomubuttūra. A Mg. 343. antovarim. M. 348. antoväsa. M. 230, 343. antorisambha. Pkt. 343. antosalla. AMg. 343. antosalā. AMg. 843. aptosālähimto. AMg. 376. entosindūria. M. 343, antohito. AMg. 342, 365. antohufta. M. 348. antradi. A. 268, 359. andarega, S. 275. andeura. S. 275. andolae. M. 457. andolira. M. 596. andoliri. M. 596. andhaära. M. S. 167. and haāla. Mg. 167. andhaālapūlida. Mg. 256. andhaalapūlidae. Mg. 870. Andhagavaṇhi. AMg. 49. Andhagavaṇhiņo. AMg. 379. Andhagavaṇhissa. A Mg. 879. andhandhu. Pkt. 269. andhayāra. JM. AMg. 167. andhayārija. JM. 167. andhala. AMg. 595. spdhalla. AMg. 595. andhära. M. A. 167. andhāras. A. 167. sndhari. A. 366 andhāris. M. 167. andhariýa. JM. 167. andhillaga. AMg. 595. anna. AMg. JM. 282. M. S. (?) 225. annam. AMg. JM. 350, 465, 519. annanna. JM. 180, 353. anna-m-anna, AMg. 353, 593. annammi. JM. 432. annayaram. AMg. 426. annayarām. AMg. 68. annayario. AMg. 483. annajare. AMg. 483.
annayā. JM. 519. annahā. AMg. 170. annāyaüõcha. AMg. 160. annārisa. JM. 245. anne. PG, JM. AMg. 143, 173, 224, 493, 465. annesim. AMg. JM. 433. annesi. Ag. 516. anno. AMg. 175. apaccaņivvisesāņi. S. 867. apadicchira. Pkt, 596. apaļinns. AMg. 17, 220. apaļivajjamāņā. S. 568. spadisuņamāṇā. AMg. 508. apaduppanna. JM. 163. apaņdide. S. 375. apattianteņa. JM. 487. aparikkhada. S. 318. apariggahamiņa. AMg. 562. aparinnäe, AMg. 593 and note 4. aparinnāģa. AMg. 593, note 4. apariýāņittā. AMg. 582. apaliuñcamāna. AMg. 257. apaścaimi. Mg. 3664. apasū. AMg. 380. apahutta, M. 184. apavanti. M. 560. api. PG. 148, 169, 189. apiittha. AMg. 517. apivittbā. AMg. 517. apatha. AMg. 311. apathaya. AMg. 311. apuhe. AMg. 17. aputtho. AMg. 17. apuħabbhava. JS, 343. apunarāvattaga. AMg. 343. apunarávatti. AMg. 343. apumaratta. AMg. 387, 343. apunāgama. AMg. 343. apunagamaņās. M. 343, 361. apūima. AMg. 602. apūra māņammi. M. 366. aporieiýa. AMg. 61, 124, 353. apchar. Old Hindi, 328. apchară. Sindhi, 328. app. AMg. 143. appa, M. A. AMg. JM. JS.S, Mg. 277, 296.
343, 401. appa. A, 401. appaüdaya, AMG. 157. appam. AMg. 401.

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12
THE INDIAN ANTIQUARY; APPENDIX.
appaga. AMg. JS. 202.
appiam. JM. 348. appajja. Pkt. 276.
appie. A. 866appadibaddha. JS. 218.
appiehim. AMg. 368. appaņa. M. 92.
appipai. AMg. JM. 108, 557. apparaan. Pkt. 401.
appiņāmi. AMg. 557. appaņaiä. Pkt. 401.
appija. AMg. 156. appaņa. A. 401.
appiýakaraņā. AMg. 341. appaņā. M. AMg. JM. S. 401.
appu. A. 84, note 4. appaņiā. Pkt. 401.
appalla. Pkt. 595. appaņem. A. 401.
appe. AMg. Pkt. (1) 401, appaņeņa. M. 401.
appei. M. 104. Appano. Mg, PG, M. AMg. JM. JS. D. A. 16, 1 •pretacce. Pali, I74, 279.
224, 277 note 1, 324, 401, 465. appegaijā. AMg. 174, 279. appaņu. A. 401.
appege. AMg. 174, 279, 350, 361. appaņņu. Pkt. 276.
appeņa. AMg. 401. appataro. AMg. 414 and note 1.
appenam. AMg. 401. apratibata. PG. 189, 287.
appesu. Pkt. 401. appattaņiasaņā. M. 876.
appebi. Pkt. 401. appatthiyapatthiyā. AMg. 71.
appo. Pkt. 401. appannchandai. A. 401.
apposa. AMg. 154. appappano. AMg. JM. 16, 401.
apphälia. M. 311. appayam. JM. 401.
apphundai. Pkt. 535. appaýaro, AMg. 414.
apphodaņa. M. 311. appavaso, M. 143.
aphāsoýu. AMg. 208. appaho. A. 401.
abamjba. AMg. 269. appa. M. AMg. JM. JS, 94, 401.
abambhacariño. AMg. 405, 515. appau, Pkt. 401.
abamhañña. Mg. 282, appão. Pkt. 401.
abalā. S. 94. appāņaam. S. Mg. (false) 401,
abalāņa. M. 519. appaņaassa. M. 401.
abāhirilla. M. 595. appāņam. M. AMg. JM, JS. Dh. 401, 461, abujjha. AMg. 299. 593.
abbambaşna. S. 282, 287. Appaņarakkhi. AMg. 401.
abbavi. AMg. 175, 452, 515. appaņasamam. JS. 401.
abbuddhasiri. Pkt. 196. appānassa. JM. 401.
abbhanga. AMg. 234. appāņā. AMg. 401.
abbhavgana. AMg. JM. 234. appāņe. M. 401.
abbhangāvei. AMg. 234. appāņeņam. AMg. 401,
abbhangium. JM. 234. appāņo. M. JM. 401.
abbhangijjaba. JM. 234. appäsumto. Pkt. 401.
abbhangida. Mg. 234. appáhai. M. 286.
abbhsigiýa. AMg. JM. 234. appähattu. AMg. 577.
abbhangei. AMg. 234. appāhi. Pkt. 401.
abbhangějja. AMg. 234. appähia. M. 286.
abbhangottā. AMg. 284. appāhirto. Pkt. 401.
abbhaņajāņissadi. S. 534. appähijjai. M. 286.
abbhaņuņņāda. S. 565. appähei. M. 286.
abbhatthémha. M. 470. appaheum. M. 286.
abbhantara. M. 279. appahenta. M. 286.
abbhara. Pkt. 328, note 3. appia. M. 104, 287.
abbhāikkhai. AMg. 492.

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abbhaikkhanti. AMg. 492. abbhāikkhōjjā. AMg. 492. abbhagas. M. 163. abbhingavei. AMg. 234. abbhingiya. AMg. JM. 234. abbhintara. Mg. 151. abbhintarao. AMg. 366. abbhuṭṭhanti. AMg. 309, 483. abbhuṭṭhitta. AMg. 582. abbhutthei. AMg. 488. abbhuvagacchavia, JM. 552. abbhuvagacchaviya. JM. 163. abbhuvagaya. JM. 163. abbhuvavanna. S. Mg. 163, 279. abbhe. AMg. 466, 506, 516. abbhovagamiya. AMg. 77. abhaiṣit. 516.
abhananta. JM. 92.
abhatthemi. PG. 193. 490. aobhaothana. Pkt. 193. abhavimsu. AMg. 516. *abhavisit. 516. abhikankha. AMg. 590. abhikankbissa. AMg. 405. abhikkhanam. AMg. 132. abhigighai. AMg. 512. abhiginhitta. AMg. 582. abhiggaho. JM. 175. abhijuñjiya. AMg. 591. abhijunjiyānam. AMg. 592, abhinigijjha. AMg. 331, 591.
abhinivvada. AMg. 219.
abhitappamanā. AMg. 175.
abhitävä. AMg. 175.
abhitthunanti. AMg. 494.
abhitthuṇamānā. AMg. 494.
abhiduggam.
얼 AMg. 175.
°e.
INDEX OF PRAKRIT WORDS.
abhiddavam. AMg. 396.
abhidduä. AMg. 175.
abhinikkhamantammi. AMg. 379.
abhinikkhamantammi. AMg. 397.
abhinivaṭṭittäṇam. AMg. 583.
abhinivvuda. AMg. 219. abhinnayadamsane. AMg. 175. abbibhaviadi. S. 536.
abhibhase. AMg. 166. abhimabñu. P. 282.
abhirujjha. AMg. 331, 350, 590.
abhivaḍḍhittha. AMg. 517. abhivayamine. AMg. 17. abhisamthunamana. AMg. 494. abhisamecca. AMg. 349, 587. abhisiccamāņi. AMg. 542, 563. abhisiñcävittae. AMg. 578. abhihattu. AMg. 577. abhihada. AMg. 219. abhihanai. AMg. 499. abhii. AMg. 70. abhujissä. S. 315. abhu. AMg. 339, 516. abhet. Ved. 466. abhocca.
Pkt. 587.
abhocca. Pkt. 587.abhbhaththana. Pkt. 193. abhbhunnaya. Pkt. 193. abhbhūgae. Pkt. 193. amaimaya. AMg. 73, 398. amacca. Mg. 324. amacce. PG. 83, 169, 363. amanakkha. AMg. 306. amanāma. AMg. 248. amanāmehim. AMg. 368. amanunṇehim. AMg. 368. amaṇunna. AMg. 276. amadam. S. 94, 185. amamayamana. AMg. 558. amamayamiņa. AMg. 562. amarattana. M. 597. amariyai. AMg. 558. amarisa. M. 135. amianta. M. 487.
amailla. AMg. 595.
amanima. AMg. 602.
amayissa. AMg. 405.
amavasa. AMg. 81. amilaya. AMg. 568. ami, M. 432.
amum. A. S. 432. amuganmi. AMg. 432. amuge. AMg. 432. amugo. JM. 432. amuna. M. 432.
amuni. AMg. 380.
amuno. Pkt. 432. amummi. Pkt. 432. aniussa. Pkt. 432. ami. Pkt. 432.
amuim. S. 404. Pkt. 432.
13

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14
amuu. Pkt. 432. amuo. Pkt. 432. amūna. Pkt. 432. amūņi. Pkt. 432. amulalahuehi. M. 368. amūsu. Pkt. 432. amusumto. Pkt. 432. amuhi. Pkt. 432. amāhimto. Pkt. 432.
THE INDIAN ANTIQUARY; APPENDIX.
amolla. M. 127. ampha. P. 415, 419.
amba. M. AMg. JM. 295. S. 375.
ambakhujjaya. AMg. 206.
ambaga. AMg. 295. ambanu. A. 295. ambamasi. Pkt. 36..
ambasami. Pkt. 36. ambadaga. AMg. 295. ambikamadukehim. Mg. 376. ambira. Pkt. 137, 295.
ambila, AMg. JM, 137, 295. ambiliya. Pkt. 137. ambile. AMg. 170. ambano. M. 379. ammatão. AMg. 366. ammayão. AMg. 366b, 372. ammapiisamaņa. AMg. 55. ammapiiņam. AMg. 58, 391. ammapiihim. AMg. JM. 391. ammapiuno. AMg. 391. ammapiusantie. AMg. 55. ammapiusussūsaga. AMg. 55. ammapiussa. AMg. 391. ammapiuņam. AMg. 58, 391. ammipiühim. AMg. 391. ammapijaram. AMg. 391. anmapiyarassa. JM. 391. ammapiýare. AMg. 391. ammapijaro. AMg. JM. 357, 391.
ammi. A. JM. 375, 415, 417, 498. ammie. A. 375.
ammo. AMg. JM. 366b, 375.
amha. M. JM. S. (false) 415, 419.
ambai. A. M. 415, 419.
amhapesanappayutte. PG. 287. amhammi. Pkt. 415, 416. amhasāmiņā. S. 95. amhasu. Pkt. 415. amhassim. Pkt. 416. amhaha. A. 415, 419. amhahim. Pkt. 416. amhaa. Pkt. 416. amhañ. Pkt. 416. amhai. Pkt. 416.
amhae. Pkt. 416. amhānam. ona.
Pkt. 314, 415. M. JM. S. 349, 419,
ambatisa. P. 245.
ambara. Pkt. 434.
ambarisa. M. JM. S. 30, 245, 313,
amharisi. S. 245.
amhälisa. Mg. 314. ambasu. A. 415, 419. amhāsumto. Pkt. 415. amhāhā. M. 264, 415, 419. amhāhim. Pkt. 415.
ainhahimto. Pkt. 415.
amhi. JM. 415. Pkt. 417, 418, 498.
amhe. PG. M. AMg. JM. S. Mg. A. P. 6, 143, 169, 313, 314, 359, 360, 415, 416, 419, 428, 515 and note 8. amhesu. S. 415, 419. amhesumto. Pkt. 415. amhěhy. A. 128, 519. amhehi. A. 415, 419.
amhehi. M. PG. 143, 419.
amhehim. M. AMg. JM. S. 415, 419.
amhehimto. JM, 415, 419.
ambo. Pkt. 415.
ayam. AMg. JM. Mg. 348, 349, 356, 358, 429, 430.
ayamsi. AMg. 124, 429. ayakötthao. AMg. 92. ayada Pkt. 231. ayane. AMg. 411. ayattiys. 153.
ayam. AMg. 429. ayamejārūvam. AMg. 429 ajamejārūvassa. AMg. 429.
amhaim. A. 359.
ambam. M. AMg. JM. PG. 169, 173, 415, 419. ayamejärūvamsi. AMg. 429. amhakera. S. 176. amhatto, Pkt. 415.
ayampira. AMg. 296, 596. Ayampala. AMg. 93.
amhattha. Pkt. 416. ambadesiya. Mg. 92, 314.
ayasi. AMg. 156. ayasi. AMg. 244,

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INDEX OF PRAKRIT WORDS.
15
aýāņamāņā. AMg. 36. ajärūveņam. AMg. 430. syys. Mg. 280, 284, 366. ayyaütta. S. 284. ayyapulisa. Mg. 184. ayyuk. Mg. 105. ayyana, Mg. 287. arairaio. AMg. 386. arai. M. 204. araiviläsa. M. 70. aratha PG. 193. araņi. AMg. 429. araņņa, M. AMg. JM. A. 142. araha. AMg. 140. srahan. JM. 396. arahatta. M. JM. 142. arahanta. AMg. JS. 140. arshantamsi, AMg. 397. arahantă. AMg. 397. arahantäņam. JM. AMg. 140, 397. arahante. AMg. JS. 397. arahantena. JS. 397. arahantehim. Amg. 397. araha. AM3. 398. arittha Pali, 142. arithanemi. AMg. JM. 142. arina, S. 56. arisilla. AMg. 595. ariha. S. 140. arihai. AMg. JM. M. Mg. 131, 140. aribai. AMg. 131. arihadi. S. 94, 140. arihanta. AMg. JS. (text) 140. arihantānam. JM. JS. 140, 397. arihi. AMg. S. 16, 140, 398. arihämi, S. (false) 98. arunajjhaya. AMg. 299. aruha. JM. 140. aruhadi. S. (false) 140. arubantá. Pkt. 140. arūvi. AMg. 405. are. A. S. 25, 71, 338. alamkaria. S. 581. alamkariadi. S. 547. alamkarēnti. 8. 509. alamkarasemjo. S. 438. alamkida. S. 96. slanghaņia. S. 96. Alacapura. Pkt. 354. alajjira. M. 596.
aladd hapuyvo. AMg. 17. aladdhayam. AMg. 577, 598. alaskiyyamāņa. Mg. 252, 324. alasattaņa. M. 597. ulasāai. M. 558. alasaanti. M. 558. alasi. S. 244. alahantiahě. A. 375. aläu. AMg. M. 141, 186, 201. alanya. AMg. 141, 201. alāvū. S. 141, 201. alābi. M. AMg. JM, 365. alia. M. 80. aliattaga. S. 80. aliýa. Aug. JM. 80. alihadi. Mg. 140. ali banta. Mg. 140, 397. alihantam. Mg. 397. slihantaksa. Mg. 397. alihantāşam. Mg. 397. alis. S. Mg. 80. aliýa. JM. 80. ale. P. Dh. 23 note 2, 25, 256. alona. PG. JM. 154. aloniya, JM, 154. alolő. AMg. 85. alla. M. AMg. 111, 294, allisi. M. 170, 196, 197, 474, 482. allijaü. JM. 196, 474. allijāvei. AMg. 482, 551. allivai. Pkt. 196, 485. alliņa, M. JM, 196. albāda. Pkt. 330. avaamaa. M. 142, 164. avaamaaanti. M. 142, 490. avaakkhsi. M. 499. avascchai. M. 326, 499. avaajjhai. Pkt. 326. avaasa. M. S. 230. avaiņummi. S. 502. avaûñjiūņa. AMg. 507. avaiôjha. AMg. (text) 269. ayakkamai. AMg. 142, 481. avakkamadi. Mg. S. D. 142, 481. avakkamanti. AMg. 481. avakkamamha. Mg. 470, 481. svakkamáma. Mg. 470. avakkamitti. AMg. 582. svakkamějja. AMg. 481. ayak khai. M. 499.

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THE INDIAN ANTIQUARY; APPENDIX.
arakkhanda Pkt. 305. avagacchidarva. S. 570. avagacchiadi. S. 538. avagāsa. JM. 230. avagäsiý. AMg. 230. avagijjhiya. AMg. 591. avacijjanti. AMg. 536. avaciņanha. S. 502. avaciņumo. S. 502. avaciņissam. S. 531, avaciñedum. S. 502, 572. araciņomi. S. 502. avajjbās. M. 123, 177. avajshão. A. 28.. avañña. Mg. 276. avada. Pkt. 231. avadakkia. Pkt. 36. avaddha. AMg. 291. aradhdha. Pkt. 193. avapaiseam. S. 521. avania. S. 590. avanida. S. Mg. 81. svaņedha, S. 471. avanemi. S. 474. waņesu. M. 467, S. 474. avatirya. Pkt. 589. avattha. Pkt. 307. avatthāvilum. S. 573. avatthide. Mg. 310. avadagga. Pkt. 251, note 1. avadāra. Pkt. (?) 154. avadāriadı. S. 543. avadhuņia. S. 503, 591. avandina AMY. 602. avabujjhase, AMg. 457. avamukka. M. 560. avamänidaniddhanakāmgā. $. 376. avajakkhaï. AMg. 499. avayagga. Pkt. 251, note 1. avayya. Mg. 280. avayyamdalā. Mg. 275, 284. avarajjhai. AMg. 175. avarapmuba. S. 269. avaranha. M. AMg. JM. JS. S. 330. avaraddha. S. 96. Avaravideha. AMg. 156. avarassim. S. 433. avarõisa. A. 245. avarāņam. S. 433. avarāhe. M. 173.
avarim. M. 123, 148, 177, 181, 343. svarikka. Pkt. 566. avarikkhada. S. 318. avarilla. M. 123, 595. avarõppara. M. A, 195, 311, 347. avarohajavalo. JM. 387. avalambedi. Pkt. 349. avalambassa. S. 467. avalam bijjantain. M. 397. avalambiri. M. 596. aralambedi. Pkt 349. avalambiņā. M. 405. avalambiderāvanahattha. S. 161. avalāha. Mg. 866. avale. Ng. 367a. Avaloidā. S. 376. avallāva, Pkt. 196. avatakkala. N. 62. avasalovašappaņia. Mg. 94, 229. avasakkčijā. AMg. 302. avasappanti. AMg. 173. avasāņa. JM. 156. avasāre. JM. 366, avasária. M. 184. avassam. JM. S. 915. avala. M. 123, 212. avabattu. AMg. 577. avahada. AMg. 219. avahatthiasabbhāvebi. M. 368. avahatthilpa. M. 586. avahada. S. 219. avaharadi. S. 477. avaharjadi. S. 537. avabariadu. S. 537. avahariasi. S. 537. avahariāmi. S. 537. avabarējjā. Pkt. 459. avahārād. AMg. 341. avahido. S. 85. arabiņa. S. 120. avalīranti. AMg. 537. avahiramana. AMg. 537. avaho. M. 123. avaboūsa. M. 123, 177. avahoāsam. M. 212. avahovāsa. M. 123, 177. avanovāsam. M. 212. a vāvuda. S. 219. avi. AMg. JM. M. S. 68, 143, 3+1, 342,343,
349 and note 1, 427..

Page #361

INDEX OF PRAKRIT WORDS.
avisņham. M. 589. avijāņao. AMg. (text) 398. (a) vijjāpurisā. AMg. 175, 857. aviņiddă. M. 169. aviņida. S. 81. aviņņāda. S. 565. svitaham. AMg. 114, 349. avida. Pkt. 22. avidhūņittä. AMg. 582. aviyāņao. AMg. 396.
vekkhai. JM, 159. avèkkhadi. S. 159. svěkkhi. M. 84. avvattabhāsiņo. S. 26, 405. aši. Avesta, 318. asi. Mg. 72. ascalia. Mg. 138, 176, 301. asta. Mg. 290. asai. M. 96, 387. asaim. AMg. 181. asaittana. M. 597. asaīhi. . 387. asai. M. 560. asam. AMg. 398. asamthada. A Mg. 219. asamvuda. AMg. 219. asakka. Pkt. 302. asakkaya. AMg. JM. 76, 306. asamkilitha. AMg. 136. asamkhějjahā. AMg. 451. asangānam. JS. 850. asaccāmosa. AMg. 78. asaņņihimto. AMg. 405. asaddahanta. JM. 333. asaddahanto. JM. 500. asaddahamāņa. AMg. 333. asaddabamāņe, A.Mg. 561. asaddahāņa. AMg. 383. asantam. M. S. 397. asantie. AMg. 560. asamaě. S. 94. asamähada. AMg. 219. asammi. Pkt. 418. asara. M. 477. asahattaņa. M. 597. asahāiņi. S. 96. asahia. M. 565. (sāhū. M. 175. Asi. A. 446. asiņa. Mg. 101.
asiņāittā. AMg. 133. asiņāņa. AMg. 133. asiņād. AMg. 341. asiņiddha. AMg. 156. asimmi. M. 379. asiýā. AMg. 464. asilitha. AMg. JM. 136. asihšant. Avesta, 319. asi. M. AMg. 72. asiio JM. 446, asiim. AMg. 446. asiima. AMg. (1) 449. asii. JM. 446. asuimaya. JS. 70. asuddhamanassa. M. 409. asubba. A Mg. 156. asurakumāraitthio. AMg. 160. asurakumararanno. AMg. 400. asurarāyā. AMg. 400. asuraraņņo. AMg. 400. asurarāýā. AMg. 71. asurindā. AMg. 71. asuroraţthi. M. 347. asusamrakkhania. S. 361. asubammi. M. JS. 21, 3664. Asūriya. AMg. 184. asesa. M. 227. 880. AMg. 432. ssoa viisaittaa. S. 600. asoga. AMg. JM. 202. Asogasiriño. JM. 383. Asogasiri. JM. 383. asogo. AMg. 131. asoyatta. JM. 597. astam. Mg. 310. astaradi. Mg. 290. astāṇastide. Mg. 310. asti. Mg. 498. aste. Mg. 290. asmākam. AMg. (text) 314, 419. asmānam. Mg. 419. asmi. Pkt. 418. asme. Mg. 419. asmehim. Mg. 419. 4888. M. AMg. JM. S. Pali, 64, 315, 417,
429. assamedha. PG. 10, 189. assasaadi. S. 490. assäsi. AMg. 461.: assim. AMg. S. 313, 348, 429.

Page #362

18
THE INDIAN ANTIQUARY; APPENDIX.
Ass. S. 74.
assottha. AMg. 74, 152, 309. aha. M. AMg. 131 note 2, 188, 432.
ahaam. Pkt. 415. M. 417.
aham. Ail dialects including Dh. A. D. 84, 144, 173, 184, 345, 848, 349, 375, 415, 417, 418, 465, 498, 515, 516, 519. ahamadhaḥ. AMg. 345. ahamsi. AMg. 404. ahake. Mg. 415, 417. ahammi. Pkt. 415, 417, 418. ahayam. JM. 415, 417. ahara. M. 188. aharottha. AMg. 367. ahavaam. M. 429. aha. AMg. 18, 385. ahākappam. AMg. 335. ahākammāņi. AMg. 404. ahākammehim. AMg. 404. abāņupuvvie. AMg. 335. ahabuiya. AMg. 565. ahamaggam. AMg. 335.
ahäräiṇiyae. AMg. 132 note 1, 335.
ahārāyaṇiyae. AMg. 132, note 1. ahariham. AMg. 335. ahavarā. AMg. 172. ahasamthada. AMg. 219, 335. ahasuttam. AMg. 335. ahasuyam. AMg. 335. ahasuhuma. AMg. 335. ahinjjissadi. S. 507, 549. ahiulai. A. 367. ahiūrijjanti. M. 537. ahicara. AMg. 345. ahijai. Pkt. 77. ahijäņissadi. S. 534.
ahijja. M. 276. ojjo. S. 276.
ahiñco. S. 276.
ahitthaga. AMg. 593.
shitthějja. AMg. 252, 466. abinandiamānā. S. 563. ahipava. M. 188, 196. ahinivesino. S. 405. ahiņiadu. S. 536. abinṇāna. M. 276. ahinṇāņam. D. 185. ahinņu. Pkt. 105, 276. ahittä. AMg. 582. ahibhuamana. S. 536. ahibhuamänä. S. 563.
ahimajju. Pkt. 288, ahimañju. Pkt. 283. ahimaññu. Mg. 282, 283. ahimanņu. Mg. S. 251, 283. himamka. Pkt. 246.
ahiyaya. AMg. 361. ahiyasae. AMg. 175, 499. ahiyasijjanti. AMg. 163. ahira. M. 82.
abiramidum. S. 575. ahirāmattana. S. 597. ahirimane. AMg. 98. ahirahia. A. D. S. 590. ahilan khai. Pkt. 202. ahilanghai. Pkt, 202. abilasandi. S. 275. ahilāsapūraittaa. S. 600. ahiluha. Mg. 482. ahiluhadu. Mg. 482. abiluhami. Mg. 482. ahiluhis. Mg. 590. ahilei. M. 474.
ahilenti. M. 474.
ahivaṭṭahmo. S. 455, note 1.
Ahivanņu. Pkt. 251.
ahisalianti. Mg. 99. ahisalianti. Mg. 99. ahisalāhamana, M. 132. ahiharai. M. 477. ahe. AMg. 107, 845, 347. ahegāmiņi. AMg. 345. ahedisão. AMg. 345, 413. ahebhaga. AMg. 345. ahebhägi. AMg. 345. aherena. Dh. 25. aheloga. AMg. 345. aheväja. AMg. 345.
ahesara. JM, 159,
ahesi. AMg. 516, 520 note 1.
ahesiram. AMg. 345.
aho. M. JM. AMg. 342, 345, 386, 413, 432.
ahottha, AMg. 517.
ahologe. AMg. 345. ahosiram. AMg. 345. ahosira, AMg. 409. ahkihim. Mg. 324.
☎
a. M. 14, 429.
aa. M. JM. A. 167, 565.
aaa, M. JM. A, 164, 167, 184.

Page #363

INDEX OF PRAKRIT WORDS.
19
žai. A. 429. Zakkhahi. A. 499. aakkhiu. A. 499. āaccha. Dh. 468. Zacchadi. Mg. 324. Zacchadha. D. 471. S. 26. sacchanti, S. 360. Zacchāmi. Mg. 233. Zacchia. S. 581. Kacchiūņa. S. 581, 584. Tacchiadi. S. 538. zattanta, M. 289. āaņo. Pkt. 207, note 1. satta. S. 96. āada. M. 204. āadayanto. S. 569. Kadā. Mg. 94. āadus. S. 581. äantavvam. S. 275. Zamba. M. 295. Kambira. M. 137. äammi. A. 121. äarisa. Pkt. 135. āava. M. 199. āascadi. Mg. 324. āaścāmi. Mg. 233. āahim. A. 429. aaho. A. 429. äāsaanti. S. 490. ääsaittiä. S. 600. Rāsāa. M. 361. šie. AMg. 460. āim. AMg. 427. aikkhai. AMg. 16, 18, 103, 492. aikkhanti. AMg. 492. aikkhamāņa. AMg. 492. aikkhamaņā. AMg. 561. aikkhaba. AMg. 456, 492, 561. aikkhāmi. AMg. 492. aikkhāmo. AMg. 492. aikkhäbi. AMg. 492. aikkhe. AMg. 492. aikkhějjā. AMg. 492. äigghai. Pkt. 287, 483. āiņna. M. 184. kittu. AMg. 577. äidi. M. 204. äidio. JM. S. 387, 438. äiriya. AMg. 134, 151 and note 1. aisaha. JM. 471.
aihi. A. 879. aiņam. JS. 381. aiņi. AMg. 353. JM. 381. ajhim. JM. 381. ān. A. AMg. 155, 254, 355. äuo. 8. 411. aum. AMg. 411. zumţvemi. AMg. 232, note 1. äumteha (Chi). AMg. (false) 232, note: 1. samtțăvemi. AMg. (false) 282, note 1. aukäiya. AMg. 355. aukāya. AMg. 855. aukkaiya. AMg. 355. aukkhae. M. JM. 407. aukkhemassa-m-appaño. AMg. 353. kujivā. AMg. 355. aajivao. AMg. 367. āujja. Pkt. 130. autai. AMg. 232, note 1. anttāmo. AMg. 232, note 1. autāremi. AMg. 232, note 1. autţittae. AMg. 232, note 1. auţtěnti. AMg. 232, note 1. augeha. AMg. 232, note 1. Āuddai. Pkt. 566. auņaņa. AMg. 232, 273. auntiýa. AMg. 232. aantėjjā. AMg. 232. autouviuvanassaisarira. AMg. 355. W Kadalāņi. JM. 407. šodi. M. 204. aabahula. AMg. 355. aammi. AMg. 169, 411. sayammi. AMg. 3664. karam. AMg. 593. áulattana. M. 597. kaliamāņā. S. 563. salésse. AMg. 355. Zusam. AMg. 896, 519. áasantassa. AMg. 397. āusantā. AMg. 397. āusantāro. AMg. 390, 398. ausante (to). AMg. 396. Kusarira. AMg. 855. auso. AMg. 9. 396, 411. ā0884. AMg. 411. åū. AMg. S. 855 and note 3, 409, 411, 413,
414 note 2. āūņam. Pkt. 355. äuteuyaņassajo. AMg. 855.

Page #364

20
THE INDIAN ANTIQUARY; APPENDIX,
āūramaqs. M, 537. Jūrijjamāņa. JM. 587. keņa. A. 429. kosaņāņi. AMg. 367. aese. AMg. 366. ão. AME. 865, 867. āöjja. Pkt. 130. kosėjjasi. AMg. 461. gosējjā. AMg. 460. akandāmi. Mg. (text) 88. äkkandami. Mg. (text) 88. āgas. M. 184. āgae. AMg. 349. ägao. AMg. 375. agacchadi. Mg. 233. ägacchis. S. 581. agacchissai. AMg. 523. āgacchějja. Pkt. 459. agacchějjā. AMg. 849, 463. agachittae. AMg. 578. āgadus. S. 581. agado. A. 192. ägantäresu (táro). AMg. 390. ägantuna. S. 581, 584. ägantūna. P. 586. agamaņņu. S. 105. agamamiņa. AMg. 110, 138, 562. agamissam. S. AMg. 523, 560. agamissadi. S. 523. āgame. Mg. 429. āgamottā. AMg. 582. āgaměssa. AMg. 119. ågayam. AMg. 834, 349, 353, 465. agaya. AMg. 465. ägascadi. Mg. 233. āgascesa. Mg. 467. ågaschadi. Mg. 233. agarattha. AMg. 309. agarão. Mg. 345. āgāre. AMg. 366a. ägása. AMg. JM. 70, 202. āgham. AMg. 88, 492. āghavaņā. AMg. 88, 202. aghavaņāhi. AMg. 850, 382. aghavijjanti. AMg. 85, 843, 561. ágbavittae. Mg. 88, 551, 578. aghaviya. AMg. 88, 551. aghavemāņa. AMg. 88, 551. āghão. AMg. 853. aghaya. AMg. 88.
āghavei. AMg. 88, 202, 279, 551. acakkha. S. 499. acakkhanto. Dh. 25, 88, 897, 492, 499. ācakkhida. S. 499, 565. ācandao. PG. 288. acaridam. S. 421. ācaskadi. Mg. 324, 499. acaria. S. 134. acālia. Mg. 134. &cikkhati. Pali, 492. ācitthämo. AMg. 455, 483. acemi. Mg. 504. adalai. AMg. 222, 223, 500. adabanti. AMg. 222, 223, 500. adhatta. M. AMg. JM. S. 223 and note 2,
286, 565. ådhanti. AMg. 500. adhappai. AMg. JM. 223, 286, 588, 543, 548. ãdhaya. AMg. JM. 242. ādhavai. AMg. JM. 223, 286. adhaviai. AMg. JM. 223, 286, 543. adhaha. AMg. 500. adhavai. Pkt. 558. adhai. AMg. JM. 228 and note 1, 500. adhāmāņa. AMg. 500. adbami. AMg. JM. 500. adhāyanti. AMg. 500. adhāyamiņa. AMg. 110, 500, 562. ädhäha. AMg. 456, 500. ādbähim. AMg. 456, 461, 500. ādhia. Pkt. 223. ădhiya. JM. 223, apa. M. 92, 551.
•āņiasa.
474.
ohi. } āņai. M. 170, 510. āņaissadi. S. 521. ānam. JM. 173. āņaņa, M. 160. āņatam. PG. 224, 349, 863. āņatta. Pkt. 286. āņatti. VG. M. AMg. Ā. S. Mg. 88. āņattiğā. AMg. 88. äņadha. S. 510. ānanti. M. 170. Anandā. AMg. 71, 98. āņandiye. AMg. 353. äņapayati. Asoka and Leņa dialect, 8.
änappa. AMg. 572. |āņamaņi. AMg. 88, 248.

Page #365

INDEX OF PRAKRIT WORDS.
āņavaņa. AMg. 88. änavani. AMg. 248. āņavei. AMg. JM. 88, 276, 551. āņavedi. S. Mg. 8, 88, 276, 549, 551. āņavedu. S. 551. āņavemaņa. AMg. 551. anavesi. S. 551. ānasi. M. 170, 510. ūņasu. JM. 128, 474. anaba. M. 170, 456, 510. āņahi. A. 128, 474. ănã. M. Mg. JM. Pali, 88, 278 276. äņādi. Mg. S. D. 170, 510. āņāpāņā. AMg. 105. āņāpeti. Pāli, 8, 273. āņāmi. S. M. Mg. 170. āņāměttapphala. M. 196. āņāla. Pkt. 354. analakhambha. S. (?) 196, 854. āņālakkhambhs. S. (1) 196, 854. āņāvidavvam. S. 551. aņāsi. D. 170, 510. • āņāsu.
ādarisa. AMg. 135. ādasamuttham. JS. 348. adā. JS. 65, 401. ådāya. AMg. JS. 21, 591. adilla. AMg. 595. adillaga. AMg. 595. ädisu. JS. 881. adiks. PG. 70. ādīņi. JS. 881. adija. JS. 70. ādijade. JS. 457. Edu. Pali, S. Mg, 155. āpiccha. AMg. JS. 21, 590. äpitti. PG. 189. Apittiyam. PG. 188, 888. Apittiyam. PG. 138, 169, 253, 388. *apidda. 192. äpivanti, S. 483. ápida. S. 122, 240. āpucchaü. AMg. 469. äpacchantebim. JM. 397. apucchiíiņa. JM. 585, 586. äpucchittă. AMg. 582. āpucchittäņam. AMg. 583. āpucchiýa. JM. 590.
hi.
474.
• apeda.
122.
ânia. M. 81. AMg. () 595. aniýa. JM. 81. animo. M. 170, 455, 510. āņiýäņi. JM. 367. āņilliya. AMg. 595. āņia. S. 590. āņiai. Pkt. 548. anadi. S. 170, 536, 548. āņiadu. S. 536. āņida. Mg. 81. änida. Pkt. 81. (JS. or S. ?). āņugāmiyatta. AMg. 597. āņugimiyattae. AMg. 361. āņupuvvenam. AMg. 182. äne. M. AMg. S. 457. āņedi. S. 474. anemi. M. 474. āņevedu. S. 144. aņesu. S. 467, 474. āņehi. JM. 367. S. 474. āta. AMg. 88, 277. ättao. Mg. 401. ätteyao. PG. 10, 88, 253. ada. JS. 88, 277. ādampināmi. Dh. 228. adapsami. Dh. (false) 25.
* āpedda. apbäliūņa, M. 586. āphälittā. AMg. 582. abandhantis. M. 513. abandhiūņa. M. 586. abudda. M. 566. ābharaṇa. M. 608. ābhogao. AMg. 175. amantēttă. AMg. 582. Āmarisa. M. S. 135. āmalaṇantike. Mg. 357. ānalisa. Mg. 135. āmuai. M. 169, 485. amukka. M. JM. 566. āmela. M. AMg. JM. 122 and note 2, 240, 248. imelaga. AMg. 122, 240, 248. åmelaya. AM8. 122, 240, 248. ameļiaa. M. 122, 240, 248. åmeliya. AMg. 240. ämökkhže. AMg. 460. amoda. Pkt. 288. Āmodaņa. M. 288. Āya. AMg. 88, 277. Āyao. AMg. 401.

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22
THE INDIAN ANTIQUARY; APPENDIX.
ayanti. AMg. 487, 527.
äraha. $.482. ayamba. AMg. 295.
aruhai. M. AMg. JM. 82, 482. ayambila. AMg. 137.
Āruhadi, S. 482. äỹambilaya. AMg. 137.
áruhadu. 8. 469, 482. åỹambiliya. AMg. 187, note 1.
ārubadha. S. 482. Āyayaņāņi. AMg. 367.
āruhantehim. AMg. 897. ayarantānam. JM. 397.
årūdhăim. JM. 857. ayariya. AMg. JM. 81, 131, 134, 151. Āroviaroagesu. M. 871. áýarijaävajibāya. AMg. 157.
aroviýa. JM. 590. āyariyatta. AMg. 697.
ārobadu. M. JM. 482. Kyariyattana. AMg. 597.
alakkhimo. M. 455. ayariyassa. AMg. 181.
alambapā. AMg. 367. āyavam. AMg. 83, 348, 396.
alambbiadi. Mg. 541. kýā. AMg. 169, 401.
ālaviadi. Pkt. 349. ayāimsu. AMg. 516.
ālāņakkhambhesu. M. 143. āyāissanti. AMg. 527.
ālāvagā. AMg. 438, 439. ājāe. AMg. 401, 593.
āliddha. Pkt. 808. āyānam. AMg. 401.
ūliddhaa. M. 303. ājāņā. AMg. 401, 438.
älindas. S. 156. ájápe. AMg. 401.
alihai. M. 303. ājāmaüsseha, AMg. 160.
alihidakāma. S. 577. ayaměttānam. AMg. 583.
aliamāņa. M. 474. āyāra-m-athā. AMg. 353.
ālīvaņa. ÁMg. 244. āýäramanta. AMg. 601.
aliviya. AMg. 244. ayahina. AMg. 66, 823.
alumpaha. AMg. 471. áyivis. Mg. 144.
āluha. Mg. 482. Āyao. PG, 253, 407.
āluhada. Mg. 482. äyum. VG. 253.
āleddhuam. Pkt. 303, 577, 598. Āyutta. VG. 363.
āloanta. M. 897. Āyudha. P. 190.
aloijjai. AMg. 417. åra. AMg. 165.
ālocittà. JS. 582. ärakhādhikate. PG. 156, 169, 189, 198 and 868.ava A. AMg. 254, 336. äraddha, M. 270.
ävai. A. AMg. 254, 413. aranāla. AMg. 224.
åvaikālam. AMg. 418. Ārabbha, JM, 590,
ävaio. AMg. 418. ārabbhante. Pkt. 535.
ārakaham. AMg. 335. Krabbe. AMg. 871.
ärakahão. AMg. 335. ārambham. AMg. 460.
āvakahāe. AMg. 335. ārambhantabss. M. 897.
iyakahiya. AMg. 385. árambhante. Pkt. (false for drabbbante) 686. ārajja. Pkt. 180, 245. Arambhi AMg. 865.
āvafamāņa, M. 289. ärambhin. S. 590.
āvaņe. 8. AMg. 366, 367. äravindam. M. 848.
āva navascala. Mg. 288. aramamajjhe. JM. 366.
avatta. M. 288. ärámāgāre. AMg. 368.
avattamana. Plt, 165. ārija, AMg. 16, 184, 358.
āvanti. AMg. 335, 357, 396. Arisayayaņe. AMg. 16.
āvayā. JM. 413. ärusijāņi. AMg. 850.
å Vasantebim AMG. 397. ärusijāşam. AMg. 815, 592.
ārusaha. Ag. 207. äruns. AMg. 315.
ārabi. A. 254.

Page #367

INDEX OF PRAKRIT WORDS.
and
äväi. M. 487. äväě. M. 92. avisam. AMg. 348. ävindba. JM. 489. Kvindhasu. JM. 489. ävindbāmo. JM. 489. ävindhāvei. AMg. 489. ävindhějjā. AMg. 489. ävilijja. AMg. 240. ävilae. AMg. 240. äviliģana. AMg. 240, 692. āvutte. Mg. (1) 23, note 2. äveda. S. 122, 240. åvedha. M. AMg. 304. avedhaņa. M. 304.
vedbis. M. 804. ävedhiya. AMg. 304. asamsă. Pkt. 358. āsa. AMg. M. JM. 64, 68, 87, 315. āsaittae. AMg. 578. asamgha. M. S. 267. āsamghai. M. 267. āsamghā. Pkt. 267. asangho. M. S. 169, 358. āsaņam. Pkt. 349. āsaņā. S. 367. Āsatta. M. 270. asattamana. A. 409. āsattha. AMg. 74, 809. ābannattha. JM. 309. āsayai. AMg. 498. äsarabe. Pkt. 68. āsasai. M. 88, 815, 496. asasasa. M. 496. āsasu. M. 496. asa. AMg. 367 askemāņi. AMg. 568. äsāemiņa. AMg. 562. āsādha. AMg. 242. asādhāhim. AMg. 876. ására. M. S. A. 111. Ssi. M. JM. AMg. S. Dh. 452, 498, 515 and
note 2, 519, 520 note 1. äsino. A. 28. esim. Pali, 515, note 1. isimsa (osao.) AMg. 516. isijja. AMg. 21. isittas. AMg. 465. asidarva. S. 570. Anila. AMg. 244.
āsisam. S. (text) 411. asisa. 8. 411. asisia. S. 361. asisie, S. 411. āsisäņam. S. 411. Äsisirabälamaüluggamāņa. M. 348. asi. M. AMg. JM. S. 411, 452, 515
note 3, 519. åsine. AMg. 175. åsimu. Pkt. 515, noto 3. asimo. Pkt. 515, note 3. asviss. M. 227. äsisam. JM. 411. asisă. Pkt. 411. sisie. S. 411. asisāhim. S. 411. āsapanna. AMg. 276. āsējja. AMg. 21. āsesa. M. 227. ásotths. AMg. 74, 152, 309. * åsskadi. 480. āha. AMg. 169, 518. āhansu. AMg. 174, 518. ahacca. AMg. 591. ähattu. AMg. 289, 577. áhada. AMg. 219. ähanami. JY. 499. ahaņia. S. 591. ahaņiūņa. M. 586. āhaņittä. JM. 589. ahaņējjäsi. JM. 460, 464, 499. ahaņedha. Mg. 499. āhattahiyam. AMg. 335. ähantum. AMg. 576. ābammai. Pkt. 188. āhammium. M. 540, 580. äbaraha. AMg. 178. āhalaņatthāņebiņ. Mg. 310. ahalindu. Mg. 537. ähäkada. AMg. 49, 219. ähäkadam. AMg. 385. ahāpariggahiya, AMg. 335. äbäramaiya. AMg. 70. ahāra-m-aiņi. AMg. 853. ābāremāņi. AMg. 568. ähäremo. AMg. 455. ähi. Pkt. 429. äbiki. M. 77. abikia. M. 885. ähimsimu. AMg. 516.

Page #368

24
THE INDIAN ANTIQUARY; APPENDIX.
āhijai. M. 77. āhijjai. AMg. 545. āhijjanti. AMg. 545. ahiņdanteņa. Mg. 397. āhittha. M. 308. āhiyan. AMg. 349. -ību. Mg. 6. aha. AMg. 105, 518, 520 note 1. ahů. AMg. 518. Āhevacca. AMg. 77, 345. -Ahõ. A. . -Eko. Mg.) 6.
i. AMg. 93, 116, 126, 143, 341. 420. ia. M. 8. 116, 143. iam. S. 145, 348, 429, 43). iammi. Pkt. 429, 432. jarattha. Pkt. 293, * iarahā. 354. iarā. M. 354. iālisa. A. 445. ii. AMg. 116, 427, io. JM. 174. im. S. Mg. D. 184. ikkärasa. AMg. 443. ikkikhãe. JM. 875. ikkha. AMg. 341. Ikkhāga. AMg. JM. 84, 117, 321, Ikkhägarāyā. AMg. 400. ikkhu. AMg. S. 117, 321. ikkhuo. AMg. 379. ikkbūýs. AMg. 117. Ikşvāku. AMg. JM. (false) 84, igaýāla. AMg. 445, 448. igavisam. AMg. JM. 445. igasatthim. AMg. JM. 446. iguýāla. AMg. 445. ingāra. AMg. 102 (text). ingals. AMg. 102, 257. ingālaga. AMg. 102. ingälasölliga. AMg. 244, note 6. ingāli. S. 102. ingiajja. M, 276. ingiaạnu. Pkt. 276. ingidaạna. S. 276. ingiớäkära. JM. 156. ingua. AMg. (?) 102, 115. iogudi. S. 102. icco. AMg. 143, 174. iccattham. AMg. JM, 174, 290.
iccāi. AMg. 174. iccee. AMg. 174. icceehim. AMg. 174. icceýão. AMg. 174. icceýāvanti. AMg. 174. icceýāsim. AMg. 174, iccera. AMg. 174. icceram. AMg..174. icchai. M. 233, 480. icchadi. JS. 203. icchahu. A. 106, 456. iccãi. M. 169, icchámu. AMg. 346, 455. icchia. M. 565. icchida. S. 565. icchidasam pādaittaa, S. 600. icchiya. AMg. JM. 565. icchiyapadicchiyam. AMg. 349. icchiyam. AMg. 349. icchiadi. S. 588, icchu. S. ()MJM, 117. iochūņam. M. 381. icche. S. 457. ittagi. AMg. JM, 304. ittayagiņi. A Mg. 304. itta. M. AMg. JM. 304. itt hs. M. 808. ittham. M. 170. itthi. S. 151. iddhi. AMg. JM. 57, 888. iddhie. AMg. 896. iņa. M. AMg. JM. 81, 173, 290, 857. iņam(om). M. AMg. JM, 143, 173, 349 note 1,
357, 481. iņamo. M. AMg. JM. 175, 431. inhimcom). M. 144, 429. iti. AMg. 18, 116, 349 note 1. ittae. AMg. 578. ittake. Mg. 429. ittis. S. Mg. 158, 434. itto. AMg. 171, 197, 426. ittha, AMg. 107, 178, 417, 429. itthattha. AMg. 162. ittbä. Ved. 107. itthämitta. AMg. 109. itthi. A. 107. itthiä. S. Ā. 147. Mg. 310. itthiajana. M. 147. itthiu. AMg. 99. itthio. AMg. 99.

Page #369

INDEX OF PRAKRIT WORDS.
itthittäe, AMg. 364. itthibhāva. AMg. 97. itthiya. AMg. JM. 147. itthição. AMg. 173, 402. itthiyahimto. AMg. 376. itthilakkhana. AMg. 97. itthilola. JM. 97. itthiveýa. AMg. 97. itthisamsaggi. AMg. 97. itthieu. AM g. 99. itthihim. AMg. 99. itthi. AMg. JM. JS.S. M. 147, 160, 170, 387. itthio. AMg. 387. itthikallavatta. S. 97. itthijaga. S. 97. itthiņam. JM. 433. itthiņi. A Mg. 368. itthiradaņs. S. 97. itthirajana. JM. 97. itthivaū. AMg. 409. itthivayana. AMg. 97. itthiviggaha. AMg. 97, itthiveja. AMg. 97. itthisamsagga. JS. 97. itthisu, AMg. 173, 387. #itharatā. 212, 354. ithi. A. 107. ithi. A, 107, 429. idam. M. AMg. S. Mg. 349, 429, 587. idaradhā. S. 354. idāņim. AMg. Mg. JM. JS. S. 144, 348, 429. idi. JS. 116. idő. Mg. S. 95, 324, 386. ido. S. Mg. Ā. 185, 324. idha. S. Mg. A. 95, 266. into. JM. 493. inda. M, 268, 288, 366a. Indaiņā. M. 395. Indaiņo. M. 395. Indaimmi. M. 395. Indaissa. M. 395. *indaova. 168. indakila. JM. 206. indakhila. AMg. 206. indagora. AMg. 168. indagovaga. AMg. 168. indagovaya. AMg. 168. Indaggi. AMg. 880. Indajjhaya. AMg. 299. indaņila. AMg. 160.
indanilaayasikusums. AMg. 156. Indapatte, Pali, 214. Indabhūipamokkho. AMg. 876. indiya. AMg. JM. J'S. 162, 187. indiyaüddesa. AMg. 160. indaño. S. 379. indova. Pkt. 168. indovatta. Pkt. 168. Indra. Pkt. 268. ibbha. AMg. JM. 279. imam. M. AMg. S. Mg. JM. P. 173, 348,
849, 418, 429, 480, 481, 515. imamsi. AMg. 313, 3664, 430. imammi. M. AMg. 430. imakka. Mg. 430. imaásim. Mg. 348, 480. imassa. S. 480. imassim. S. 348, 480. imâ. M. S. (text) 424, 430. imũi. JM. 480. imāim, JM. S. AMg. 480. imāě. JM, 430. im88, S, JM. 375, 480. imão. AMg. JM. M. S. 169, 430, 439. imaņa. M. 430. imanap. M. S. 430. imāņi. JM, AMg. 357, 423, 430. imado. 8. Mg. 426, 430: imāsim. AMg. JM. 108, 480. imāhim. AMg. 480. imia. Pkt. 480. iminā. JM. S. Mg. 128, 480. imia. M. 430 S. (false). imiu. M. 480. imie. M. 430. imio. JM. 480. imiņam. M. 430. imise. AMg. 430. imu. A, 430. ime. AMg. JM. Mg. S. 181 note 2, 173, 175,
367, 423, 430, 438, 489. imeņa. 8. Mg. M. JM. AMg. 128, 480. imeņam. AMg. 430. imesim. AMg. JM. 108, 430. imes. M. S. 430. imesum. 8. 480. imehi. M. 480. imehim. AMg. S. 480. imo. M. 8. 429, 480. iya. AMg. JM, 116, 148, 187.

Page #370

26
THE INDIAN ANTIQUARY ; APPENDIX
igaüvaesaladdha. AMg. 116. iyaccheya. AMg. 116. iyanayavādi. AMg. 116. iýaniuņa. AMg. 116. igavinnánapatta. AMg. 116. ijāņi. AMg. 144. ijāạim. A'Mg. JM. JS. 144, 348. ira. M. 184, 259, 338. iva. AMg. JM. 143, 336, 345, 353. Isalam. Mg. 348. iscale. AMg. Mg. 341, 427, 457. iściadi. Mg. 233, 538. isthiä. Mg. (?) 310. iága. Mg. 87. isi. AMg. S. 57, 102, 157. isī. AMg. 350. Isigutta. AMg. 57. Isiguttiýa. AMg. 57. isijjhaya. AMg. 299. isiņam. AMg. 381. isiņam. AMg. 99. isiņābāra-m-aīņi. AMg. 172. isiņo. AMg. S. 380. Isidatta. AMg. 57. Isipālija. AMg. 57. ississa. AMg. 379. isio. S. 380. isīņa. AMg. 381. isīsicumbia. S. 102. isīhim. S. 381. isa. M. 117. isubbhiņnandam. M. (text) 102. istiā. Mg. 147, 310. issara. Mg. 87. issä. S. 87. ih' (comm. ah). AMg. 517. iha. M. AMg. JM. and other dialects, including
D. and JS., but falsely in S. Mg. 173, 175,
181, 266, 848, 429. ibam. AMg. JM. 181, 349. ihaparaloya. JS. 266. ibabhave. AMg. 361. ibayam. AMg. JM. 181, 598. * iharaa. 212. ihara. M. 212, 354. ibaloio. S. 266. ibaloga. JS. 266. ihadavie. JM. 172. ihamiga. AMg. 54.
iammi. Pkt. 426, 429. lisa, JM. 121. iņam. M. 184, note 3. idikkha. Pali, 121. idiśa. Mg. 121, 245. idiśasba. Mg. 229.
disa. Pali, S. 121, 245. irisa. Pali, S. 121. irisaa. M. 121. isala. Mg. 87, 256. isa. M. S. 102. isam. M. 102. īsattha. AMg. JM. 117, 148. isara. AMg. JM. S. 87, 159. isasamkamida. S. (false) 102. is. M. JM. S. 87, 170. isālu. Pkt. 595. īsāsa. AMg. 162. īsāsatt hāņa. AMg. 117.: isi. M. S. AMg. JM. (false) 102, 181, isim. AMg. JM. 102, 181. isimninnaýara. AMg. 278. īsicaüria. S. 102. īsijalapesiaccha. M. 102. isiņiddāmuddida. S. 102. isiniha. M. 102. isitiricchi. S. 102. • Orao. S īsidāradesadāvida. S. 102. isiditha. M. 102. isiparissantā. S. 102.
isimaülanta.
ļ
S. 102.
om.
Text 'mmu. } ST īsimaülida. S. 102. isimasiņa. S. 102. isiya. AMg. 102. isiraabhiņna. M. 102. isivalida. S. 102. isiviatta. M. 102. īsiviasida. S. 102. īsiviāsam. JM. 102. isivirala. S. 102. isisacaranacañcură. M. 102. isisuņijjanta, S. 102. isi. AMg. (text) (?) 102. isisa. M. S. 102, 156. isisi. M. S. 102, 156. isīsijaradhāamāņa. S. 102. isisivalanta. M. 102.

Page #371

INDEX OF PRAKRIT WORDS.
27
īsubbhijjanta. M. 102. isthiam. Mg. 310. ībā. AMg. 328. īhāmigaüsabha. AMG. 157.
u
u. AMg. JM. M. 173, 185. ua. Pkt. 155. uas, M. 141, 164, 186. DA8888. M. 143. uaāriņam, S. 405. uaūheūņa. M. 586. uakidam. S. 94. uagada. S. 96. uaņadā. Mg. 367. namahihara. M. 340. uarod heņa. Dh. 25. uasindhu. M. 340. uaha. M. 180, 471. uabiņo. M. 379. uahimmi. M. 312, 379. ushissa. M. 379. uahi. M. 169. uahiu. M. 85, 379. niya. AMg. JM. JS, 187. nu. AMg. 57, 204. uummi.
ukkha. Pkt. 320. ukkhaa. M. 80, 90, 270, 566. ukkhaṇida. S. 566. ukkhandiekkapāsa. M. 161. ukkhatta. AMg. JM, 90, 193, 566. ukkhammanta. M. 540. ukkhammanti. M. 540. ukkhammiavvs. M. 540. ukkhaya. JM. 270, 566. ukkhala. AMg. 66, 148. ukkhalaga. AMg. 66. ukkhā. AMg. 194. ukkhāa. M. 80, 90, 566. ukkhāņo. Pkt. 402. ukkhāhim. AMg. 436, 439 ukkhitta. M. 270. ukkhivai. M. 319. ukkhivia. M. 319. ukkhivium. M. 575. ukkhudie. M. 292, 568. uggakulāni. AMg. 367. uggatave, AMg. 409. uggatavo. AMg. 409. aggama. M. 270. uggamamāņa. AMg. 480. uggamāņa. M. 348. nggāanti. M. 479. nggãi. JM. 479. uggabii. M. 522. ugge. A. 166. ugghän. M. 270. ugghādai. Pkt. 553. ugghutha. M. 270. ughghādiadi. Pkt. 193. ucitāni. AMg. 465. ucidakārittaņa. S. 597. accadi. S. (text) 544. accariūņam. M. 585. accārapāsavaṇabhūmio. AMg. 438. accărei. AMg. 559. ucciņai. Pkt. 502.. acciņasu. M. 502. ucciñedi. S. 502. ucciņosi. S. 502. ucoei. M. Mg. A. 502. ucceu. M. Mg. A, 502. acceum. M. Mg. A, 502, 574. acoenti. M. Mg. A. 502. accha. Pkt. 320. Dochanga. M. AMg. JM. A. 283, 327,
AM. 376
Text advo
qumbara. AMg. 165. nuja. AMg. 157. uu. AMg. 380. uuim. AMg. JM. JS. 187, 358. gūsu. AMg. 381. nūhala. M. 66. nei. AMg. 493. ueu. AMg. 493. uechudha. Pkt. 66, note 4. uk kanthā. M. 270. akkara. S. M, AMg. 107. ukkaliy.. AMg. 270. ukkā. M. 296. ukkirai. M. 477. akkuddai. AMg. 291. ukkera. M. S. 107, 176. ukkosa. AMg. 112. ukkosam. AMg. 112. akkosiya. AMg. 112. ukkosiya. AMg. 376. akkoseņam. AMg. 112.

Page #372

28
THE INDIAN ANTIQUARY; APPENDIX.
ucchanns. Pkt. 827 ucchalijs. JM, 827 uochallai. M. OP. 827, nochallanti. CP. 456. acchallanti. Pkt. 260. ucchava, M. S. 327". ucchá. Pkt. 402.
nochāņa.
Pkt. 320, 402.
'no. S acchādida. Dh. 327. nochaha, M. S. A. 327 ucchāhaittaka. S. 600. ucchāhante. M. 457. uochitta. M. 319. ucchilla. Pkt. 294. ucchus. M, 3274 ucchevaņa. M. 334. ucchu. M. AMg. JM, 117, 177, 321. acchuņna. M. (1) 819. nechubha. AMg. 66. acchubhai. AMg. 66, 319. ucchūdha, M. AMg. 66 and note 4. ajjaa. M. S. 57, note 1. Ujjaiņido. S. 386. ujjaņāībimto. JM. 381. ajjala. M. 297. ajjalatara. JM. 414. ajjalla. Pkt. 197. ajjalla. Pkt. 197. ajjāņa, M. 280. ajjāņavanehim. A. 368. ujju. AMg. S. 57, 194. ajjus. Pkt. 57. ajjukada. AMg. 57. ujjuga. AMg. 57. ujjugatta. JM. 597. njjumadiño. S. 388. ajjaya. AMg. 57. Ujjenim. AMg. 85. Ujjeņihi. $. 386. ujjoa. M. 334. ujjoiyanga-m-ange. AMg. 353. ajjoentā. AMg. 397. ajjoviya. AMg. 246. ajjoventa. AMg. 246. ujjovemāņa. AMg. 246. ujjha. Pkt. 335, 420, 424. njjhatto. Pkt. 420. ajjhando. Pkt. 275. ajjhara. AMg. (text) 326.
ujjhasi. Pkt. 541. ujjhza, JM. 155. ujjhão. Pkt. 155. ujjhis. Mg. S. 102, 236, 324. ajjhiam. AMg. 576. ujjhehim. Pkt. 420. utta. AMg. 304. uttiţa. AMg. 304. uttiva. AMg. 804. attha. JM. AMg. 84, 593 nota 3. uthai. A. S. 809, 333, 488, 524. atthahs. JM, 483. utthanta. Mg. 483. utthabbbai. A. 308. utthavesi. M. 551. uthaha. JM, 809. attha. AMg. 360, 593. atthae. AMg. 593. atthāņe. AMg. 93, 357. atthāya. AM. 593. uțhia. M. 309, 383. utghium. JM. 673. uthittä. AMg. 582, 593. utthiya. AMg. JM. 309, 333. atthiyammi. AMg. 366. atthissāmo. S. 524. utthabhanti, AMg. 120. atthubhaha. AMg. 120. otthei. AMg. JM, A. 309, 833, 483, 524, 593. atběttā. JM. 582. atthedi. Mg. 483. atthedu. S. Mg. 483. atthedha. S. 483. atghenti. AMg. 593. atthemi. JM, 483. atthehi. JM, S. Mg. 309, 483. atthebinti. AMg. 524. udu. AMg. M. 240. udukhala. Pkt. 66, note 3. uduvai. AMg. 608. uddasa. Pkt. 222. uddāvantiae. A. 375. addāsa. Pkt. 222. uddinti. Pkt. 474. adduhia. Pkt. 36. uddei. Pkt. 474. addeüņa, M. 586. uddenta. Mg. 474. addénti. Pkt. 474. uddha. AM. JM, 83, 800.

Page #373

INDEX OF PRAKRIT WORDS.
.
29
uttima. JM, 101 and note 1. uttimanga. AMg. JM. 101. attuhia. Pkt. 36. uttūha. Pkt. 58. atthaia. M. 309. utthangia. Pkt. 505. atthanghai. Pkt. 383, 505. atthanghaņa. M. 383. utthanghi. M. 333. atthanghia. M. 333. utthambhita. M. 160. atthala. M. 334. atthalia. Pkt. 327 utthallai. Pkt. 327. utthalliýa. Pkt. 327.. utthalliyam. Pkt. 327", note 4. utthis. AMg. JM. 309. utthida. S. 309, 333. atthedu. S. 309, 333, 483. atthehi. S. 309, 333, 463. udas. S. Mg. 141. udaülla. AMg. 111, 161. udašlla. AMg. JM. 161. udakādim. PG. 189, 377.
uddhão. AMg. 375. uņa. Pkt. M. JM. S. Mg. 57, 184, 342, 589. uņā. AMg. 342. uņãi. AMg. 342. uņehim. M. 184, note 3. aņo. M. 342. uņņamante. M. 169, 397. aņņia. M: 81. unha. M. AMg. JM. S. Mg. 312, 314. uphas. A. 312. unhattaņa. A. 312. unbäim. M. 341. uņbisa. Pkt. 312. uphunha. S. 159. uņhe. AMg. 170, 3666. uph oņba. S. 159. utāho. AMg. 85. utta. M. Mg. S. JS. 151, 337. uttattha. M. 308. uttama. M. AMg. JM. 101. uttamanga. JM. 101. uttamiddhi. AMg. 158. uttambhia. M. 308. uttambhijjai. M. 308. uttambhida. S. 808. uttambhijjanti. M. 308. uttamma. S. 282. uttammai. Pkt. 488. attammia. S. 282. uttara AMg. 448. u'ttarai. M. A. AMg. 170, 477. uttaram. S. 519. Uttarakurumāņusacchario. AMg. 328. uttaraņa. AMg. 160. uttaratara. AMg. 414. uttarapaccatthimilla. AMg. 595. uttarapuratthims. JM. 602. uttaraphagguņi. S. 62. uttario. AMg. 375. uttarisă dhāhim. AMg. 376. uttarihi. Pkt. 365. uttarijja. AMg. 160. uttarittae. AMg. 578. uttarittu. JM. 577. attarilla. AMg. 595. attaroghå. AMg. 367. uttavanto. S. 569. attāņain. S. 102. uttarahi. A. 553. attīsaitta. AMg. 582.
udaga
AMg. 141.
| gam. ) adagadāýāram.
dāģārassa. AMg. 390.
dāyāre. adagapasūýāņi. AMg. 867. udagarayaņe. AMg. 357.
udagask.AMg. 141.
geņa. Udagā. AMg. 896. adaya. JM. 141. ndajamsi. AMg. 358. udayādu. J$. 346, 365. udarambhariņo. S. 379, odalabbhantala. Mg. 256. adahi. AMg. 173. udahiņa. AMg, 381. udāharaņā. Pkt. 481. udābaranti. AMg. 141. adāharijjā. AMg. 460. adāharitthā. AMg. 517. udāhare. AMg. 466. Pkt. 515. udāhu. AMg. 85, 105, 518, 520 note 1. adāhū. AMg. 518. adiņa. Alg. 165. adirimsa. AMg. 516.

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80
THE INDIAN ANTIQUARY; APPENDIX.
udu. S. M. (AMg. 7) 57, 204, 365, 379. *uduruhaï. 118.
udukhala. Pkt. (?) 66. uduhala. AMg. 66. uddavejavva. AMg. 570. uddāms.
me. M. Mg. 169, 402.
uddämevva. Mg. (text) 402. uddalai. S. 553. uddāleukäma. AMg. 577. uddivanti. S. M. 244, 560.
uddess. AMg. 160.
uddha. M. JM. Mg. S. A. 83, 300.
uddhacude. Mg. 350.
uddhaccha. M. 156. addhattu. AMg. 577. uddhattha. M. 298.
uddhabbhus. A. 196.
uddhare. S. 462.
uddharedi, S. 462, note 1.
uddhai. M. 165.
uddhumaa. M. 139.
uddhumai. M. 139.
uddhumaia. M. 139.
uddhavvamāņthim. AMg. 536, 563.
unnaě. AMg. 85. uparilikhitam.
om. PG. 169, 189, 349, 863.
uppajjante. M. 457. uppajjissanti. AMg. 527. uppannasaḍdha. AMg. 333. uppayantehi. AMg. 397. uppala. M. 270. uppahaṇam. JM. 182. uppaeum. AMg. 465. uppäteu. AMg. 465. uppävei. Pkt. 334. uppia. M. 104.
uppim. AMg. 128, 148, 181. uppilavějjā. AMg. 240. uppus. M. 334.
uppumsia. Pkt. 486. uppei. M. 104.
upphala. M. Mg. 270. upphulla. M. 270.
abbana. M. 296.
ubbandhia. S. 270, 513, 591.
ubbha. JM. 83, 300, 335, 420. ubbhada. M. 270. ubbhatto.
Pkt. 420.
-ubbhanta. JM. 367. ubbhaya. JM. 300. ubbhavaï. Pkt. 475. ubbhia. M. 300. ubbhijjadu. S. 546. ubbhijjanti. S. 546. ubbhindium. AMg. 574. ubbhiya. JM. 300. ubbhuai. Pkt. 475. ubbhea. M. 270. ubbheima. AMg. 602. ubbheha. JM. 300.
ubbhehim. Pkt. 420. ubhao. AMg. 123. ubhaokūleņam. AMg. 123. ubhaopäsam.
sim. AMg. 123, 212. oge.
ubhayassa. AMg. 173. ubhayokālam. AMg. 123. ubhayopäsam. AMg. 123. ubhukkaï. Pkt. 209. ubhbhinna. Pkt. 193. umbara. AMg. 165. ummagga. AMg. 104, 234. ummâdaittaa. S. 600. ummi. AMg. 287.
ummilla. M. 566.
ummillai. Pkt. A. 197, 488. ummillanti. M. 92.
ummukka. M. AMg. 566.
ummugga. AMg. 104, 234. ummuha. M. 278.
ummüla. M. 278.
ummülaņa. M. 278. ummülanta. M. 491. ummulanti. M. 491. ummülěnti, M. 491. umha, Pkt. 335, 420. umhatto. Pkt. 420. amhavia. M. 312. umha. M. 312, 358. umhaanta. M. 558. amhāsmāņa. M. 558. umhai. M. 558. umhäla. M. 312. umhehim. Pkt. 420. ujahimmi. JM. 312, 379. ujahu. AMg. 85.
uyyhia. Mg. 236, 324 note 4.

Page #375

uyha. Pkt. 331, 335, 420. uyhatto. Pkt. 420. uyhe. Pkt. 420. uyhehim. Pkt. 420. uraada. Pkt. 307, 347.
uram. AMg. JM. M. 409, 465.
uramai. AMg. 409.
uraparisappa. AMg. 347.
urammi. M. 409.
urasi. Pkt. 408.
urala. AMg. 245.
urālā. AMg. 519.
uraliya. AMg. (false) 245, note 1. urale. AMg. 367.
ure. M. AMg. 409. ureņam. JM. 465.
urehi. M. 409.. uro. M. 356. urvabš. Avest. 320. ulus. M. 80.
aluga. AMg. 80.
ulla. M. AMg. S. 111. ullaa. M. 111. ullanghějja. Pkt. 459. ullana. AMg. 111. ullaniya. AMg. 111. ullaviri. M. 596. ullaviri. M. 596.
ulliam. Pkt. 111, note 1.
ullei. M. 111.
INDEX OF PRAKRIT WORDS.
ullětta. JM. 111, 582.
ullukka. Pkt. 56 6. ullukkai. Pkt. 566. alluñcida. S. 162. ulhasanta. A. 397. uva. Pkt. 546. uvaarana. AMg. 162. uvaārāṇantaram.
ndaram (incorrect), S. 275.
uvaitṭho. JS. 173. uvaisai. M. 184.
uvaüñjiūṇam. AMg. 585. uvaüdha. M. 164. -uvaesaladdha. AMg. 116. uvaogamaja. JS. 70. uvakarimsu. AMg. 516. uvakkhada. AMg. 306. uvakkhaḍāvinti. AMg. 559. uvakkhaḍāvei. AMg. 219, 559.
uvakkhaḍāvěttä. AMg. 559.
°ḍāventi.
uvakkhaḍie. AMg. 559. uvakkhaḍinti. AMg. 559. uvakkhaḍei. AMg. 219, 559. uvakkhadeu.
dějja. AMg. 559. deha.
uvakkhiva. M. 319.
uvagaenam. AMg. 182. uvagacohanti. Pkt. 582, note 2. uvaginhaha. AMg. 512.
uvaghayaya. JM. 157. uvacarae. AMg. 849. uvacaramo. S. 455. uvacijjanti. AMg. 536. uvacitthe. AMg. 462. uvacitthöjja. AMg. 462. uvaciņai. AMg. 502. uvacinanti. AMg. 502. uvaciņai. AMg. 502. uvaciņimsu.
-na-(text). AMg. 516. uvacinissanti. AMg. 581. uvajjhaa. M. S. 155, 280.
uvajjhão. Pkt. 155.
uvajjhaya. AMg. JM. 155, 157, 280.
uvatthaveha. AMg. 551. uvaṭṭhāvehi. AMg. 468. uvaṭṭhiya. AMg. JM. 309. uvanaïdavvo. M. 204. uvanaissam. S. 521. uvania. M. 81.
uvanimantčjjāhi. AMg. 461. uvanimanteha. AMg. 456. uvanimantehinti. AMg. 528.
uvanida. S. 81.
uvanide. M. 204.
uvanemo. AMg. 455.
uvanehi. AMg. S. 185, 474. uvanehii. AMg. 521. uvanehinti. AMg. 521. uvatthänä. AMg. 341. uvatthida. Mg. S. 309, 310. uvatthidakkhane. S. 322. uvatthuppanti. S. 494. uvadamaějja. AMg. 460. uvadamsĕttare.
°ro (text),AMg. 290.
uvadameemāņi. AMG. 563. avaditthe. Mg. 303. uvanetta. AMg. 582. uvabhujjanto. Pkt. 535.
31

Page #376

32
THE INDIAN ANTIQUARY; APPENDIX.
S. 541.
C
uvabhuñjanto. Pkt. 535 (false). uvabhuñjiana. JM. 586. uvamadda. S. 291. uvari. M. JM. S. 123, 148, 178, 181. uvarialindaa. S. 162. uvarim. M. AMg. JM. 123, 148, 178, 181. uvarimdhumaņivesa, M. 182. uvarimpuñchaṇio. AMg. 182. uvaritthaa. Pkt. 84. uvaridana. S. 123. uvarilla. AMg. 595. uvarujjhadi. S. 546. uvala. M. 199. uvalabhante. AMg. 457. uvalabbha. AMg. 590. uvalambhiadi. bhijjai (text). uvali. Mg. 123, 148, 181. uvalippihii. AMg. 549. uvalimpijjasi. AMg. 460. uvalliai. M. 482. uvalliyai. AMg. 196, 474. uvavajjissaha, AMg. 527. uvavajjihii. AMg. 527. uvavattaro. AMg. 390. uvavasida. S. 96, 303, 564. a. S. 519. uvavaso. Pkt. 155. uvavisissam. Mg. 526. uvaviste. Mg. 308. uvavisamha. S. 470. -uvavia. M. 603. uvaveja. Pkt. 180. uvagamadi.
uvinti.
te. AMg. 493. uvei. AMg. 493.
nvăkkhia.
uvasaggi. AMg. 172, 438, 515. uvasaggão. AMg. 426. uvasamkamittu. AMg. 577. uvasanta. JS. 83. AMg. 157.
uvasante. AMg. 175. uvasappamha. S. 470. uvasamai. Pkt. 489. uvasamado. JS. 99. uvasamanti. JM. 489.. uvasamnasu. AMg. 489. uvasamavei. Pkt. 552. uvasamuddam. M. 169. uvasampajjittänam. AMg. 588, uvasamei, Pkt. 551.
uvastida. Mg. 310. uvassata. AMg. 367.
mmadi.Mg. 489.
uvaha. M. 123, 212, 471.
uvahammai. AMg. 173. uvahara. S. 477. uvaharanta. S. 477. uvaharamo. S. 455. uvahasiam. Pkt. 155. uvaharunnam. Pkt. 595. uvaharulla. Pkt. 595. uvahujjanta. M. 546. uvahuñjai. Pkt. 507. uvaana. S. 162. uväeņam. JM. 465. uväehim. Mg. 368. uvagacchai. Pkt. 68. uvagacchantitta. Pkt. 582, note 2. uvagacchittae. AMg. 578. uvagacchitta. AMg. 582 and note 2. uvāgacchějjāha. AMg. 463. uvagamissanti. AMg. 523. uväṇaha, S. 141, 354, 413. uvālambhissam. S. 525. uvalahassa. S. 467. uvalahissam. S. 525. uvasake. Mg. 366b. Uvasagadasānam. AMg. 442. -uvikkhäkärino. JM. 341.
M. 159, 180.
io.}
uvěnti, M. AMg. 173, 348, 498.
uvehamāņa. AMg. 323, uvehae. AMg. 593. uvehějja. AMg. 323. uvvattana. AMg. 298. uvvattiya. JM. 289, 298.
uvvattějja. AMg. 289. uvvattenti. AMg. 289. uvvana, M. (text) 296. avvatta. M. 603. uvvattai. M. 289. uvvattana, M. 298. Uvvasi, S. 375. uvvasia. M. 308, 564. Uvvasiakkhara, S. 162. uvvahana. M. 298. uvvahantam. S. 397. uvvaai, Pkt. 487.
uvvai. Pkt. 487.
uyvigga. M. AMg. JM. S. 276, 298,

Page #377

INDEX OF PRAKRIT WORDB.
33
.
ūäsa.
0880a. S. 64, 327* and note 1. ussuņka. AMg. 74, 887.. assuya. AMg. JM. 64, 827, ussūņa. M. 327. Disseba, AMG. 327. ahšan. A vest. 320. ūã. AMg. 230, 385. oso.
Pkt. 155. uka, Pali, 885. *üjjhäs. 155. udhe. M. 887. ūņandia Pkt. 155. ūņei. M. 474. • ümbars, 165. ugattha. Pkt. 155. ūram. M. 184, note 3. ūrumsi. AMg. 879. ūratthambha. S. 808. ūra-m-antare. JM. 853. ūrū. AMg. 880. urugu.
Omeo (text). 8. 881.
uvviņņa. Pkt. 276. uvvivai. Pkt. 286, 482. uvvihai. AMg. 126, 489. uvvihittā. AMg. 126. urvidha. AMg. 126, 565. uvvattha. M. 51. un vaņņa. Pkt. 276. uvyuttha. M. 803, 564. UvYūdha. M. AMg. 126. urvedhejja. AMg. 304. uvvělla. AMg. M. S. 107, 566. uvvëllai. M. A. 107. uvvellanta. S. 107. nvvěllida. S. 107. uvvěllira. A. M. S. 107, 596. uvveva. Pkt. 286. uscaladi. Mg. 233. usaņa. P. OP. 243. asabha. AMg. JM. 37, 157. Usabhadatta. AMg. 57. Usabhaya. JM. 57. Usabhasena. AMg. 57. ugara. P. 256. usaha. Pkt. 57. usia. M. 803, 564. usina. AMg. 17, 188, 812. usu. AMg. 117, 177. usam. AMg. 126. Usagara. AMg. 117. Usuýära. AMg. 117. 1898. AMg. 126, 379. usņo. Mg. 357, 8666. usms. Mg. 314. *assaa. Pkt. 64. assagga. AMg. 827". Usah khalas. S. 218. u88shkhalak. S. 71. usappini. JM. AMg. 162, 827.
oni. USAVA. AMg. 64, 827 nesaviya. AMg. 64, 327 u88&veha. AMg. 551. USBasai. AMg. 64, 315, 827, 496. assā. AMg. 154. Ussärittä. JM. 327, 582. Lissävedi. 64, 327 Ussāsa. AMg. 327*. useikkai. AMg. 327. usiñcijäņam. AMg. 592. ussiya. AMg. 64,827.
ūrühim. AMg. 881. ūbasada. Mg. 64, 315, 3274, 496. ūsaa. AMg. JM. M. 8. 64, 327. ūsadha. AMg. 67, 304, 565. ûsatta. AMg. 327, usarai. Pkt. 827. usalai, Pkt. 827 ūsalia. Pkt. 827 usalijs. Pkt. 327. ūgava. AMG, JM, M, S. 64, 327", usaviya. AMg. 64, 327 usaveba. AMg. 64, 827, 581. ūgasai. M. 64, 815, 827, 496. ūgasanta. M. 496. ūsasanti. AMg. 64, 827, 496. ūsasamāņe. AMg. 496. usagia. M. 827 ūsasida. S. 327, ūsasija. JM. 827 úsasira. Pkt. 327, 596. ūsasējjn. AMg. 496. Usā. S. 64, 316. ūBārs. Pkt. 111. ūgāria. Pkt. 327 ūsāsa. M. A. 327, ūsitta. Pkt. 155. AMg. 327 úsiya. AMg. JM. 84, 827, ūsiyajjhaya. AMg. 299.

Page #378

34
THE INDIAN ANTIQUARY; APPENDIX.
usisa. S. 327. ūsisaa. JM. 327 ústa. M. S. 64, 3276 and note 1. ugnia. M. 827 usuga. Pkt. 696. ūbatha. Pkt. 155,ühasia. Pkt. 155. ühasiam. Pkt. 155.
e. Pkt. 920. eam. JM. 22, 348. M. 426. eaguņi. M. 340. eammi. AMg. JM. M. JS, 313, 426. eavisattā.
otti. A. 386.
otti. eassa. M. 426. eassim. Pkt. 313, 348, 426. ei. Pkt. ( etad) 424, 426. eão. A. (eks) 435.
exi.
1
eebim. M. JM. 426. eo. A. 28, note 2. em. A. 146, 429. ekattha. S. 309. ekala. A. 595. ekalla. JM. 595. ekaba. Pkt. 206. ekāņaüim. AMg. (text) 446. ekātasa. CP. 245, 443. ekătasatanuthalam. CP. 256. ēkka, Pkt. 91, 853, 435. ekkam. JS. Dh. 435. ekkatto. Pkt. 197, ekkadaha. A.M. 245, 442, 443. okkadiasam. Mg. 519. ēkkapăsa. M. 161. ekka-m-ěkka. A, AMg. JM. M, 853 ekkammi. JM. M. 435. ekkalla. M. 595. ēkkallaya. JM. 595. ekkavāram. JM. 451. ēkkavisai. AMg. 445. ēkkavisam. AMg. JM, 445. ekkavisāe. AMg. 447. ēkkavise. A Mg. 448. ēkkassim. Mg. 485. ěkkasattarim. AMg. JM. 245, 446. ekkasi. Pkt. 451. ekkasiam. Pkt. 451. ekkasim. JM, 451, ékkasimbali. Pkt. 109. ékkassim. S. 435. ekkahi. A. 435. ekkā°. AMg. JM. 435. ekkāņaüim. AMg. 435, 446. ekkärs. Pkt. 806. okkårasa. AMg. 245, 435, 448 ekkārasangaviū. AMg. 411. čk kärssama. AMg. 435, 449. ékkávandam. LAM. JM. 278. ēkkāsii. JM. 446. ékkäha. Mg. 366, 435. ēkkūņapanna. AMg. 445. ēkke. M. JM. 435. ékkeņam. AMg. 435. ega. AMg. JM. 91, 485. egaak khara. JM. 156. egao. AMg. JM. 451.
%o. M. 426.
na. “nam. ) eiraha. M. A. 245, 435, 448. eārahshi. A. 443.
"hi. eariss. Pkt. 245. vārisam. 8. 11. eipattha. M. 341, eābi. Pkt. 426. eahimto. Pkt. 426. ei. A. AMg. JM. JS. M. 170, 187, 348, 426,
499. eiņā. JM. 426. einhem. A. 146. ei. Pkt. 424. eie. JM. 426. eiņam. M. 426. ee. AMg. JM.M. 149, 169, 174,366, 426, 463. eeja. Pkt. 856. eeņa. M. JM, Mg. S. 128, 426, 465. eeņam. AMg. 426.. eesi. AMg. JM. 426. eesim. AMg. JM, 108, 426, 447. eesa. M AMg. JM. 426. eesam. M. AMg. JM. 426. eehi. M. JM. 426.
eka
ng (0) AMg. JM. 278.

Page #379

INDEX OF PRAKRIT WORDS.
egam. AMg. 448, 465, 598. egami. AMg. JM, 495. egamsi. AMg. 859, 435. egacakkhū. AMg. 411. egathio, AMg. JM. 446. egantacārissa. AMg. 405. egapae, AMg. 171. egam. JM. 348. egamega. AMg. 202, 853. ogammi. AMg. JM. 435. egaýao. AMg. JM. 451. egarnya. AMg. 159. egavau. AMg. 409. egaviū. AMg. 411. egavisi. AMg. JM. 445. egavisãe. AMg. 447. egassa. AMg. 465. ega. AMg. JM. 485, 448. egägiño. JM, 405. egärase. AMg. JM. 435. egāvaņņam. AMg. JM. 265.
egāham. Alg. 958.
ējjābi. AMg. 464, 498. edanti. AMg. 240. ecantitta, Pkt. 582, note 2, edittă. AMg. 240. edei. AMg. 240. edenti. AMg. 240. eņa. M. 429. enam. M. 8. Mg. 431. ēņhim. AMg. JM. Mg. M. 22, 144, 184, S48,
429. eta. Pkt. 197. etam. PG. 126. blaval. Ved. 578. etisa, P. 121, 245. etesi. PG. 426. êttake. Mg. 429. ettähe. A.M. 144, 426. éttia. M. A. S. 158, 434.. ettika. Mg. S. 158. šttikeņåvi. S. 143. ettiya. JM. 153. ettila. Pkt. 153, 434. ettilliga. JM. 163. ettola. A. 153, 434. etto. AMg. Pkt. 148, 197, 426. éttha. A. D. P. M, AMg. JM. S. Mg. PG.
107, 118, 144, 178, 175, 193, 293,
417, 426, 429, 617. ettham, AMg. 349. etthu. A. 106, 107, 119, 293. etthovarae. AMg. 172, etral. A. 268. ethi, A. 107. edam. A. D. Mg. 8.426. A. 429 edasse. Mg. 426. edakkim. Mg. 318, 314, 426. S. 348. edasse. 8. 426. ed assim. 8. 818, 426. edāim. S. Mg. 426. edão. Mg. 8. 376, 426. edão. 8. 486. edāņam. 8. 426.
"hena. ) . egindiga. AMg. 158. egūņa. AMg. 158. egüņaņaüim. AMg. 444, 446. egūņapannäsaima. AMg. JM. 444. egūņavims, A. 444. egūņavisaima. Pkt. 449. egüņavisam. AMg. 444. egūņavisama. Pkt. 449. egūnasathim. AMg. JM. 444, 446. egūņasattarim. AMg. JM. 245, 444, 446. egūņāim. AMg. JM, 182, 867. egūņāsiim. AMg. 444, 446. egūruģa. AMg. 159. ege. AMg. 169, 173, 174, 435. egeņam. JM. 435. egesi. AMg. 435. egesim.
M: AMg. 349, 486. egehim. AMg. 881. egoruģa. AMg. 195. égga. A. 495. èggåraha, A. M. 246, 435, 443. eggärabahi. A. 443. čochana. A, 579. ējjantim. AMg. 560, 561. ējjamāņa. AMg. 561. ējjamāņio. AMg. 169, 568. éjjāsi. AMg. 460, 461, 493.
edãdo. Pkt. 426.
odu. S edäriss. 1 S. 245.
Osam. 8. 11, edāvattha. 8. 96.
edāha.
M. 426.
"hi. editks.
Me Pali, 121.

Page #380

36
ediņā. S. Mg. 128, 426, 519.
edisa, Asoka, 121.
edisa. Asoka, Päli, 121.
edihisia. S. 60.
edě. S. 94, 425, 438.
ede. Mg. JS, S. 185, 203, 425, 426, 438. edena. Mg. S. 128, 173, 426.
edesu. S. 426.
edesum. S. 426.
edehim. S. Mg. 426.
edo. Pkt. 426.
THE INDIAN ANTIQUARY; APPENDIX.
ěddaha. M. 121, 122.
ĕddahamětta. M. S. 122, 262.
entānam. M. 397.
enti. AMg. M. 343, 493.
em. AMg. JM, 149.
emahalaya. AMg. 149 and note 1, 595.
emahālijā. AMg. 149, 595.
emahiḍdhiya. AMg. 149.
emai. JM. 149.
emaņa. Pkt. 561.
emes. M. 149.
emeja. AMg. JM. 149.
emeva. AMg, JM. 149.
efam. AMg. JM. 94, 114, 174, 848, 349,
361,423, 426, 593.
eyammi. AMg. JM. 426, 465.
*msi, AMg. 426.
ejagga, JS. 60.
ejam. AMg. 353, 516.
eyammi. M. AMg. JM. JS. 313, 426.
eyassa. AMg. JM. 426.
eya. JM. 426.
etäim. AMg. JM. 426.
eyãe. JM, 426.
eyão. AMg. JM. 426, 438.
eyanam. M. AMg. JM. 426, 489.
eyani. AMg. JM. 426.
ejänaruva. AMg. 341.
ejārūva, AMg. JM. 341, 430.
am. AMg. 173, 429.
°. AMg. 430.
e. AMg. 173, 367, 429. eyavanti. AMg. 357, 396.
eyasim. AMg. JM, 108, 426, 439.
eýähim. AMg. JM. 426.
Erävai. A. 60.
Erävai. AMg. 465.
Eravana. M. AMg. JM. S. 60, 161, 246, Erävanahattha. S. 161.
erikkha. Pali, 121.
erisa, AMg. JM, M. S. Pali, 121, 245. erisse. AMg. 417.
erisam.
°m. AMg. JM. 173.
erisays. AMg. JM. 121, 245. erisia. A. 121, 245.
elaya. AMg. 240. eläsurahimmi. M. 169. elikkha. AMg. 121, 244. elikkhaya. AMg. 121, 244. elisa. Mg. 121.
elisa. AMg. 121, 244, 245.
eva. AMg. Mg. PG. JM, 11, 12, 18, 22, 68, 169, 173, 174, 324 and note 5, 849 and note 1.
eva. A. 261.
evai. A. 261.
evaïkbutto. AMg. 149, 451.
evaiya. AMg. 149, 434.
evam. AMg. JM. S. 90, 94, 114, 148, 173, 174, 800, 849, 361, 423, 461, 465,
9m. 518, 519.
evamvadḍakābim. Mg. 366.
evadu. A. 434.
evadḍa. JM. 149. evadḍaga. JM. 149. evadḍe. Mg. 434.
evadḍhe. Mg. 434. evamadikehi. PG. 349, 368.
evahl. A. 429.
evahim. A. 261. evada. JS. 349.
evām. AMg, 68.
evva. 23. S. (false) 92.
evvam. Dh. M. Mg. S. 90, 174, 185, 194, 519. esa. Mg. 426.
esa. Mg. 145, 426. eśě. Mg. 85, 94.
ese. Mg. 290, 357, 423 and note 4, 426, 429.
esa. AMg. Dh. JM. M. JS. S. 85, 94, 150, 169, 228, 356, 357, 426, 463.
esajja. AMg. 60, 61. esanijjam. AMg. 517. esa-m-aggi. AMg. 353. esa-m-atthe. AMg. 353." esa-m-aghão. AMg. 353.
esamana. AMg. 562.
esa. JM. D. P. S. 92, 94, 173, 358, 426.
esim. M. 108, 429.
esittae. AMg. 578. esittha. AMg. 517.

Page #381

DAY OF PRAIRIT WORD.
ho.
Pkt. 165.
ei. A, 168, 520.
ogaņis. Gajariti, 444. enn. Dh. JM. 35, 228, 346, 126, 129.
ogahai. Pkt. 231. esuhum.. AMg. 149.
ogähaņā. AMg. 173. ese. AMg. 426.
oginhai. AMg. 512 eso. 8. 94.
oginhitta. AMg. 582. eso. M. JM. JS. 8. A. D. Ph. AMg. 25, 28, ogiphittāpam. AMg. 583. 94, 185, 228, 423, 426.
oggaha.. JS. 164. eso parae. AMg. 172.
oggäla. Pkt. 196. ĕssanti. AM8. 171, 529.
ogběttarva. AMg. 570. éssimi. AMg. 529.
occhandai. Pkt. 585. ehs. A. 166, 262, 263, 496.
õjjalla. Pkt. 197. ehad. A. 852, 426.
öjjhars. M. AMg. 826. ebaki. Pkt. 454.
ojjhis. ebattari. A, 246, 264, 446. chattariu. A. 447.
ojha. Modern Indian, 155. ehi. Pkt. 429. Ā. 468.
ottha. M. AMg. JM. 84. ehii. M. AMg. (208 note 4 1), 529.
oha. JM. 498. ehim. AMg. Dh. 429.
opavis. 'M. 251. ehijja. M. 529.
oņāmehi. D. 468. ehiti. Pkt. 203, note 4.
onimilla. M. 566. chinti. JM. 529.
oņimillaochiņam. M. 870. chisi. M. 529.
oņiyata. AMg. 838. ehi. JM. 165, 529. Pkt. 208, noto 4.
otthain. M. 809. ebu. A. 88, 263, 426.
õttharai. A. 605. eho. A. 426.
ottharai. M. 605. cho. A. 28 note 2, 263.
ottharis. M. 505, 589. ehạim. M. (text) 22.
ottharisrähuo. Pkt. 589. odamanti. M. (1) 204.
odaradi. S. 164, 477. 0. M. 155.
odaramba. 8. 477. Onava. 165.
odaria. S. 477, 590. oakkhai. M. 499.
odala. Mg. 164, 477. osttijāņam. AMg. 592.
odalia. Mg. 477, 590. oandai. Pkt. 275, 485.
odāra. S. 154. oaraņa. M. 154.
odäredi. S. 563. onlla. Pkt. 197.
odhania. 8. 891. odhuryanti. M. 536.
õppin. M. 104. oia. Pkt. 150.
õppurpsia. Pkt. 486. ORAVA. Pkt. 165.
õppusia. Pkt. 486. ora. M. 154.
õppei. M. 104. oala. Pkt. 196.
obandbedi. S. 513. OBA, M. 155, 230.
oma. AMg. 154. oso. Pkt. 155.
omarattao. AMg. 367. oi. A. 432.
omaļia. M. 244. oinni. AMg. 869.
omaņa. AMg. 184. oindhai. JM. 489.
omogganimaggiga. AMg. 104, 284. oks. Pali, 155, note 3.
omayai. AMg. 485. okkaņi. Pkt. 335.
omugitta. Alg. 582. ökkbala. Pkt. 66, 148.
ogampsi. AMg. 74, 815.
oallanta. lx. 197, 488.

Page #382

38
THR TKDIAN ANTIQUABY; APPENDIX.
ofasi. Amg. 406.
Osabio. AMg. 99. Goabio. AMg. 887. Osianta. M. 80. ositta. Pkt. 155. osa. AMg. 154. oeka. M. S. 134. osukkha. M. 302. osukkhanta. M. 802. obubbbanta. Pkt. 585. osumbbanta. Pkt. 585. osuja. AMg. 827". osotaņi. AMg. 78, 152. össä. AMg. 154. oha tha. Pkt. 155, 564. obatta. Pkt. 194. ohariämi. S. 98. obala. Pkt. 66, 148.
obasin. Pit. 155.
of assim. .. . orasa. 8. 61. orila. AMg. 245 and note 1. oriliga. AMg. 245. oruņna. M. 566. orohe. AMg. 417. olugganti. S. 488. oli. M. 154, 161. olitta. AMg. 161. oloanti. 8. 275. ölla. AMg. M. JM. 111, 101. olla. N. 121. öllapa. M. 111. öllavida. S. 111. ollei. X. 111. ova. Pkt. 150. Ovaaņihi. M. 414. oraggads. Mg. 78. ovamma. AMg. 61. ovayantebi. AMg. 897. OVATäie. AMg. 169. ovå. AMg. 150. OVKA. Pkt. 165. ovälidabakida. Mg. 256. Otisa. M. 280. ovisa. AME. 230. ovähai. Pist. 281. ovilemiga. AMg. 240. ÕTrankim. M. 184, note 3. obala. Mg. 477. obaladi. Mg. 134, 477. obaladha. Mg. 471, 477. ohalia. Mg. 477, 590. omakka. Pkt. 666. osakkai. AMG. 802, 815. osakkanta. M. 802. osadha. Pkt. 223. osadha. S. 228. osappininanappini. JM. 162. osappiņítssapiņihim. AMg. 876. osarh. JM. S. 154, 477. OBATL. M. JM. 164, 477. Oskranta. M. 477.
onanimha. 8. 477. O . M. 467, 477. olarahe. JW. 477. oraria. M. 477, 565. orahe. M. AMg. JM. 18. 8. 626, 228. osebam. AM. 488.
Camp. ) ohasia. M. 170. obäin. Pkt. 261, 286. ohämai. Pkt. 261, 286. ohamiya. Pkt. 261, 286. obālia. Mg. 590. ohävai. M. 261, 286. ohi. M. AMg. JM. 154. ohināņo. AMg. 417. chiriami. S. 98. ohus. Pkt. 286. ohappanta. M. 286.
kua. A. M. 12, 49, 219, 603. kaü. A. 49. kaam. M. 5. kaakajja. M. 429. kaaņa. Pkt. 222. kaaņibbharadasadisam. M. 608. kaadhavalovavia. M. 603. kaanta. M. 186. kaamba. Pkt. 244. kaali. M. S. 245. kaariha, M. 156. kai. A. AMg. JM. M. 19, 113, 164, 449, con kal. Pkt. 428 kaiava. M. 61. Kaiara. Pkt. 60. kaintap. Pkt. 254. kaik. M. 113. kaiņo. M. S. 380.

Page #383

INDEX OF PRAKRIT WORDE.
Kaccāiņi. Mg. 886. kaoci. Pkt. 871. kaccba. M. 818.
kacchabha. AM, 208, 214.
kainham. Pkt. 449.
ainda. M. 156. kaima. M. 101 and noto 1. kaiyava. JM. 61. kairava. Ki. 61. Kailasa. Pkt. 61. kaivāham. Pkt. 255. krisa. A. 121, 166, 262. kaisu. A Mg. JM. 449. kaibim. AMg. 449. kai. M. 380. kaīna. M. 381. kaiņam. M. 881.
kaibi. M. 381.
kaü. A. 428. kaüochenga. Pkt. 61. kaurava. 8. (1) 61-. kaüla. M. 61. kaulava. Pkt. 61, kaüsala. Pkt. 614. kaüha. Pkt. 209 and note 3. kaüha. Pkt. 413. kausāsa. M. 158. kae. JM. 866, kao. JM. 188, 356, 428. kaohito. AMg. 123, 488. . kampkoda. M. 74, 287. kamkola. M. 74, 287.: Kampcīpari. Pkt. 10, 88. kamdhara. M. S. 206. kamsatāla. M. S. 83.
las. S. 167. kapsapai. AMg. 87. kapakla. Pkt. 167. kapai. AMg. 74, 850, 428. kakage. P. OP. 190, 243. kakudha. Pkt. 209. kakubhs. Pkt. 209. kakka. Pkt. 296. kakketapa. AMg. 287. kakkejagaludanila. AMg. 160. kakkola. M. AM. 74. 288, 287.
1 (toxt). 1.3. kakkolaäaira. AMg. 157.. kukkha. AMg. JM. 818, 408. kangūņi. AX8.881. kaagahdi A. 8B6. knoon. 8. 90. Pkt. 284.
bhi. kacoba. M. 603. kacchulla. AMg. JM. 595. kajja. M. Mg. 284, 287, 429, 678. kajjai. AMg. 647. kajjam. JM. 849. kajjatthi. Mg. 290. kajjanti. AMg. 509, 547. kajjamaņa. Alg. 547. kajjammi. JM. 366. kajjaparatasa. 8. 284. kajjalaijjai. M. 543. kajjasiddhie. S. (false) 361. kajjissai. AMg. 549. kabaka. P. 248. kañcanasilaalehim. M. 368. kañca. S. 282. kañcua. M. 603.
oni. 1 . 405.
cuim. kañouābharanaměttão. M. 603. kañouijja. AMg. JM. 252. kanoniño. 8. 406. kañjaka. 8. 288. kañja. P. 282. kaññaka. Mg. P. 282. katta. Mg. 808. katta. AMg. 289, 577.. kafpha. PG. M. AMG.JM.Mg. Dh. 88, 198,803. kada. AMg. Mg. PG. 10, 49, 92, 189, 908,
218, 219, 288, 244, 874. kadar. M. 198. kadakadianta. 8. 588. kadana. Pkt. 222. kadasi. Pkt. 288. kadastalānam. Mg. 810. kadus. Pkt. 581. baddhau. A. 454. taddhami. A. 454. kaddhasi. M. 221, 281. kaddhis. A. 594. kaddhitta. JM. 577. kaddhiukáma. JM.W. kaddheum. JM. 576 kodhai. M. 821, 268, 181, 297.
osu,

Page #384

40
kadhamana. M. 221. kadhia. M. 221. kadhina. M. 198. kadhipattana. M. 198. kadhida. S. 221, 297. kaḍhiamāna. S. 221. kapaakeria. S. (false) 245. kanaaha, A. 68, 264, 366. kanailla. Pkt. 595. kapakkania. M. 297. kapagam. JM. 143. Kagagajjhaja. AMg. 999. kanagamatiu. Pkt. 208, note 4. kanavira. raja.AMg. 258.
kapiära. A. 258, 287. kapittha. S. 414.
kapitthaga. AMg. 414. kapitthamadamaha. S. 429. kapitthayara. AMg. 414. kapitāra. Pkt. 287.
kapiyasa.
sam.
se.
80.
THE INDIAN ANTIQUARY; APPENDIX.
e. S. M. 5. o. Pkt. 458. kandaijjanta. M. 543. kandali. Pkt. 833. kandalia. Pkt. 333. kanduyse. AMg. 462, kanḍūyaba. JM. 471. kanna. M. S. 287, 297. kannad. S. 282.
AMg. JM. 409, 414.
kapera. Pkt. Mar. Guj. Urdu, Hindi, 258, 287. kattha. Kaperadatta. JM. 258. kapera. Pkt. 354. kapero. Pkt. 258. kapelisuda. 8. 71. kanta. OP. 191. kantaila. AMg. 595. kappailla. AMg. 595.
kantha. A. 100. M. 98, 272. kanthacchettä. AMg. 890. kanthasuttaürattha, AMg. 157. kanthaha. A. 366.
kanthi. 8. A. 5
ppaão. S. 376. kannadaa. A. 599. kappapurana. AMg. 104.
kanna. AMg. S. 282, 360, 376, 498. kannim. M. 358.
kanniära. Pkt. 287. kanṇuppala. M. 158. kannero. Pkt. 258. kannesu. M. 360. kappovaghādiņā. S. 405.
kanha. M. AMg. S. 52, 133, 312, Kapha. M. AMg. JM. S. A. 52, 85, 312. -Kanhanam. Mg. 360. kata. P. PG. 49, 219. katasina. P. 431, note 1.
nänena. P. 138, 481 note 1. kati. Pkt. 483, 436. katipäham. Päli, 255. katta. A. 59. Pkt. 148. katta. JS. 390.
kattara, AMg. JS. 390. katti.M. 271.
ram..
kattijão. AMg. 436. kattio. M. 271, 387. kattu. Pkt. 390. katto.
Pkt. 128, 197, 428.
All dialects. M. AMg. JM. A. &c.
107, 128, 166, 298, 428.
katthai. AMg. 543.
kada. JS. S. Mg. PG. 49, 85, 96, 208, 219.
kadama. S. Mg. 101.
kadamassim. S. 483.
kadarassim. S. 433. kadaliä. S. 245.
kadaliüsuga. AMg. 162.
kadna. S. Mg. Dh. 22, 102, 113, 139, 581,
584, 590.
kadě. Mg. 85.
kado. Pkt. 123, 428. kaddama. M. 288.
kadhaissam. Mg. 528. J
kadhaissam. S. 528.
kadham. Dh. 8. Mg. P. 25, 113, 184, 190.
kadha. Pkt. 118.
kadhituna. P. 190, 586, kadhidu. A. 192, 519. kadhidum. S. 578.
kadhissam. S. 528. kadhiadi. 8. D. (?) 26, 535. kadhiyada. Mg. 543.

Page #385

INDEX OF PRAKRIT WORDS.
41
kadhedi. Mg. 153, 203, 490. kadhedu. S. 153, 203, 469, 490. kedhesa. S. 203, 467, 490. kadhehi. S. 33 note 7, 203, 468, 490. kanta. A. 83. kantai. AMg. 485. kantappa. CP. 19).
kantassu. I A. 106, 366.
taho.
4. 106, 366.
kantā. A. 364. kanti. A. 100. kanda. Pkt. 306. kandai. AMg. 593. kandatta. AMg. 597. kandattae. AMg. 861. kandanto. JM. 397. kandamante. AMg. 897.
'to. AMg. 396, kandara. Pkt. 222. kandalāhim to. Pkt. 365. kandalilla. M. 595. kandā. A. 364. kandāņi. AMg, 847. kandiņsu. AMg. 516. kandua. M. S. 107. kanyakāmāta. Pkt. (1) 41. kapalla. Pāli. 91. kappa. M. AMg. JM. S. 296. kappammi. AMg. 313, 366. kapparukkha. AMg. S. JM. 820. kappāvemi. Ā. 552. kappijjantam. S. 397. kappide. Mg. 519. kappe. AMg. 68, 166. kapphala. Pkt. 270. kaphāda. Pkt. 208. kabbade. AMg. 287. kabhalla. AMg. 91, 208. kamai. AMg. JM. 481. kamatha. P. 190. kamadha. M. 198. kamanta. M. 481. kamandha. Pkt. 250. kamala. A. 251. kamaļa. P. 260. kamalam. M. 143. kamalattha. M. 809. Kamalāmela. JM. 92.
lä. JM, 357. ļā. JM, 122.
kamalu. A, 179. kamassa. M. AMg. JS. 404. kamba. Pkt. 295. Kambhāra. Pkt. 120, 267. kamma. AMg. JS. S. Mg. 404, 423. kammai. AMg. 481. kanimao, AMg. 404. kammam. M. Mg. AMg. J. S. 358, 404. kammaggino. JM. 379. kammaņa”. JM. 404.
ņam. kammață. AMg. 404. kammaņi. S. 404. kammaņo. Mg. (text) 404. kammatoraṇāim. S. Mg, 404, kammabhūmio. AMg. 438. kammam. AMg. 516. kammammi. S. (false) 404. kammasa. Pkt. 296. kammasamārambhā. AMg. 357. kammasu. AMg. 404. kammā.
SAMg. 404 Pāna. 0
åņam. kammāņāņaphalā. AMg. 172. kammāņi. AMg. JS. 404 and note 1.. kam māra. AMg. 167. kammāha. Mg. 404. kammāhā. M. 264, 404. kammi. M. AMg. JM. JS. 350, 428. kammuņam. AMg. 104, 404. kammaņā. AMg. JM. 18, 204, 404 and notes 1
and 2. kammuņāu. AM. 104, 404. kamme. AMg. JM. S. 93, 357, 404. kammeņam. AMg. 404. kammegu. Mg. 371, 401.
gu. S. 404,
Chim. AMg. 404. kammo. Pkt. 358. kambā. Pkt. 428. Kamhāra. Pkt. 120, 312. kamhi. A Mg. 428. Kamhira. S. 120, 312. kaya. AMg. JM. JS. S. 49, 219. kayandha. Pkt. 250. kayabalikamme. AMg. 402. Okayamuddbāņā. AMg. 402.
ņo.
Mg. 104.

Page #386

42
kayamba. AMg. 244. kayambaga. AMg. 244. kayambaya. AMg. 244.
"buja. Text false. kajaramel.
°mmi.
AMg. 433.
rehimto.
kayali. AMg. JM. 245. kayasavatta. AMg. 334. kayai. JM. 73.
kayya. Mg. M. 284, 287, 572. kayyasti. Mg. 290.
kara. M. 8, 608.
karaala. M. 184.
karai. AMg. 472, 509. karalaap. Į
S. 533.
"nti. karau. A. 509. karae. JM. 509.
karao. AMg. 396.
karana. A. 509, 579.
THE INDIAN ANTIQUARY; APPENDIX.
karanayãe. AMg. 364.
karissama. M. 520, 583.
karanijja. AMg. M. JM. JS. (S. false) 91, 134, karissami. AMg. JM. 341, 583.
"mo.
138, 252, 571.
karania. S. 91, 138, 144, 252, 571.
karattha. M. 309.
karissidi. Pkt. 520. karihii. AMg. 533.
karadi. M. JM. AMg. JS. A. 21, 192, 203, karihisi. M. 533.
kariadi. S. 547.
509. karanta. M. 509.
karantaho. A. 397.
karanti. A. AMg. JM. 456, 509.
kararuham. Pkt. 358.
ho. kararuhorampa. S. 161. karali. Pkt. 245. karavira. M. 258. karasi. Pkt. 238.
karahi. A. 468, 509. karahi. A. 456, 509. karahu.
Text oha. A. 471, 509.
karavai. Pkt. 553.
karavia. Pkt. 552. karävijjai. Pkt. 543. karaviai. Pkt. 548.
Pkt. 552.
karāvei.
karahi. A. 468.
kariěvvau. A. 254, 570. karim su. AMg. 516. karikaroru. JM. 159. karijjai. Pkt. 547. karijjasu. A. 461, 547. karino. M. 405. karittae. AMg. 578. karittä. AMg. 582. karidum. S. 574. kariduna. S. JS. 581, 584. karimi. A. 454, 509.
karisa. AMg. 80. karisai. Pkt. 486. karisittä. JM. 582. karissai. JM. 538. karissai. AMg. 73, 533.
karissam. M. JM. S. 533. karissadi. S. 533. karissanti. AMg. S. 583. karissam. Pkt. 351. karissasi. S. 583.
kari. A. 366, 461, 509, 594.
karia. S. 581.
kariarorn. M. 159, 386.
kariadu. S. 11, 508, 547.
karianti. S. 547.
karije. A. 547.
karisa. M. 80.
karisu. A. 63, 315, 351, 532.
karihisi. A. 68, 533.
karu. A. 468, 509.
karuna, JM. S. A. 257. karunaa. M. 257.
karunā. M. AMg. JM. 257. karuněkkamaņa. S. 161.
karě. A. 461.
kare. AMg. 466 note 1, 509.
karei. M. JM. AMg. 466 note 1, 472, 509.
karějja. AMg. 462.
karějjasu. JM. 461.
karějja. AMg. 134, 459, 462, 509.
karějjami. AMg. 460.
karějjāsu. M. JM. 461.
karějjäha. D. M. 26, 463, 471.
karena. M. 388.
kareņu. AMg. S. 354.

Page #387

karenuja. JM. 354. kareti. 466, note 1. karettae. AMg. 578. karěttä. AMg. 582.
anam. AMg. 583.
karedi. Mg. JS. S. 21, 472, 509. karedu. S. 509.
karedha. S. 509.
karents. M. JM. S. 509.
tassa. JM. 397.
karenta. AMg. 397.
karenti. M. JM. AMg. 341, 466 note 1, 509.
tena. S. 397, 421. °to. S. 897.
karěppi. A. 300, 588.
karěppiņu. A. 300, 351, 509, 519, 588. karemaņa. JM. AMg. 509.
karemäņi. JM. 563.
karemanio. JM. 563.
karemi. AMg. S. M. 26, 341, 509. karemo. JM. AMg. 8. 470, 509. karěmha. S. 455, 470, 509. kareyya. PG. 253, 462, 509.
"yyama. PG. 253, 463, 509. karevi. A. 300, 509, 588. karesi. M. S. 509.
karesu. M. JM. AMg. S. 467, 509, 516. karĕssam.
onti. AMg. 538.
karĕssāmo.
JM. 533.
kareha. AMg. JM. 471, 509.
karehamo. JM. 533
INDEX OF PRAKRIT WORDS.
karehi. AMg. JM. M. S. 468, 509.
karehii. AMg. JM. M. 533.
karehinti. AMg. JM. 533. karehu. A. 471. kala. Mg. 49, 402.
kala. Mg. 219, 244.
kalaa. M. (?) Pkt. 82. kalaiśśam.
adi. Mg. 533. agi.
kalankilla. JM. 595. kalania. Mg. 91, 138.
kalatta. M. 288.
kalatte. Mg. 367 and note 2.
kalamba. M. AMg. 244. "baya. AMg. 244. kalavira. AMg. (?) 258. kalavila. Mg. 258, 402.
kalā. S. 429. kalaa. Pkt. 82. kalão. AMg. 376. kalava. S. 97. Kalingaranno. S. 400. kalijugi. A. 85. kalijjihisi. M. 549. kalitta. AMg. 238. kalissam. Mg. 533.
kalihf. A. 312, 379.
kaliadi. Mg. 324 note 3, 547. du. Mg. 547. kaluna. AMg. JM. 257. °gam. JM.257. kalusiam. M. 14. kale. Mg. 357.
kaledi. Mg. 509. kaledha. Mg. 471, 509.
kalěntaa. Ph. Mg. 71, 509. kalemi. Mg. 509.
kalěmha. Mg. 360, 470, 509.
kalera. Pkt. 149.
kalevara. Pkt. 149, 201.
kalevala. M. AMg. JM. A. S. D. A. 201.
kalesi. Mg. 324 note 3, 366b, 509.
kalěsma. Mg. 470, note 4.
kalehi. Mg. 468, 509. kalla. M. 286. kallavatta. S. 97.
ottu. Dh. 351. kallane. AMg. 367. kalhāra. AMg. 330. kavai. Pkt. 473.
kavattia. Pkt. 246, 289, 290, 428.
kavadḍa. Pkt. 291.
kavana. A. 428. kavanahě. A. 428. kavaņu. A. 428.
43
nena.
kavandha. M. JM. A. 201, 250.
°dha. A. 367".
kavammi. S. (false) 366a. kavala. A. 251.
kavala. M. AMg. 'S. Mg. A. 201.
kavalijjai. M. 543.
kavalu. A. 179.
kavalla. AMg. 91, 208. kavalli. AMg. 208. kavāḍantareṇam. M. 182.

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THE INDIAN ANTIQUARY; APPENDIX.
kahijjai. M. A. 26, 543. AMg. 91.
aü. M. 543. kahijjadi. M. A. D. 26, 91, 535, 543.
,
kahijjanta. M. 543.
kavāla. AMg. 208. kaväleņa. AMg. M. 379, 388. kavikacchuagaội. AMg. 162. kavitha, AMg. 309, 333. kavittha. AMg. Mg. 309, 333. kavva, M. JM. S. 83, 286. kayvaitta. Pkt. 600. kavvammi. Pkt. 22.
Cha. A. 366. kavve. S. 22. kasa. AMg. 517. kasta. Mg. 303. kassa. Dh. 25. kassim. Mg. 348, 428. kasta. Mg. 303. kasata. P. 132, 303. kasaņa. AMg. M. S. 52, 133, 140, 312. kasaņapakkha. Pkt. 52. Kasaņasia. Pkt. 52. kasanija. Pkt. 52. kasāitthā. AMg. 517. kasiņa. AMg. JM. M. S. 52, 139, 140, 312. kasilla. AMg. 595. kasia. Pkt. 466. kasu. A. 106. kasta. Mg. 303. kastam. P. (text) 132. kassa. Dh. 25. Pkt. 428. kassava. PG. 10, 189, 199. kassim. 8. 264, 348, 428, kassu. A. 106. kaha. Pkt. 107, 428. M. 113. kahai. M. 491. kahaittae. AMg. 578. kaham AMg. 175, 423. kabantassa. AMg. 397.
"ti. S kabissam. M. 628. kahije. A. 543. kabě. A. 428. kabei. M. AMg. 153, 490. kaheum. AMg. 465. kahějjaha. JM. 463. kahéjjāmo. JM. 463., kahenti. M. 490. kahemi. JM. 490. kahesi. AMg. 516, 518, kaheba. JM. 490. kahehinti. JM. 528, kahehu. A. 471. kahņa. M. AMg. S. 52. kahva. M. AMg. S. 25. ka. JM. S. 92, 145, 185, 424, 428, kās. M. 12. kāatthaa. S. 307. kāamba. M. 244. kāara. M. A. 207, 257, 367. kāsyva. M. 62, 570. kat. A. 428. kầus, A. 251. kāuapa. Pkt. AMg. 139, 350, 584. kāuāņam. Pkt. 139, 584. kāum. AMg. JM. M. 62, 289, 348, 465, 574,
576. kāūna. M. JM, S. 22, 62, 152, 576, 581, 584,
586.
kahanti.
M. 491.
si. S kabagu. AMg. 467, 491. kahaha. M. 491. kahā. M. 491. kahāa vasūņa. JM. 156, kabām. A. 83, 428.
kāūņam. AMg. JM. 62, 152, 585. kāe. Pkt. 428. kāeņa. AMg. 364. kão. Pkt. 428. Kāmcipurā. Pkt. PG. 10, 83, 169, 363, kākāasi. Mg. 558. katha. CP. 191, kāna. (am) M. 428. kāņeli. Pkt. 41. kātūņa. VG. 62, 224, 586. kātüņam. PG. 62, 152, 224, 585. kātūnam. P. 62, 152, 586. kādara. S. 207. kādala. Mg. 207. kādavya. JS. S. Mg. 62, 570. kādum. Pkt. Mg. M. 62,204, 289, 348,519,574.
kahāmi. M. 491.
mo. S kahävaņa. Pkt. (M. AMg. JM. S.) 263. kahähi. AMg. 491. kahi. A. 428, 461, 491, kahium. JM. 576. kahin. All dialects, 94, 264, 313, 417, 128.

Page #389

kādūņa. AMg. JS. S. 21, 62, 152, 350, 584,
586.
kama. S. 577.
kämatthiņam. JM, 405. Kamadeva. AMg. 93. kāmadheņu-m-aiņa. JM. 353.
kamantao.
M. 491.
kāmamhe.
Pkt. 457.
kāmassa. M. S. 815,
kamaho. A. 264, 315.
kamãe. S. 282.
kämäha. Mg. 63, 264, 315, 366. Kamiddhihimto. AMg. 381. kāmiņiņam. M. S. 387.
kamissa. JM. 405.
kamus. M. S. 251. kamuão. S. 376. kamnya. JM. 251. kämei, M. 491. kamedum. S. 573. kamenti. M. 491.
kāmemo. M. 455, 491. kämesu. M. 117. kāmehi.
AMg. 350.
him (text). kamo. S. 94. kāmo. A. 345. kaya. AMg. 364.
käys. AMg. 350. kayaagatti. AMg. 156. käjaggira AMg. 196, 413. kayacětthammi. JS. 366. kajapijja. AMg. 572. kajara. AMg. 207.
kajavva. AMg. JM. 62, 570. kayasa. AMg. 355, 364, 408.
kajena. Pkt. 355.
karaṇā. S. 365.
INDEX OF PRAKRIT WORDS.
karaṇādo. S. 69.
karayadi. JS. 203, 472.
karaviam. JM. 348.
karavei. JM. 552.
kāravějjā. PG. 10, 189, 199, 253, 462. kāravemi.
ha.AMg. 552.
hi. AMg. 468. kārāpěyya. Pali, 189. kärāvija. JM. 552. kārāvissam. AMg. 528. kärävei. Pkt. 552.
käri. S. 405. karia. P. 256. kāriūņa. 8. 584. kärijjai. Pkt. 543. käriai. Pkt. 543.
käre. AMg. 517. kärei. JS. S. Mg. 472, 551. kārěttha. AMg. 517.
käredi. Mg. S. 472. karedum. S. 573. kalaa. Pkt. 82.
kalao. AMg. 69.
kālam. AMg. 123.
Kalagam. AMg. 143. kileg Mg. 365. kälaņā.
pãe.
kälaṇado. Mg. 69, 365, 428.
käladhammuṇā. AMg. 404. kälanna. AMg. 276. kalapiṭṭha.
Juha8. 53. kalamba. AMg. 244. kälammi. M. JS. 21, 366. mhi. JS. 866". kalavattha. S. (?) 53.
-kālasamayamsi. AMg. 366.
kälä. M.; also falsely in S. and Mg. 167. käläaru. M. 123.
käläasa. A. S. 82, 165. käläkäla. AMg. 156. kälägaru. AMg. 123. käläsa. A. S. 82, 165. Käläsä. AMg. 71. Kalikka. A. 194.
kāliņā. Mg. 405.
Kali. AMg. 93.
kālu. A. M. 14 note 2, 34 note 4.
kalenam. AMg. 182.
Kälö. JM. 85.
kasa, Pkt. 89, 428.
Kasavagǎttehim to. AMg. 369.
Kasava. AMg. 71. Käsära. M. 608.
käsi. AMg. 516. Käsibhūmie. AMg. 99. käsi. AMg. 263, 516. kāsu. A. 63, 106, 428.
80. Pkt. 428.
ha. Mg. 428.
kaham, A. AMg. JM. M. 263, 315, 533.
45

Page #390

46
THE INDIAN ANTIQUARY; APPENDIX.
kittamana. AMg. 289. kittittā. AMg. 289. kittiya. AMg. 289. kitte. AMg. 289. kidi. Pkt. 258. kiţikidiýābhūya. AMg. 558. kiddakara. AMg. 97. kiddantä. JM. 397. kiddi. AMg. JM. Mg. 90, 122, 194, 240. kiddae. AMg. 361. kiņai. JM, AMg. M. 511. kiņam. AMg. 396. kinadha, Mg. 511. kipauta. AMg. 511.
kinantam. AMg. 397.
kābala. Pkt. 207, 257, kāhali. Pkt. 207. kāhāmi. A. AMg. JM. M. 263, 316, 533.
ozno. JM. 533. kābāvana. Pkt. 263. kāhi. AMg. JM, 533. kāhii. AMg. JM. M. 533. kāhim. Pkt. 428. kālinti. AMg. JM. 533. kāhimi. A. AMg. JM. M. 151, 263, 315, 520,
533. kāhisi. M. 588. kähiha. JM, 533. kāhí. AMg. JM. 165, 263, 516, 588. käbis. Pkt. 466. kähe. AMg. 428. kia. M. (incorrect) 49. kiaü. A. 49. kiai, A. 519. kiappahūda. Dh. Mg. 476. ki. A. 75. kim. All dialects, 11, 16, 22, 75, 113, 144,
145, 174, 175, 184, 185, 219, 275, 800, 342, 358, 422, 428, 428, 405, 515,
519. kimci. AMg. 350, 465. kimcuna. AMg. 162. kimparāņain. AMg. 131. kimạimittam. S. Mg. 184. kimnarinds. AMg. 160. kimnaro. JM. 143. kimpurisa. AMg. 131. kimsua. Pkt. 76, 119. kikkindha. M. S. 802. kinkiņi. M. S. 206. kinkiņā. S. 206. kiccai. AMg. 542. kiccai. AMg. 73. kiecā. AMg. JS. 299, 465, 587. kieci. Pkt. 271, 485. kijjai. A. M. 287, 547. kijjaü. A. 469, 550, 547. kijjaü. A. 454, 547, 550. kijjadi. S. 547. kijjadu. S. 11, 547. kijjade. S. 457, 547. kijjasu. A. 466, 467, 547. kijjaht. Pkt. 547.
Chi (text). S kittai. AM. 289.
to. kiņā. AMg. M. 128, 428. kipami. JM. 511. kiņāvae. AMg. 462, 55). kiyāvei. AMg. 551. kiņävemāņa. AMg. 551. kiņittä. AMg. 582. kişida. S. 511, 565. kiņiya. JM, 511. kişissadi. S. 511, 584. kinihamo. JM. 511, 584. kişe. AMg. 462, 611. kino. Pkt. M. 38, 428 and note 5. kinna. A. M. 59, 297. kinnaü A. 136. kişha. AMg. 52, 133, 812. kitapakam. P. 191, note 2. kittaissam. Pkt. 520, 528. kittaihimi. M. AMg. JM, A. 315, 520,
528. kittayao. AMg. 396. kitti. S. M. AMg. JM. A. 11, 83, 92, 98, 271,
288, 289, 428. kittia. Pkt. 434. kittiä. S. 83. kittividdhie. JM. 361. kitti. A. 386. kids. S. Mg. 49, 219. kidam. A. 5. kidsvanta. S. 396.
oto. S. 396, 569. kidavisena. S. 227. kidāäraparikammam. S. 402. kidu. S. (1) A. 5, 49, 192. kidha. JS. A, 6, 103, 107, 113.

Page #391

· INDEX OF PRAKRIT WORDS.
kinadha. S. 511. kibbisa. AMg. 296. kibbisiya. AMg. 296. kim. S. M. AMg. 185, 517. kimiņa. AMg. 406. kimihim. Amg. 381. kira. M. JM. A. S. (ialse) 259. kiranta. M. 477.
tam. A. 897. kiraa. M. 230, 257. Kirāda. S. 230, 257. Kiraya. JM. 280, 257. kiri. CP. 27. kiriz. M. 135. kiritaţa. CP. 191, 256. kiriya. AMg. 131. kiriyavādam. AMg. 131. kiriģā. AMg. JS. 135. kirição. AMg. 439. kiriģäkiriyam. Amg. 131. kiriyahim. AMg. 439. kirianta. S. 587. kila. JM. S. 88, 259. kilanijjam. Pkt. 226. kailaņios kilaniyam. Pkt. 226. kilanta. M. AMg. JM. S. Mg. 136, 177.
kilesa. S. 136. kilosånala. S. 156. kifa. A. 261. kivaņa. AMg. 867. kivāilla. S. 595. kiviņa. M. AMg. S. Mg. 50. kivina. M. Mg. A. 101. kisoli. Mg. 402. kisa. AMg. M. S. 50. kisala. Pkt. 150. kisām. AMg. 68. kisoari, M. 157. kissa. Palī. 428. kissä. M. 103, 428. kiba. A. AMg. JX. 6, 103, 107, 113, 466. ki. A. 75, 424. kia. Pkt. 428. kia. Pkt. 428. kii. Pkt. 428. kie. Pkt. 428. kicca, AMg. 21. kidailla. M. 595. kida. AMg. JM. 90, 240. kidāpayati. Leņa-dialect 7. kidissam. Pkt. 226. kiņiásam. Mg. 511, 584. kida. S. Mg. A. 219. tidikkha, Pali, 121. kidisa. Y. 121. kidisa. Pali, S. 121, 245. kirai. M. JM, 284, 547. kiraü. M. JM. 469, 547. kirae. M. 547. kirate. P. 284, 457, 547. kiradi. M. JM. JS. 21, 547. kirants. AMg. M. S. 537, 547. kiranti, M, 547. kiramaņu. AMg. 547. kirikkhs. Pali, 121. kiriss. Påli, S. 121. kiribil. JM. 549. kiļs. S. 240. kilai. JM. M. A. 226, 240, 268. kilaissam. Pkt. 226. kilae. AMg. 240, 457. kiļas. AMg. 90, 240. kilaņas. S. 90, 240.. kilanaam. Pkt. 226. kilanata. Pkt. 226. kilanado. Pkt. 226.
kilante. Mg. 145.
ote. S-8 kilamamai. M. 136, 177, 282, 527. kilammadi. S. 186, 282. kilammanta. JM. S. 136. kilammida. S. 136. kilammihii, M. 527. kilammihisi. M. 527. kilāmia. M. A. 186. kilámějja. AMg. 136. kiligha. JM. 136. kiliņga. M. S. 59, 136.
kilitta. Pkt. 59.
kilinta, Pkt. S. ? (text) 136, 177.
te. Mg.? (text) 136.
oto. S. 515. kilinnaü. A. 136. kilimmai. Pkt. 177.
Cibii. S kilissai. JM. 63, 136. Pkt. 177. kiligsau:ta. S. 136. kiliva. AMg, 186, 201.

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THE INDIAN ANTIQUARY; APPENDIX.
kajja.
JAM. 206.
aýa. }4Mg. 206.
kilaņiaam. Pkt. 226. kiladi. A. 192, 240. kilanta. AMg. JM. 179, 240.
Oti. AMg. 240.
oti. A. JM. 100, 240. kiļentesa, JM. 397. kiļamāņa. S. 240.
kilamāņā. Pkt. 226.
kilao. kilamha. S. 240. kilasi. S. 240. kiļā. M. S. 9), 240. kiļāpavvada. S. 90,
ode. Pkt. 226. kilāparvadaperante. Pkt. 226. kiļāvana. AMg. 90, 240. kisiūņa, JM, 240. kilida S. 240. kilidum. Mg. A. 240. kiliga. JM. 92. kiliya. AMg. 240. kilika. Mg. 121. kiliséam. Mg. 226. kițissam. Mg. 240. kițissam. S. 236, 240. kilissa. Pkt. 226. kīļissasi. 8. 240. kiței. M. 240. kilemhe. Dh, Mg. S. 240, 470, 472. kiva. AMg. 296. kiša, Mg. 428. kisa. Pkt. 428. S. 515. kisanti. AMg. 68, 296. kisu. A. 588. kise, 'M. 103, 428. kaari. M. 251. kuukūvamāņa, AMG. 558. kukammiņam. AMg. 99. kukkai. Pkt. 197, 488. kukkhi, AMg. S. 321. kukkhesa. Pkt. 84. kuoca. JM, S. D. 287. koochaņijja. Aug. 327. kucchi. AMg. JM. M. 321. kucchis. AMg. 327. kucchimsi. AMg. 312, 379. kacchimai. AMg. JM, M. 321. kucchio. AMg. 879. kucchesa. Pkt. 84 kujonisu. JM. 387,
kajjā. AMg. JM. 91, 459, 464, 508. kujjhe. AMg. JM. 462. kañcala. Pkt. 277. kuõjara. A, 89, 367. kuõjarāņiya. AMg. 80. kunjaro. AMg. 345. kutumbaka. P. 225. kataissa . S. 528. kattima, M. 125. kushi. AMg. 66, 304. kuļilāņa. M. 370. kudilla. Pkt. 232. 595 note 6.
llas. S kudumba. M. 198. kudumbaü. A. 352. kudulli, A. 595. kudda. M. 279. kuņa, M. 508. kuņai. A, AMg. JM. M. 6, 17, 51, 508. kuņai. AMg. 508. kuņaü. M. 508. kaņadi. JS, M. 6, 21, 51, 508. kaņanta. JM. M. 508. kuņantassa. JM. 897.
tānam. kuņanti, M. JM. 102, 508. kuņantena. JM. 397, 508, kuņanto. M. 397. kuņamāņa. JM. 508. kuņamāni. JM. 563, kaņasi. M. 508. kuņasu. M. JM. 467, 508. kuņaba. JM. 508.
kaņahu.
A. 471, 508.
Chs (text). YA, 471, 508. Kuņāleņa. JM. 173. Kugālāe. AMg. 465. kuņijjāsu. M. 46]. kuņima, AMg. 103, 248. kaņehu. A, 106, 471, 508. kunomi. Pkt. 508. kuņti. Pkt. 232. katumbaka. P. 225. kutthasi. v alge 281.
080 4 1) 201. kudo. 8. 185. kuddiţthi. JS. 196. kappai. M. 279, 488.

Page #393

INDEX OF PRAKRIT WORDS.
kuppara. M. 127, 287. kuppala. Pkt. 277. kuppaha. JM. 456. kuppäsa. Pkt. 109. M. 287. kuppisa. Pkt. 109. kuppissa. M. 527. kuppissadi. S. 527. kuppe. S. 350, 460. kappėjja. M. 350, 460. kuppėjj.. AMg. 462. kumara. M. JM. 81. Komaravāla. M. 81. kumari. M. 81, 251. kumaro. JM. 585. kumāra, M. JM. A. S. 81. Kumāranamdi. PG. 224. kumariýāhi, AMg. 850. kumāri. A. JM. M. S. 81. kumārio. S. 486. kamārehi. AMg. 350.kamārehim. JM. 368. kumāla. Mg. 81. - kumuå. M. 603. kumpala. Pkt. 277. kumbhaāra, AMg. A. 82, 167. kumbhai. A. 859. kumbhakära. AMg. 167. kumbhakārāvanasaya. AMg. 367. kumbhagāra. JM. 167. kambbārāyayaņarpsi. AMg. 3864 kumbhanda. S. 127. kumbhayāro. JM. 519. kumbhāra. A. AMg. 82, 167, kumbhilaā. Mg. 71. kumhāņa. Pkt. 312. kamma. AMg. M. 83. kammāsa, AMg. 296. kummo. AMg. S. 345, 508. "kuraġão. AMg. 156. kuravaiadi. S. 558. karukariadi. 8. 558. kurakurianta. S. 668.
usi. S.wo. karukaris. Pkt. 558. kuraga. AMg. 156. kalm P. 260. kalam. M. Dh. 840, 351. kulagara. AMg. JM. 202. kulagőttas. PG. 368. kulala. AMg. 80.
kulalao. AMg. 99. kulavahữo. M. 387. kulāim. AMg. 182, 367. kulāņi. AMg. 367. kulähim. Mg. 364, 313, 366 kula. Dh, 25, 256, 508. kule. JM. Mg. 349, 367 and note 2. kallāhi. M. 286. kulha. Pkt. 242, 304. kuvasahi. A Mg. 207. kuviā. M. 14. kavide, AMg. 17. kuvissam. S. 527. karvai. A Mg. 18, 508, 517. kuyvai. AMg. JM, 73, 508. kuvvam. AMg. JS. 348, 396, 508. kavradi. AMg. JS. 81, 508. kuvvade. AMg. JS. 21, 457, 508. kavvantam. JS. 508. kuvvanti. AMg. JM. 508. kavvanto. JS. 508. karvamāņa AMg. 508. kavraha. AMg. 71, 471, 508. kavvitthä. AMg. 517. kavvējja. AMg. 508. kuvvējjā. AMg. 459, 508. kušata, Avesta 318. kusama. AMg. S. 156, 367. kusumadaiņo. 8. 405. kusumapaara, Pkt. 196.
Oppaara. S' kusumahi. M. 365. kusumehim. 8. 368. kusamotthaa. M. 161. kahanda. AMg. 127, 312. kuhada. AMg. JM, 239, 258. kuhadays. JM, 289. kūdakahāvana. AMg. 263. kūdasāmati. AMg. 88. kūdāja. AMg. 361. kūlaim. Pkt. 180. kuvammi. Mg. 366. kūhanda. AMg. 127, 312. krdantaho, A. 47, 85, 192, 366. krppi. A. 588. kļtta. A. 59. klnna. Pkt. 59 AP ke. AMg. Mg. 126, 144, 357, 423, 515. kei. AMg. 417, 423, 465. kel. AMg. 78.

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THE INDIAN ANTIQUARY; APPENDIX.
keūra. Pkt. 126.
kevaciram. AMg. 149.
koocira.
M. S. 149.
ram.
Preņa, S. 149. kedhava. Pkt. 212. M. 60. kena. AMG. 290. Pkt. 422. keņai. JM, 465. koņavi. M. S. 143, 172. kettia. M. S. A. 153, 434. köttija. JM. 153. kottila. Pkt. 153, 434. köttula. A. 153. Pkt. 434. këtthu. A. 107, 194, 298. katrula. A. 268. kedays, S. 61. kedammi. Mg. 379. keddaha, M. S. 121, 122. kemahajjaiya. AMg. 149. kemahanubhaga. AMg. 149.
kemahābals. AMg. 149.
yasa. S Cliya. AMg. 149, 595.
sökkba. Chiddhiga. Mg. 149.
Chesakbha. kera, A. M. 176, 434. keraa. A, S. 176, 434 keram. M. 176. keraka. S. A. 176, 434. kerata. Pkt. 61. keria. S. 176. kerika. S. 176.
Okä. S. A. S' kerisa. M. AMg. JM. S. 121, 245. kerisaya. JM. 121, 245. kela, Pkt. 166. kelaa, Mg. 176. kelaka. Mg. 176. kelakäim. Mg. (text) 176. Kelāss, M. S. 61. kelia. 1
liki. Mg. 176.
like. kelisa. Mg. 121, 245. kelt. Pkt. 166.
occiram. keraçta. Pkt. 289. kevaffaa. Pkt. 289. kevada. Pkt. 434. kevalaņāņissa. JS. 405. hovali. AMg. 464, 466. kebesu. Mg. 229, 371. kesa. S. 97. M. AMg. 227, 296, 402. kesapa. OP. P. 191, 254. kesariddaha. AMg. 354. kesarilli, M. 595. Kesavo, M. 169.. kesahl. A. 371. kesim. AMg. JM, 108, 428. kesua. Pkt. 76, 89, 119, kesu. Sindhi 76. keha. A. 166, 262. ko. S. 94. ko. M. S. P. 94, 144, 175, 428. kouga. AMg. JM. 61 kouya. AMg. JM. 61 kouýāim. Amg. 367. koubalia. M. AMg. JM. 61 koūhala. M. AMg. JM, 61, 123. koūhalla. AMg. JM. 61 kökkai. Pkt. 197, 488. kokkuiýa. AMg. () 124, kokhubbhamāņa, AMg. 319. koghatake. Mg. 308. köccheaa. Pkt. 84. kõocheaya. Pkt. 61 kojja. AMg. 206. koñca. M. 272. koţfarão. JM. 845. kõttima, JM, 125. *köttha. 66, 304. koghake. Mg. 308. kotthāgāle. Mg. 303. kötthi. AMg. 66, 304. koththagāle, Mg. 803. kodarão. M. 845. kodakodi. AMg. 448. kodi. AMg. 97. kodio. AMg. 99. kodilla. Pkt. 232, 595 note 5. kodi. PG. 189, 198, 448. kodis. M. 114, 885. kodio. AMg. 448. kodumbiyaibbha. AMg: 160:
keys.
A. 261.
osi. S kovaija, AMg. 149, 434. kevaijā. AMg. JM. 466.
.

Page #395

köddha, AMg. 66. kodha, AMg. 66, 304. kodhi. AMg. 66, 304. kodhiya. AMg. 66, 804. kötthua. M. JM. 61. kötthukakiran antio. A. 85. kodühala. S. 61, 123.
kodühalilla. 8. 61, 595. koppa. Pkt. 197.
köppara. AMg. 127, 287.. köppi. A. 594.
komui. M. AMg. JM. 61, 366". komuimahūsavammi. JM. 866". komudi. S. 61".
kola. M. 61.
kolaghariehimto, AMg. 369. kolacuppal.. AMg. 367. kolasunaya. AMg. JM. 206. kolika. P. G. 61, 363. kölhähala. Pkt. 242; 304. kölhua. Pkt, 242, 304. kova. M. 199. kovam. JM. 182. kovakäranäim. S. 498. kosake. Mg. 303. kosiņa. Mg. 17, 183. köétake. Mg. 303. kösṭhāgalam. Mg. 303.
INDEX OF PRAKRIT WORDS.
kostake. Mg. (in 7 3.) 303. kostagala. Mg. (in M88.) 308. kosthake. Mg. 303.
Kosambi, 8.61%
kosala. Pkt. 61.
Kosia. B.
61..
kosis, M.
Kosika. PG. 61, 227. Kosiyagöttehimto. AMg. 369.
kosi. AMg. 429.
kosio. AMg. 386. kosuņa, AMg. 158. kosějja. AMg. 252. kösṭāgāla,
Mg. 305.
kosthagala. Mg. (in M88.) 308.
kohanda. Pkt. (AMg. S1) 76, 89, 127, 312.
köhandi. Pkt. 127.
kohandi. Pkt. 76, 89, 127, 312, 434.. kohala, Pkt. 61, 123, 166.
am.
kohaliya. Pkt. 127. kohalf. Pkt. 127. kohalem. Marathi, 127. koha. AMg. 365. kohem. A. 146, 348.
kohenam. AMg. 182.
kohovaüttä. AMg. JM. 466.
kkhu. M. Mg. PG. S. 28, 85, 94, 376, 425,
488, 519.
Kiapra. Avesta 319.
kh
khaa. M. 318. khaagali. A. 85, 192. khaayalahala. Mg. 324. khaia. Pkt. 81. khaitta. Pkt. 61.
khaija. JM. 81. khaira. Pkt. 81, 82. khaüppaa. M. 160.
khamdakimdisa. PG. 125, 306, 406.
khamdhara. JM. 206.
khagga. M. 270.
khaggaüsabha. AMg. 157. khaggam. Pkt. 358. khaggahf. A. 368, khaggo. Pkt. 358. khajjihii. M. 549.
khajje. Mg. 462, note 2.
khadangavi. Pkt. 265.
khana. M. AMg. JM. S. Mg. 322, 324.
khani. Mg. 350. khapacumbia. Pkt. 180. khananna, AMg. 276. khanam. AMg. 143. khanayanna. AMg. 276. khanaha. AMg. 318, 471. khanijjai. Pkt. 540. khaniya. JM, 566. khapěņa, A. 128. khanda. M. 272. khandaso. Mg. 519. khandissam. S. 528. khanna. Pkt. 566. khanņu. Pkt. 90, 309. khanpua. M. 90.
51
khata.
CP. 47, 191.
khatta, AMg. JM. 90, 566.
khatti. AMg. }319.
ottia. S.
khattiakumārā. 8. 436.

Page #396

52
THE INDIAN ANTIQUARY; APPENDIX.
khalavaü.
80.0
rano. Pkt. 383.
khattiä. JM. 319. khattiya. AMg. 319. khattijāņi. AMg. 319. kbanti. A. 165. khanda, Pkt. 306. khandatta. AMg. 597. khandba, M. AMg. JM, 268, 806. khandhattāe. AMg. 361. khandhamanto. AMg. 396. khandhavära, JM. 167. khandhassa. A. 106, 866. khandhāra, JM, 167. . khandhukkheva, M. 158, 214. khandbeņaMg. () 306. khannamāņa JM. 540. khannamāņie. JM. 568. khappara. Pkt. 206. kham. Pkt. 206, note 4 khamā. M. AMg. JM. 322. khamão. AMg. 861... khamăsamana, AMg. 822.
Pņo. Pkt. 3666 khamasa. JM. 467. khamāhs. AMg. 471. khamějjaba. JM. 463. khambha. M. AMg. JM. S. A. 6, 214, 806,
808.
20
rū. khalia. M. 306. khalida. S. 806. khaliýa. JM. 306. khalu. AMg. JS. JM, 94, 465. khallam. Pkt. 206, note 7. khallibadaü. A. 207.
aä. A. 110, 242. khallida. Pkt. 110. khavia. . 96. khaviasavvari. M379. khavitta. AMg. 577. khas. Zig. 27, note 7. khasia. Pkt. 282. khasiya. AMg. 206. khaham. Pkt. 206, note 4. khahacara. AMg. 206, 214.
°r. AMg. 206. khahagara. AMg. 206. khia. A. 165. Pkt. 565. khasi. A. 165. khăi. A. 165. Pkt. 484. khaiam. M. 678. khāima. AMg. 602. kbäira. Pkt. 82. khäiksam. Mg. (prose) 525, khân. A. 165. khăņa. Pkt., 90, 120. AMg. JM. 809, khadidum. 8. 578. kādam. Mg. 578. khams. M. S. 826. khára. AMg. JM. 831, 826. khas. Kaluss 97, note 7. khåsiya. AMg. 206. khāhi. A. 165. khähii. Pkt. 165, 526 khähisi. Mg. (verse) 525. ichinkhiniya. AMg. JM. 206. khiñ khini. AMg. JM, 206, 214. khijjae. M. 457. khitta. AMg. S. 84, 818, 819. khippām. AMģ. 68. khiyai. Pkt. 319. khivasi. JM, 819, khivāhi. AMg. 319. khividum. 8. 819, 578. khirei. JM. 319.
-khambhesu.
, 143, 500.
Chi. khamma, OP. 27, 191. Pkt. 540. khammai. Pkt. (JM_) 540 and note 3, 567. khammibii. JM. 549. khaya JM, 566. khagaregara. JM. 159. khayye. Mg. 462. khayyedi. Mg. 462, note 2. kbara. AMg. 156. khalai. M. JM. 806. khalaim. A. 359. khalakkhalei, JM, 558. khaladi. 8. 806. khalanta. M. 397. khalantaĀ. Dh, 71, 306. khalanti. Mg. 806. khalapa,
Camp. Cana. Pkt. 388. Paņo.
u.

Page #397

INDEX OF PRAKRIT WORDS.
khubiya. AMg. 318. khül, Zig. 27, note 7. khra. GP. 47. khedaa. Pkt. 311. khedia. Pkt. 811. khédda. AMg. JM, 90, 122, 206, 240. khěddau, A. 90, 122, 206, 240.. khěddai. Pkt. 206. A. 240. khěddā. AMg. 122. . khétta. AMg. JM. JS, S, 84, 818. khőttao. AMg. 69.
khẹttất. NAMg. 867.
569.
khina. M. AMg. S. 926.
°ņe. AMg. 169. khira. AMg. JM. S. 319. khirasamudda, S. 319. khiri. Pkt. 319. kbiros. M. 319. khirodaya. JM, 819. kbiroja. JM, 819. khile. AMg. 206. Pkt. 214. khilas. Pkt. 206. khu. Pkt. (PG. S. JS. M.) 28 note 5, 94, 144,
148, 169, 185, 515, 519. khujja. M. AMg. JM. S. 206, 270. khujjatta. AMg. 206. khujjāhim. AMg. 382. khujjija. AMg. 206. khata. Pkt. 564, 568. khutai. JM. 549. khudia. M. 222, 568. khudio, M. 856. khudida, S. Ā. 222, 568.
odo. S. 26. khudda. AMg. JM, 294, 319. khuddaa. Pkt. 294. khuddaga. AMg. 294, 319. khuddagaegāvali, AMg. 161. khuddays. AMg. JM. 294, 319. khuddaim. AMg. 486. khuddakhuddiyão. AMg. 382. khuddīga. AMg. 70, 294. khuddaya. Amg. 70. khuddia. AMg. 206, 291. khuddiýa. AMg. JM, 294, khung8. M. 819, 568. khutta. AMg. M. 286.
Otto. AMg. 206, 451. khudda, AMg. 294. khaddäys. AMg. 294. khunna. JM. 568. khuppai. Pkt. 286, 540. khuppanta, M. 286. Ihuppivāsāe. AMg. JM. S. () 318. khubbhai. M. 319. khubhiya. AMg. 319. khura. M. AMg. 321. khurapatta. M. AMg. 321. khuro. AMG. 845. khuluha. Pkt. 189, 206. khuh.. AMg. JM. S. 214, 318, 413. khabia. A, 319.
Pim. thettāại. AMg. 867, kheyanna. Ag. 276. khela. AMg. 288. khelapa.s. 206 and note 2, 240.
adi. S khelanta. A, 206. khelantā. S. 397. khelidum. S. 206. khelei. Amg. 559. kbelei. AMg. 288. khělla. JM. 206, 240. khëllai. Pkt. 206; note 2. khě]santi. A. 206, 240. khěļlāvaņa. AMg. 206, 240. khelļāveūņa. JM. 206, 240. khěllia. A. 206. khokhubbhamāņa. AMg. 198, 556. khóttijjihi. JM. 549. khodaa. Pkt. 311. khoqasama. Pkt. 265, 449. khobhaium. AMg. 319. khobhittae. AMg. JM. 819, 465. khoha. M. 819.
gas. A. M, 100, 164, 186, 364, 367, 867. gaaņi. Mg. 350. gaaņāhi. M. 865. gasně. M. 92. gaam. M. 85. gaammi. M. 366. gaavaão. M. 409. gaavaāņa. M. 409. gaahi. A. 368, 871. gaa. M. 12, 186.
aim. M. 358. gai. A. 594. gainda. M. A 158.

Page #398

54
gaindaa. A. 158. gailälasa, A. 100. gaie. AMg. 385. gaithambha. JM. 308. gaisa. AMg. JM. 439. gaia. Pkt. 152. ga. Pkt. 152, 393.
Gaüda. M. 61, 240. gaurava. JM. 61.
gao. JM. 85. gao. JM. 519. Gamgason.
BOAMg. 85.
gamthi. Pkt. 74.
gakana, CP. 191.
gaggara. Pkt. 245.
gaggari. Pkt. 62.
THE INDIAN ANTIQUARY; APPENDIX.
gacchati. P. 455.
°te P. 457. gacchadu. D. 469.
°de. S. 457.
Gangasindhuo. AMg. 386.
gaccha. Mg. AMg. S. 233, 468.
gacchai. M. 233. Pkt. 480, 528.
gajjante. M. 457. gajjaht, A. 456.
gaccham. AMg. 528. Pkt. 529, 531, 582, 533. gajjia. M. 287.
gacchamti, S. 560.
gajje. A. 166. gañjidu. A. 192. gada. Mg. 219. gadia. Mg. 581. gadus. Pkt. 581. gadda.
AMg. 289.
gacchantammi. S. (false) 366". gacchanti. S. 456.
"ssidi. Pkt. 520. S. 523. ha. Pkt. 520, 523. hami. Pkt. 520, 523.
"hamo. Pkt. 520, 523.
hii. AMg. 523.
hittha. Pkt. 520. AMg. 523. "hinti. Pkt. 523.
"himi. Pkt. 520, 523.
"himo. Pkt. 520, 528. "hisi. Pkt. 523.
gacchantesu. JM. 397.
gacchantehim. S. 397. gacchamha. JM. S. 470. gacchasi. Mg. 233. gacchahmi. Pkt. 454. gacchami. Pkt. 454.
mo, AMg. JM. 470. hi. AMg. 468, gacchia, S. Mg. 581. gacchii. Pkt. 523. gacchittae, AMg. 578. gacchittha. Pkt. 520. gacchidum. S. 579. gacchidūņa, S. 581, 584, gacchinti. Pkt. 523. gacchimi. Pkt. 8.
mo. Pkt. 520, 523. si. Pkt. 523. ssam. Pkt. 520, 523. ssami. JM. 528. ssimo. Pkt. 520, 528.
hissä. Pkt. 520, 523. hiha. Pkt. 520, 523. gacchiadi. S. 535, 538. gacche. AMg. 460. gacchei. Pkt. 523. gacchějjaha. AMg. 463. gacchěmha, S. 472. gacchehii. Pkt. 528. gachamhi. Pkt. 454.
gadḍaha. Pkt. 291. gadḍuho. S. 291.
gadhai. Pkt. 212. gadhiya. AMg. 221. ganaanti. Pkt. 491. ganai. M. A. 491. gapaissam. Mg. 528. gananti. M. 491. ganantiě. A. 385, 491. ganantie. M. A. 491. ganarayaņo. AMg. 400. ganavai. M. 519.
ganasi. Pkt. 491.
ganana. AMg. 970. ganami.
Pkt. 491.
gania. S. 876.
ganiya, Pkt. 30.
ganei. M. 490. ganenta. M. 490. ganesi. S. 490.

Page #399

INDEX OF PRAKRIT WORDS.
Pkt. 385.
ganthai. Pkt. 838, 512.
gandharatti. AMg. 289. ganthi. M. AMg. JM, JS. S. D. 268, 333. gandhahatthini. AMg. 405. ganthige AMg. 333.
iņam. AMg. 405. ganthicches Pkt. 333.
Gandhalie. S. 519. gathiochoda. AMg. 333.
gand buddhus. A. 158. gan hicchedaya. AMg. 333.
Paya. AMg. 158. gamthibheya. AMg. 333.
gabbha. M. 287. oda. S
gabbhara. Pkt. 332. ganthima. AMg. 333.
gabbhādāņajammaņa-m-aigāim. AMg. 367. ganthilla. AMg. 333, 595 and note 6.
gabbhäys. AMg. 361. gant hiscedaa. Mg. 333.
gabbhiņa. M. JM. 246, 406.. na. Mg. 71.
gabbbinis.l gandavacchâsu. A Mg. 171. gati. CP. 191.
gamaņüsus. M. 158. gatta. M. AMg. JM. 83
gamana. CP. 191. gatvi, Ved, 588.
gamagamähimto. S. (false) 365. gatthianti. S. (text) 548.
gamiūņa. AMg. 21. gada. Mg. 219.
gamijjai. M. JM. AMg. 535. gadā. M. S. 12, 515, 519.
gamijjanti. M. 538. gadidavanto. Mg. S. 569.
gamittae. AMg. 578. gadie. S. 885,
gamidum. S. (1) 373. gadus. S. Mg. Dh. 113, 139, 581 and note 2, gamidūņa. JS. 584. 590. . .
gamimo. M. 109 note 2, 455. gaddabbha. JM. 291.
gamiyyate. P. 585. gaddabhilla. JM. 291.
gamira. Pkt. 596. Gaddabhillariyānam. JM. 400.
gamissam. Mg. 523. gaddabhi. JM. 291.
gamissam. 8. 523.
gamissadi. S. Dh. 523. "haya.
si. S. 523. hi. Dh. 291.
gamissāmi. JM. 528. ganta. M. 897, 479.
mo. AMg. S. 523. gantă. AMg. JM. 890, 582.
gamihii. AMg. 528. gantu. JM. 577.
gamihi. A. 528. gantum. Pkt. (JM.) 573, 576.
gamiadi. S. 335. gantūņa, AMg. JM. M. 350, 586.
oda. S. 538. gantūņam. JM. 585.
gaměppi. A. 800, 588. gantuna. P. 324, 586.
gaměppiņu. A. 800, 351, 588. gantvā. Pāli 582.
gamesai. Pkt. 261. gantha. AMg. JS. 333.
gampi. A, 800, 588. ganthai. Pkt. 888.
gampiņu. A. 800, 851, 588. ganthima. AMg. 888, 602.
gambhira. M. 284. ganthibheýa. AMg. 333.
gambhiris. Pkt. 134. ganthianti. 8. 548.
ganimai. M. JM. AMg. S. 535, 538, 540. gantha, Dh. 351.
Caü. M. 538. gandhaüļi. M. 164.
gammanti. AMg. 588. gandhao. AMg. 69.
gammasu. M(1) 550. gandham. M. 348.
gammihii. M. 588. gandhamanta. AMg. 601.
"hisi. M. 550. °te. AMg. 897.
gaya-m-di. AMg. 358, 880. Päim. AMg. 397.
gayavayaņa, JM. 409.
gaddaha.
Pkt. 291.

Page #400

56
THE INDIAN ANTIQUABY; APPENDIX.
gallakkappamāņāhim. Mg. 366*. gavam. Pkt. 198. gavakkhabi. Pkt. 371. gayakkhehim. Pkt. 371. gara. AMg. 393. gavāņi. AM8. 165. gave. AMg. 393. gavelaga. AMg. 240. gavesai. Pkt. 261. gavesantā. JM. 397.
gavvira.
M. 596.
gayżyn. AMg. 172. gaýar. JM. 857. gayyadi. Mg. 287. garadi. A. 599. garabai. AMg. 132. garahaņa. JS. 132.
nã. AMg. 132. garabasi. JM. 132. garabaha. AMg. 132. garahā. AMg. 182. garahámo. AMg. 182. garahio. AMg. 131. garahiya. AMg. JM. 132.
jä. AMg. 357. garisa. A. 132. garima. Pkt. 358. garihs. JS. 132.
basi. A.Mg. 182.
"hasa. JM, 182. gariha. AMg. 182. garibami. AMg. 132. gara. Päli 61. Pkt. 129, note 1. garus. M. S. A. A. 619, 123, 139. gartare. M. 367. garaattapa. M. 128, 597. garoadā. 8. 128. garuaganasaki. M. 367. gargiai. Pkt. 568. garnki. Pkt. 558. garuia. M. 128. garai. M. AMg. 128, 189. garde. M. 367 garuei. M. 133. garukka. JM. 123, 299. garuda. M. S. 240. garudarüba. JM. 240. garaya AMg. JM. 61, 123. garaļa. M. AMg. JM. 226 note 3, 240. garaļajjbaya. AMg. 299. garaļaddhaya. JM. 299. garaļasattha, JM, 240. garalo. Pkt. 226, note 3. galia. M. (false) 96. galič. M. 96. galijjäsu. M. 461. galade. M. Mg. 240. galalo. Pkt. 926, note 3. galei. A. 34, note 4. galo. Pkt. 128, 127. gallakka. S. 296.
i. M. 596. gasca. Mg. 233, 468. gascante. Mg. 850.
teņa. Mg. 397. gascamba. Mg. 233. gabcasi. Mg. 233, 455. gascia. Mg. 581. gasciadi, Mg. 535. gabchasi. Mg. 233. gaśća. Mg. 233. gasemmi. S. 92 gasijjihii. M. 550. gaha. A. M. 100, 287. gahana. P. 225. gahaņam. PG. 287. gahammi. Mg. 366. gahara. Pkt. 182. gabaro. Pkt. 9. gahavai. M. 184, 379. gahavaiņā. M. 879.. gahāýn. AMg. JM. 591, 593. gahia. JM. M. 82, 150, 564, 589. gahium. M. 574. gahiüņa. AMg. JM. M. 21, 586. gahijai. Pkt. 548. gahida. JS.S. Mg. 11, 564. gabidatthā. JS. 203. gahidūņa. JS. 584. gahiya. AMg. JS. JM. 21, 564, 591. gahiyam. Pkt. 422. gahiyāņuvvayaņi. JM. 857. gahira. M. JM. 81. gabilattapa. A. 597. gahida. Mg. 564. gahira. M. JM. 81, gahirin. Pkt. 184. gabeam. AMg. 576. gaheņa. JM. 150. giaņa. Pkt. 165.

Page #401

INDEX OF PRAKRIT WORDS.
52
gandi. S. 479. gäadha, S. 479. gāanta) M. 479.
oti. gianteņa. S. 397, 479.
tebim. S. 397. gāanto. S. 479. gäāmi. S. 479. gāi. M. 165, 479. gāiä. M. 164. gājam. JM. 479, 578. gāida. Mg. 565. gaidam. Mg. 479, 519. gäidum. S. 578. gāissap. Mg. 522. gāibsam. S. 522. gai. M. 898. gāu. A. (text) M. 254, 479, gāuys. AMg. JM, 65, 80. gặe, Mg. 457, 479. gãedha, S. 479. gão. Pkt. 393. gågari. Pkt. 62. gādha. M. JM. S. 242. gāņu. Pkt. 165. gapi. Pkt. 166. gāms. AMg. 364. gāmam. JM. 519. gâmacikkhallo. Pkt. 458. gämaņi. Pkt. 889. gāmapiatta. M. 97. gåmanim. Pkt. 888.
oạiņā. Pkt. 883. oņiņo. Pkt. and M. 383. °şidbūãi. M. 519. onissa. Pkt. 883. oņi. M. 888.
Opiņam. M. 883. gāmataruņia. M. 85. gâmaraschie. M. 875. gāmägāmabhojake, PG. 287. gāmiņo. Mg. 405.
gāmo. AMg. 17. gäyn. AMg. 87, 292. gājai. JM. 479. gājam. AMg. 462. gãýanta. AMg. 897, 479. gāýanti. JM. AMg. 479. gågantehim. AMg. JM. 397, 479. gayanto. JM. 397. gāýamāņe. AMg. 479. gāyari. Pkt. 62. gära. AMg. 142. gārattha. AMg. 142.
Otth. AMg. 381. otthiya. AMg. 309.
Otthehi. AM. 869. gärava. M. AMg. JM, 614, 123. gäravaa. M. 861. graviýa. JM. 61. gāraba. A. 245. gårahat. M. A. 443. gari. AMg. 142.
Orisu. AMg. 99. gaya. A. 254. gāvanta. A. 254. gārā. Pkt. 402.
vano. S gāvi. A. AMg. JM. 8, 893. gāhassa. A. 859. gahi. M. 19.
häņam. Pkt. 180. Chåvai. AMg. JM. 78. hävaiņā. AMg. 879.
ni. AMg. JM. 78. "hävaiaga. M. 379. gähävai. AMg. 879, 896. gähii. AMg. 522. gimthi. Pkt. 74. gijjanta. M. JM, 688. gijjanti. JM. 688. gijjhihii, AMg. 527. gijjhe. JM. AMg. 462. gitthi. . 74
gamilla. Pkt. 595.
gämūsava. M. 158, 827 gāme. AMg. PG. M. 17, 287, 868o. gāmeni. Pkt. 161. gāmeyika. VG, 258, 363. gämelua. Mg. 595. gamellaga. AMg. 595.
ginhai. AMg. JM, 51%. ginhai. Pkt. 119. ginhae. JM. 512. ginhadi. JS. 830. giphantam. AMg. 397. ginhanti. AMg. 512. siphaha. JM. AMg. 275, 471, 12.

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THE INDIAN ANTIQUABY; APPENDIX.
giņhahi. JS. 512.
gidia. M. 12. ginhāmo. AMg. 470.
gidio. S. 387. giặhävissu. AMg. 516.
giýa. AMg. JM. JS, 187, 380. ginhähi. AMg. 512.
giýaraiņo. AMg. 380. giphium. AMg. 574.
gumcha. M. 74, 301. ginhiukāma. AMg. 577.
gumțhi. Pkt. 74. ginhiūņa. JM. 585.
guccha. 8. 74. giņhittae. JM. AMg. 465, 578.
gujjha. JM. 331. giņhitta. JM. 582.
gujjhaa. Pkt. 331. giặhissāmo. AMg. 534.
guda. Mg. 240. gighei. AMg. 512.
gudāba. Sakāra dialect. Mg. 70, 240, gighedi. JS. 512.
gudodaņa. S. 161 and note i. giddha. AMg. JM. S. Mg. 50, 116.
guņa. AMg. 367 giddhi, AMg. 50, 66.
gunaaņņus. M. 105. giddhiya. AMg. 50.
guņao. AMg. 69. gindu. A. 107.
gunaţthi. AMg. 156. gimbha. A. 267, 312.
guņaņņa. S. 105. gimba. M. AMg. Mg. S. A. 83, 312, 314, 358, I guņaņqua. M. 105. 366, 876.
guņamanta, A. AMg. 397, 601. gimbakálasamayamsi. AMg. 366.
to. AMg. 396. giyyate. P. 252, 457, 588.
gunayade. ls gira. Pkt. 413.
do. S. (false) 396. girão. AMg. 413.
guņavanta. A. 397. girāņam. AMg. 413.
gunavayyida. Mg. 287. girāhim. AMg. 413.
guņasāliuo. M. 405. giriadisu. M. 387.
gunasilae. Pkt. 68. giriguhamsi. AMg. 366, 375.
gunasilujjāņe. JM, 366 girigubae. AMg. 375.
guņabi. A. 368. giriņaia. M. 385.
guņā. M. 89, 365, 3674 giriño. M. 379, 380.
guņāim. M. AMg. S. 358. girinagare. JM, 8664
guņiņo. M. 405. girimmi. M. JM. 379.
guņilla. Pkt. 595. girilulioahi. M. 157.
gune. JS. M. 113, 360° girisingahu. A. 369.
guttisu. AMg. 99. girisu. AMg. 99, 382.
gattha. M. 564. girissa. M. AMg. 379.
gunaganayutta. P. 225. giribě. A. 379.
gunis. Old Hindi 444. giri. M. 380.
gunena. P. 225. girio. S. 380.
guppha. AMg. 296. giriņa. M. 38L.
gubhai. Pkt. 200. girivara. AMg. 70.
gumagumanta. AMg. 558. girisu. M. 381.
gumagumãiya. AMg. 558. giläi. AMg. 136, 479.
Pāyanta.} gilāņa. AMg, 78, 136.
gumike. PG. 10, 189, 296, 363. giliavante. Mg. 569.
gamma. AMg. S. Mg. 296. gihiņo. AMg. 405, 417.
guyba, Pkt. 331. gihida. Mg. 564.
guruana. M. 164. gihida, S. 11, 564.
guruo. JM. 381. gidaam. M. 12.
guruņo. AMg. 173. S. 379. JM, 380, 381. gidaim. M. 12.
garavi. Pkt. 189.
ayn

Page #403

INDEX OF PRAKRIT WORDS.
guru. JM. AMg. 71, 72, 380. guruo. JM. 381.
gurühim. S. 381.
gula. AMg. JM. 240. gulagulenta. AMg. 558. gulugulaiya. JM. 558. gulugulenta, AMg. 558. gulodara. Mg. 240. guhai. Pkt. 200. guhão. AMg. 436. guhãe. AMg. 427.
grahaï. A. 47, 512.
grahěppiņu. A. 28, 47, 512, 588. gṛhanti. A. 28, 47, 512.
gějjha. M. AMg. S. 109, 119, 572.
gějjhai. AMg. 548.
gendui. Pkt. 107.
genduka. Pali, 107.
genha, Dh. M. JM. Mg. S. 25, 468, 512.
genhai. M. JM. AMg. A. 119, 330, 512.
genhau. M. 512.
genhadi. S. Mg. 330, 512. genhadu. Mg. S. 512. genhadha, S. 512. gephanta. M. 512.
oti. M. JM. 512. genhasi. JM. S. 512. genhaha. Pkt. 275. JM. 512.
genhāvemi. JM. 552.
genhāhi. JM. 512.
génhia. S. A. Mg. 22, 512, 589, 591.
genhium. JM. 574. genhiūna. JM. 586.
genhijjai. Pkt. 548. genhidavva. S. 512, 570. genhidum. S. 512, 574. gënhiya, JM. 591. genhissadi. S. 534. genhissam. S. 534. gčnhia, Pkt. 466, 515. genhèijā. AMg. 512. genhěppi. A. 588. genhěppiņu. A. 588. genhěmha. Dh. 472. genhésu, JM. 512. gendua, M. S. 107, 202, génhanti. S. 512. geria. M. 60, 118. geruya. AMg. 60, 118. gelanna. AMg. 78.
gevčjja. AMg. 252. geşma, Ved. 470. gehi. AMg. 66. gehe. S. 366. gehehimto. AMg. 369. goarihoi. M. 14, note 2. goilla. Pkt. 595. goccha. M. 125, 603. gocchaa. M. 125. göcchaa. M. 515.
goṭṭhāgāle. Mg. 303. gotthillaya. JM. 595. götthi. M. 303.
goda. AMg. A. PG. 61, 240, 406.
goda. M, 244.
gona, Mg. 92.
gonangula. AMg. 127, 260. gopattãe. AMg. 364, 393. gona-m-ai. AMg. 353, 380. gonaim. Mg. 358, 393. gonikka. Pkt. 598.
goni. A. JM. 8, 393. gonio. JM. 387.
gono. JM. AMg. Mg. 8, 393. gota. A. 8.
götta. AMg. 87.
gottass. PG. 288.
Gothubha. AMg. 208. Gothübha. AMg. 208. godāsehimto. AMg. 369. Gopinta. CP. 191. P. 254. gopotālikā. A. 8. gomão. Mg. 165.
goya. AMg. 87, 292.
goyama. AMg. 71, 93, 396. gorava, M. S. 61, 123. gori. Pkt. 599. gorihe. A. 386. Golasamajasa. PG. 253. Golā. M. 244.
Golaada. M. 164. Golai. M. 85.
Goläūra. M. 164. Golisa, PG. 406. gelicalana. CP. 256. gölha. Pkt. 242. gölhäphala. Pkt. 242. gova. AMg. 168. govaddhana. S. 291. govaddhana. Pkt. 291.
59

Page #404

60
THE INDIAN ANTIQUARY; APPENDIX.
govallave. PG. 169, 363. govaladārao. A. D. 345. gosisadandanamaío. JM. 488. gohim. Pkt. 398. gobe. Ph. 25.
ghas. M. 49. ghakküņa. S. (text) 584. ghatta. Mg. (?) 436. ghatha. AMg. 49. Pkt. 214. ghadai. M. 14, 212. ghadadi. A. 192. ghadārai. Pkt. 553. ghadāvehi. S. 552, 563. ghadia. M. 198. ghadiāhi, M. 865. Ghadukka. Mg. 150, ghana. M. 603. ghatta. AMg. 281. ghattūņa. S. 584. ghamma, CP. 191. ghammati. Pai, 188, 966, ghaya, AMg. JM. 49. gharanittana, S. 597. gharammi. JM. 8664. gharasāmiņi. M. 92. gharaht. A, 264, 313, 366. ghari. M. 865. ghariņia. M. 885. gharillaa. M. 595. gharilli. M. 595. gharn. A. 864. gharoila. AMg. (text) 168. gharola. Pkt. 168. gharoli. Pkt. 168. gharoliýa.. AMg. 168. ghasai. Pkt. (text) 48%. ghaa, M. 164. ghiana. Pkt. 209. ghaņao. AMg. 69. ghanindiga. AMg. 158. ghis. Hindi, 27, note 7. ghia. B. Mg. 49. ghimsu. AMg. 6, 101, 105, 372, 379. ghids. S. Mg. 49. ghisai. Pkt. 108, 209, 482. ghute. Mg. (1) 486. ghumaghumaadi. S. 558. ghuraghuranti. JM. 558.
ghulaghulaamāņa. Mg. 558. ghūr. Hindi, 27, note 7. gheūņa. 8. M. 584, 586. ghěkkuņa. 8. (text) 584. ghěkküņa. 8. (text) 584. ghocchimo. JM. 212, 828, 534. ghềttavva. M. AMg. JM. 212, 570. ghềttnāņa, M. 212, 584.
Onam. M. 212, 584. ghettum. M. JM. 212, 574, 576. ghěttuna. M. AMg. JM. S. Mg. 22, 213, 584,
586. ghéttūņam. M. 585. ghettūnam. P. 586. ghéppai. M. AMg. JM, A. 107, 212, 286, • 584,548, 580. ghéppae. M. 548. ghễppati, Pali, 548. ghéppenta. M. 548. ghéppanti. M. JM. A. 648. gheppaht, A. 456. ghěppium. M. 580. ghéppijjai. AMg. 548. ghěppihii. JM. 549. ghéppējjā. AMg. 462, 548. ghotta. Mg.(P) 436. gboda. A. 367. ghoratave. AMg. 409. gholira, M. S. 596. ghorehi. Mg. 468. ghose. M. 227, 287. ghosam. AMg. 603.
..}A. (text) 268.
ca. AMg. 25, 27, 131, 141, 270, 341, 350, 857, 423, 441, 448, 465, 571. JM. 357. M. 14, 16, 843. Mg. 848. PG. 94, 143, 369.
P. 481 note 1. Caai. M. 465 and note 5, 472, caia. S. 590, note 1. osiūņa, AMg. JM. 586, 690 note 1. Caitta, Ki. 61. Pkt. 281. caittä. AMg. 582, 590 noto 1. caittäņam. AMg. JM. 588, 590 note 1. caitta. AMg. 577, 590 note 1.
caiyu, JM. 590 note 1. caissanti. AMg. 280. caüálisa. Pkt. 75. A. 445.

Page #405

INDEX OF PRAKRIT WORDS.
caüālīsā. A. 76, 166.
caüvvisa. A. 441. calo. Pkt. 439.
Pam. A. 445, caükka. M. AMg. JM, 302.
caüvvise. AMg. 448. caükkiä. S. (text) 302.
caüsas. A. 448. eaügguna. M. 166, 439.
caüsatthim. AMg. JM. 446. caüjāma. M. 439.
caüsaţthisu, M. 99. caittha, Pkt. 290, 449.
caüsabthikalāpaņdiya. Pkt. 30. cauņaüim. AMg. 446.
caüsathigaņiýāguņovaveýā. Pkt. 30. caüşham M. AMg. JM. 439, 447.
oaüsāara. D. 439. Onha.
caüsu. AMg. JM. 99, 489. caüttha. M. AMg. JM. A. D. 166, 290, "um. AMg. JM. 489. 449.
Pumto. Pkt. 439. caütthā. AMg. 449.
caüssaţthigu. M. 447. caütthi. M. JM. 449.
calissāla. S. (text) 829. caüdasa. AMg. 489, 443.
caühattari. JM. 245, 264, 446. caüdasama. Pkt. 449.
caühā. AMg. 461. caüddasa. AMg. JM, 166, 439, 443, 448.
caühi. Pkt. 439. caüddasanham. AMg. 443.
caühim. AMg. JM, 99, 488, 439. caüddaha. A. 166, 443.
caühimto. Pkt. 439. caüddisam. M. 439.
caño. Pkt. 489. caüpaa. 305, 439.
su. Pkt. 439. caüpays. AMg. 305, 439.
sum. Pkt. 439. caüppaja. A Mg. JM, 16, 305, 439.
suto. Pkt. 489. caüppaha. S. (text) 305.
"hi. Pkt. 489. cajimuha. A. M. 489. .
him. Pkt. 439. caümmuha. AMg. JM, 489.
cae, AMg. 280. caüyälisam. AMg. JM. 166, 257, 445.
caei, Pkt. 472. caüyābeņa. AMg. 853.
caējja. A. 462. caüramsa, AMg, 74, 439.
caeppiņu. A. 588, 590 note 1. caüranguli. AMg. 489.
camkamia. M. 556. caürāņaņs. M. 439.
caqkamiýavya. JM. 556. caürasiio. JM. 446.
campkammanta. M. 556. caüräsiim. AMg. 439, 446.
camkammia. M. 556. caüräsiima, AMY. 439, 449.
camvuttão. S. 376. caürăsiie. AMg. 447.
Gakke M. 287. caürindiýa. AMg. 439.
cakkaa. Pkt. (A.) 82. caüro. AMg. 439.
cakkajohi, AMg. 405. caüropañcindijs. AMg. 439.
cakkammai. Pkt. 556. caürathi'. AMg. JM, 265, 446.
cakkavatti. M. AMg. JM. 289. caüvaņņam. AMg. JM, 265, 273,
cakkavatgimsi. AMg. 405. caüvāra. M. 439.
cakkavatti. AMg. JM. 405, 466. caürisa. AMg. 449.
'iņam. AMg. 405. caü visai. A. 445.
cakkavatti. S. 289. caüvisains. AMg. 449.
cakkās. A. M. 82, 167. chüvisam. Pkt. 34. A. 445.
cakkaga. AMg. 167. caüvisaha. A. 166, 445.
cakkijā. AMg. 465. caüvvära. Pkt. 166.
cakkha. AMg. 162. caüvviha, AMg. 451.
cakkhai. M. S. 202. caüvvibāě. JM, 85.
cakkhanta. M. 202. caüvvibão. JM. 376.
cakkbia. M. S. 202.

Page #406

62
THE INDIAN ANTIQUARY; APPENDIX.
cakkhijjanta. S. 202. cakkhindiya. AMg. 162. cakkhianta. S. 202. cakkhu. AMg. 411. cakkhuindiya. AMg. 162, cakkhum. AMg. 411, cakkhumam. AMg. 896. cakkhummi. JM, 411. cakkhuvisayam. AMg. 465. cakkhusā. AMg. 408, 411.
888. AMg. 411. cakkhu. AMg. 41).
uim. AMg. 411. cakkhuo. AMg. 69, 411. caghati. Asoka, 465. cangattaņam. Pkt. 849. cangimän. M. 375. cangimai. M. 875. cacana. P. CP. 243. cacana, CP. 191. caccara. M. AMg. JM, CP, 191, 256, 299. caocari. S. 287. caccikks. S. 194. Pkt. 598. caochai. Pkt. 216. cajau. A, 852, 454.
cajja. AMg. JM. 590, note 1. cadāhū. A, 455, cadittā. JM. 582. cadula. M. 198.
oam. M. 143. oaņdamsuņo. M. 879. candāls. Mg. 864, Candālaälammi. Mg. 3664. caņdālaha, A. 68, 264, 366. catasso. S. 489. catanham. PG. 439. catta. AMg. 280. cattara. M. S. 299. cattā. AMg. JM. JS. 21, 445, 582, 590 note 1. eattäri. Pkt. AMg. PG. M. JM, 10, 88, 169,
178, 175, 298, 367, 439, 448, 515. cattāro. Pkt. 439... cattali. Mg. 298, 489. cattalisaims, Pkt. 449. cattālisam. AMg. JM. 75, 76, 257, 446. cattālisuttaram. Amg. 448, catto. Pkt. 857. cadasso. S. 439. cadukkia. S. 302.
caduttha. S. 290, 449. caduņņam. S. Mg. 439. cadattha. S. Mg. 290, 449. caduppadha. S. 305. cadummuhaho. A. 372. cadussamudda, S. 829, 489. cadussāla. S. 329. cadussālsa. S. 329, 439. canda. Pkt. 268. candas, M. (false) 96. Candaüttassa. S. 498. candaě. M. 96. Candaņas. D. 360. candaņa-m-ādiehiņ. AMg. 353. Candasiriņā. . 383.
°ņo. S Candasebarähi. 8. (false) 865. caņda. A. 364. candāhimto. S. (false) 365. candia. S. 103. candima. AMg. 103. candimaš. A. 875. Candima. M. A. Pāli. AMg. 103, 230, 358. cando. JM. 92. oando. AMg. 845. candra, Pkt. 268. capphalaýa. Pkt. 71, Camară. AMg. 71. campao. AMg. 131. campãe, AMg. JM, 875 campāvaņņi. A. 165. camma. M. 404.
oam. M. 858.
amsi. AM8.404. cammacchirattae. AMg. 364. cammāim. M. 404. cammiraa. D. 167. camme. Mg. 358. cayai. AMg. 280. caýantassa. AMg. 897. caýanti. AMg. 280, 456. cafähi. AMg. 280. caraņa. Pkt. AMg. A. 257 and note 5. carantä. JM, 897. cari. A. 461. carittādo. JS. 345, 365. carima. AMg. JM. JS. 101 and note 1. carissam. AMg. 173. care. AMg. 460, 462, 466, 515. carējjäsi. AMg. 460.

Page #407

INDEX OF PRAKRIT WORDS.
calai. Pkt. 488. calamtoņa, S. 397. calaņa. P. CP. M. AMg. JM. S A. 243,
257 and notes 2, 3, 5. celanatala. M. 184. calaņā. Pkt. 257, note 4.
e. M. 367.
Peśu. Mg, 371. calanto. M. 397. cală. Mg. 71. cali. A. 594. calió. JM. 113. calittāha. Mg. 264. calidavanto. S. 569. cale. Mg. 92. callai, Pkt. 197, 488. cavai. Pkt. 478. cavidā. Pkt. 80, 288. caviļā. Pkt, 80, 238. Cavisa. A. 166. cavedā. M. AMg. 80, 238. casi, PG. 313, 429. cā. AMg. 516. cāi. AMg. 92. cāiņo. M. 405. cãi, JM. 280. caisebi. A. 447. cāukkoņa. AMg. 78. câugghants, AMg. 78.
°ņțe. Pkt. 68. cāajjāma. AMg. 78. Cåandā. A. 251. cāuddāhā. A. 443. căurangiņi. AMg. 78. cāuranta. AMg. 78. Cāņakka, S. 279. Cāņakkammi. S. (false) 366 Cāņakke. S. 498. cāta. CP. 191. câttāri. PG, 83. Pkt. 10. Cāmundā. S. 251. cāýālisam. JM. 257, Pkt. 445. cāri. A. 489. caridahā. A. 439, 442, 443. cāripās. A. 489. cārattanam. Pkt. 349. cāls. AMg. 445. calittae. JM. 465. cālittāba. Mg. 63, 866. cāli. AMg. 445.
calisa. A. JM. 257, 445. calisasāhassa. JM. 445. Cáladattaviņāśās. Mg. 361, Cāludattassa. Mg. 366.
ottākam. Ottakena. Sakāra dialect, 70.
Ottāke. ) Caludattaha. Mg. 256, 366. cāledum. JS. 573. Cava, M. 199. ci. P. 428. cia. Pkt. 336. ciicchaa. S. 327. ciicchai. AMg. 327. Pkt. 555. ciissa. S. 827. ciura. M. (false) 206. cikicchidavve, S. 327, 555. cikissaa. S. 827. cikurs. Pkt. 206.
AMg. 206 and note 7.
am. cikkhili. A. 206, note 7. cikkhills. AMg. 206. cikhills. AMg. 206. cioca. Pkt. 206, note 7. cicoa. AMg. 216, 280, 587, 690 note 1. ciccâņa. AMg. 280, 299, 587, 590 note 1. cijjanti. AMg. 536, E45. citta. Mg. 303. cittah. Mg. 483. cit;itrā. Mg. 488. cittha. 8. Mg. A. 185, 303, 468, 483. citthai. M. AMg. JM, 216, 483. citthaü. M. D. 483. citthae, JM. 457, 483. cittham. AMg. 348, 396, 483. cithadi. A. S. 192, 216, 488.
odu. S. 185,
dha. S. 488. Onti. AMg. 175, 483. Onte. AMg. 457, 483. ondi. S. (1) 275. mha. JM. S. (Pkt.) 455, 470, 483.
"ha. JM. 471, 488. citthāmi. S. 483. cithittao. AMg. 465, 488, 578. cithittăņa. AMg. 350, 583. citthiyavva. AMg. 483, 570. sitthissam. S. 524. citthissadi. S. 524.

Page #408

64
THE INDIAN ANTIQUARY; APPENDIX.
citphissāmo. AMg. S. 524. citthe. AMg. 462, 488. citthéjja. Pkt. 489.' citthějjā. AMg. 462, 483. cithějjāba. AMg. 463. cithțbanti. S. () 275.
Odi. . ciņai. Pkt. 502. ciņanti. AMg: 502. ciņā. JM, 128. ciņāi. AMg. 502. ciņimsu. AMg. 516. ciņijjai. Pkt. 502, 536, 545. ciņissanti, AMg. 530. ciņihii. Pkt. 502, 591. ciņņam. M. AMg. JM. 267. ciņha. Mg. M. S. A. 119, 267, 380, citta. M. JM. 288, 860. cittaphalaa, S. 200. cittaphalaam. S. 519. cittamanta. AMg. 601.
'ntam. AMg. 348. cittalehe. S. 375. oittavanto. S. 397. Cittavammo. S. 402. Citta Sambhūyanāmāņo. JM. 402. cittāhi. A. 264, 366. cittahim. AMg. 376. Ocitte. AMg. 353. cintaantassa. S. 397, 490. cintaanto. S. 490. cintai. M. A. 491. cintaissadi. S. 528. cintae, JM. 457. cintanta. M. 491. cintantassa. JM. 397. cintantāna. M. 397. cintantähi. A. 897, 491. cintayantānam. JM. 490. cintayanto. JM. 490. cintayanto. P. 897, 490. cintayamāņi. P. 490, 569.
ni. P. 224. cintamanipahudiņo. S. 880. cintius. JM. 578. cintiūņa. JM. 590. cintijam. JM. 519. cintissadi. S. (?) 528.
cintoi. M. AMg. 490.
eum. M. 490. enti. M. JM. 490. Pemi. S. 490. emo. S. 455, 490. esi. Pkt. 427. M. JM. 490.
ehi. S. 490. cindáulam. S. 275. sindhe. Pkt. 119. M. AMg. JM. 267, 380. cindhajjhaya. AMg. 299. cindhāla. JM. 267. cindhiya. JM. 267. oimitha. AMg. 248. cimidha. AMg. 207, 248. cimmai. Pkt. 261, 536. cimmihii. Pkt. 536, 549. ciyatta. AMg. 134, 216, 280. ciraadi. S. 490. ciraji vittaņa, M. 597. cirkusä. JM. 411. cirebi. M. 102. Cilaa. M. 230, 257. oilāadi, Mg. 455, 558. Cilaiya. AMg, 230, 257. Oilai. AMg. 230, 257. cilaibim. AMg. 387. Oilada, M. 230. Cilaya. AMg. 230, 257. Cillarekakodamke. PG. 863. civitha. AMg. 248. cividha. AMg. 248. ciyvai. Pkt. 261, 536, 545. civ vihii. Pkt. 536, 549. ciáta. Mg. 303. ciétadi. Mg. 303.
du. Mg. 23. cięta. Mg. 303. cistadu. Mg. (?) 23. ciągha. Mg. 185, 303. cişthadi. Mg. 45, 216, 303, 483. cisthada. Mg. 23, 185. cięthissam. Mg. 524. cibura. M. 206 and note 7. cihula. Mg. 206. ci. AMg. 165. cia. M. 165. cimūta. CP. 27, 191. civandaņa. AMg. 165.

Page #409

INDEX OF PRAKRIT WORDS.
coālīsā. A. 76.
coijjanta. JM, 397. cogguna. Pkt. M. 166, 439. cottisam. AMg. JM. 166, 445.
cottha, M 166, 449.
cötthi, M. JM. 449.
coddasa. AMg. JM. 166, 439, 443, 448. coddasanham. AMg. 443. coddasama. AMg. 166. Pkt. 449. coddasasamaṇasahassio. AMg. 376. coddasahim. AMg. 443. coddasi. M. 439.
coddase. AMg. 367.
coddaha. Pkt. M. 166, 439, 443. coyalisam. AMg. JM. 166, 257, 445. coyalisa. AMg. 445. cora. Pkt. 36. corapallio. AMg. 886. coravijjão. AMg. 387. corasayāņi. JM. 367. coraseṇāvaino. JM. 437. corasi. AMg. 446. corasiim. AMg. 439, 446. coria. M. S. 134, 590.
colaante. Mg. 397.
covattarim. AMg. JM. 245, 265, 446.
civalaim. Mg. 182. civale. Mg. 357. cuai. Pkt. 301. cukka. M. S. 566. cukkai. Pkt. 566. cukkadi. S. 566.
cuccha. Pkt. 216.
cunna. M. AMg. JM. S. Mg. A. 83, 287. cumbiam. Pkt. A. 85.
cumbivi. A. 588. cuya. AMg. 279.
Culanipis.AMg. 391.
enläsii. JM. 446. culla. Pkt. 294. cullataya. JM. 325. cullapiu. AMg. JM. 325. cullamanya. AMg. 325. Callasayays. AMg. 325. Cullahimavanta. AMg. 325. tassa. AMg. 397. tão. AMg. 397. °te. AMg. 897.
cullodas. AMg. 325. cūḍullaa. A. 595. cudaladiam. S. 203. cūra. A. 287. curaissam. AMg. 528. cea. S. 92.
ceie.
Pkt. 68.
ceiya, AMg. JM. 134. ceiyaim. AMg. 367. ceu. Pkt, 856.
AMg. JM. 325.
cecca. AMg. 216, 280, 587, 590 note 1. ceccaņa. AMg. 280, 299, 587, 590 note 1.
ceda. Pkt. 356.
oeḍa. Mg. 866b.
cediäaccanaa. S. 156, 361,
cede. Mg. 219, 366b.
cetiya. Pali, 184.
Cětta. M. JM. AMg. 60, 61. ammi. JM. 366.
cendha. Pkt. 119, 267. ceyasa. AMg. 408.
cejessamo. AMg. 528. cellira. M. S. (text) 107.
ceva. S. Mg. (false) 92. AMg. 841, 441.
co. A. 166, 439.
coalisa. Pkt. 75.
coalisaha. A. 166, 445.
covisa. A. 166, 445.
covisa. A. 445.
covvāra. Pkt. 166. M. 489.
cosatthi. AMg. JM. 446.
°ccia. M. JM, 92, 356, 401, 405.
cciýa. JM. 92.
ecea. M. S. 92.
eceva. JM. AMg. 92, 98, 423. ccharu. AMg. (text) 327. echobham. PG. 189, 198, 819.
oh
cha. Pkt. AMg. A. 23, 211, 441, 448. chaannam. Pkt. 441. chahim himto.
Pkt. 441.
chaia. Pkt. 568.
chailla. M. S. A. 595.
chauma. AMg. 139. Pkt. 277.
chaumattha. AMg. 139.
chaülla. M. 595 and note 1.
chaehim. Pkt, 441.
CP. 191.
chamkala. chammāsa. sia.
M. JM. 441.
M. S. 441.
65

Page #410

66
THE INDIAN ANTIQUARY; APPENDIX.
chammāsiya, AMg. 269, 441. chammuha. M. A, 269, 441. chakka. AMg. JM. 270, 451. chakkatthaga. AMg. 270. chakkodisae, AMg. 448. chakkhanda. Pkt, 441. chakhanda. JM. (false) 441. chagguņa. M. S. 270, 441. chagguņas. M. 'S. 270, 441. chankāla. P. 256, chaco. AMg 270, 841, 441. chaccarana. S. 270, 441. chacchara, OP. 191, 256. chajjiva. AMg. 270. chatha, Pkt, 211, 449.
. AMg. 449. chathim. S. 446. chadakkbara. Pkt. 441. chaddai. Pkt. 291. chaddasi. AMg. 291. chaddi. Pkt. 291, chaddijjai. JM. 291.
aü. chaddida. JS. 291, chaddiya. JM. 291. chaddiyallijā. AMg. 291. chaddi. JM. 291. chaddei. JM. 291. chaddějjā. AMg. 291, chad deviņu. A, 291, 588, chaņa. M, AMg. JM, 318, 322. chaṇantam. AMg. 819. chaņaha. AMg. 471. chaņāvae, AMg. 318. chape. AMg. 318. channa. Pkt. 568. channačim. AMg, 441, 446. channsül. AMg. 446, chaņņam. Pkt. 441, chanyayai. A. 446 cha ha. Pkt, 441,
ham, AMg. JS, 441. chattajjbaya. AM8, 299, chattarihim, A, 447. chattala. AMg. 270, 441, chattavaņņa. Pkt, S, 103, 211, 448 chattāri. AMg. 448. chattivaņņa. Pkt. 103, 211, 442. chattisam. AMg. JM, 270, 441, 445, 448,
ohattisuttaram. AMg. 448. chattisehim. AMg. 447. chattovähaņa. AMg. 141, 854.
ovehim. AMg. 368. chattri. Pkt. 108. chaddisim. AMg. 270, 413, 441. chandaniroheņa. AMg. 182. chande. AMg. A. 409. chandeņa. A. 409. channaüi. JM. 446. channavai. JM. 441. chapo. AMg. 341, 441. chappas. M. 270, 441. chappaņa, A. 270, 273. chappangam. AMg. JM. 270, 273, 441. chappaya. JM. 270, 441. chabbbaya. AMg. 270, 441. cbabbhus. S. 270. chama. Pkt. 322. chami. Pkt. 211. chamma. Pkt. 277. chara. Pkt. 828. obaru. AMg. 327. chal. Pkt. 211, 441. chala. M. 233. chalamsa. AMg. 74, 240, 441.
Osiya. AMg. 74, 240. chalasii. AMg. 240, 441.. chalasiim. AMg. 446. obalasie. AMg. 448. chaļājayaņa. AMg. 240, chaluchimto. AMg. 369, challuýn. AMg. 148. chavi. M. 233, chavi. Pkt. 595. chavviha. AMg. 451. chavvisa. A. 441, 445.
vvisam. AMg. JM. A. 270, 441, 445. chasa. Pkt. 441. chagsaya. AMg. 327,
X. AMg. 448. chaha. A. 263, 441. chahavisa. A. 441, 445.
Osaü. A. 447. chabā. AMg. 451. chabi. Pkt. 180.
Pim. AMg. 441. chao. Pkt. 70, 441. chäā. M. S. Mg. 69, 186, 233, 255. Pkt. 328. chailla. Pkt. 595.

Page #411

chão. Pkt. 441. chigala. 8. 231.
°li. Pkt. 281. chana. A. 165. chata. Pali, Pkt. 328 and note 2. chapa. Pali, 211.
chayam. Pkt. 328, note 2.
chaya. AMg. JM, 255. chãyão. AMg. 875. chajalisam. AMg. 441, 445. chara. AMg. A. 821, 326. chariya, AMg. A. 821. charibhūya, AMg. A. 321. chala. Pkt. 231. Mg. 238. chalis. Mg. 231.
chali. Pkt, 231.
chava. Pkt. 201. AMg. 211.
chavaa. Pkt. 211.
chavatṭhim. AMg. JM. 265, 441, 446. chavattarim. AMg. JM. 265, 441, 446.
chasu. Pkt. 441.
chahattari. A. 245, 264, 446.
chaha. M. 206, 255,
chahim. Pkt. 441.
chahi. M. 206, 255.
chikka. Pkt. 124. M. 566.
chijjai. M. JM. A. 280, 546. chijjanti. M. S. 546.
chijjissadi. S. 546, 549. chittha. Mg. 303. chidda. AMg. JM. 294. chiddijjihii. JM. 549. chippaavamaṇḍalehi. M. 368. chitta. AMg. M. 84, 818, 319. chidda. M. AMg. JM. 294. chiddia. M. 294.
chindai. M. AMg. 506. shindamana.
°si. AMg. 506. "ha.
INDEX OF PRAKRIT WORDS.
chindami. AMg. JM. 506.
vae. AMg. 552, hi. AMg. 506.
chindiüņam. JM. 585.
chindittu. JM. AMg. 506, 577,
chindiya. AMg. 591.
chinde. AMg. 506.
°ei. JM. 506. jjä. AMg. 506. chinnabi. AMg. 376.
chippa. M. AMg. 211. chippai. Pkt. 542. chippäla.
lua. Pkt. 311. chippindi. Pkt. 211. chippira. Pkt. 211. chiratta. AMg. 211. chiră. AMg. 211. chilla. Pkt. 294.
chivai. M. 819. Pkt. 566. chivadi. AMg. 211.
chivijjai. Pkt. 542. Pk 311.
chiha. Phai. china. M. AMg. S. 326. chiya. AMg. 124.
amana.
chira. M. 319.
chirabirali. AMg. 241, 319.
chisu. Pkt. 441. chui. Pkt. 211.
shuceha. Pkt. 216.
chuddha. Pkt. 66. chubbhai. anti..
}AMg. 66.
chubhai. JM. AMg. 66, 120, 319. anti. AMg. 66, 819. chubhittä. AMg. 66. chubhějja. AMg. 66, shurs. Pkt. 821, churamaḍdi. Pkt. 321. churabattha. Pkt. 321. chuhai.
M. JM. 66 and note 4, 120, 319. chaha. M. AMg. JM. 22, 211, 818, 413.
chubaiya. Pkt. 318.
chuhami. JM. 66.
shubia. Pkt. 211.
chüdha. M. AMg. JM. 66, 333, 565, chea, M. 238.
cheijjanti. M. 543.
chehattari. A. (text) 446,
checcham. Pkt. 532,
chetta. M. 84, 318, chěttä. AMg. 582.
°ähi. M. 365. °ūna. JM. 586,
chedaa. Mg. 333. chediūņa. JM. 586. chedianti. S. 543. chedma. Ved. 466,
67

Page #412

68
THE INDIAN ANTIQUARY; APPENDIX.
choppa. M. AMg. 91, 211. cheppähimto. Pkt. 365. cheliä. Mg. 231. chodia. A. 238. choliä. JA. 238.
jaai. A. M. 165, 473. jaam.. M. 395. jandi. S. 473.. jaadu. S. 473. jaammi. M. 395. jaarakkhaņa. M. 840, jaasiri. S. 195, note 1. jaasirie. S. 195, note 1. jassiri, S. 195, note 1. jaaseu. A. 395. jaaviasi. S. 551. jai. M. AMg. JM. JS.S. D. Dh. A, 118, 164,
166, 175, 252, 517. jaia. M. 113, 121. jaitta. Pkt. 61. jaisa. A. 81, 121, 166, 245, 262. Jiuņaada. M. 97. Jaüņā. M. AMg. JM. 179,-251.. Jaaņāsamgaa. M. 97. jae. M. 395. jao. Pkt. 427. Jauņa. A. AMg. JM. M, 179, 251. Jāuṇāada. M. 97. jam. A. S. AMg. JM, 166, 185, 428, 427, 465.
516, 519. jampijjadi. S. 11, 296. jarpsa. AMg. 173. jasi. AMg. 74, 75, 174, 350, 427. jamai. Amg. 75, 175, 427... jakkha. M. AMg. JM. 252. jakkhinda. AMg. 160. jagat. AMg. 73, 395.
moi. } AMg. 395. jagadi. ls gas
}JS. 895. jaganissieht. AMg. 371. jngaýassa. AMg. 413.
jaggåvai. AMg. 556. jaggāvis. M. 556. jaggedha, S. 556. jaggevă. A. 254, 556, 570. jaggesu. M. 556. janghã. M. 272. janghão. AMg. 360. jacclai. Pkt. 480. jagana. Pkt. 191. P. CP. 243. jajjara. Dh. M. 25, 287. jajjariāu. A. 85, 346. jajjavatthāvehi. S. 309. jattha. AMg. 565. jatthi. S. M. (false) 255. Jadão. S. 879. jadala, Pkt. 595. jadiņo. AMg. 405. jadila. Pkt. 209. jadha. Pkt. 66, 67, 565. jadhara. M. S. 257. jadhala. Pkt. 257. jana. S. 97. janaadi. S. 490. janaittā. AMg. 582. jaşă. 'AMg. 350. janaga. AMg. 857, 360. janajogge. Pkt. 30. jaņaņi. JM. 92. janassu. M. 14, note 2. jaņā. JM, 487. jaņāo. Pkt. 367. jaạida. S. 565. jaņu. A, 846. jane. S. (1) 3664. janei. M. 490. jaņedi. S. 490.
enti. M. 490. jaņehim. M. Mg. (MS.) S. 184, note 3, 236, 368. jaņehi. JM, 165, 528. jano. S. 95. janna. M. Mg. S. 276. jannai. AMg. 276. Jaņņaéeņi. Mg. 276. jaşhu. Pkt. 330. jattu. A. 106, 293. jatteha. M. D. 26, 471. jatto. Pkt. 427. jattha, AMg. M. JM. JS.S.D. 16, 107, 173;
293, 427, 465. jatra, A. 268.
jagi.
A. 395.
ou. 74.395.
jage. AMg. 395. jagganti. M. 556.
oto. A. 397.

Page #413

INDEX OF PRAKRIT WORDS.
jad. AMg. 841, 427. jadi. A. S. 185, 252. jadiņam. JS. 381. jado. Pkt. 427. S. 429. jadru. A. 427. jadha. MS. 109, 119, 203, 252. jadhi. S. JS. 113, 203, 252, 361. jantavo, AMg, 380, 38). jantano. AMg. 348, 880. jantusu. AMg. 99. janna. AMg. 276. jannāņa. AMg. 517. jappanti. AMg. 296.
ti. S. 296. jappasi. S. 296. jappieņa. M. 296. jappiņi. S. 296. oida. S. 296. idam. $. 296.
issadi. S. 296. jappemi. S. 296.
osi. S. 296. jam. AMg. 849. jamailla. Pkt. 595. amagasamaga. AMg. JM. 202. Jamadaggi. Mg. (MS.) 237. jamalaga. JM. 360. jami. A. 404. Jamuna. S. 179, 251. Jamuṇāsamgama. S. 97. jampai. M. JM, 260, 296. jampana. S. 296. jampantam. JM. 397 jampantā. Amg. 296, 397.
°teņa. JM. 296, 397. jampamāņā. Pkt. 563.
māņie. Pkt. 563. jampasi. Dh.'S. 296. jampase. M. 457. jampia. JM, 296. jampiam. A. 296. jampiūņam. JM. 585. jampie. M. 296. jampieņs. M. 296. jampidum. Dh. 296. jampimo. M. 108, 455. jampira. M. A. 296, 596. jampirabě. A. 375. jampissam. S. 296. jampiadi. S. 11.
Jambudipamhi. Seņa dialect, 7. Jambuddiva. AMg. JM. 298. Jambū. AMg. 71, 379. jambū. M. 272.
°ūņa, M. 348. jambbanta. M. 897. jambhāai. Pkt. 487. jambhāi. Pkt. 487. jamma, M. 278, 540. jammai. Pkt. 540, 557. jammam. M. AMg. JS. 404. jammaņa.° AMg. JM. 404.
Ram. AMg. 404. jammado. S. 69, 404. jammantare. $. 156. jam mantala. Mg. (MS.) 236. jammassa. AMg. 404. jammão. AMg. 404. jammi. M. AMg. JM. JS. 350, 366. jamme. JM. S. 3664, 404. jammeņa. S. 404. jammo. Pkt. 358. jamha. Pkt. 427. jayai. AMg. JM. 478. jayahatthimmi. JM. 357. jaġittha. AMg. 517. jara. M. 297. jarai. Pkt. 477. jaraggavā. AMg. 393. jaradha, M. 198. jară. AMg. 73, 175. jarijjai. S. 537. jala. Skt. Pkt. 8. jala. P. 260. jalni. M. 268, 297. jala. M. 348. jalana. JM. 367..
nammi. AMg. 3664 Oqibimmi. M. 379. jalante. AMg. 366, 397. jalahara. M. 184. jalohim. M. 348.
himmi. M. 379.
Chn. A. 365. jalāhimto. S. (false) 365. jalio. JM. 113. jale. AMg. 465. jalollaam. M. 111. jaloha. JM. 161 and note 1 jalto. Pkt. 197.

Page #414

70
THE INDIAN ANTIQUARY; APPENDIX.
jalpataki. Pkt. 454. Javaņa. AMg. 154. Jayaniýā. AMg. 154. jaśam. Dh. 228, 409.. jasam. Dh. M. AMg. 26, 409.
msi. AMg. 405. Jasavaddhana. JM. 347. Jasavamma. M. 347. jasasă. AMg. 408.
ssa. JM. 409. Ossim. AMg. 405. Ossiņo. AMg. 405.
"ha. A. 409. jasäim. Pkt. 182. jasu, A. 100, 106, 427. jaso. M. 345, 356. Jasoa. JM. 347. Jasoāě. Pkt. A. 85. jassa. AMg. JM. 350, 429, 498. jassammi. AMg. 427.
msi. AMg. 74.
Ommi. A. 427. jassim. Pkt. S. 75, 264, 348. jassedha. JS. 172. jassoha. JS. (text) 172. jaba. M. AMg. JM. A. Ā. 26, 103, 107, 118,
A. 1. 26. 103. 108. 118. 173, 252, 427. jabai.. AMg. 67, 500, 565. jahaka. Vedic. 70. jabana. M. 188. jahaņabharālasa. A. 100. jahadi. JS. 500. jahanna, AMG. 112. . jahannenam. AMg. 112. jahā. M. AMg. JM, 114, 126, 867, 428, 427,
463, 516. jahal. AMg. 350, 500. jahām. A, 83, 427. jabāka. Vedic. 70. jahädi. JS. 500. jahaya. AMg. 591. jahāriha, JM, 140. jabavatta. JM. 883. jabāsi. AMg. 500.
ohi. AMg. 500. Jahi. Pkt. 118. jahi. A. 75, 427. jahim. All dialects, 75, 264, 813, 427. Jahitthila. Pkt. 118, 267. shitta. AMg. 582.
jahi. A, 75, 427. Jaha. Pkt. 118. Jahuthila, Pkt. 118, 128, 257. jahě. A. 427. jahe. AMg. 500. ji. Pkt. 424, 427. jāai. M. 487. jāae. D. 457. jāanti, M. 14. jäão. M. 376. jãi. Pkt. (AMg.) 165, 179, 487, 527. jäiandha. AMg. 162. jālāriya. AMg. 162. jäiūņa. AMg. 21. jär. Pkt. 179, 180. jāim. AMg. 427. jäijarämaranehi. AMg. 175. jāījarämaraşehim. AM8, 73. jäijjai. A. 544. jäidūņa. JS. 584. jäimarañamoyaņãe. AMg. 361. jāisu. AMg. 99. jäi. A. 165. jä saral. A. 867. jāu. A. 152 jae. S. 427. jão. M. JM. S. 169, 175, 376, 497. jām. AMg, 427. jāgarai. AMg. 556. jägaranti. AMg. 556. jāgaramiņassa. AMg. 556... jāgaramāņie. AMg. 556, 563. jägarittae. AMg. 578. jācemi. Mg. 504. jājvalyamana. AMg. 658. jāņa. M. JM. AMg. JS. S. Mg. 276, 497,610. jānai. JM. AMg. A. S. Mg. M. 510. Jänais. M. 385. jānaa, A. 352, 454, 510. jāņao. Mg. 396. jāņa. M. JM. S. AMg. 396, 427. jāņadi. S.JS. 21, 610. jāņadha. S. Mg. 510. jä antarp. S. 275, 897.
Lassa. M. 397. tä. M. 897. oti. AMg. 73. oto. 8. 397. da. M. 275. 'di. 8. 275.

Page #415

janappavaram. Pkt. 68. janamana, AMg. 510. janami. Pkt. 454. janaya. AMg. 396. jänavatta. S. 367.
janasi. JM. AMg. S. M. 510. janasu.
se. M. 457, 510.
jänaha. JM. AMg. 456, 510.
ohu. A. 510.
janai. M. AMg. 510.
jänadi. S. JS. 21, 510.
°du. S. 510.
jāņia. A. 350.
jāņiu.. A. 565. jāņium. 576.
jāņāmo. S. AMg. Mg. M. 455, 510.
jāṇāvium. JM. 551.
jāṇāviýam. JM. 551. jāṇāvei. JM. 551. jāṇāveum. M. 573, 551. jänäsi. Mg. (MS.) 286.
jänäsi. JM. AMg. S. 510. jänähi. AMg. S. Mg. 468, 510. jani. Pkt. (A). 179, 594.
jania. M. S. 565, 591.
jāņiai. A. 548.
·
jāņiukāma, AMg. 577.
jāņiūņa. M. AMg. JM. 586. jāņijjai. Pkt. 548.
jāņijjā. AMg. JM. 91, 122, 459. jänittä. AMg. JS. JM. 21, 582. jäpittäjariyassa. AMg. 172. jänittu. AMg. JM. 577. jänida. S. 565. jāņidam. S. 421.
davva. S. 570. dum. S. 574.
javva. AMg. 570.
ssam. M. S. 534.
Ossadi. S. 534.
INDEX OF PRAKRIT WORDS.
jāņimi. M. 454, 510.
jāņimo. Pkt. 108, note 2. M. 510.
janiya. AMg. 591.
Ossamo. AMg. 8. 345, 584.
hii. AMg. 534.
"hisi. M. A. 534. jäniai. Pkt. 548.
adi. S. 549. Padu, S. 548.
jāņu. A. 510. Jāņua. S. 118.
jāņus. M. 118. jänüim. AMg. 360.
jane. M. S. AMg. 457, 510.
japei. JM. 510.
jāņějjā. AMg. JM. 91, 122, 367, 409.
jāņedi. S. 510.
jāņehu. A. 106, 510.
jädasankehim. S. 368.
jādi. JS. 203. jädisa. S. 245. jādisi. S. 245, 252. janimo. M. 455. jām. Pkt. 68. jama. A. 261. jamahf. A. 261.
jāmā. AMg. 438. jämäua. M. 55.
jämäuys. JM. 55. jāmātukasa. PG. 55, 189. jāmādā. S. 391.
jämädua. S. 55. jāmāduņā. S. 391. jämäduno. S. 391. jämädusadda, S. 55. jaya. AMg. 64. jayamsi. AMg. 366. jajateyam. AMg. 409. jajathame. AMg. 402. jayade. JS. 203, 457. jayaveyam. AMg. 409. jayasadḍha. AMg. 333. jāyā. AMg. 375.
järisa. AMg. JM. 245, 252. jarisaya. AMg. 245.
jala. M. 161, 236. jälä. M. 167, 185. jälevi. A. 588.
jälehi. S. 468.
jaloli. M. 161. jalovajiviņam. B. 405. java. JM. 173. java. A. 261.
jävaittha. AMg. 517. javam. AMg. 181.
javanti. AMg. 175, 357, 396.
jäsim. AMg. JM. 108, 427.
jasu. A. 63, 106, 425, 427. AMg. 467. jäha. A. 427.
71

Page #416

THE INDIAN ANTIQUARY ; APPENDIX.
jähii. JM. 529. jābim. Pkt. 427. jābū. A. 470. jähe. Pkt. 425, 427, 428. ji. A. 150, 336, 427. jiai. M. 82, 482. Pü. M. 482. Onta. M. 482. Onti. M. 482. jiindie. AMg. 16. jigghia. Pkt, 287, 483, 565. Jiņa. Mg. (MS.) 286. jiņa. Pkt. 427. jiņai. M. JM. AMg. A. 473, 511. jinadi. S. 473. jiņantassa. AMg. 397, 473. jinanti. M. 473. Jiņamadammi. JS. 366. jiņavayane. AMg. 417. jiņā. Pkt. 128. 427, 428. AMg. 516. jiņādi. Dh. 203, 473, 511.
mi. AMG. 473. ohi. AMg. 182, 473.
him. AMg. 182. jiņi. Pkt. 427. jiņia. A. 473, 565. jiņium. JM. 473, 576. jiņiūņa, JM. 586. jivijjai. Pkt. 473, 536. jiņittā. AMg, 582. Jiņinda. AMg. JM. JS. 158. jinissai. JM. 521. jinčjja. AMg. 473. jiņčppi. A. 300, 588. jiņo. AMg. 518. jiņņa. M. S. 58. jinni. A. 594. jitta. JM. 194. jittia. Pkt. 153, 494. jidha, A. 103, 113. jibbhā. M. AMg. JM. JS. S. 65, 332. jibbhão. AMg. 69, 375. jibbhindiya. AMg, 158, 332. jibbindia. A. 158. jibbindiu. A. 332. jimai. Pkt. 482, 488. jiinmai. Pkt. 482, 488. jiýalva. JM. 156. jiva. A. 34 note 4, 143, 261, 336. jiva. A (text) 261.
jivaü. A. 352, 454. jivvaī. Pkt. 473, 536. jiesā. M. 103, 427. jiha. A. 103, 118. jihã. A. 114. ji. Pkt. 424. jia. M. 186, 427. jiadi. Mg. (MS.) 237. odu. S. 482. Onta. M. 482. Onte. D. 397.
si, M. 482. jiā. M. S. 138, 427. jiami. S. 482.
mo. S. 482.
vesu. S. 552. jii. Pkt. 427. jie. M. 427. jimūta. OP. 191. jirai. Pkt. 284. S. 537. jiva. AMg. S. 345, 482. jīvadi. S. 482. jivantehim. AMg. 397. jivaloģam. JM. 143. jivāim. AMg. 367. jīvāại. AMg. 367. jīvāmo. AMg. 455. jīvāvia. S. 552. jivāvidā. S. 552. jīvāviadi. S. 543, 552, jīvāveda. $. 552. jivāvehi. S. 552, jīviam. M. 143. jivium. AMg. 576. jiviukāms. AMg. 577. jivie. M. AMg. 169, 357. jividasavvasseņāvi. S. 143, jividukama. S. 577. jive. AMg. 345, 367s. jīveam. S. 460, 482. jivējja. M. 482. jivějjā. M. 462. jike. AMg. JM. 103, 427. jībā. M. AMg. JM. JS. S. 65, 332. jihão. A Mg. 69 ju. A. 425, 427 jua. AMg. 90. jnaittana. M. 597. juarão. S. 400. juala. M. 164, 186.

Page #417

INDEX OF PRAKRIT WORDS.
juā. M. JM. S. 403. juāņa. M. 403. juāņā. M. 403.
°ņeņa M. 403.
onehi. M. 403, 519. jaie. AMg. 396. junechai. M. 215, 328, 555.
asu. M. 555.
ida. S. 555. jno. JM. 85. jugavam. AMg. 181. jugi. A. 85. juguochai. Pkt. 215, 555. jugucchaạia. S. 555. jugacchanti. S. 555. jugucchi. Pkt. 215, 328. jugucchedi. S. 328, 555, jugga. M. AMg. 277. jajjai. M. 279, 506, 507, 546. jnjjae, M. 457, 507, 546. jujjadi. S. 507, 546. jajjade. JS. 457, 546. jajjanta. M. 507, 546. . jajjhs. M. AMg. JM. S. A. 280, jujjhei. Pkt. 488. jajjhantahỏ. A. 397. jujjhāmo. AMg. 470. jajjhe. A. 421. juñjai. AMg. 507. juñjanti. AMg. 850. juõjamāņa. AMg. 507. juốje. AMg. 507. juņņa. M. AMg. JM. S. 58, 180, 566. junnaga. JM. 58. javniýa. AMg. 58. jutta. M. 270. juttām. AMg. 68. jnttie. AMg. (text) 396. jappai. Pkt. 231, 286, 535, 546. jumma. AMg. 277. juvs. AMg. 90, juvai. M. JM. 90. juvai. M. JM. 90. juvam. AMg. 403. javadi. S. 90. juvadivesalajjāvaittaa. S. 600, juvala. AMg. 231, 286. javalaya, AMg. 281, 286. juvaliya. AMg. 281, 286, juvā. M. JM. S. 403.
juvana. AMg. 403. juväņā. AMg. 403.
°ņam. AMg. 408. one. AMg. 403.
ono. M. JM, 403, Juhitthira, S. A. 118, 257. Juhithila, AMg. 118, 257.
olla. AMg. 118 (text). juhuņāmi. AMg. 501. - jūā, AMg. 230, 335. jūda. Dh, 203. jüdam. Dh. 351. judskalassa. Dh. 25. jūdiara. Dh, 25. jūdiala. Dh. 203.
assa. Dh. 519. jūdialu. Dh, 846. jūdha. S. 221, 252. jūdhia. S. 221. jūýā. AMg. 280, 335. jūva. AMg. 230, 335. jūha. M. AMg. JM, A. 188, 221, 252 jūham. JM. 465. jūhāð. JM. 85. jūhiä. M. 221. jūhiýa. AMg. 221. jë. A. 166. je. AMg. A. M. JM. 16, 28, 141, 150, 175,
250 note 8, 336, 357, 427, 425 note 2, 465,
515. jeūņa. M. 586. jem. A. 427. jettha. AMg. JM. S. 414. jętthayara. AMg. 414. jēgthamūlamisamme. AMg. 386*. jeņa. M. AMg. JM. Mg. A. 172, 173, 417
note 3, 324, 427. jeņāniyāham. JM. 172. jeņām. Pkt. 68. AMG, 427. jeņäham. Mg. JM. 172. jétta. Pkt. 61. jettia. M. 158. Pkt. 434. jettila. Pkt. 153, 434. jëttula. A. 153. Pkt. 434. jetthu. A. 106, 293. jetrula. A. 268. jedu. 8. 473 and note l. jeddaha. M. 121, 122, 262. jēppi. A. 800, 588.

Page #418

74
THE INDIAN ANTIQUARY; APPENDIX.
joyvaņattha. JM. 809. jõvvaṇammi. M. 313, 350, 366 jõvyaņāim. M. 184, note 3. johaha. D. 471. jjam. AMg. 423, 427. jjāim. AMg. 182, 367. jjão. AMg. 428.
°ņa. AMg. 423. jje. AMg. 123. jjeva. S. Mg. (false) 11, 95, 386. ijevya. Mg. S. 23, 85, 95, 324 note 5, 336. jrum. A. 268, 427.
jemai. Pkt. 482, 488. jepa. A. 261, 336. jeva. S. A. 11, 90, 95, 150, 386. jevadu. Pkt. 434. jévva. S. 90, 95, 194, 836. jesi. JM. AMg. 427. jesim. AMg. JM. 108, 427. jeha. A. 166, 262. jehimto. AMg. 427. jõ. S. 95. jo. M. A. S. AMg. PG. 10, 14, 34 note 4,
144, 169, 253, 359, 427, 519. joana. M. 164. joantākā. A. 397. joantihe. A. 386. joi. A, 461. joia. A. 34, note 4. joim. AMg. 411. joijjai. A. 454. joithāna. AMg. 407. joiņā. AMg. 411.. joisa. Mg. (MS.) 237. joisam. Amg. 411. joisangaviū. AMg. 411. joisama. AMg. 407. joisām. AMg. 411. joisinda. AMg. 158. joi. AMg. 41). joedi. A. 246. jogasa. AMg. 364. jogovagaenam. AMg. 376, note 4. jogga. M. 279. jodam. Pkt. 9. jodo. Pkt. 9. -joņiehimto. AMg. 369. Joniýā. AMg. 154. jonisu. AMg. 99. jönhā. M. AMg. JM. S. D. A. 334. jõhāa. M. 375. jönhāi. M. 375. jõņbāla. A. 334. Pkt. 595. jõnhiā. S. 334. joýaşasae. AMg. 448. joyaņasayasahassam. AMg. 448. joyanasabassäim. AMg. 447, 448. joyaņāim. AMg. 450. joýantānam. JM. 397. jovana. M. AMg. JM. S. A. 61, 90, 252. jovvanam. AMg. 857. jovvanaga. AMg. 90.
jh jhamkhai. Pkt. 214. jhacchara. CP. 191. jhajjbara. Pkt. 214. jhadila. Pkt. 209. jhannajjhananta. Mg. (MS.) 236. jhatti. Mg. (MS.) 236. jhattha, Pkt. 209. jhampai. Pkt. 826. jhampaņi. JM, 326. jhampia. AMg. 326. jhampittā. AMg. 826. jhampiýa. JM. 326. jhaya. AMg. JM. 299. jharaa. Pkt. 326. jharai. Pkt. 326. jharua. Pkt. 311, 326, 596. jharei. JM. 326, 369. jhalā. Pkt. 211. jhai. M. JM. 165, 280, 326, 479. jhāijja. AMg. 479. jhãivi. A. 588. jhān. J$. 479. jhādā. J$. 390. jhadi. JS. 479. jbāma. AMg. 326. jhämanta. AMg. 326. . jhämävei. AMg. 326. jhāmoi. AMg. 826. jhāmija. AMg. JM. 326. jhayadi. JS. 479. jhāyasi. JM. 479. jbāýamāņi. JM. 479, 563. jhāruā. Pkt. 211. jhijjai. M. AMg. 326. jhijjad. A. 326, 454. jhijjae. M. 326, 457.

Page #419

INDEX OF PRAKRIT WORDS.
75
jhijjanta. M. JM. 326.
'nti. M. 326.
Onti. S. 326. jhijjāmi. JM. 326.
mo. M. 326. jhijjihisi. M. 326, 549. jhiýāi. Amg. 134, 280, 326 and note 8, 479. jhiyāmi. AMg. 479.
jai. AMg. 479. °ýanti. AMg. 326, 479. jamāņa. AMg. 479. yasi. AMg. 479. yaha. AMg. 479.
jāmi. AMg. 479. jhiyāsi. AMg. 479. jhiņa. M. S. A. 826. jhujjhai. Pkt. 214. jhuņi. A. 104, 299. jhusittā. AMg. 209. jhusiya. AMg. 209. jhusira. AMg. 209 note 2, 211, 596. jhūsaņā. AMg. 209. jhūsittă. AMg. 209. jhüsittāşam. Amg. 583. jhūsiya. AMg. 209 and note 1. jhěndua. Pkt. 107. jhodai. Pkt. 326. jhodia. Pkt. 826. jhõņdaliä. Pkt. 326.
thaddha. M. 333. thaņaya. AMg. 360. thambha. Pkt. 308. thavahu. A. 471. thavi. A. 461, 594. thavia. S. 594. thaviam. JM. 576. thaviūņa. JM. 586. thavijjanti. M. 551. thavijjaga. A. 461. thavittā. JM. 582. thavittu. JM. 577. thavira. M. S. 166. tharije. A. 543. thayei. M. JM. AMg. A. 81, 153, 309, 551,
553. thavēttā. AMg. 582. thaveba. JM. 471.
bu. A. 309, 551. thahati. Pali, 383. thāai. Pkt. (JM.) 488, 487.
aü. JM. 483. Panti. Pkt. (JM.) 483, 487. thãi. M. JM. 809, 483, 487. thāiūņa. JM. 309, 586. thāittae. AMg. 483, 578. thāějjā. AMg. 483. thāņa. M. AMg. JM. S. JS. A. 309. thāņao. AMg. 99, 365. thāņā. AMg. 357, 367, 438, 439. thāņāim. Amg. 357, 438. thāņāņi. AMg. 357, 438. thāņijja. AMg. 309. thāņi. AMg. 405. thāņe. AMg. 357. thādam. S. 573. thāyanti. JM. 488, 487. thāvai. M. 553. thāvia. S. 590. thāvei. AMg. A. 158, 309, 551, 553. ghivemi. JM. 309, 551. thāsi. Pkt. (AMg.P) 264, 516. thäha. JM. 809, 483. thāhi. Pkt. (AMg.) 264, 516. thāhia. Pkt. 466. thia. M. 95, 145, 309. thii. M. AMg. JM, 309. thisa. M. 385. thio. M. 28. thiccä. AMg. JS. 21, 359, 587.
māns. P. 276.
tagara. Pkt. 218. Tankaņā. AMg. 143. tankissam. Mg. 221. tankukkariya. JM. 92. tamaruka. CP. 191, 256. timpa. CP. 191. țimbaru. Pkt. 124, 218. țimbaruya. Pkt. 124, 218. timburiņi. Pkt. 218. țiritillai. Pkt. 558. tattai. M. A. 279, 292. tunțuņnanto. Pkt. 556. tüvars. Pkt. 218. thin. A. 100.
th thaiya JM. 309. thakka. OP. 191.

Page #420

76
thijjai. Pkt. 539. thitthadi. S. (text) 483.
thida. S. 309.
thidi. S. 809.
thido. A. 192.
thiya. AMg. JM. 309.
thiai. Pkt. 589.
thina. Pkt. 151.
thera. Pkt. (M. AMg. JM. S.) 166, 308. theri. M. 166.
d
damkh. AMg. 212. damkhnem. Marathi, 212.
dakka, M. JM. AMg. 222, 566. dajjhai. M. AMg. JM. 212, 222. dajjhae. JM. 222, 457. dsjjhanta. M. AMg. 229.
°ti. M. AMg. JM. 222. °tu. AMg. 222. dajjhamana. AMg. JM. 222.
pi. AMg. JM. 222. °nie. AMg. 563. dajjhasi. M. 222.
su. M. 222. dajjhinti. JM. 222.
dajjhihii. JM, M. 214, 222, 549,
"hisi. M. 222, 549.
THE INDIAN ANTIQUARY; APPENDIX.
dala, AMg. 359. ḍālā. A. 359.
ḍālai, A. 359. dalaga. AMg. 359. ḍālī. A. 359.
dattha. M. 222. daddha. M. 222. daddhaa. M. 222, daddhaḍi. Pkt. 222. danda. JM. 222. dabbha. Pkt. 222. Damotara. CP. 191. dambha. Pkt. 222. dambhia. Pkt. 222. dara. Pkt. 222.
darai. Pkt. 222.
dasai. Pkt. (JM.) 222, 484, dabai. M. 222.
dahadahante. Mg. 897. dahana, M. JM. 222.
dahara, AMg. JM. 222. dahaha. AMg. 222, 471.
dahium. M. 222.
dabiūna, M. 222. dahijja. AMg. 222. dahe. JM. 222, 462, dahějjā. AMg. 222,
daha. M. AMg. 222. dimbhachi. AMg. 350. dimbhiyahi. AMg. 350. dungarahi. Pkt. 371.
dola. Pkt. 222.
dolā. Pkt. 207 note 1, 222. dolaia. M. 222.
dolia. Pkt. 222.
dohala, AMg. JM. 222, 244.
dh
dham kissam. P. 221. dhamkuna. Pkt. 107, 212, 267. dhamḍhallai. JM. (?) 556. dhamḍholai. JM. (?) 556. dhakka. Pkt, 221. dhakkai.
di}
M. JM. S. Mg. 221, 309. ḍhakka. CP. 191. dhakkida. Mg. 221. dhakkei. M. 221.
dhakkeūņa. JM. 221, 586. dhakkedha. Mg. 221. dhakkemi. JM. 221. "hi. S. 221.
dhajjai. M. S. 213, 219. dhajjadi. S. 212, 219.
°du. 8. 212. °nta. S. 212.
dhanka. AMg. 218, 223. dhankani. Mg. 221. dhankissam. Mg. 221. dhankha. M. 213, 228. dhankharaseso. Pkt. 213 note 3.
dhania. A. 100.
dhayyadi. Mg. 212, 219.
ahinka. AMg. 213, 223. dhimkuna. AMg. 107, 212, 267. dhilla. M. 150,
dhdhallai.
Panto. Pkt. 556.
dhěnki. AMg. 213, 223.
dhěmkuna. Pkt. 107, 212. AMg. 267.
dhella. Pkt. 150.
dhoějjaha, JM. 463,

Page #421

n
na. M. S. Mg. A. AMg. JM. D. 14 note 2, 45 note 3, 91, 100, 113, 131, 169, 170, 172, 184 note 3, 185, 219, 224, 357, 417, 421, 455, 456, 457, 487 note 3, 510, 517, 519, 548, naai. M. 474.
naana. Pkt. 224. naanam. Pkt. 358. paanamahu. S. 379. paanaim. M. 367. naano. Pkt. 358. naanti. M. 474.
naante. Mg. 474. naara. M. 186.
naaria. M. D. 114, 885. paariě. Pkt. 385. naario. M. 387. naare. S. 417. naalido. Mg. 386. paia. S. 474, 590. paiada. M. 97.
paigama. Pkt. 196. naiggāma. Pkt. 196. paiņiuñja. M. 97.
naipūra. M. 97. paipurasacchahe. M. 366.
paipheņa. M. 97. naissam. Mg. 521.
naisõtta. M. 97.
naissadi. S. 521.
naissadha. S. 521.
nai. Pkt. (M.) 164, 224, 385.
naia. Pkt. 385.
INDEX OF PRAKRIT WORDS.
paia. Pkt. 385.
naii. M. 385. paie. Pkt. 385. naio. M. 387. naikauha. M. 97. naivea. S. 97.
pam. AMg. JM. S. M. Mg. Dh. A. A. 16,
22, 71, 145, 150, 175, 224, 350, 369, 415,
417, 423, 481, 463, 465, 476, 498, 519. pakkha. M. 194.
pakkhatte. AMg. JM. 17, 866*.
nakhkhāṇam. Pkt. 193. nagarehimto. AMg. 369. nagalantala. Mg. 256. naggoha. AMg. JM. 287. pangala. Pkt. 260. nangula. AMg. 127, 260.
pangula. AMg. 260. nangüli. AMg. 127. nangola. AMg. 127, 260.
nangoli. AMg. 127, 260. nangoliya. AMg. 127,260. nacira. M. 365.
naccai. M. 280, 488, 596. naccantassa. CP. 397. paccanti. A. 100. naccamha. Mg. 470. pacca. AMg. 587. naccānam. AMg. 587. paccamo. Mg. 470. naccia. M. 565. naccium. M. 573. naccidavva. S. 570. pacciri. M. 596.
paccissam. S. 527.
paccissadi. S. 527.
nacce. A. 166.
najjai. Pkt. M. JM. AMg. 276, 548.
pajjiai. Pkt. 548.
nattaa. S. AMg. 279, 289.
pattal. AMg. 289. pattiyam. AMg. 463. patthūna. P. 303. padala. M. 260, 354. nattamcara. Pkt. 270.
pattia. M. 55.
pattike. Mg. 292.
patthi. M. AMg. JM. JS. S. Mg. (text) 45
note 3, 143, 170, 178, 498.
natthike. Mg. 292. nattbūna. P. 303. nadiht. S. 386.
nantaganiya. AMg. 171. pantajipena. AMg. 171. pantaso. AMg. 171. pantahim. AMg. 171. nanda. A. 469. nandantu. M. 471. papahutta. M. 171. papahuppants. M. 171. papumsagattae. AMg. 364.
pappai. Pkt. 548.
nabhe. AMg. 409.
namamsittä. AMg. JS. 21, 74, 582.
pamakkara. M. 306, 347.
77
namantānam. Mg. 397. namaha. M. 471.

Page #422

78
THE INDIAN ANTIQUARY; APPENDIX.
şamabu. A. 106. namimo. M. JM. 108, 455. °ņamila". Mg. 256. namějja. M. 462. patcõ. AMg. 175. namo. M. JS.S. Mg. 408. namoýära, Pkt. 306. pammo. Pkt. 857. maýare. Pkt. 68. najarie. AMg. 385. nara. M. 866 naravaiņo. M. 879. parasimha, S. 76. parās. A. 82. narinda. JS. S. A. 158. parenda, S. 159. nala. Mg. AMg. 256, 364. nalaka. Mg. 256. nalāda. M. AMg. JM. 260, 354. naliņi. Pkt. 224. nalinda. Mg. 158. nalliaï. M. 170. navai. Pkt. 251, 548. navakhi. A. 206. ņayaņaüim. AMg. 442. navaņavāņaņa. Pkt. 442. şayata]i. A. 350. ņayadaba. A. 442, 444. şavantäha. A. 251, 397. şayama. Pkt. (D.) 103, 449. navaýāra. AMg. JM. 306, 847. navara. M. A. 184. navaram. M. A. 184. navari. M. A. 184. navavahäkesakslāva. S. 97. navahi. AMg. 451. pavahi. A. 251, 456. gayahatta. M. 171.. navela. M. 161. narvai. Pkt. 548. gavviai. Pkt. 548. nastike. Mg. 293. nasahiapadiboha. M. 171. nasahiāloa. M. 170. nasti. Mg. 170. nastike. Mg. 292. nassa. JM. 68. ņasgai. Pkt. 488. ņassadi. S. 63, 815. qaba. M. AMg. 188, 194.
nahaars. Pkt. 301, 347. : nahaala. M. 347. nabaslău. M. 346, 365. ņaham. M. 356, 409. nabangana. M. 947. nahappahāvaliaruņa. M. 162. ņabammi. M. 409. nahavattha. M. 347. nahasirikantha. M. 98. ņabāhi. M. 409. nalâhos. M. 847. nabuddeso. M. 347. nahappala. Mg. 158. nahe. M. 409. ņāa. M. 565. ņāakka. A. 194. ņāagu. A. 192. ņāarãeņa. S. 400. ņiascadi. Mg. 170. ņāiuņbs. AMg. 163. ņāio. AMg. 381. ņāiq. AMg. A. 6. ņāijjai. Pkt. 548. ņāiņņa. AM. 171. ņā. A. 152. ņāulabhava. M. 169. ņäūņa. M. 586. ņãe. Pkt. 431. ņāgas. M. 170. ņāgakaņņā. S. 876. ņāgadā. S. 170. nādāla. M. 260. ņāņammi. M. JS. 21, 850. ņāņādo. JS. 365. nāņārui. AMg. 380. ņāņi. JS. 405. ņāda. S. 565. ņādayva. JS. 570. ņādā. JS. 390. nadi. S. (P) 21. ņādidūra. S. 170. nädidūla. Mg. 170. -ņānissa. JS. 405. ņāms. M. S. Mg. 148, 404. ņāmae. AMg. 126. ņāmam. M. S. Mg. 358, 404. ņāmi. M. 170. ņāme. M. 404. ņāmeņa. AMg. JM. 404. ņāmenam. AMg. 404.

Page #423

INDEX OF PRAKRIT WORDS.
ņāýs. Pkt. 187. päris. M. 82, 186. ņāriela. S. 129. pärihadi. S. 170. ņālam kidi. S. 170. ņālavai. M. 170. ņāliara, Pkt. 129. ņālieri. M. 129. ņāva. A. 394. ņāvam. M. 152, 894. pävä. AMg. 394. påvia. Pkt. 210 and note 2. gāvida. S. Mg. 210, 313. pāśiāe. Mg. 375. nasa. M. 282. māsai. M. 63, 315, 488. ņāsae. JS. 462. ņāsaņa. Pkt. 224. ņāsantaaho. A. 866. ņāsanti, M. 63. nisasu. M. 63. ņāsiki. Dh. 519. ņāham. M. JS. S. 170. ņāhala. Pkt. 260. ņāhü. AMg. 534. ņāhim. Pkt. 431. ņāhisi. AMg. 534. ņāhīkamala. M. 70. ņis. M. 81, 92, 186, 187, 565. niamsana M. 74. piacchai. M. 499. ziaochse. M. 457, 499. ņiaccbanta. M. 499. ņiacchamaņa. M. 499. ņiaochaba. M. 499. ņiacchāmi, M. 499. ņiacchesi. M. 499. piatta. M. 52. ņiattai. M. 289. ņiattaissadi. S. 289, 528. ņiattada. S. 289. ņiattasu. S. 289. ņiattäidum. S. 573. ņiattāvehi, S. 289. ņiattiadi. S. 289. ņiattiadu. S. 289. ņiattba. M. 564. ņiadi. Mg. 94. ņiand haņa. Pkt. 201. ņiapāņe. Mg. 367* and note 2.
ņiameüņa. M. 586. ņiamem. A, 84 note 4. ņiala. A. M. Mg. 238, 240. ņială. A. 260. ņiaļāvia. M. 240. ņiaļia. M. 240. ņiastāṇado. Mg. 310. ņiinti. M. 493. niuõjiadi, S. 546. ņiañjiasi, S. 546. pionjámi. S. 546. ņiuddai. Pkt. 566. ņiuņa. M. 186. AMg. S. 116, 388 ņuņattana. S. M. 298, 597. ņiaņie. S. 875. ņiuņu. Ph. 25. piura. A. 126. ņioo. S. 345. ņioýajivāņa. AMg. 173, 465. pimpajjanta. Pkt. 118. nimel. Pkt. 248. ņikka. Pkt. 802. ņikkaiava. A. 302. ņikkazkada. AMg. 302. ņikkaņa. AMg. 302. ņikkanta. 8. 803. nikkama. Mg. S. 802, 481. ņikkamai. M. 802, 481. ņikkamadi. S. Mg. 302, 481. nikkamanta. S. 302. ņikkamantassa. Ph. S. 302, 397. nikkamamba. S. 481. nikkamāmi. S. 481. nikkamia. Dh. S. 802, 590. ņikkamidum. S. 802. nikkampa. M. S. 302. ņikkampå. S. 95. nikkammāhi. M. 365. ņikkämaissämi. S. 302, 528. nikkarana. M. JM. 802. nikkinasi. S. 511. nikkiva. M. S. 302. nikkidam. Mg. 302. nikkide. Mg. 302. ņikkha. Pkt. 302, 306. ņikkhattīkada. S. 819, 829. ņikk hama. Mg. 802. nikkhamai. M. 802, 481. nikkhitta. M. 819. nikkhivin. M. 819.

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80
nikkhividum. M. S. 819, 575. nigalavadi. S. 240. niggam. M. 85. nigganthida. S. 512. nigganthidaganthira. S. 333. niggadua. S. 581. niggamamagga. S. 287. nigghina. M. 287.
nigghosa. M. 257. nighasa. AMg. 202. piccaa. M. 301.
niccala. M. S. A. 301. niceida. S. 301.
piccintai. A. 859, 367.
piccinda. S. 275.
THE INDIAN ANTIQUARY; APPENDIX.
niceu. A. 351.
niccěttha. M. AMg. 301. niccouga. AMg. 157. nicchaa. A. 301. -picchara, OP. 191. picchallia. M. 301. picchida. S. 301. nijjai. M. 536.
nijjitta. AMg. 194.
pijjhara. M. S. 287, 326.
nijjharai. JM. 826.
nijjhaa. Pkt, 589. nijjhäsi. M. 479.
pijjhaaṇehamuddham. Pkt. 589.
nijjhaadi. S. 479. Hijjhäanti. S. 479. pijjhai. JS. 479. pijjhaida. S. 565. nijjhaida. S. 479. pijjhaido. S. 479. nijjhaladi. S. 538. nijjhoḍax. Pkt. 526. ijhjhäanti. Pkt. 193. pitthai. M. 309, 483. pitthapa. AMg. 334. pitthura. M. 257, 303.
pitthula. Pkt. 257. pitthuhia. Pkt. 120. nidala. S. 260.
niḍală. A. 260.
nidila. S. 260.
niņņa. M. 278. niņņa. M. 278.
pinnara. AMg. 167. ninṇunnaa. M. 159. ninnunnada. S. 159.. ninneha. A. 313. ninnonṇada. S. 159.
ninhaga, AMg. 231.
niņhuvijjanti. M. 330, 473, 536. piphuvida. S. 265, 330.1 ninhuvido. S. 473.
piņhuviadi. S. 830, 473, 536.
pidam. Mg. M. (false) 174, 429. niddaě. A. 375:
niddaḍī. A. 599. piddattana. M. 597. piddahějja. AMg. 222.
nidda. S. M. 102, 119, 988.
niddaadi. S. 479. piddala. Pkt. 595.
piddalu. Pkt. 595.
giddukkha. S. 329.
piddha. M. AMg. JM, 140, 270, 813.
niddhanakamua. S. 376.
piddhana. M. 367.
niddhuma. M. 288. pinta. M. 493, 603. pinti. M. 493. nipanna. M. 805. pippaampa. M. 805. pippakkha. M. 305. pippacchima. M. 305. nippatta. M. 305. pippasara. M. 305. pippaha. M. 305. nippiväss. M. 305. nippidia. M. 240. nipphanna. M. 305. nipphanda. M. S. 305. nipphala. M. S. 305. nipphura. M. 305.
nibandbai. M. 513. pibandhāņi. JS. 358. nibuḍda. M. 566. nibbandha. S. 287. nibbhacchida. Pkt. 193. nibbhara. M. 287, 603.
niḍāla. M. AMg. JM. S. 103, 260 and note 1, nibhbhatsida. Pkt. 193.
854.
pima. Pkt. 118, note 2. nimai. Pkt. 118, 261. nimajjai. Pkt. 118. nimajjasu. Pkt. 118.

Page #425

INDEX OF PRAKRIT WORDS.
8
11
şimajjihisi. Pkt. 118. nimia. M. 118 and note 2. nimittam. S. Mg. 361. nimilla. M. 566. nimillai. Pkt. 488. şimiliāl. Pkt. 180. nimei. M. 118. nimela. Pkt. 122. nimesi. M. 502. ņimba. M. 247. ņimbaphala. M. 184. nimma, A. 149, 194. ņimmakkhia. S. 320. nimmalā. M. 143. ņimmavesi. M. 551, 553. ņimmāanta, S. 487. *ņimmāia. S. 591. şimmāya. S. (false) 11, 591. niya. Pkt. 187. nigamsittā. AMg. 74. niýamsei.
seha.
Mg. 74.
niýamasā. AMg. 364. niyam.. JS. 365. niyāga. AMg. 254. niyyādamāņāha. Mg. 366. niyybala. Mg. 11, 236. pirakkhaa. A. 867o. ņiraõjaņa. M. 284. ņirantara. M. S. 341. ņirantaram. M. 519. pirandaram. 8. 275. ņiravěkkha. M. 341. ņiralambe. M. 341. nirikk hana. M. 841. ņirucchava. S. 827, ņiruñjhai. M. 485, 507. ņiravama. A. 841. ņirūgua. M. 341. ņilada. M. AMg. 109, 260, 854, ņi(liskam)de. Mg. 275. ņiliamāņa. S. 474. ņilukka. M. S. 566. *ņillaccha. See ņelaccha, 66. nillajja. M. 287. piva. M. 199. şivattāhã. A. 370. pivadantā. M. 899. pivadida. 8. 218. pivattamāņa. S. 289.
şivattamana. 8. 563. şivattāvemi. S. 552. pivattissadi. S. 289. pivasantahi. A. 397. şivasantebim. A. 368. ņivasirio. Pkt. 385. şivastide. Mg. 810. pivāraņāa. M. 361. nivärema. Mg. 470. nivärehmi. Mg. 470. pivia. M. 118. ņivida. M. 240. ņividia. M. 240. şivatta. M. 52. niveaņaittaa. 8. 600. pivedidum. S. 578. givedemi. Pkt. 454. ņiveděmba. S. Dh. Mg. 470. ņiveděm hi. Pkt. 454. ņivesa. M. 182. ņivesā. M. 865. ņivvakkals. Mg. 62. nivvattamha. S. 289. nivvattedu. 8. 289. ņivvattehi. S. 289. nivvarijjae. M. 457, 587. pivvianta. M. 487. pivväanti: M. 487. nivvãi. M. 487. ņi vāņaittiā. S. 600. ņivvādi. JS. 487. nivvävalssam. 'S. 551. ņiyvāvida. S. 551. ņivvävedi. S. 551. ņivväventi. M. 551. pivväheam. M. 578. nivvisesammi. 8. (false) 866, nivvisesäņi. S. 867. ņiyvus. M. 51, 219. nivvuda. S. 51, 96, 219 ņivvudi. M. 204. niyvadilabās. S. 861. ņivvubhai. M. 541. nivvüdha. M. S. 163. ņivvellai. M. A. 107. nisi. Mg. 418. ņibīdadu. Mg. 469. ņiácam. Mg. (oca. text) 301. ņiácala. Mg. 301. nisbalida. Mg. 329.

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82
pissalidassa. Mg. 565. nisamsattana. S. 597. nisanka. A. 64. nisanku. A. 100, 351.
THE INDIAN ANTIQUARÝ; APPENDIX.
pihippanta. M. 286. pihua. M. 51. pihuana. Pkt. 224.
nihuda. S. 51. pihudadara. S. 414.
pihelana. Pkt. (AMg). 206, 266.
nia. M. 81.
piaame. M. 367.
piadi. S. Mg. 586. pii. M. JM. 498.
nīda. M. 90, 122, 240.
piņai. Pkt. 493 and note 4. niniya. AMg. JM. 62. piņeūņa. JM. 62. pipeha. Mg. JM. 474. pida. S. Mg. 81. pidavadi. S. 569. nidiniuṇabuddhiņā. S. 888. pidětti. S. (false) 96.
pinti. M. (?) 493. nima. AMg. 248. nimi. Pkt. 261. nimo. Pkt. 493. -nila. AMg. 156. niluppala. S. 158. ṇīva. A. 248.
pivi. Pkt. 261.
nisadha. AMg. 67, 222, 304. nisanna. M. 96.
nisannaa. M. 375.
nisanņitti. M. (false) 96. nisammai. M. 489. nisammanta, M. 489. nisammanti. M. 489. nisammasu. M. 489. nisasia. M. 350. nisaarenda. M. 159. nisiara. M. 164.
nisiaru. A. 346.
nisirahi. AMg. 235.
pisidha. AMg. (?) S. (false) 221.
nisidha. Pkt. (P) 221.
pisiha. AMg. (?) S. (false) 221.
nisunahu. A. 503.
nisuņis. A. 594. nisubbhanta. Pkt. 535. nisumbhania. Pkt. 535. niskama. Mg. 302, 481. niskamadi. Mg. 302, 481. niskamantānam. Mg. 897. piskida. Mg. 302. nisphala. Mg. 305.
nissineba. S. 140. pissinehão. S. 376. niha. M. 102.
nihaammi. M. 366.
nihamsa. M. 74, 206 note 3. nihamsana. M. 74, 206 note 3.
nihana. Pkt. 224.
nihanadi. JS. 499.
nihananti. M. 499.
nihanium. JM. 578.
nihapitta. AMg. JS. 21, 582.
nihanemi. M. 499.
pibammai. M. 188, 540.. nihammanti. M. 540. nihasa. M. 206 and note 3. nihasana. M. 206 and note 3. nihaa. M. 206. nihana, Pkt. 224. nihim. Pkt. 72, 379. pihitta, M. 194, 286.
nihittaü. A. 286.
pisaśadu. Mg. 64, 315, 496.
pisanka. M. 64, 329.
nisania. Pkt. 149.
nisani. Pkt. 149. pisarai. Pkt. 264. pisaradi. S. 477. pisarahi, A. 264, 455. pisavatta. S. 276. ṇīsasai. M. 64, 315, 496. nisasadi. S. 64, 315, 496.
pisasants. M. 496.
nisasanti. S. 496.
pisasia. S. 591.
pisasia. M. 350.
nisaha. M. S. 64, 80, 329.
nisavanna. A. 251.
nisi. M. 493.
pisesa. JM. 829. piha. 493.
pihammai. Pkt. 188. ṇīhammia. Pkt. 188. piharai. Pkt. 264. nu. S. M. Mg. 94.

Page #427

INDEX OF PRAKRIT WORDS.
89
nathubhi. Pali, 120. puttaram. AMg. 171. nupittham. Mg. 308. numai. Pkt. 118, 261. pumajjai. M. 118, 248. pumaņņa. M. AMg. 118, 248, 566. ņamenta. Pkt. 118. ņumanna. Pkt. 118. gullai. M. AMg. 194, 244. ņuvapna. Pkt. 118. nū. Pkt. 493, note 4. şüura. A. 126. Ņūņa. Pkt. 224. ņūņam. S. Mg. 150, 224. ņūvuräim. $. (false) 126. ne. M. AMg. 345, 361, 415, 419; 481: ņos. M. 170, nei. M. 153, 474. ņeura. All dialects, 126. neurakeurao. A. 126. neurakeūram. S. 126. şeurilla. M. 126, 595. ņeala. Mg. 126. ņegaguņovavee. AMg. 171. ņegacittāsu. AMg. 171. ņegaso. AMg. 171. negaim. AMg. 171. gegehi. AMg. 171. ņēcchai. M. 170. ņēcchadi. S. 170. nějjāmi, M. 460. pedalī. Pkt. 260. nědda. Pkt. (M.). 90, 122, 194, 240. ņeņa. M. JM. A. 481. netā. AMg. (text) 890. ģetāro. AMg. (text) 390. nedam. S. Mg. M. 174, 300, 429. ņedu. S. 158, 474. nedūņa. AMg. JS. 21, 584. nedha. S. Mg. 456, 474. ņēnti. M. 474, 493. ņēmha. S. Mg. 470, 474. neja. Pkt. (JS.) 187, 572. neýā. AMg. 390. ņojāro. AMg. 390. peraiehimto. AMg. 369. geraiyattae. AMg. 364. pelaccha. Pkt. 66. *pěllaccha 66. (See nelaccha.) pevs. AMg. JS. 170.
nevaccha. M. S. 280. ņevacchakaláa. M. 875. nevacchakali. M. 875. ņevala. Pkt. 161, nota 1. pescadi. Mg. 170. ņesi. M. 474. ņeha. M. A. Mg. D. 140, 818. nehamaia. M. 70. pehāla. Pkt. 313, 595. ņehi. JM. S. 474. ņehü. M. 521. şehim. JM. 481. ņehma, Mg. S. 474. ņo. AMg. S. JM. 357, 415, 419, 465. ņoņņa, M. AMg. (text) 244. nodaradi. S. 170. pomalia. M. S. 154. ņomalliā. M. S. 154. nomālie. S. 224, 875. põllai. M. AMg. 194, 244. nollavebinti. AMg. 528. nollāvüja. AMg. 244. nollāvehinti. AMg. 244. pollia. M. 244, ņõllei. M. 244. nölienti, M. 244. ņohala. Pkt. 260. ņohaliā. M. 154. ņohā. Pkt. 148, note 60: ņbevaņa. JM, 813. ņbavaṇaa. S. 818. qhaviūņa, JM. 313. phaviūņam. JM. 585. ṇhāa. M. 313. nhãămi. Mg. 314. ṇhāi. Pkt. 313, 487. nhäia. S. 818. nhaitta. JM, 818, 582. ṇhāissam. S. 313, 529. ṇhāu. AMg. 255. ṇhāņa. M. AMg. JM. JS. S. A. 268, 313. phānittä, AMg. 813. nhânei. AMg. 318, 559. ṇhāņènti. AMg. 913, 569. nhada, S. 313. nhādum. S. 318. nhäde. Mg. 314. ahāmo. JM. 318, 487. phaya AMg. JM. 818. pbära, AMG. JM, 255,

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84
THE INDIAN ANTIQUARY; APPENDIX.
ṇhāraņi. AMg. 255.
takkha. Pkt. 402. ņhäruņie. AMg. 861.
takkhäņi. Pkt. 318. nhivaanto. M. 313.
takkhāņo. Pkt. 402. phävayando. M. (text) 813.
taggadamaņãe. S. 409. ņ havia. Pkt. (M.) 210, 247, 268, 813.
tacca, AMg. JS. 281, 299, 449 əhávinti. JM, 813.
taccam. AMg. 451. nhäviýa. AMg. JM. 818.
taocamosa. AMg. 78. ahāviya. AMg. 210, 813.
taccānam. AMg. 281. ṇhāvei, AMg. 313.
taccebim. AMg. 281, 868. nhĩvăni, AMg. 818,
tacchai. Pkt. 216, 318. nhăvesu. JM. 318.
tacchanti. AMg. 504. ṇhārebe, AMg. 813, 561.
tacchiya. AMg. 818, 505, 565. nhusā. AMg. 148 and note 6, 813.
tajaü. A. 454.
tajjanie. Pkt. 385. tai. M. S. A. (text) JM. 113, 416, 420, 421. tajjējja. AMg. 460. taia. M. 82, 91, 184, 449.
tataka. CP.191. tajam. Pkt. (M. ?) 113 and note 2.
tattha. M. 308. taia. Pkt. (M.2) 113 and note 2, 121.
tatha. AMg. 390. tai. A. 420, 421.
tatthighadaņā. M. 55. taim. A. 421.
tatghūna, P. 190, 308. taijji. A. 91, 134, 449.
tacha. CP. 47. taitto. Pkt. 420.
tathahitapaka. 47. taiýa. AMg. JM. 82, 91, 184, 449.
tatha. OP. 191. taiýa. AMg. 113.
tada. M. 198. taisa. A. 81, 121, 166, 245, 262.
tadage. AMg. S. 231, 240. taü. A. AMg. 106, 379, 409, 420, 421, 488. tadi. M. JM. AMg. 240, 603. tai. AMg. 379.
taqibhāva. M. 340. taivata. Pkt. 166.
tadiýa. AMg. 240. taüsi. M. 164,
tadivimalasarisa, AMg. 603. tae. AM8. M. JM. S. Mg. D. 16, 420, 421, tadi. M. 395. 425.
taddu. Pkt. 291. tao. Pkt. (JM, AMg. JS.) 175, 357, 408,
taņa. PG. 49. 425, 488, 518.
taņailla. JM. S. A. M. AMG. 49, 595 taohimto. AMg. 425.
taņao. JM. 92. tam. M. AMg. JM. JS.S. Mg. Dh, A. D.A.
tannga. M. AMg. 49. 14, 16, 92, 94, 143, 145, 169, 171, 174, 950
tanamaya. AMg. 87. note 8, 850, 867, 417, 420, 421, 483, 425, tanaha. A. 264, 870. 427, 429, 468, 554.
taņi. AMg. 367: tammi. AMg. JS. 379, 425.
taņiae. M. 457. tamsa, M. AMg. 74, 834.
taņāim. Pkt. 180. tamsi. AMg. 74, 174, 818, 850, 366, 425.
taņām. AMg. 68. takkara. AMg. JM. 806.
taņus. M. 96. takkarattaņa. AMG. 306, 597.
tanušai, M. 558. takkijäņam. AMg. 502.
tanniae. M. 558. takkissadi. S. 528.
taņuāi. M. 558. takkei. A. 490.
taņui. M. 139. takkemi. Mg. S. 150, 287, 490.
taņaštti. M. (false) 96. takkhai. Pkt. 318.
tapumajjhānam. Pkt. 180. takkhanukkhasharibatthu-kkhittabhëmbhala, M.
tapnyatti. S. (text) 255. 214,
I tapulai, M. 196,

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INDEX OF PRAKRIT WORDS.
85
taşullaa. M. 196. taņuvi. Pkt. 139. tapha. M. 92. tanhachnhão. JM. 860. tatta. Pkt. 565. tattatave. AMg. 409. tattabhavam. Pkt. 293. tattastehim. Mg. 368. tattassu. A. 366. tattilla. S. M. D. 595. tattu. A. 106, 293. tatto. Pkt. (S). 197 and note 1, 414, 420, 421,
425. tattha. M. AMg. JM. S. Mg. P. S. 107, 293,
308, 350, 425, 431 note 1, 516, 519, 565. tatthabhayam. S. 293, 396. tatthabhavadā. S. 298, 396. tatthabhavado. S. 298, 396. tatthabhodi. S. 293. tatthastehim. Mg. 310. tatthūna. P. 190, 303. tatru. A. 268. tadao. S. Mg. 425. tadajjhavasiyā. AMg. 341. tadatthovaüttā. AMg. 341. tadappiýakarana. AMg. 341. tadávaranijja. AMg. 341. tadia. S. Mg. 82, 91, 449. taditadiya. AMg. 340. tadubhaya. AMg. 841. taduvikkhākāriņo. JM. 341. tado. Mg. S. 185, 425. taddiasinda. M. 158. tadru. A. 268, 425, 427. tadha. JS. Mg. 103, 113, 208, 850. tadhā. S. Mg. 95, 113, 203. tanu. CP. 224. tappadhamaýā. AMg. 270. -tappanesum. CP. 225. tam. M. AMg. 348, 349. tamao. AMg. 409. tamam. Amg. 409. tamamsi. Amg. 409. tamapagara. Mg. 11. tamaraapiara. M. 347. tamasi. AMg. 408. tamassa. S. 409. tamão. AMg. 409. tamādai. Pkt. 554. tamaşabandha. M. 347.
tamālakaga o. M. 356. tamissā. JM. 815. tamugghāa. M. 847. tame. AMg. 356. tameņa. M. 409. tamo. M. 356. tamba. M. AMg. 295, 307. tambakimi. Pkt. 295. tambaga. AMg. 295. tambaratti. Pkt. 295. tambavanni. M. S. 295. tambasiha. Pkt. 295. tambā. M. 295. tambiýa. AMg. 295. tambira. M. 137, 295. tambirā. Pkt. 137. tambola. M. AMg. JM. JS. S. 127.. tambolaya. AMg. 127. tamboli. AMg. 127. tambolla. Pkt. (text) 127. tammaņe. AMg. 409. tammaņo. JM. 409. tammi. M. AMg. JM. JS. 318, 350, 366,
425. tambaivijjo. AMg. 172. tamhã. S. Mg. AMg. JS. 425. tamhäd. AMg. 341. tamhi. JS. 366", 425. taya. AMg. 350. tayatta. AMg. 597. tayattãe. AMg. 361. tayappavāla'. AMg. 413. tayĀ. AMg. JM. 358, 367, 413, 519. tação. AMg. 413. tajāņam. AMg. 413. tayāņi. AMg. 858, 413. tajāpāņae. Pkt. 358. tayamanta. AMg. 413. tajāmanto. AMg. 396. tajāsuha. AMg. 413. taýāsuhe. Pkt: 358. tarai. Dh. AMg, M. 25, 349 note 1, 477. tarangappahare. M. 367. taraccha, AMg. 123. taracchi. AMg. 123. taraņi. Pkt. 358. taratama. AMg. 414. taranti. AMg. 173, 477. taraļa. Pkt. 226. taraha. M. 456.

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86
THE INDIAN ANTIQUARY; APPENDIX.
tarāsai. A. 132. tarium. AMg. 576. tarijjai. M. 537. tarittae. AMg. 578. taritta. AMg. 577. tarissanti. AMg. 522. tarihinti. AMg. 529. taruarahî. A. 371. taruņaho. A, 872. taruņiu. M. 85. taruņiho. A, 372, 887. taruņia M. 387. taruņiņam. M. 887. taruņo. S. 380. taruttana. M. 597. taruha, A. 180, 881. tarahe. A. 879. tarü. M. JM. 72. tarūņa. M. 381. taladi. Dh. 25. talavěņķa. Pkt. 53. talavěņţaa. Pkt. 53. talvonta. Pkt. 68. tala. M. 281. talaam. Pkt. 226, nota 3. talāam. Pkt. 226, nota 8. talaga. AMg. JM. 231, 240, taļāģa. AMg. 97, 231.. talára. Pkt. 167. taļāva. AMg. 231, 240. tali. A. 366. tali. A. 240. talt. A. 395. talima. AMg. 248. talana. Mg. 225. taluni. P. 226. talējjā. AMg. 460. tava, AMg. JM, Mg. S. 28, 98, 178, 307, 40,
421. tavaccaraņa. JM, S. 301, 847. tavanijjamatin. Pkt. 203, note 4 tavalove.. Akg. 847. tavaksi. Mg. 815. tavasbini. Mg. 315. tavaksi. Mg. 405. tavasi. AMg. J8. 408. tavasi. S. 408. . tarasai, JM. S. 816.1 tavassim. AMg. 405. tavassiņin. JM, 848.
tavassiņi. JM. S. 315. tavassiņo. AMg. 405. tavassissa. AMg. 405. tavassi. AMg. JM. S. 405. tavassisu. AMg. 405. tavāvi, S. Mg. 143. tavia. Pkt. 565. tava. A. 106, 346, 409. tave. AMg. 356, 409. tavesa. AMg. 409. tavo. JM. 356. tavokamma. AMg. JM. 347. tavovaņa. S. 347. tarovanâim. S. 189. taśća. Mg. 315, 425. tassim. Mg. 818, 848, 428. tasa. PG, 169, 425, tasakäõ. AMg. 92 tasaghāds. JS. 203. tasanāmehi. AMg. 371. tasasu. OP. 442. tasiya. AMg. 565. tasu. A. 106, 815, 425. tassa. M. AMg. JM, JS. S. Dh. 126, 178, 318,
425, 498, 515, 519. tassamdbicări. AMg. 827, tassankino. AMg. 327, 405. tassanni. AMg. 327, tassim. Pkt. (S. AMg.) 184, 264, 818, 848,
425. tassa. A. 106, 815, 425. taba. M. AMg. JM, A. Mg. J8. (text) 98
100, 108, 107, 113, 143, 173, 850, 495. tahá. A. 425. taham. AMg. 114, tahakkára. AMg. 196. tahappagārāim. AMg. 867. taham. AMg. 114, 349. taha. M. AMg. 113, 114, 85%. tabām. A. 88, 425. tahāgaņi. AMg. 355. tahägayão. AMg. 367. tahi. Pkt. 425. tahiehim. AMg. 281, 868 tahe. A. 425. tahim. (All dialects) 264, 918, 45. tahimto. Pkt. 420. tahiya. AMg. 281. whiānam. Aug. 281. tabě. A. 375, 425.

Page #431

INDEX OF PRAKRIT WORDS.
519
taho. A. 815, '866, 425.
tāyatisā. AMg. 447. taho ayāro. AMg. 172.
tāyattīsā. AMg. 438, 445. tahka. Pkt. 324, note 2.
tāýattise. AMg. 447. tahko. Pkt. 324, note 2.
tājassa. JM. 178. tā. M. JM. JS. S. Mg. Dh. Ā. D. A. 424, tārasattāe. AMg. 341. 425, 519.
tārimāð. AMg. 876. taim. (All dialects) 367, 425, 486.
tärise. M. AMg. JM. S. 246. tāiņam. AMg. 99.
tārisaga. AMg. 245. tău. M. 376.
tārisagasi. AMg. 74, 866. tāü. A. 152.
tárisie. Pkt. 245.. tāð. A. S. 425, 519.
tārise, AMg. 16. tãe. AMg. JM, S. Mg. 425.
tāriso. Pkt. (M.) 856, 458. tão. (All dialecta) 169, 8661, 878, 425. tärūvattāe. AMg. 841. tāgandhattāe. AMg. 841.
tālajjheüvviddha. AMg. 299. tāthā. OP. 76, 804.
tāļaņa. AMg. 240. tadaidum. S. 240, 573.
tāladdhaya. AMg. 299. tādasásam. Mg. 240, 528.
tālayanti. AMg. 240, 850, 490. tādaissam. S. 240.
tālaviņţa. AMg. 53, 838. tādaņa. M. Mg. 240.
tālavěnţa. M. AMg. 53, 333. tādia. M. S. 240.
tālavēņţaa. Mg. 53. tādiumaņā. M. 240, 577.
tālavõņța. Pkt. 58. tādijjamāņa. JM, 240.
tālā. M. S. (false) Mg. (false) 14, 167. tādida. Mg. A. S. 240.
tāļia. Mg. 240. tādija. JM. 240.
tālijjamāņa. AMg. 240. tāļiadi. S. 240.
taliỹs. AMg. 240. tādianta. S. 240..
talijaņţa. AMg. 53, 388. tādiamāņa. S. 240.
tāliýantaka. AMg. 58. tādedi. S. 240.
tālisa, Mg. 245. tādedha. Mg. 240.
tālise. Mg. 16. tāņa. Pkt. (M. A.) 14, 435, 458, 519.
täļei. AMg. 240, 490. tāņam. A. M. S. JM. 370, 425.
tāļějjā. AMg. 240. tāņāe. AMg. 361.
tāļšnti. AMg. 240, 490. tānāya. AMg. 861.
tāļemāņa. AMg. 240. tāņi. AMg. JM, 357, 367, 425, 488.
tālemo. JM, 345, 455. tātisa, P. 190, 245.
tāļehs. AM g. 240, 471, 490. tādakannassa. S. 519.
tāta. A. 261. tadia. S. Mg. 184.
tāva. M. AMg. JM. S. Mg. 186, 889, 466. tādisa. S. 245.
tāvam. AMg. 181. tādiší. Mg. 245.
tāvanna. S. 154. tādisi. S. 245.
tāvattisaga. AMg. 445. . tāpbāsattāe. AMg. 349.
tāvattīsagā. AMg. JM. 254, 488. tām. Pkt. (AMg.) 68, 425.
tāvattīsaoya. JM. 445. tāma. A. 261.
tävattisajā. AMg. JM. 488. tāmai. M. 282.
tāvattīsā. AMg. 254, 438. Tāmaliņā. AMg. 405.
tāvannattae. AMg. 341. tāmahi. A. 261.
tāvaparikkhaņāa. M. 361. tāmotara. P. OP. 87, 190, 191, 956.
tāsa. PG. M. A. 94, 815, 425. Támotaro. P. 845.
tåsi. AMg. 425. tāyattisagā. AMg. JM. 488
tāsim. AMg. JM. 108, 425, 436. tāyattīsagāņam. AMg. 447.
Itāsu. A. JM. S. 63, 106, 314, 425.

Page #432

88
taha. Mg. 315, 425.
täha. A. M. 264, 425. täham. A. 870.
THE INDIAN ANTIQUARY; APPENDIX.
tahi. Pkt. (?) 425.
tähim. M. AMg. JM. 425.
tähe. M. AMg. JM. 357, 425, 426, 428.
ti. Pkt. (PG. AMg. (text) M. S.) 11, 22, 92, tirakkariņi. S. 306.
tirakkāra. S. 306.
93 and note 1, 116, 143, 411, 428, 438. Tiadaa. M. 375.
tiasisa. Pkt. 158.
tiijja. Pkt. (M. AMg.) 90, 449, 450. tikkha. M. AMg. JM. S. Mg. A. 312. tikkhaara. M. 414.
tikkhattana. S. 312. tikkhambilakena. Mg. 137.
tikkhabilakeņa. Mg. 137. tikkhalia. A. 312. tikkhutto. AMg. 457.
tikkhei. A. 312.
tikhutto. AMg. 451. tigicchai. AMg. 215, 327, 555. tigicehaga. AMg. 215, 327. tigicchaddaha. AMg. 354. tigicchaya. AMg. 215, 555. tigiccha. AMg. 215, 327. tigicchiya. AMg. 215. tigga. Pkt. 277.
tittha. P. 190.
tina. AMg. JM. JS. S. A. 49. tiņam. JM. 143.
tiņā. Pkt. (A.) 128, 425, 428.
tinnam. Pkt. (S. Mg.) 91, 486, 438, 439.
tinni. Pkt. (all dialects) 91, 417, 486, 438,
448.
tinha. Pkt. (AMg.) 312, 488, 465.
tinham. JM. AMg. 265, 438, 447. tinhi. Pkt. 438.
tinho. Pkt. 312.
titikkhae. AMg. 457.
tittia. Mg. 153, 434.
tittīsam. AMg. JM. A. 153, 445.
tittha. M. AMg. JM. JS. S. 58, 83, 97.
titthayare. JS. 367.
titthayarehim. AMg. 447.
timma. Pkt. 277. tiya. AMg. JM. 451. tiyaham. AMg. 353.
tiyahena. AMg. 353.
tiyyate. P. 91, 252, 457, 474, 535, 545. tirae. M. JM. 457, 537.
titthia. Mg. 290.
titthiehim. Mg. 290.
tidha. A. 103, 113. tinta. A. 564.
tinni. AMg. JM. 173, 265, 438, 447. tippamāņo. AMg. 175.
tiraṇhumi. (Nasik Lena dialect) 7. tiranhummi (Lena dialect) 7. tiranhumhi (Nasik Lena dialect) 7. tirikkha. AMg. JM. 151, 369. tirikkhajoņiehimto. AMg. 369. tirikkajonitthie. AMg. 160. tirikkhajoniyaïtthio. AMg. 160. tirikkhattana. AMg. 597. tirikkhesüvavanna. JM. 172. tiriccha. S. 151.
tiricchi. M. S. A. 151, 233. tiriya. AMg. JM. JS. 134. tiriyam. AMg. 75, 134. tiriýambbagi. AMg. 75, 182. tiriyamvaja. AMg. 75, 182. tirija. AMg. 75, 134. tilachim. AMg. 368. tilagacoddasaga. JM. 202. tilapitṭha. AMg. 350. tiliści. Mg. 151, 233. tilehimto. AMg. 369. tilodaadānās. S. 361. tilla. AMg. 90. tillhakarā. AMg. 447. tiva. A. 34 note 4, 261. tivankuni. Pkt. 74. tiviha. AMg. JS. 451. tivihe. JS. 366". tisattakkhutto. AMg. 451. tisahě. A. 375.
tisu, M. 438.
tise, AMg. 425.
tista. Mg. 290.
tissä. M. 103 and note 1, 425.
tiha. A. 103, 113.
tiha. AMg. 451. tihākajjamāna. AMg. 549. tihi. Pkt. (A.) 180, 381. tihim. AMg. JM. 438, 439. tihimto. Pkt. 438. tihayanammi. JM. 350, 366. ti. Pkt. 424.

Page #433

INDEX OF PRAKRIT WORDS.
tia. A. M. 82, 165, 425, 449. tiż. M. 435. tii. M. 425. tio. JM. A. M, AMg, P. 150, 175, 366, 367,
425. tiġs. AMg. 142. tiyaüppanna-m-aņā-gaýāim. AMg. 358. tirai. M. JM. 58, 284, 537. tirae. M. JM. 58, 284, 457. tisa. Pkt. 449. tissima. Pkt. 449. tisai. AMg. 445. tisam. AMg. JM. A. 75, 76, 445, 447, 448. tisakkhara. A. 445. tisanham. Pkt. 447. tīsā. AMg. JM. A. 75, 76, 445. tisãe. AMg. 447. tisu. M. 438. tisum. M. 438. tisumto. Pkt. 438. tise. AMg. JM, 103, 425, 448. tīhim. Pkt. 438. tu JS. M. AMg. JM. S. D. A, 106, 185, 867,
420, 421, 423, 425, 427, 598. tus. S. 421. tuam. S. 515. taaradu. S. 139. taarivedi, S. 139. tusravedu, S. 139. tai. Pkt. (8. M.) 416, 420, 421. taitto. Pkt. 420. tue. M, Mg. A. D. S. 22, 420, 421, 519. tum. Pkt. 420, 421. Tukka. CP. 191. tungo. M. 356. tuochs. Pkt. 216. tacchaarahasahě. A. 375. tacchattans. M. 597. taochanajjbahě. A. 375. tajjha. JM. S. A. D.M. 11, 22, 173, 416, 420,
421. tajjha. Pkt. 420. tajjham. M. JM. 420, 421, tajjhāņam. Pkt. 420. tajjhatto. Pkt. 420. tajjhammi. Pkt. 420. tajjhaha. A. 420, 421. tajjhisum. Pkt. 31, 128, 420, 422. tajjhu. A. 106, 351, 420, 421. tajjhe. Pkt. (A.) 420, 421.
tajjhesu. Pkt. 31, 420. tujjhehim. Pkt. 420. tatta. JM. 564. tuttai. Pkt. (M. AMg.) 279, 292. tattai. AMg. 292. tataü. A. 292, 564. tattanti. AMg. 292. tadai. Pkt. (AMG.) 258, 486. tadiýa. Amg. 222, 258. tuņda. Mg. 125. taṇhin. Pkt. (M. JM.) 81, 90, 133. taphikka. Pkt. (M. JM.) 90, 133, 194. tunhia. AMg. (1) 314. tandilla. Pkt. (AMg.) 595, note 6. tappo. Pkt. 9. tupphä. P. 422. taphe. Asoka) 422. tubbha. Pkt. (AMg.) 173, 416, 420. tabbham. Pkt. (AMg. JM.) 420, 49
422. tubbhatto. Pkt. 420. tabbhammi. Pkt. 420. tabbhä. Pkt. 420. tubbhäņam. Pkt. 420. tabbhe. Pkt. (AMg. JM.) 420, 422. tubbhesu. Pkt. 420. tabbhehim. Pkt. (AMg. JM.) 420, 422. tabhbham. Pkt. 193. tabhbhohim. Pkt. 198, 422. tama Pkt. 416, 420. tumai. Pkt. 420. tumae. Pkt. (M. JM.) 420, 421. tumam. (All dialects but Dh. A.) 348, 420,
421, 515, 519. tumamsi. AMg. A. M. (*) 420, 421. tumatto. Pkt. 420. tumammi. Pkt. (M. JM.) 420, 491. tami. Pkt. 420. tumai. Pkt. (M.) 420, 421. tamaim. AMg. 857, 422, tumare. Pkt. 420. tumãe. M. 421. . tamão. Pkt. (M.) 420, 421. tamāņam. Pkt. 420. tamātu. P. 846, 420. tumšto. P. 846, 420, 421. - tomāhi. Pkt. (M.) 420, 421. tumahimto. Pkt. (M. 8.) 420, 421. tumo. M. JM. AMg. 420, 421, 619. tamelu. Pkt. 420.

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90
tumehim. AMg. 420, 422. tumo. Pkt. 420.
tumpha. P. 422.
tumbavinija. AMg. 598. tumbiņihě. A. 886.
tambura. Pkt. 124.
THE INDIAN ANTIQUARY; APPENDIX.
tulida. Mg. 152. tuluska. Mg. 302. tulla. M. 286.
tuva. Pkt. 416, 420, 421. tuvam. Pkt. 420.
tuvatto. Pkt. (S.) 420, 421. tuvammi. Pkt. 420.
tumbhisum. Pkt. 31, 128, 420, 422. tumma. Pkt. (M.) 420, 421.
tummi. Pkt. 420.
tavara. MS. 139. tuvarai. Pkt. 139.. tuvaradi. S. 139. tuvaradu. S. 139. tuvaranta. S. 139. tuvaramha. S. 139. tuvarianti. S. 189.
tuvarāma. S. 455. tuvarāmo. Pkt. 470. tavaravedi. S. 139. tuvalada. Mg. 189. tuvalesi. Mg. 139. tuvā. Pkt. 420.
tamhānam. M. AMg. JM. S. Mg. 314, 420, tavāņam. Pkt. 420.
422.
tuvi. M. 420, 421.
tummehim. Pkt. 420.
tumha. Mg. JM. A. M. 314, 416, 420, 421,
422.
tumhai. A. 420, 422.
tumham. Pkt. (M. JM. AMg.) 420, 421, 422.
tumhakers. S. 176.
tumhatto. Pkt. 420.
tumhammi. Pkt. 420.
tumhasu. Pkt. 420.
tumhaha. A. M. 264, 420, 422.
tumha. Pkt. 420.
tumhara. Pkt. 434.
tumharisa. M. JM. S. 92, 245, 312.
tumharisāhim to. 8. (false) 365.
tumbāsu. Pkt. A. 420, 422. tumbāhā. M. 422. tumhě. M. 85, 96.
taha. M. JM. S. A. Mg. 416, 420, 421, 448.
tumhe. Mg. M. JM. S. A. AMg. P. 185, 312, tuham. Dh. AMg. JM. M. 206, 420, 421. 814, 420, 422.
tumhesu. Pkt. 31, 420.
tumhěhl. A. 128, 519.
tumhehf. A. 180, 420, 422.
tuhatto. Pkt. 420. tuham. JM. 348. tuhammi. Pkt. 420. taha. Pkt. 420. tahāņam. Pkt. 420. tuhara. Pkt. 484. tuhu. A. 106.
tumhehi. M. 422.
tahu. A. 206, 352, 420, 421.
tühi. A. 421, note 2.
tuhesu. Pkt. 420.
tūpailla. AMg. 595.
tūņi. S. 127.
tuthike. PG. 58, 189, 363.
tūpa. Marathi 9.
tūra. M. AMg. JM. S. A. 284.
tūrātu. P. 346.
tumhehim. JM. S. 420, 422. tuyattějja. Pkt. 459.
tuyha. Pkt. 331, 420, 421. tuyhatto. Pkt. 420.
tuyhe. Pkt. (Mg.) 420, 422. tuyhehim. Pkt. 420..
turaa. M. 186.
turaahi.
A. 368. turaäi. M. 358.
turaho. A. 372.
turia. M. A. D. A. 152.
turiam. M. 26. tarida. S. 152.
turiya. AMg. JM. 152. turiyattana. JM. 597. turukka. AMg. JM. 303.
tuvesu. Pkt. 420.
tusiņija. AMg. JM. 81, 90, 133.
tusu. Pkt. 420.
tassadi. S. 63. tussanti. S. 275.
tūrāto. P. 95, 336.
tūrāto. P. 69, 346. türtha. 58.
tulilla, M. 595.
tusai. M. 63, 488.

Page #435

INDEX OF PRAKRIT WORDS.
91
420,
täsedi. JS. 63, 488. tupa. Pkt. (M.) 58, 120. tühiim. M. 85. trạn A, 47. tě. M. 92. te. (All dialects) 185, 857, 867, 41
421, 423, 425, 436, 463, 519, 554. ten. Pkt. 559. teavai. Pkt. 559. tealisā. AMg. JM. 438, 445. teiocha. AMg. 78, 119, 215, 327. teindiya. AMg. 119, 162, 438. teisa. A. 119, 153, 445.
119, 190, 445. tex. AMg. 355. teukāiya.' AMg. 855. teukäya. AMg. 355. toujīva. AMg. 355. teuphāsa. AMg. 355. teusarīra. AMg. 355. beůAMg. 355, 409. teūņam. Pkt. 355. teeņa. AMg. 409, teenam. AMg. 403. teo. AMg. (text) JM, 355, 856. tem. A. 425. hojamsi. AMg. 74. tona, Mg. AMg. JM. JS. M. 34, 95, 129, 150,
173, 290, 307, 417 note 3, 423, 425, 519. tenaüim. AMg. 446. tenaui. JM. 446.. tanam. AMg. 182, 849 note 1, 425. tenam. AMg. 68, 425. tenkvi. JM. S. 143, 172. toniya. AMg. 134, 807. tape. AMg. 349. teti. P. 190, 474. tttahë. A. 426. tettin. M. Mg. A. 158, 434 têttila. Pkt. 158. tettīsa. AMg. 438. tøttīsam. AMg. JM. A. 119, 153, 445. tettisão. AMg. 447. tettule. Pkt. (A.) 158, 494., titthu. A. 106, 298. 1 tetrala. A. 268. Heddaha. Pkt. (M.) 121, 122, 262. tona. Pkt. 307. tëndija. AMg. 119, 162, 488. ; tebbho. AMg. 425. 1 teys. AMg. JM. JB. 187. :
tejam. JM. 409. teyamsi. AMg. 74. teyamsi. AMg. 405. teýasă. AMg. JM. 366, 408. teýassim. AMg. 405. teýäkamma. AMg. 64. teýälisam. JM, 119, 445. tejāsie. AMg. 446. terasa. AMg. 119, 153, 245, 443. terasama. "AMg. 449. terasī, AMg. 443. teraha. A. AMg. M. 119, 153, 246, 438, 443. telökka. M. AMg. 196. tolla. M. AMg. JM. 60, 90, 194. těllam. AMg. 429. těllos. $. 196. těllokks. M. S. 196. tefa. A. 261. teVai, A. 261. tevagthāim. AMg. 265, 447. tevatthāņam. JM. 447. tevatthim. AMg. JM. 119, 265, 446. tavatthiņam. JM. 265. tevatthe, AMg. 448. tovadu. Pkt. 434. tevannam. AMg. JM. 265, 273. tevattarim. AMg. JM. 245, 265, 446. tevara. P. 190. tevāuvaņassaio. AMg. 355. tevissima. JM. 449. tevisam. AMg. A. JM. 119, 153, 438, 445,
447. teviše. AMg. 447. tevise. AMg. 448. tesaghim. AMg. JM. 119, 446. tesi. AMg. 425. tesim. Amg. JM. J8. 16, 108, 175, 371, 425. tesiim. AMg. 446. testi. JM. 446.. tesa. Pkt. M. JM. S. 425. tesum. 8. 425. teha. A. 166, 262. tehi. Pkt. (°) 425. tehim. JM. 868, 425. . tehimto. AMg. JM. 425... to. M. AMg. JM. Mg. A. 8.14 note 2, 142,
144, 485. todai. Pkt. 486. toņa. AMg. 127. toņir. M. 127.

Page #436

92
THE INDIAN ANTIQUARY; APPENDIX. - tonda. M. 125.
tharatharedi. S. 207, 558. tovatta. Pkt. 166.
tharatharenti. M. 558. toside. Mg. 144.
tharatharnem. Marathi, 658. tokavia. Pkt. 552.
tharatharvum. Gajarāthi, 558. tosijjai. M. 543.
tharu. AMg. 327. tohara, A. 484.
thala. M. 268, 307. tohāra, Pkt. (A.1) 434.
thalailla. M. 595. ottam. AMg. 423, 425.
thale. A Mg. 465. tti. M. AMg. JM. PG. S. JS. 14 note 2, 85, thava. Pkt. 307.
92, 95, 96, 102, 116, 143, 145, 148, 158, 169, thavas, M. 201. 176, 208, 374, 876, 403, 414, 423, 468, 465, thavaiya. AMg. 201. 521, 583.
thavira. MS. 166. ttha. M. 85, 96, 498.
thaha. Pkt. 88, 333. tthaņa. M. 160.
thẫn. A. 251. ttharu. AMg. 827.
thāa. A. (text) 251. otthalisu. M. 387.
thāna. M. 309. otthalisum. M. 387.
thäņijja. AMg. 309. tthu. AMg. 498.
thāņa. M. JM, 809. tram. A. 28, 268, 425, 427.
thāma. Pkt, 251, th
thāmatthāma. M. 268. tha. M. JM. 145, 175.
thāmavam. AMg. 396. thaia. M. 309.
thāyanti. JM, 809. thaium. M. 309.
thāvarehim. AMg. 871. thaissam. M. 809.
thävalas, Mg. 310. thaü da. M. 307.
thāha. M. AMg. A. 88, 893. thaei. M. 309.
thāhii. M. 524. thaesu. M. 309.
this. S. 309. thaketi. Pali, 221, 309.
thii. M. 309. thakkai. Pkt. 488,
thiņņa. Pkt. 90, 151, thakkissai. JM. 309.
thiņņas. M. 90, 151. thagaissam. Mg. 221.
thida. S. 809. thaggha. Pkt. 88, 333.
thidi, S. 309. thaggho. Pkt. 88, note 1.
thippai. Pkt. 180, 207. thaddha. Pkt. 333.
thimpai. Pkt. 207. thaņa. M. 807.
thijā. AMg. 147. thanahara. M. 184.
thiyān. AMg. 876. thapaharābimto. S. (false) 365.
thira. M. 807. thaniyakumāraitthio. AMg. 160.
thirapěmmo. M. 402. thanulas. M. 595.
thi. AMg. A. 147. thananti. AMg. 456.
thiņaPkt. 90, 151. thanti. A. 309, 488, 487.
thibhi. AMg. 387. thappi. A. 594.
thni, M. 807. thambhs. M. AMg. S. 808.
thuiņa. M. 387. thambhia. M. 308.
thukkārijjamāņi. AMg. 668. thambhijjai. Pkt. 808.
thaņai. M. 494. thambhiya. AMg. JM, 92, 808.
thuņijjai. JM, 686. tharatharanti. M. JM. 860, 558.
thunitta, JM 877. tharathardanta. S. 558.
thuņimo. M. 494. tharatharina. Urdu, 558.
thaniya. JM, 494, 691. tharatharei. M. 207, 558.
thuņa. Mg. 310, 494.

Page #437

INDEX OF PRAKRIT WORDS.
thvalati. P. CP. 191, 243. thralita. OP. 191. , thvalitam. P. OP. 243.
d
thunei, JM. 494. thuba. Leņa dialect, 208. thulla. AMg. JM. 90, 127. thuvā. Pkt. 111. thuvaa. Pkt. 111. thuvanti. AMg. (text) 586. thuvamhi. Leņa dialect, 7. thuvrai. Pkt. (M.) 111, 494, 586. thurvanta. JM. 536. thuyvanti. AMg. 536. thurrade. JS. 457, 586. thurvasi. M. 586. thūņa. Pkt. 129, 243, 307. thūņā. Pkt. 127. thübiyāgā. AMg. 208. thūbba. AMg. JM. 208, 214. thubhijā. AMg. 208. thūbhijāgā. AMg. 206, note 5. thūla. AMg. J$. S. 90, 127. thūlavajā. AMg. 409. thuli. CP. 191, 990. thūta. Pkt. (text) 230. thūha. Pkt. 208. theņa. Pkt. 129, 307. themillia. Pkt. (AMg. 1) 129, 307, 595. theppai. Pkt. 207. thera. M. AMg. JM. S. 166, 308. theraga. AMg. 166. theraja. AMg. 166. therā. AMg. 489. theräsana. AMg. 166. theria. Pkt. 184. theriya. AMg. 166. theri. M. 166. therehimto. AMg. 369. therosaņa. AMg. 166. theya. AMg. JM. Pali, 180, 207. thoa. M. B. Mg: 90, 280, 807. thoam. Mg. 810. thoūņa. JM. 494. thokka. Mg. 90, 230. thonā. Pkt. 127.. thora, M. 127. thoratthani. M. 386. thoratthanille. M. 595. thora. JM. JS. A. 90, 130, 280. thovatara. AMg. 414. thovaya. AMg. JM. 280. thovayaram. Amg. 280. thorathoram. JM. 280.
daālu. Pkt. 595. dai. A. 146, 166, 594. daia. S. Mg. 146, 166, 474, 590, 594. daiem. A. 146. daicca. M. 61. dainna. Pkt. 61. daiva. Pkt. (A.) 61. daivajja. Pkt. 276. daivaņņu. Pkt. 276. daivaya. Pkt. 61. daivem. A. 146, 848. dainya. Pkt. 61. daišsam. Mg. 185, 474, 521, 530. daīssam. S. 474,521, 530. daibsanti. S. 530. daissāmo. S. 474. dambaantě. Mg. 95, 397, 490, 554. damsaņa, Mg. 74. damsa. AMg. JS. 222. damsaantie. S. 490, 554. damsaamhs. S. 490, 554. damsai. Pkt. 74, 554. daqısaisam. S. 490, 554. damskissadi. S. 554. damsaissasi. S. 490, 554. damsana. M. AMg. JM. JS. S. A, 74. damskņamuhammi. M. 21. damsaņijja. AMg. 571. damsaņia. S. 571. damsaņiākidi. Mg. 94. damsaņio. JM. 571. damsaņu. A. 34, note 4. damsaņe. AMg. 357. damsadi. 8. 222, 484. damsanti. AMg. 554. damsantim. M. 554. damsi. Pkt. 74. damaijjanta. A. 897. damsiņo. AMg. 405. damsida. 8. 222 damsido. 8. 484. damsintim. M. 554. damsei. Pkt. (JM.) 74, 554. damsedam. S. 490, 554, 573. damsemi. M. S. 490, 554 damsesi. S. 490, 554.

Page #438

94
THE ADIAN ANTIQUABY; APPENDIX.
.
,
JM, 41
dam seha. JM. 471, 564... damsehi. 8. 490, 554. damstrin. OP. 304.. dakinawa. Singh. 554. dakkha. AMg. JM. 890. dakkhai. Pkt. (Asoka) 554. dakkavai. Pkt. 554. dakkhåvai. Pkt. 554. dakkhina. M. AMg. JM. S. Ā.. PG. 66, 380. dakkhiņā. S. 65, 820. dakkhinatti, D. 26, 281, 867. dakkhiņādo. S. AMg. 69, 37%. dakkbinilla. AMg. 65, 198, 895. dakkhinna. M. 282. dakkhiņnabhaņiehim. M. 868. dakkhu. 516, note 4. dekşiņāhi. pkt.86% . dakşihisi. 0. (1) 550. dakhiņa. PG. 65, 193. daga. AMg. 141. dagamsi. Amg. 141. dacci. AMg. 587. daocha. AMg. 320. daocham. M. JM, AM8.628, 328. daocbama. M. 455, 595. daochåmi, M, 525. daochimi. M. 595... dacohisi, AMg. 525. dacchiha. M. 525. dacchihi. . 525. daochihisi. M.O.() 525, 550. dagchihi. JM. 525. dajjhamiņa. AMg. 292. dafpha. M. JM. Db. S. 829.. datphuāņa. Pkt. 584. datham. AMg. JM. 466, 676. datthukams. S. 577. da hüņa. M. AMg. JM. Mg. 8. 189, 84 384
586. daţghūņam. JM. 585. dattbūna. P. 586. daddha. M. S. 229. daddba. A. 364. dadba. M. AMg. JM. 8. Mg. 68, *. dadhayara. JM. 414. dands. (All dialects) 222. dandam. Amg. 871. dandahi. M. 365. daqdiņo. AMg. 405. dandi. AMg. 405,
dandeņa, AMg. 379, data. PG. 10, 566. datta. M. JM. AMg. 474, 566. odattam. Pkt. (Leņa dialect) 10. dattajasa, PG. 253, 566. datta. Pkt. 10, 566. datthüns. P. 586.. daddura. M. 288, daddha. S. (text) 222. dadhi. Pkt. 379. dantāim. Mg. 358. dantãe. AMg. 861. dar tirahassebim. AMg. 447. dantujjoähi. M. 865. dantehim. Mg. 324. danda, AMg. 298. dappa. M. 287. dappigths. JM. 414. dappalla. Pkt. 595. dabbhs. M. AMg. 222. damadamini. Pkt. 558. damadamai. Pkt. 558. damiļa. S. 261. damiļi. AMg. Pali, 261. damiļihim.. AMg. 887. dameyarya. AMg. 570. dambba. Pkt. 222. dammā. AMg. 876. daya. Pkt. 474. dara, Pkt. (M.) 222, 603. daras. S. 167. darati. Pkt. (P) 222. daridda. AMg. JM. 257.. dariddattaņa. M. 287. dariddadā. 8. 257. dariddi. JM. 267. dariddiņo. JM. 406. dariddiya. JM. 257. darissanti. S. A. (1) 26, 554. darisai. Pkt. 185, 554. darisana. AMg. 135. darisapijja. AMg. 185, 571. darisanijjaz. AMg. 571. darisanija. AMg. 571. darisanijam. AMg. 571... darisi. AMg. 185. darisinie. AMg. 571. darisei. JM. 188, 554. darisodi. A. D. 26, 185, 554. darisesi, Pkt. (M.) 86, 854..

Page #439

DIDEX OF PRAKRIT WORDS
92
2.1.
A
dari. Pkt. 112.. dariņi. AMg. 381, dalai. AMg. 474. dalaissai. AMg. 528. dalaissanti. AMg. 528. dalaissimi. Pkt. 580, note 1. dalažjja. AMg. JM. 490. dalayai. AMG. JM. 474, 490. dalajanti. AMg. JM. 490. dalajamāņe. AMg. JM. 490. dala taha. AMg. JM. 490. dalayāmi. AMg. JM. 490. dalagimo. AMg. JM. 490. dalayāhi, AMg. J^. 490. dalafähim. Amg. 182. dalagitthā. AMg. 517. dalāmi. AMg. 173. dalāvei. AMg. 558. dalidda. Mg. M. JS. 8. 256, 257. daliddadā. S. 257. daliddais. Pkt. 466. davāvei. JM, 552. Davida. 8. 261. Daridi. M. 261. Dabils. AMg. 261. davvao, AMg. 69. davradan. A. 599. dasa. Mg. Dh. 262, 442, 448. dasakamdhala. Mg. 262. dasaņāmake. Mg. 357, 428. dabasuvaạna, Dh. 228. dakasuvannam. Dh. 25, 351. dalasuvaņņāha. Dhakki, 25. dabasura nu. Dh. 351. dabāņam. Mg. 442. dafina. (Avesta) 320. dabehim. Mg. 442. . daktūņa. Mg. 309. dasa, M. A. AMg. JM. S. 262, 442, 448, 608. Dasakamdhan. 8. M. 262. Dasakanths. M. 262. Dasakanthe. S. 262. dasana, M. 222. dasaņādasaņi. S. 222. daaanha, AMG. JM. 443. desapham. AMg. JM. 443. dasadisam. M. 603. desanta. AMg. 282, 484. dasama. M. AMg. JM, 103, 449. dasamaņa. AMg. 892.
dagamine. AMg. 484. dasami. AMg. 449. Dasamuhs. S. 262. dagavatana, OP. 191. dasaviha. AMg. 451. dasasu. A. AMg. 442. dasahi. AMg. 451. dasabi, M. 442. dasahim. AMg. JM. 442. dasă. AMg. 442. dasāņaņa. M. S. 262. Dasăre. AMg. 892. desiedhidãe. S. 392. daske. Mg. 324. daha. Mg: (false) M. S. AMg. A. 262, 268,
882, 354, 442, 448. dabai. JM. 222. Dahakantha. M. 262. dahacari. A. 442, 448. dahaņa, JM, 222. dahati. Epic and Pali, 500. dahante. Mg. 897. dahaparca. A. 442, 443. daha pañčát. A. 442, 443. Dahamaha. M. 262, dahamuhe. M. 866. Daharahe. M. 262. Dabavaana. M. 262. dahasatta. A. 442, 443. dahi. M. AMg. JM. 8. Mg. 182, 877, 379. dahiam. M. JM. 922, 575. dahl. M. AMg. JM. 182, 377, dahim. M. AMg. JM. S. Mg. 182, 877, 879. dahijjai. Pkt. 292. dahiņo. Pkt. 379. dahidam. 8. 222, 575. dahi. AMg. Pkt. (not S. Mg.) 368, 377, 379,
429. dahii. Pkt. 182, 881. dabīt. Pkt. (not S. Mg.) 877. da biim. Pkt. 182, 877, 381. dahio. AMg. 379. dahim. 8. (text) 879. dahīni. Pkt. (not S. Mg.) 877. dahkhina. Mg. 65. då. M. (false) 150, 185. däissam. S. 474, 530. diam. M. JM. AMg. 474, 576. dåūna. M. JM, AMg. S. 474, 084, 686. däüqam. JM. 585.

Page #440

96
THE INDIAN ANTIQUARY; APPENDIX.
dākhavavum. Gujarathi, 554. dakhaviņem. Marāthi, 554. dagha. Pkt. 266. dipha. Pali, 76. dādima. S. 240. dāļimi. M. 240. dādhā. M. AMg. S. 76, 222, 304. dădhãe. AMg. 861. dādhi. AMg. S. 76, 304. dāņammi. JS. 3664. dāņi. PG. 144, 224. dānim. AMg. S. Mg. M. 83, 144, 145, 848,
376, 429. dä täro. AMg. 390. dātūnam. P. 586. dādavra. S. 474, 570. dāda. S. 390. dādam. JS. 576. danammi. M. 21. dābņem. Marathi, 201. dã man. M, 858. Dāmajasa. PG. 253. dámehim. AMg. 8. 404. dầmes M, 404.
dāya, AMg. 16. dāyā. JM. 390. dāyāram. AMg. 390. dājārega. AMg. 390. dāģārehim. AMg. 390. dära. S. M. AMg. JM. 102, 118, 189, 298. däraehi. AMg. 350 dārake. S. 367, dāragamsi. AMg. 313, 366a. daragaisa. AMg. 498. dåraggalāu. "M. 376. dåranto. A. 897. dārāim. JM. 367. dárião. S. 876. dårigeyam. AMg. 172. dārijattae. AMg. 384. dārijāhi. AMg. 350. dāruņattana. M. 597. dāraṇammi. AMg. 366a. därünl. AMg. 881. dalam. Mg. 89, 867*. dālāņam. Mg. 367". dālima. AMg. 240. dāluna. Mg. 256. dāva. M. Mg. 8. D. 150, 185, 439, 498. dāvaa. M. (1) 467.
dāvai. M. 185, 196 note 2, 201, 275, 554. dāvae. M. 457, 554 dāvantena. M. 554. dāvara. AMg. 298. dāvia. M. JM. 554. dāviãi. M. 554. dāvijjaü. M. 554. dāvijjasu. JM. 554. dāvida. S. 102, 554. dāviya. JM. 554. dāve. AMg. 460. dāvei. M. 554. dāvēnti. 554. dāvēnti. M. 554. dāremi. M. 554. dávehe. M, 554. dārņem. Marāthi, 554. däsiedhidā. Mg. 148, 392. dāsiedhidão. Mg. 892. dābiedhide, Mg. 392. dasam. M. JM. AMg. 474, Dāsaradha. S. 262. Dasaradhi. 8. 262. Däsarahi. M. 262. Dādarahiso. S. 279. dāsāmi. Pkt. 530, note 1. dāsāmo, AMg. 315, 530, note 1. däsiegtta. Pkt. 392. dāsieutta. S. 71. däsiedhie. JM. 392. dāsiedhidā. S. 148, 392. däsiedbidão. S. 892. dāsiedhīde, S. 392. däsiedhiga. JM. 148, 892. dāstāmo. Pkt. 530, note 1. daham. M. JM. AMg. 264, 474, 580. dāhāmi. AMg. JM. 264, 580. dāhámu. AMg. 346, 455, 580. dabāmo. AMg. 815, 580 and note 1. dāhina. M. AMg. JM. 65, 823. dāhiņão. AMg. 875. dāhinammi. AMg. 366a. dāhiņamsaada. M. 164. dābinaddha. AMg. 207. dâhiņilla. AMg. 65, 323, 595. dāhitthă. AMg. 520. dāhittha. 'AMg. 517, 530. dābinti. JM. 330. dāhimi. Pkt. 181, 264, 520, 580. dāhisi. AMg. 580.

Page #441

INDEX OF PRAKRIT WORDS.
dābi. JM. 165, 580.
diffhimam. AMg. 396. di. Pkt. (AMg. text false) 93 and note 1, 275, dithi. M. JS.S. A. 72, 100, 565. 420, 436.
ditthja. M. 335. dia. M. S. A. 268, 298.
ditthipahammi. M. 70. diabhūmisu. M. 99.
ditthihim. AMg. 171. M. 387. diara. M. 82.
ditthě. A. 366. diaba. Mg. 264.
ditthe. M. 806. diasa. M. S. 264.
dittho. S. 95. diasindo. M. 158.
diththande. P. 303. diaba. M. Mg. (false) A. 186, 264.
diththim. Pkt. 193. dinhada. A. 264, 599.
didha. JS. S. A. 52, 242. diāhama. Pkt. 298.
diųhavammā. S. 402. diuņa. S. Mg. 298, 300.
diņaaru. A. 85. diuņadara. S. 298.
diņayare. AMg. 366. dianadarā. S. 414,
dinavai. M. 379. diuņida. S. 298, 436.
diņna. Pkt. JM. AMg.M. JS.S. Mg. A. 103, dimmuha. M. S. 269.
474,566. dimmoba. M. 269.
odiņnam. Pkt. 10. dikkhaya. B. (1) 467.
diņpakalaviladāme. Mg. 402. dikkhanga. B. (?) 467.
diņnapphala. M. 196. dikkhehi. M.(1) 467.
diņņā. Pkt. 10. dikhkhassa. P. (?) 467.
diņņār. Pkt. 180. digañchã. AMg. 74.
diņņi. A. 566. digimcha. AMg. 74, 215.
ditta. AMg. 156. digicchanta. AMg. 215, 555.
dittateve. AMg. 409. diga. AMg. 298.
dinna. JM. AMg. 566. diggha. AMg. JM. 87.
dinnā. JM. 150. digghia. S. Mg. 87, 287.
dinne. AMg. 113. dijjai. M. JM. A. Mg. AMg. 91, 252, 474, dippai. Pkt. 209. 535, 545, 580.
dippanta. M. 244. dijjaü. A. 469, 545, 550.
dippanti. M. 244. dijjae. M. 545.
dippamāņa. M. 244. dijjadi. JS. S. 91, 252, 474, 535, 545.
diya. JM. 298, 436. dijjantu. S. 545.
dijara. JM. 82. dijjandu. S. 545.
diĝasa. JM. 264. dijjamāṇim. Amg. 593.
dijagayara. JM. 264. dijjasu. A. 461, 466.
diyaha. JM. 264. dijjabi. A. 545.
dijā. AMg. 386. dijjium. JM. 580.
dira, Mg. JM. 298, 436. ditt ha. M. 102.
divaddha. AMg. 280, 291, 450. ditthai. A. 85, 366s.
divaddham. AMg. 450. ditthai. A. 519.
divasa. M. AMg. JM. S. 264. dittham. AMg. 423.
Divvăsa. Pkt. 297. 'ditthamdo. Mg. 303.
divahs. JS. 264. ditthande. M. 803.
divě. A. (Ved) 6. ditthapuyve. AMg. 417.
dirvosahio. M. 99. dittha. M. AMg. 145, 834, 417 note 3, 519. dika. Mg. 413. ditthände. Mg. () 808.
disam. Pkt. (AMg. JM. M.) 68, 171, 418, ditthi. M. AMg. JM. JS.S.A. 50, 100, 808. 603. ditthiä. S. 134, 386.
disa. Pkt. (M.). 157, 355, 418.

Page #442

98
THE INDIAN ANTIQUARY; APPENDIX.
disäala. M. 164. disão. Pkt. 413. disão. Pkt. (AMg. M.) 169, 376, 376, 413,
486. disågaindoru. AMg. 159, disana. JM. JS. 850, 413. disāņā. Pkt. 180. disanam. Pkt. 413. disäsu. AMg. 413. disāhim. Pkt. 413. disi. M. JM. AMg. 413. disim. AMg. JM. 413, 519. disisu. JS. 413. disiht. A. 387, 413. disio. AMg. JM. 413. disīnam. JS. 413. disībhāe. JM. 366. disebha. M. 157. diso. AMg. JM. 355, 858, 418, 517. disvā. Pāli, 384. dissa. AMg. 334, 582. diseai. AMg. 541. dissam. AMg. 114, 334, 349, 682. dissã. AMg. 114, 334, 582. dibi. M. 212. dihkaso. Mg. 467. diadi. S. Mg. 252, 474, 585, 545. diada. Mg. S. 474, 545. dije. A. 545. diņam. M. 184, note 8. dipakka. A. 194. dirgha. AMg. 182. diva, M. 199. divadisāudahīņam. AMg. 157. divā. AMg. 173. Dīvāyanarisi. JM. 56. divia. A. 244. divě. AMg. 92. digadi. Mg. 541. disanti. Mg. 95, 541. disai. M. JM. 541, 580. disae. A. M. 100, 841. disadi. S. 95, 541. disada. M. 541. disadha. S. 541. disantap. 8. 397. disanti. 8. M. AMg. 275, 468, 841. disandi. 8. 275 dis. A. 100. diniam. M. 580.
disihii. M. 549. disihisi. Pkt. (M.) 550 and note 1. diba. M. AMg. JM. S. Mg. A. 87. dihagomão. Mg. 380. dibattana. M. 597. dịha-m-addha. AMg. 358. dihamaddham. AMg. 402. dīhara. M. AMg. JM, S, A, 182, 854, diharāýā. JM. 400. dihäum. S. 411. dihāaņā. S. 411. dihāuso. S. 411. dīhāū. 8. 411, dihia. S. 87. dihiýā. AMg. JM. JS. 87, 187. do. Pkt. (JS. S. false), 152, 185, 436. drangula, AMg. 853. dualla. Pkt. (AMg.) 90, 126. duāi. Pkt. 436. duāikkham, AMg. 353. duāra. A Mg. JM, S. 112, 189. duāraa. AMg. JM. S. 139. duāla. Mg. 189. dụālas. Mg. 189. duālae. Mg. 357. dui. A. 139, 437. dnia. M. 82, 449. duiya. JM. 82, 449. dyamchai. 4Mg. 74, 556. duucchai. AMg. 555. dauņa. M. 436, 444. dauņia. S. (false) 436. duūla. M. S. 90, 126. due. JM. 487. dukkada. AMg. 49, 219, 302. dukkadi. AMg. 219. dukkaya. JM. 49, 802. dukkara. M. AMg. S. A. 302. dukkala. Mg. 302. dokkalě. Mg. 94. dakkale. Mg. 256. dukkida. Mg. 302. dukkha. M. AMg. JM. JS. S. Mg. D. A.
180, 256, 309, 329. dukkhami. Pkt. 557, note 2. dukkhasahe. Mg. 16. dukkhasambhavā. AMg. 857. dnkkhasabe. AMg. 16, 17. dukkha. Pkt. (AMg.) 965, 867 dukkhäi. M. 496.

Page #443

INDEX OF PRAKRIT WOBDS.
99
dukkhảa. AMg. 865. dukkhāṇ. AMg. 173. dokkhāmi. M. JM, 557, 559. dukkhāvei. JM. 559. dukkhida. Mg. S. 302, 329. dukkhattarai. M. 375. dukkhatto. AMg. 451. dakbutto. AMg. 451. dukhura. A Mg. 436, dukhkhida. Mg. 302. duga. AMg. JM. JS. 215, 451. dugamcbaņijja, AMg. 74, 215, 555. dugampcbamāņa. AMg. 74, 215, 555. dugarpchã. AMg. JM. 74, 128, 215. dagamchāyattiğā. AMg. 465. daginys. JM. 486. dugumchai. AMg. 74, 215, 555. dogumchana, AMg. 74, 215. dugumohamāņa. AMg. 216, 555. dugamcha. AMg. JM, 74, 128, 215. dugumchāyattiyavram. AMg. 466. dagaochai. AMG. 328, 555. dugana. AMg. 486, 444. dagulla. Pkt. (AMg.) 90, 126, 127, 160, 194. dugnllagukumälaättarijja. AMg. 160. dugga. Pkt. 329. duggamsi. AMg. 175. daggupthi. JS. 338. duggama, M. 287. Daggavi. Pkt. 149. duggen. Mg. 572. doggějja. Mg. (text) 572. duggějjha. M. A. 109, 672. duggěyha. Mg. 109, 572. dugghutta. S, Mg. 436. dagghögta. S. Mg. 436. ducinne. AMg. 340. duoca. AMg. 449. doocam. AMg. 451. duocara. AMg. 801. duccarage. AMg. 301. duccaria. M, 301, duccarida. S. 301. duocariýa. JM. 301. ducha. Mg. 803. dujjana. Mg. 287. dujjha. JM. 881, 572. dujjhaä. JM. 544, dujjhihu. JM, 544, 549. dute. Mg. 368.
duttha. Mg. 803. dutthalak khasā. P. 256. dunni. Pkt. 436. dunhim. AMg. (Text) 486. dattara, AMg. JM. 807. duttara. M. 307. duttarattaña. M. 307. duttha. Pkt. (Mg.) 120, 308, 809. dudia. S. Mg. 82, 449. dudia. 8. M. (verge) 82 note 1, 449. duddamo. AMg. 94. duddițgham. AMg. 423. duddiņa, M. 288. duddha. M. 10, 270. dudhā. S. (false) 436. dunni. JM. 436. dopakkhs. AMg. 436. dopaya. AMg. JM. 486. duppadivūhana. AMg. 76. duppadhamsaga. AMg. 805. doppaya. AMg. 16. dappariin. M. 806. dupparisa. AMg. 135, 311. dappěkkha. 8. 84, 305. duppekkhe. Mg. 305. duppěccha. M. JM. 84, 305. duppeoche. Mg. 805. dubbhai. Pkt. (S.) 266, 585, 544. dubbhsü. JM. 544. dubbhi. AMg. 148. dubbhihii. JM. (false) AMg. 544, 549. dubbhějja. Pkt. ('8.) 84, 287. damuhe. AMg. 340. dummanam. AMg. M. 409. dummaņā. AMg. 408. dummaņussa. S. 287. duys. AMg. JM. JS. 451. du-y-angolo JM. 853, 436. du-y-aham. AMg. 353, 486. du-y-ābeņa. AMg. 853, 436. duyyaga. Mg. 287. duraikkams. AMg. 84). duranacara. JM. AMg. 341, 863. du-r-angula. AMg. 353. duranta. JM. 841. durappa. JM. 341. durabbi. AMg. 148. duravagaha. Pkt. 841. durahiyása. AMg. 841 durăgada. 8. 841.

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100
THE INDIAN ANTIQUABY; APPENDIX.
duraroha. M. 341. duria. M. JM. 341. doritta. A, 194. darattare. Pkt. 341. durubai. AMg. JM. 118, 139, 141, 482. durabamāņi. AMg. 563. durahittäņam. 'AMg. 583. durubeittā. Pkt. 582, note 2. durahéjja. AMg, 482. duruhéttä. JM. 482. durūhai. AMg. 482. darüva. AMg. 340. darühitta. AMg. 577. dulaba. M. AMg. JM. 340. dulabattana. M. 340. dullangha. JM. 572. dallaha. M. 287. dullabalambhammi, JM. 366*. dullahabo. A. 85, 866. davanna. AMg. 340. davára. AMg. JM. S. 112, 139. davāris. Pkt. 84. đavala. Mg. 139. duvālasa. AMg. JM. 139, 244, 245, 443. duvālasanga. AMg. JM. 244. duvālasangiņo. AMg. 405. duvālasa ham. AMg. 443. duvālasama, AMg. JM. 244, 449. daválasavila. AMg. JM. 244, 451. daviha. AMg. 436, 451. duvihe. AMg. 357. dave. M. AMg. JM. S. Mg. A, 139, 360, 367,
367, 436, 437, 448, 515. duvenam. S. 487. du vesu. S. 487. davehim. S. 437. davvāria. Pkt. 84. Davrasā. S. 408. Duvvāsūsãvo. S. 408. davviņida. S. 81. duábamcala. Mg. 229. daábagandhiāim. Mg. 182. Dagsanta. Mg. 329. Dakázáaņaséa. Mg. 229. dukta. Mg. 303. dapta. Mg. () 303. dagtha, Mg. (?) 803. dasaha. M. 64, 340. dussam cara. Pkt. 829. Dussanta. S. 829.
dussaha. S. 64, 329. dussāhia. Pkt. 84. duasilitha. S. 186, 329. dussila. Pkt. 329. duskala. Mg. 802. duskida. Mg. 49, 302. dospěska, Mg. 84. daspéske. Mg. 305. duha. Mg. AMg. JM, JS. 303, 329. duhao. AMg. JM. 436, 451. duhattha. AMg. 436. duhava. Pkt. 840. . duhavi. M. 231.. dubā. AMg. 436, 451. duhäia. M. 49, 486. dabākajjamāņa. AMg. 547. duhäkijjai. Pkt. 547. dabākijjamāņa. AMg. 436. duhāņa. AMg. 350. dubāvas. Pkt. 659. duhāvia. M. 329. duhi. AMg. 329. duhia. Pkt. (M.) 829, 565. duhijjai. Pkt. 544. duhida. JS. 829. dubidā. Pkt. (S.) 148 note 5, 392. dubidaram. S. 392. dabide. S. 392. duhiya. AMg. JM. 329. duhihii. Pkt, 214, 529. dubů. A. 381, 387, 436. duhējjaha, JM. 463. duhkida. Mg. (1) 302. duadas. A. 599. dūijjittae. AMg. 578. düittaņa. M. 697. dão. AMg. JM, JS. 187. dadattaņa. S. 597 dūdha. Pkt. (PG.) 10,65. dumia, M. 96. dūmiyagbarhamatthe. AMg. 366. dūju. AMg. JM. JS. 187. dūram. M. 184, note 3. durattha. M. 809. duravattiņi. S. 94. dürão. JM, 69. dūrādo. S. 69. dūrähi. M. 365. düritt. A. 100, 194. dūlado. Mg. 69.

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INDEX OF PRAKRIT WORDS.
101
dūbaissam. Mg. 528. dusai. M. 488. dusa cara. Pkt. 329. dūsala. Pkt. 264. düsaha. M. JM. S. 64, 829, 603. dūsahaņio. M. 571. dūsabattana. 8. 64. dūhava, M. 62, 281. dühals. Pkt. 264. de. M. S. A, A. Mg. D. 14, 150, 166, 185,
420, 421 and note 5, 423 note 3, 425 note 2. dei. M. JM, AMg. A. 153, 474. deis. S. 590. deissanti. S. 580. deu. M. JM. D. 14 note 2, 469, 474. deula. M. AMg. JM. S. Mg. Ph. 168. deulam. Ph. 25, 351. deuliýā. JM. 168. denlu. Dh, 25, 351. děkkhai. A. S. (false) Asoka, 66, 554. děkkha. A. 454, děkkhāvahi. A. 554. děkkhivi. A. 588. děcchiha. M. 456. dējja. JM, 466. dějjaha. JM. 466. dějjahi. A. 461, 466. dějjā. AMg. JM. 91, 252, 459, 466. dējjāsi. JM. 466. dena, Pkt. 275. dedi. S. JM. JS. 153, 474, 530. dedu. S. 474. dedha. Mg. 153, 474. denta. M. JM, S. 474. děntaho. A. 397, 474. denti. SM. M. A 56, 47. děntibt. A. 387. děntihim. A. 474. děnta. M. 471. dontěhī. A. 128. děnto. JM. 897. děppiņu. A. 474, 588, demi. S. Mg. 474. demo. AMg. 474. ders. Pkt. Singh. (?) 112, 176. devaitthio. AMg. 160. dovala, JM. S. 168. devam. A. 474, 579. devamṇāgasuvaņņa. Pkt. 182. Dovakuru Uttarakurão. AMg. 156.
devakula. AMg. 168. devakulassa. PG. 363. devakuläni. AMg. 367. devatta. AMg. 597. devattae. AMg. 364. devatthui. Pkt. 196. devathai. Pkt. 196. devadajadi. JS. 203. Devadatto. Pkt. 566. devadā. S. 376. devadão. S. 376. devadāņam. Mg. 348. devaýão. Mg. JM, 376, 887, 486. devayāpariggahiyão. JM. 438. devara. Pkt. 82. devarãiņam. Amg. 400. devarāihim. AMg. 400. devarannenam. AMg. 182, 400. devaraņño. AMg. 400. devaranna. AMg. 400. devaranno. AMg. 400. devarāyā. AMg. 400. devā. M. AMg. JM. S. 367, 382, 517. devāattammi. M. 3664. devāim. AMg. 358. devāņa. Pkt. 178. devāņā. Pkt. 178. devānam. Pkt. (AMg. A.) 16, 178, 370, 382. devāņi. AMg. 858. devāņuppie. AMg. 519. devāņuppiýa. AMg. JM. 111. derāņuppiýa. AMg. 417. devāham. A. 370. devi. M. 386. deviddhi. AMg. 158. devitthio. AMg. 160. devinda. AMg. JS. 158. devindeņam. AMg. 182. devi. S. 519. devin M. 885. devio. AMg..382, 407. deviņam. S. AMg, 348, 850, 882. devisum. S. 387. deve. S. 3668. devehi. Pkt. 178. deveht. Pkt. 178.. devehim. Pkt. (S.) 178, 368. devehimto. AMg. 369. devo. Pkt. (AMg.) 8666. děvya. Pkt. S. Mg. 61.

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102
THE INDIAN ANTIQUARY; APPENDIX.
děvvajāņus. M. 118. desi. S. (1) 288. debiyo. Mg. 92. desn. Mg. 467, 474. desa. S. 102. desamtara. S. M. 275, 277. desada. A. 599. desadaa, A. 599. desadā. A. 367 desanha. AMg. 350. desahr, A. 366 desādhikatādike. PG, 363. desi. A. S. 474. desibhāsāvisārajā. Pkt. 80. desu. M. JM. 474. desūņa. AMg. 158. desma. (Ved.) 470. dessu. B.(1) 467. deba. M. JM. 471, 474. debai. Amg, 554. dehsi. AMg. 66, 323. debae. AMg. 66, 323. dehacohaviulla cida. S. 162. debattaņā. M. 365. dehamāņi. Amg. 66, 563. dehi. M. JM. S. Dh. (P. M. B.) (1) 467, 468,
474. dehia. Pkt. 466. dehīņam. JS. 405. dehu. A. 106, 474, dehe. AMg. 66. do. S. M. AMg. JM. D. A. 22, 26, 61, 152,
360, 380, 391, 436, 438, 448. dvangulaa. M. 436. dokandalisam. M. 436. dokākijjai. Pkt. 547. dokiriģā. AMg. 436. dogamchi. AMg. 74, 215. dogumchi. AMg. 215. dogga. Pkt. 215, 252, 277. dogghatta. Pkt. (S. Mg.), 436. docca, M. AMg. 61o, 280, 449. doccam. AMg. 451. dojiha. M. JM. 436. dojjhā. AMg. 376. dodah. Pkt. 207, note 1. doņi. Pkt. 436. doņi. Pkt. 486, note 1. doņņam. S. Mg. (Leņa, Pāli), M. (1), 91, 436,
437, 439.
dõņņi. Pkt. (M. S. AMg.) 91, 436, 448°
458. dönha. M. AMg. JM, 350, 436, 465. dõmbam. M. AMg. JM. S. 436, 437. doņhi. Pkt. 436, note 1. dodhāra. AMg. 167, 436. donni. AMg. 178, 486. dõppadi. Mg. 61*. dobballa. M. S. 61, 287. domāsiya. AMg. JM. 436. domuba. M. JM. 436. dolā. M. S. 222. dolāamāņa. S. 222. dovai. JM. 61 Doval. AMg. 61, Dovadi. Mg. 61, dovayaņa. M. JM. 436. dosa. AMg. JM. JS. 129, 499. dosaguņe, M. 367 dosada. A: 599. dosannu. AMg. 105. dosā. M. 367. dosākaraņa. Pkt. 129. dosānis. Pkt. 215. dosiņā. AMg. 183, 215, 834. Dosiņābhā. AMg. 215. dosiņi. Pkt. (S.) 133, 215, 384. dosu. Pkt. (JM. JS. M.?) 175, 486. dosum. JS. M. 436, dosumto. Pkt. 436. dose. M. 367. doso!aha. M. 445. doha. Pkt. 268. dohagga. M. 340. dohada. Pkt. 436.dobala. M. AMg. JM. S. 222, 244, 436. dobalaa. M.S. 222, 244, dobāia. M. 49, 436. dohäijjai. M. 436. dobi. Pkt. JM. 436. dohiin. Pkt. M. AMg. 436. dohimto. Pkt. 436. dohiņam. (Text) S. 436. dramma. A. 268. dravakka. A. 268. draba. A. AMg. A. JM. 268, 332, 854. drom. Pkt. (A.). 268, 427. drehi. A. 66, 268, 323. droba. Pkt. 268.

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INDEX OF PRAKRIT WORDS.
103
dh dhaa. M. 299. dhagadhaganta. AMg. 558. dhagadhagāiya. AMg. 558. dhagadhaggaamāņa. S. 558. dhaika. Pali, 213, 223. dhattha. JS.S. A. 52. Dhathajjume. Pkt. 278. Dhatthajjuņņa. S. 278. dhaņa, A. 100. dhaņailla. Pkt. 595. dhaņamim. Pk. 182. Dhanaññaa. Mg. 274. dhanamaņa. Pkt. A Mg.(1) 601. dhaṇamanta. A. 397, 601. dhanariddhia. M. 385. dbanahě. A. 575. dhaņāim. Pkt. 182. dhaņāmim. Pkt. 182, 867. dbaņāla. Pkt. (?) 595. dhaņu. A. 351. dhanam. AMg. S. M. 411. dhanuskhanda. Mg. 802. dhanuha. M. 263, 411. dhanuham. Pkt. 411. dhaņahe. M. 411. dhaņuho. M. S. 263, 411. dhaņu. Pkt. 411. dhanūhim. Pkt. 411. Dhangantari. S. 800. dbannau. M. 376. dbaņņão. S. 376. dhatta. AMg. 90. dhattha. Pkt. 298. dhana. P. 224. dhanne. AMg. 367". dham. PG. 407. dhamadhamaadi. S. 558. dhamadhamenta. AMg. JM, 558, 603. dhamayubala. PG. 287. dhamma. Pkt. (AMg.) 10, 287. dhammaårino. S. 405. dhammam. AMg. 16. dhammakahiavasāņa. JM. 156. dhammajjhaya. AMg. 299. dhammattana. JM. 597. dhammatthikāyamsi. AMg. 465. dhammapayam. AMg. 411, note 2. dhammam. AMg. 516. dhamma māņa. AMg. 603.
dhainmayam. AMg. 396. dhammaviū. AMg. 411. dhammavio. AMg. 355. dhammavidū. AMg. 411. dhammasärahiņaņi. AMg. 381. dhammitgha. AMg. 414. dhammilla. Pkt. 119. dhaminuņā. AMg. 18, 104, 404. dhammělla. Pkt. 119. dhammo. JS. 345. dhaya. JM. 299. dharai. M. JM. A. 477. dharanikhila. Pkt. 214. dharanilale. AMg. 366. dharaạipiththa. S. (text) 53. dharaṇivitha. JM. 53. dharaạibare. M. 367. dharani. A. 386. dharaņia. M. 385. dharanīpittha. S. 53. dharanivattha. S. 53. dharanta. M. JM. 477. dharahi. A. 477. dhuraht. A. 456, 477. dharūmi. S. 477. dharaharehim. Pkt. 410. dhari. A. 461. dharijjai. M. 537. dharijjihii. M. 537, 549. dharei. M. JM. A. 477. dharėjja. M. 462. dharēnta. M JM, 477. dharēnti. M. JM. 477. dharemi. M. JM. 477. dhalaņie. Mg. 885. dhaliadi. Mg. 537. dhavala. M. 603. dhavalaamsus, M. 156. dhavalai. Pkt. 557. dhavalakayvavia, M. 603. dhavaläantesa. M. 397. dhavalovaria. M. 603. dhaa.. Pkt. 565. dhaai. Pkt. 487, 500. dhāi. Pkt. 165, 484, 487, 500. dhãi. AMg. 87, 292. dhâu. Pkt. 165. dháano. AMg. 380. dhão. Pkt. 165. dhüpokks. 9. 302,

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104
THE INDIAN ANTIQUARY; APPENDIX.
dhâņukkadā. S. 802. dhārābaru. A. 346. dhårāhim. M. 376. dhärium. M. 573. dhärittae. AMg. 578. dhāridam. S. 573. dhāri. Pkt. 292. dhāru. Pkt. 292. dhāréttae. AMg. 578. dhāredum. S. 573. dhāledi. Dh. 25, 203, 256. dhāleeu. Mg. 467. dbālesu. P. Bb. (1) 467. dhälessu. B.(?) 467. dhāvai. Pkt. 165, 482. dhāvasi. Mg. 455. dbāha. Pkt. 165. dhāhii. Pkt. 165, 525. -dhii. AMg. 98. dhiimso. AMg. 78, 396. dhik kārijjamāņi. A Mg. 563. dhiţtha. JS. S. A, 52. Dhithajjaņņa. Mg. 278. Dhitthayyuņņa. Pkt. 278. dhippai. Pkt. 209. dhi-r-atthu. AMg. JM. 353. dhi. JM. 71. dhia. S. Mg. 392. dbītā. Pkt. 148, note 5. dhidā. S. Mg. 148, 392. dhidāņam. S. 892. dhiyä. JM. 148, 392. dhira. M. 96. - dhirăvia. JM. 559. dhirähi. M. 365. dhirėtti. M. (false) 96. dbuai. M. 482. dhnägidam. Pkt. 349. dhukadhukņem. Marāthi, 558. dhokkādhukkak M. 558. dhaņai. M. AMg. 120, 503. dhuņāi. AMg. 120, 503. dhugi. S. 104, 299. dhuņiūņa. M. 586. dhuņijjai. Pkt. 503, 536, 545. dhaạittae. AMg. 578. dhuniya. AMg. 503, 591. dhuse. AMg. 503. dhutte. Dh, 288. dhuttimi. Pkt. 858.
dhuttu. Dh. 25. Dhummakkha. M. 287. dhura. Pkt. 413. dhurā. Pkt. 418. dhuvai. Pkt. (M.) 482, 497, 503. dhuvacārino. AMg. 405. dhuvasi. M. 33, 482. dhuvanta. M. 482. dhuvägidam. Pkt. 349. dhuvvai. Pkt. 503, 536, 545. dhuvvanta. M. 538. dhuvamāņa. M. 538. dhūam. M. 392. dhūā. M. 65, 212, 392. dhüāi. M. 892. dhūãe. M. 392. dbūda. S. Mg. 65, 212, 392. dhūma. M. 182. dhūmai. M. 558. dhūyam. AMg. 392. dhūyara. Pkt. 392. dhūyaram. AMg. 392. dhūyarāhi. AMg. 392. dhūyä. AMg. JM. 65, 93, 212, 392. dhūýäe. AMg. 392. dhūýão. AMg. JM. 392, 438, 466. dhūýāņam. A Mg. 392: dhūýāhi, JM. 392. dhūladi.. A. 599. dhūlīhim. JS. 387. dhūvěntassa. JM. 397. dhūsarāã. Pkt. 180. dheņu. Pkt. 885. dheņus. Pkt. 385. dhenūā. Pkt. 385. dheņūí. Pkt. 385. dheņue. Pkt. 385. dhoadi, S. 482. dhoidum. S. 482. dboiséam. Mg. 482. dhoda. JS. 61, 203. dhovai. Pkt. (AMg.) 78, 112, 482, 497. dhovati. Pali, 482. dhovanti, JM. 482. dhovasi. AMg. 482. dhovāvedi. S. 552. dhovei. AMg. 482. dhovehi. Mg. 482. dhram. A. 28, 268, 427. dhruvu. A. 268.

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INDEX OF PRAKRIT WORDS.
105
na. Pkt. (M. AMg. JM) 15, 27, 63, 94, 170,
342, 850, 361, 408, 458, 465, 510. naaņā. Pkt. 367. naitalāġa'. AMg. 97. nai. Pkt. (AMg.) 224, 427. naitira. M. 97. naüim. AMg. 446. naüj. JM. 446. nae. AMg. P. 411 note 2, 431, 493 note 4. namdijasa. PG. 224, 253. nakara. CP. 27, 191, 224. nákim. (Ved). 6. nakka. AMg. 306. nakkam cara. Pkt. 270. nakkasiri. Pkt. 806. nakkha. AMg. 194. nakkhatteņam. AMg. 376, nota 4. nakhatappanesam. CP. 225. nagara. CP. 256. nagarammi. JM. 366. nagaraloe. JM. 367. nagare. AMg. JM. 366, nagiņa. AMg. 133. naginiņa. AMg. 133. nagga. JM. 276. naggoha. AMg. JM. 287. nangala. AMg. 260. Dangaliya. AMg. 260. nanguli. AMg. 260. naccaņarai. AMg. 380. naccantā. AMg. 397. naccantesu. JM. 397. naecā. AMg. 587. naccāņa. AMg. 587. najjai. AMg. JM. 975, 548. najjhai.. AMg. 331. nattaga. AMg. 289. natthūna.. P. 586. nate. AMg. (false) 411, note 2. nattoo. AMg. 55. nattui. AMg. 55. nattuya. JM. 55. natthi. AMg. JM. 170, 173, 498. natthūna, P. 224, 586. nadi. AMg. 175. nandivaddhaņa. AMg. 291. napomsagavaie. AMg. 409. napomsaveys. AMg. 412. namamsai. AMg. 74.
Damamsāmo. AMg. 470. namatha. CP. 471. namahu. A. 471. namiūņam. AMg. 585. namimmi. AMg. 379. namira. Pkt. (M.2) 596. namuināmo. JM. 402. namo. AMg. JM. 145, 408, 498. namõkkāra. AMg. JM. 195, 306, 347. namoýārs, AMg. JM. 347. Damoýära. AMg. JM. 347. -Dayara. AMg. 350. nayarasaýāņam. JM. 265, 447. nayarie. JM. 375. naýario. AMg. 386. nayavādi. AMg. 116. naravarindāņa. JM. 350. narädhamo. PG. 156, 189, 224. narebara. JM. 159. nala. Pkt. 256. nslate. Pali, 260. nava. AMg. JM. 442. navakära. JM. 251. navaṇha. Pkt. 442 navaṇham. AMg. 442. navama. AMg. JM. 449. navaram. JM. 184. navari. JM. 184. navaviha. AMg. 451. navalla. Pkt. 595. navahim. AMg. 442. nassai. AMg. 63, 315. nassamaņa. AMg. 63. nassāmi. AMg. 63. nassāmo. JM. 63, 315. naha. AMg. 194, 402. naham. AMg. 409. nahá. AMg. 367. nahãe. AMg. 361. näidūra. AMg. JM. 170. näivattai. AMg. 170. nāum. JM. 574, 576. nāūņa. JM. 586. nāūņam. AMg. JM. 585. não. AMg. 17. nāganiýa. AMg. 183. Näganamdisa, PG. 189, 224, 406. Nāgasirie. AMg. 385. nāņa. AMg. 276. nāņavam. AMg. 348, 396.

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106
THE INDIAN ANTIQUARY; APPENDIX.
nāņāgama. AMg. 170. nāņāmaņimaya. AMg. 70. nāņi. AMg. 405. nätūņa. VG. 224. natūņam. PG. 224, 585. nādi. JS. 510. nābhijāņai. AMg. 170. năbhibhäsimsu. AMg. 170, 516. nābhissa. JM. 879. näma, JM, 404. nāmam. AMg. 404. nāmadhojja. AMg. JM. 91, 252. nămadbějja. M. AMg. 436, 488. onāmadhějjehim. AMg. 369. nāmāim. AMg. JM. 404, nāmāņi. JM. 404, nāmeņa. S. JM. 92, 404, nāmeņa. AMg. 404. nāýs. JM. 565. nājao. AMg. 380, 381. nāyam. AMg. 349. Nāyapattā. AMg. 365. Nayakulanandaņo. AMg. 518. nāýāmsceavuttantenam. AMg. 182. nārabbe. AMg. 170. närája. AMg. JM. 82. Nārāyaṇassa. VG. 224,253. nário. AMg. 99. návam. AMg. 394. nāvā. S. AMg. 394, 427. nāvõussiñcaya. AMg. 160. nāvāe. AMg. 894. nāvāO. AMg. 394. närābi, AMg. 376, 394.. nāsai. AMg. JM. 68, 315, 558. nässi, AMg. JM. 488. nisanti. JM. 63. nåsavai. Pkt. 558. nāsasi. AMg. 63. näsehii. JM. 528. nāhii. AMg. 534. nâhi. AMg. 165, 634. niamba. M. 186. niinti. AMg. 493. niunjiýa. JM. 507, 591. niuramba. AMg. 177. niuramba. AMg. 177. nikāmamina. AMg. 562. nikk hanta. AMg. JM. 802. nikkhanto. Pkt. 180.
nikkhamai. AMg. 302, 481. nikkhamana. AMg. JM. 302. nikkhamanti. AMg. 481. nikk hamamiņa. AMg. 481. nikkhamisu. AMg. 302. pikkhamittae. AMg. 302. nikkhamissanti. AMg. 302. nikkhamējja. AMg. 481. nikkhamma. AMg. 302, 590. nikkhiyavya. AMg. 319. nigacchantitta. Pkt. 582, note 2. nigana. AMg. (text) 133. nigala. AMg. 240. nigaha. PG. 224, 287. nigijjhiya. AMg. 591. nigiņa. AMg. 101, 181, 133. niggaochanti. AMg. 369. niggacchittä. AMg. 582. niggantha. AMg. JS. 287, 833, 593. niggantbão. JM. 465. Niggantbattão. AMg. 86. nigganthi. ÁMg. 383. nigghiņaya. Pkt. 71. nighasa. AMg. 206. niccala, AMg. JM. 301. nicchaya. AMg. JM. 301. niccbars. CP. 191, 256, nicchiddaim. JM. 867. nicchiya. Mg. JM. 301. nicchubbhai. AMg. 66. nicchubhai. AMG. 66, 319, 552. nicchubhati. Pali, 120. niochubhanti. AMg. 66. nicchubhävija. AMg. 66. nicchubhāvei. AMg. 66, 552. nicchūdha. AMg. JM. 66. nicchodějja. AMg. 301. nicchodějjā. AMg. 460. niccholiūna. JM. 301. nijjantu. AMg. 471. nijjera. AMg. S. (text) 326. nijjarimsa. AMg. 516. nijjarijjai. AMg. 587. nijjarissanti. AMg. 522. nijjäissämi. AMg. 529. nijjähinämi. AMg. (text) 529. nijjiņiūņa. JM. 586. nijjūdha. AMg. 221. nijjühijjai, JM. 221. nijjūhiya. AMg. 221.

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INDEX OF PRAKRIT WORDS.
107
nijjhars, AMg. JM. 326. nijjbala. Mg. 11, 224, 236. nijjhāadi. 8. 480. nijjhāittă. AMg. 582. nijjhāmemo. JM, 326, 470. nijjhübaga. AMg.221. nitthubhana. Pali, 120. nithura. M. AMg. JM. JS: 257, nitthuhati, Pali, 120, nidala. AMg. 260. niņņa. AMg. 278. niņnakkhu. AMg. 105, 516. niņhavai. Pkt. 330, 473. niņhave. AMg. 231, 330, 473. niņhavējja. AMg. 281, 880, 473 niţtusa. AMg. 807. niddaddha. JM. 222. niddabai. JM. 222. niddai, M. 479. nidderthum. AMg. 576. niddha. AMg. JM. 140, 813. niddhuņittäņa. AMg. 503. niddhune. AMg. 503. nidhatta. AMg. 665. ninnagã. AMg. 278. ninneba. JM. 313. nipatanti, OP. 218, 456. nippanka. AMg. 305. nippaddi. M. 204. nippāva. A Mg. 805. nippiha. Pkt. 311. nippiļae. AMg: 240. nipphatida. AMg. 305. nipphanna. JM, AMg. 305. nipphala. JM. 305. nipphäiya. JM. 305. nipphäva. AMg. 305. nipphesa. Pkt. 305. nibbhacchějjá. AMg. 460. nibhelaņa, AMg. 206, 266. nimantiūņam. JM. 585. nimmamsu. AMg. 74, 812. nimmavai. Pkt. 553. nimmäņai. Pkt. 557. nimmiyammi. JM. 866*. nimmera. AMg. 176 and note 9. Bimboliệã. AMg. 167, 247. niya. AMg. 81. niyamsaņa. AMg. 74. niyamsaha. JM. 74.
niyamsārei. AMg. 74. niyamsha. AMg. 74. niyacita. CP. 191. niyajita, OP. 191. niyattai. AMg. 289. niyattanti, AMg. 289.. niyattamāna. AMg. 289. niyadi. AMg. 219. niyaạilla. AMg. 219, 595. niýadillata. AMg. 219, 595. niyantha. AMg. 333. niya tha. AMg. 396. niýatthiya. JM. 564. niyama. JM. 365. niyayam. AMg. 16. niyayabhavaņe. JM. 357. niyalija. JM. 240. nijāga. AMg. 231, 254. niyocita. OP. 252. niramtara. Mg. (misprint) 324. nirakkhijja. JM. 462. nirangaņa. AMg. 234. niratthaga. AMg. 290. nirantara. JM. 341. nirayāvāsasayasahasgesu. AMg. 447. nirākare. Amg, 500. nirikkhae. JM. 457. niruñjhittā. AMg. JS. 21, 607, 582. niratta. AMg. 387. nirumbhai. AMg. 507. niruvama. JM. 341. nilada ? M. AMg: () 260. nilukka. JM. 566. nilakkais Pkt. 566. nilukkantehim. JM. 566. nilukkanto. JM. 566. nillajjima. Pkt. 358. nivattaėjjā. AMg. 289. nivadamāņi. JM. 563. nivataņam. PG. 224, 288, 863. nivaddi. M. 204. *nivasyata. 74. nivāyačjja. AMg. 131. nivärehi. JM. 165, 528. nivida. JM. 240.. nivedianti, S. 275. nivedijjäsi. AMg. 460. nivesittā. AMg. 582. nivvatta. AMg. 382. -șivvävaittaa. S. 600.

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108
THE INDIAN ANTIQUARY; APPENDIX.
niyvāyao. AMg. 131. nivvitigiccha. AMg. 215. nivviss. JM. 263. nivvuda. A Mg. 219. nivvuya, AMg. JM. 51, 219. nivvedhějja. AMg. 304, nisadha, Pkt. (AM8.) 223, 565. nisanns. Pkt. 225. nisamma. AMg. 590. nisaba. AMg. 223. nisijjā. AMg. 101 and note 1, 108 and note 3. nisitha. A Mg. 235. nisira. AMg. 235. nisirai. AMg. JM. 235, nisirana, AMg. 235. nisirāmi. AMg. 235. nisirāmo. AMg. 235. nisiräventi. AMg. 285. nisirijjamāņa. AMg. 235, nisirittä. AMg. 235. nieirinta, AMg. 235. nisirinti. AMg. 235. nisirējja. Mg. 235. nisiitae. AMg. 578. nisičjja. Pkt. 459. nisidha, Pkt. 221. nisiha. Pkt. 221. nisuņiūnam. JM. 585. nisuņevi. A. 588. nisėjjá. AMg. 101. nissanka. JM. 64, 329. nissaski. AMg. 64, 815, 496. nissaha, M. S. 64, 329. nissãe. AMg. 593. nissäya. Pali, 598. nisseņi. AMg. 149, 153. Disseyaske. AMg. 361. nihaņāhim. AMg. 182. nihaạimsu. AMg. 516. nihatta, AMg. 565.. nihavai. Pkt. 473. nihitta. AMg. JM, 286. nihuya. AMg. JM, 51. nibe. AMg. 500. nið. AMg. 85. nigijjanta. JM. 62. niņijjamāņs. JM. 62. nīņiýa. AMg. JM. 81. niņei. AMg. JM. 62, 474. niņeha. JM. 62.
ninebii. JM. 62, 521. ninijjanta. JM. 536. nima. AMg. 248. niýa. JM. 81. niluppala, AMg. JM. 158, nive. AMg. 248. nisanka. AMg. 64. nīsasanti. AMg. 64, 496. nisasamāņa. AMg. 496. nisasiūņa. JM, 64. nise. AMg. 593. nihatgu. AMg. 577. nihada. AMg. 219. nībāriņā. AMg. 405. nu. S. Mg. 174. nutthubati. Pali, 120, nūņam. AMg. 150. ne. AMg. 419, 423. nei. JM. 158, 474. neura. AMg. JM. 126, něcchaha. AMg. 465. nědda. Pkt. 192. nens. P. 431 and note 1, nepathye. 12. nepura. (Pkt. 1) Ind. Ver, 126. nepūra. (Pkt. ?) Indo. Ver. 126. nemi. JM. 474. neýa. JS. 572. neýänýs. AMg. 60, 84, 118, neýäram. AMg. 390. neyike. PG. 294, 253. neraiyatta. AMg. 597. neva. AMg. J$. 170. nevaccha. AMg. JM. 280 and noto 1. nevacchiya. AMg. JM. 280. nevacchëttä. JM. 280, 582. nega. (Ved.) 470. neba. AMg. JM, 140, 313. nehāla. AMg. JM.(?) 813. nehinti. JM. 521. no. AMg. JM. 172, 173, 290, 349, 371, 376,
460, 462, 465. Nomālie. S. 224. novalabhāmi. AMg. 175. nhavaņa. JM. (text) 313,
pa pa. Pkt. 421. -paa. M. 608. pada, Pkt. 82. paai, M. 219

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INDEX OF FRAKRIT WORDB.
109
pracohe. Ph. 26, 468. paattai. A. 289. paattaii. M. 169, 469. paattam. S. 92. paatadi. S. 289. paada. M. 70: paatta. M. 276. paattadha. S. 471. paampaha. A. 456. paaļa. A. 288. peaļia. A. 288. paallai. Pkt. 488. pasvi. M. 164. Paavie, M. 375, 385. paavējja. M. 462.. pasha. A. 866. pairahi. A. 368. paava. M. 164, 199. paāvaiņo. M. 379. Paāvadiņo. S. 379. passanto. S. 490. paisantam. M. 397. paasei. M. 184, 490. paāsēnti. M. 490. paäsentim. M. 490. pai. JM. 220. pai. A. JM. 300, 418, 420, 421. pai. A. 100. pain. JM. 421. paika. Pkt. (text) 194. paikka. Pkt. 194. paitthi AMg. 220. paitthāna. AMg. JM. 290. Paitthāņa. JM. S. 220. paitthāvaýa. AMg. 220. paitthāviýa. JM. 220. paitthiya. AMg. JM. 220. Paighāņa. (Lena Dialect) 220. paiņa. M. 879. paiņo. M. 379, 381. paiņņā. M. 58, 184. paiņn. M. AMg. JM, S. 220, 276. paitta. Pkt. 244, note 4. paidi. S. 219. paidiņam. JM. 220. paidittha. S. 509. paidiyaham. JM, 220. païdio. JM. 387. paimmi. M. 379. pairikka. M. 566.
pailī. A. (text) 449. paivarisam. JM. 220. paisamayam. JM. 220. paisīsa. A. 35 paisējjam. Pkt. 68. paissa. M. 379. paihara. Pkt. 70. paiva. Pkt. (M.) 164, 220. paihara. Pkt. 70. paüs. Pkt. 82. païñjai. AMg. 507. paūñja ium. M. 507. paüñjadha. 8. 507. paüñjiadi. S. 546. païñjiadu. S. 507, 546. paüõje. AMg. 507. paüths. M. AMg. 84, 129. opaüttāhim. AMg. 489. paüttha. M. JM. 303, 164. Paüms. M. AMg. JM. S. 189, 166, 277. paümaddaha. AMg. 354. pačimaria. M. AMg. JM, 8. 189, 166. Paämävai. AMg. 139. Paūmávatti. A. 194. paümiņi. AMg. S. 139. paüra. M. JM. 61, 164, 186. -paürammi. M. 366. paürisa. Pkt. 61, 124. Paülā. Mg. 61 paoro. Pkt. 36. pace. AMg. 85. paogaså. AMg. 864. pašttha. M. AMg. S. 84, 129, 412. paosa, AMg. JM. JS. 129. paose. M. 3664 paoharavitthäräittas. S. 600. Pamkha, AMg. 74. Pamkbi. AMg. 74. pamkhini. AMg. 74. pamjäh. (Panjabi and Sindhi) 278. pamti. M. AMg. JM. S. A. 269, 884. Partiya. AMg. 269. pamtijão. AMg. 358. pamtiýāņi. AMg, 358. pamtiht. M. 486. pamsu. M, AMg. JM, $. 74, 88. pakatthai. AMg. 548. pakappayāmo. AMg. 850. pakaranti. AMg. 609. pakivaa, A. 454.

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110
THE INDIAN ANTIQUARY; APPENDIX.
pakuvvai. AMg. 508. pakuvvao. AMg. 896. pakovvamāņa. AMg. 508. pakka. AMg. S. 101, 207. pakkamai. AMg. 481. pakkalabailla. M. 439. pakkā. AMg. 376. pakkham. Mg. 324, pakkhalanti. Mg. 306. pakkhâujja. S. 130. pakkhāladu. Mg. 324. pakkhi. AMg. 16. pakkhim. AMg. 405. pakkhiņam. AMg. 99. pakkhiņo. S. 405. pakkhittäim. AMg. JM. 182, 367. pakkhippa. AMg. 319, 590. pakkhivsha. AMg. 319. pakkhivějjā. AMg. 319. pakkbihiņ. AMg. 99. pakkhi. AMg. 405. pakkhīņam. AMg. 405. pakkhisu. AMg. 405. pakkhīhim. AMg. 405. pakkhīhiņto. AMg. 405. pakkhebi. M. 143. pagai. AMg. 219. pagaiuvaganla. AMg. 162. pagaibbbantarāņa. JM. 350. pagada. AMg. 319. pagadi. AMg. 219. pagappačttā. AMg. 589. pagabbhai. AMg. 296. pagabbhi. AMg. 296. pagabbhitta. AMg. 296. pagabbhiya. AMg. 296. pagabhbhai, AMg. 296. pagambhai, AMg. (misprint) 296. pagijjhiya. AMg. 591. pagighittā. AMg. 582. pagiņhittäņam. AMg. 583. paggahijatara. AMg. 414. panguņo. S. 380. pangaraga, Pkt. 213. pacaalīsahi. A. 273, 445, 447. pacakkhāim. Mg. 11. pacakkhikadam. Mg. 11. pacataki. Pkt. 454. pacatalisaha. A. 445. pacaha. Pkt. 456.
pacímu. Pkt. 455. Pacimo. M. A. Mg. 455. pacīsa. A. 273. paccakkhamuze. AMg. 561. paccakkba. AMg. 163, 565. paccakkhai. AMg. 88, 492, 561. paccakkhāittā. JM. 582. paccakkhāmi. AMg. 492. paccakkhāmo. A Mg. 492. paccakkhāhi. M. 365. pac(e)akkhīkadam. Mg. (wrong) 824. paccakkhikida. S. 49. paccacchimilla. AMg. 595, note 4. paccaņubhavamāņi. AMg. 563. paccattbaraņa. M. 285. paccatthima. AMg. 595 note 4, 602. paccatthimão. AMg. 375. paccatthimilla. AMg. 595, 602. paccappiņa. Pkt. 557, note 1. paccappiņai. AMg. 557. paccappiņanti. AMg. 557. paccappiņaha, AMg. 557. paccappiņāmi. AMg. 557. paccappiņāmo. AMg. 557. paccappiņāhi. AMg. 557. paccappiņijjai. AMg. 557. paccappiņittă. AMg. 557. paccappinějjā. AMg. 557. paccabhiāņādi. Mg. 170, 510. paccabhiāņida. S. 565. paccaśkīkadam. Mg. 11. paccahijāņedi. Mg. 510. paccāikkhamana. AMg. 492. paccāikkhāmi. AMg. 492. paccăikkhissāmi. AMg. 529. paccākhādum. S. 88. paccāgas. M. 163. paccāgada. S. 163. paocagaya. JM. 163. paccacakkhidum. S. 499, 574. paccāņida. S. 81. paccāditho. S. 145. paccado. Mg. 801. paccāýanti. AMg. 487, 527. paccājahii. A Mg. 527. paccăvaranha. AMg. (text) 330. paccäsi. AMg. 516. paccima. Mg. (text) 301. paocutta. M. 337. paocuttarai. AMg. 447.

Page #455

INDEX OF PRAKRIT WORDS.
111
paccuppaņņam. S. 519. paccūsa. M. AMg. JM. JS. S. 263. paccüha. M. 263. paccoruhai. AMg. 482. paccoruhanti. Mg. 482. paccosakkai. AMg. 302, 315. paccha. AMg. 280. pacchao. M. 69. pacchanna. AMg. 608. pacchannapalāsa. AMg. 603. pacch. M. AMg. JM. S. Mg. (text) 69, 174,
301, 339, 357, 519. pacchākammam. AMg. 112. paccbādāva. S. 301. pacchädo. S. 69. pacchamodia. S. 238. pacchi. Päli, A. 293, 301. pacchitta. AMg. A. 165, 301. pacchima. M. AMg. JM. A. Mg. (text) 301. pacchilla. A Mg. 595 and note 4. pacchillaya. AMg. 595. pacchi. M. 293. pacchekamma. AMg. 112. pajampaha. A. 296. pajampävaņa. AMg. 296. pajahāmi. AMg. 500. pajahe. AMg. 500. pajjatta. M. AMg. S. A. 160, 270. pajjaya. JS. 81. pajjave.. AMg. JM, 81, 254. pajjavatthävehi. S. 551. pajjalai, M. 297. pajja. Pkt. 276. pajjāula. S. 284. pajjāulahiaattana. S. 597. pajjāliūņa. M. 586. pajjijjamāņi. AMg. 175. Pajjuņņa. M. S. 278. pajjavāsai. AMg. 499. pajjavāsanti. AMg. 499. pajja väsimi. AMg. 499. pajjavāsāmo. AMg. 470. pajjuvärähi. AMg. 499. pajjuväsčijāhi. AMg. 461, 499. pajjassua. S. 327. pajjasauamaņā. S. 409. pajjūsua, S. 327, pajjosavemo. JM. 455. pajjharai. A. 326. pajjharävedi. S. 326.
paġġharia. Pkt. (A. ?) 326. panca. AMg. JM. S. 182, 367, 440, 448. pancanguliņā. M. 388. pañcaņņam. Pkt. 440. pacağham. AMg. 440. pa(ñoatālīsā). A. 445. pāñcanaüi. JM. 447. pažcabbhahia. Pkt. 449. pañcama. Pkt. 103, 449. pañcayyana. Mg. 195, 868. pancarattabhbhandare, S. 275. pancaviha. AMg. 451. paicasu. JM. 440. pañcasum. Pkt. 440. pañcasumto. Pkt. 440. pancahă. A. 440. pañcahattari. AMg. 264. pañcabattarie. AMg. 446, 447. pañcahā. AMg. 451. pañcahi. A. 440. pañcahim. AMg. 440, 447. pancahimto. Pkt. 440. pañcā. Pkt. (AMg. JM.) 70, 440. pancāņaüim. AMg. JM. 440, 446,447. pancānaui. JM. 446. Pancalarāýā. AMg. 400. Pancālähivaiņo. JM, 879. paīcāvaņņi. AMg. JM. 273, 440. pancaśát. Pkt. 445. paācāsiim. AMg. 446. pancāsiima. Pkt. 449. pañcāsom. Pkt. 440. pañcābim. Pkt. 440. pañcindiyatirikkhajoniehinito. AMg. 369. pārcūņa, AMG. 158. pance. AMg. (verse) 440. pancenu. M. 117. pañoendija. JS. 159, pañoesu. M. 157. pañjareņam. M. 182. pañjalio. AMg. 73. paññala. Mg. 274. pañña. P. 276. paññāviśāla. Mg. 276. paññã8. Pali, 278. paţipătayeham. (Asoka) 27, note 5. patimā. PO. P. 191, 218. pattaņa. AMg. JM. A. 838. pattanagamahl A. 860. pattha. Pkt. 358.

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112
THE INDIAN ANTIQUARY; APPENDIX.
patthavai. Pkt. 553. patthavaimsu. AMg. 516. patthāvai. Pkt. 553. patįhāvia. S. Mg. 309, 810, 551, 590. paţthi. A. 53. patthia. S. 309. pathi. M. 53, 358. pathataki. Pkt. 454. pathāviai. A. 309, 551. pathiyate. Pāli, 188. padai. M. AMg. JM. A. 218, 244. padaü. M. AMg. 218. padamsua. Pkt. 115. padamsua. Pkt. 115, 163. padana. M. JM. Mg. 218. pa dadi. Mg. 218. padenta. M. 897. padantā. M. 397. padanteņa. M. 897. padama. Pkt. 104, note 2. padala. M. 198. padā. M. S. 218. padagā. AMg. JM. 218. padāmo. JM. 218. padāýā. JM. 218, 366. padāýāņa. AMg. 163, 258, 285. padia. A. M. 100, 218. padiaggia. M. 556. padiā. M. 204. paţiuocareyavva, AMg. 163. padiattha. M. 303, 564. padiūla. Pkt. 196. padimsuda. Pkt. 115. padimsnýā. AMg. 115. padikappieņāgao. JM. 172. padikappehi. AMg. 468. padikācm. M. 574. padikkūla. Pkt. 196. padigaka. M. 376. padigaya. Pkt. 68. padigāhe. AMg. 460. padigãhettä. JM. 582. padicchae. M. 457. padicchanti. S. 275. padicchamāņi. JM, 563. padiecháviadi. S. 552. padiochida. S. 565. padicchidavadi. S. 869. padicchiya. AMg. JM. 566. padioshiyam. AMg. 349.
padicchemi. Mg. 504. padichanti. S. 275. padijāgaramāņi. AMg. 556, 563. padijāgarējjā. AMg. 556. paditthavia. M. 220. peditthāvehi. S. 220, 551. padithia. M. 220. paditthiya. AMg. 220. padiņa. AMg. 82, 165. padiņam. AMg. 99. padiņiamsana. AMg. 74. padiņikkhamanti) AMG. 481.
mai. S padiņiýa. AMg. 151. padiņņāda, Mg. S. 276, 565. padiņņāde. S. 867 paditta. Pkt. 244, note 4. padida. S. Mg. 218. padidisim. AMg. 413. padidugamchi. AMg. 74, 213. padinikkhamai. AMg. 302. padiniggacchittā. AMg. 582. padipaddi. M. 204. padipahe. AMg. 366. padipihittā. AMg. 582. padipaņņa. AMg. JM, JS. 218, 603. padipunda. Pkt. 225. padipphaddhi. Pkt. (M. Mg.?), 77, 311. padibaddha. M. AMg. S. 218. padibandhai. AMg. 513. padibandhana. AMg. 218. padibandhedha. S. Mg. 218, 513 padibimbi. A. 557. padibūhaņajāe. AMg. 364. padiboha. M. 171. padibohium. JM, 573. padibohiu kāms, JM. 577. padibohiņi. AMg. 405. padibhoini. AMg. 405. padimā. M. AMg. JM. Dh. 198, 218. padimāņam. AMg. 439. padimāsuņņu. Dh, 851. padimähim. AMg. 439. padimakka. M. 566. padimuộcium. M. 573. padiýa. JM. 218. padijāikkhiya. AMg. 163, 565. padiyaik khe. AMg. 166, 492, padijāgays. JM. 163. padirganti. M. 478.

Page #457

INDEX OF PRAKRIT WORDS.
113
padirüvangu. AMg. 105. padilehāe. AMg, 598. pațilehittā. AMg. 593. padilehiya. AMg. 73, 593. padivaaņa. M. S. Mg. 218. pațivaa. Pkt. (M.) 77, 413. padivakkha. M. JM. S. 218. padivaccai. AMg. 590, padivajjao. AMg. 896. padivajjassa. S. 467. padivajjiūņa. M. 586. padivajjittäņam. AMg. 583. padivajjija. JM. 590. padivajjissam. S. 527. padivajjissami. AMg. 527. padivajjissāma AMg. 527. padivajjissadi. S. 527. padivanna. AMg. 402. padivaddi. M. 204. padivanne, AMg. 366. padivasanta. Mg. 397. padividaņijjètti. S. (false) 96. padivikkiņai. JM. 511. padivisajjehinti. AMg. 528. padivuhaņa. AMg. 76. padivei. Pkt. 244, note 4. padisudia. Dh. 591. padisarcikkhe. AMg. 492. padisamdhäģa. AMg. 591. padisamveyayanti. AMg. 490. padisadaņa. JM. 222. padisamai. M. 489. padisa dittā. AMg. 222. padisāděnti. AMg. 222. padisära. Pkt. 77. Padisaharai. AM. 76, 477. pedisiddhi. M.(?) AMg.() 77. padisiviņas, M. 177. padisanijjā. AMg. 508. padisunittä. AMg. 582. padisuņei. AMg. 503. padisanějjă. AMg. 503. padisaņēttae. AMg. 578. padisuņěnti. AMg. 503. pedisėjja. AMg. 101. padisevamäņe, AMg. 17. padimeve. AM: 166. padisehie. AMg. 113. padisottagāmi. AMg. 91. padisoja. A Mg. 91.
padissuņe. AMg. 503. padissudia. Ph. 25, 134, 591. padihaņāmi. 8. 499. padihamějjā. AMg. 540. padihammihii. AMG. 549. padihiadi, S. 218, 487. padihăi. M. A. 318, 487. padibūdi. S. 218, 487. padihāyai. JM. 487. padihasi. S. 487. padichanti. S. 275. padiņam. AMg. 99. paduoca. AMg. 18, 163, 202, 281, 590. paduccā. AMg. 590. padapanna. AMg. 281. padappanna. AMg. 18, 163. padomi. Mg. 218. padoýira. AMg. 18, 155, 163. padoýarijjamāņa AMg. 163. padoýärei. AMg. 155. Psdojireu. Ag. 168. padoyarènti. AM. 163. padoýareba. AMg. 163. padhai. Pkt. (M.) 198, 272. padhantie. M. 560. padhama. (All dialects) 104, 221, 449, 455. padhamayā. AMg. 270. padhamasamay aüVasanta, AMg. 167. padhamahi. A. 866. padhamilla. AMg. 449, 595. paờhamillaga. AMg. 449. padhamu. Pkt. 455. padhame. AMg. 178. padhamosaria. M. 161. padhaha. Pkt. 456. padhijjai. M. AMA. JM. JS. 188. padhitūna. P. 586. padhitta. S. 582. padhidūņa. S. 684. padhiyyate. P. 180, 252, 457. padhjadi. Pkt. 188. padhuma. Pkt. 104, 221, 449. podhumadamsaņādo. 8. 414. padhei. Pkt. 472. pana. AM. JM. A. 273, 440. paņaissa, JM, 405. pannina. JM. 405. paņaisu. M. 405. panagi. A Mg. 367. Panaocin, M. 565.

Page #458

114
THE INDIAN ANTIQUARY; APPENDIX.
paņattha. Mg. (?) 303. panathaüjjos. M. 160. paņatthassa. Mg. 303. paņa ņaui. JM. 446. paņatīsam. AMg. JM. 273, 445, paņapaņņaima. AMg. JM. 273. panamiūņam. JM. 590. panamittu. JM. 577. paņayāla. AMg. 445. paņayālasa yasabassā. AMg. 445. paņayālisam. AMg. JM. 273, 445. paņayalisā. AMg. 445. paņavannam. AMg. JM. 265, 273, 448. paņavaņņā. AMg. JM. 273. paņavisai. AMg. 445. paņavisam. AMg. JM. A. 273, 445. panasa. Mg. 208. paņasãphals. Mg. 200. panaśţă. Mg. 303. paņasa. M. 208. panasatthim. AMg. JM. 273, 446. panasayari. JM. 446. paņiyattha. AMg. 564. paņihãya. AMg. 591. paņu. AMg. JM. A. 440. paņullemāņa. AMg. 224. paņuvisam. AMg. JM. A. 104, 273, 445. paņuvisā. AMg. JM. A. 104, 278, 445. panuvisāhi. AMg. A. 273, 445, 447. paņolla. AMg. 244. paņöllin. M. 244. pandie. AMg. 131. paņdurapphena. M. 196. pandür. M. 180, 381. pauduim. M. 381. panna. AMg. JM. A. 278, 440.
paņņam. AMg. JM. 273, 445. pannathi.' AMg. 273. pannatthim. AMg. JM. 265, 446. pannarasa. AMg. JM. Pali, 245, 273, 443. pannarasanbam. AMg. 443. pannarasasu. AMg. JM. 443. pannarasabim. AMg. 443. pannarasi. AM. JM. 273. paunaraba. Pkt. (A.) 245, 278, 443. Paņgavaņāhi. AMg. 350, 382. paņņavemāņa. AMg. 551. paņņā. Pkt. 276. paņņisa. Pāli, 273. pannasamp. AMg. JM. 278, 445, 447.
pannasa. Pkt. 273, 445. pasnuvisam. Pēli, 273. paņņuvigati. Pāli, 273. panha. AMg. JS. Mg. 312, 314. paņhaai. M. 473, 494. panham. Pkt. (Mg.) 185, 358. paņhaya. AMg. 231. paņhā. Pkt. 358. Paņdāvāgarņāim. AMg, 858. panhuai. M. 473. Panhuda, S. 313. paņho. Pkt. 358. patākā. P. 190, 218. patitūnam. P. 586. Patithāņa. (Lena Dialect) 220. patibimba. P. CP. 218. patibhāga. PG. 189. patibbäga. PG. 363. patibhāgo. PG. 287, 345, 363. patesa, P. 27, 190. patta. M. 288. pattatta. AMg. 597. pattáttaņa. A. 298, 597, pattattäe. AMg. 361. pattamanta. AMg. 601. pattammi. JS. AMg. 366. pattamhi. JS, 366. pattavinta. AMg. 53. pattarenta. AMg. 53. pattā. AMS. 367. pattāņi. A Mg. 367. patti. Pkt. 281. pattia. M. 487. pattiai. M. 163, 281, 487. pattiasi. M. 487. pattiäadi. S. Mg. 163, 281, 487. pattiäadha. Mg. 456, 487. pattiäanti. Mg. 487. pattiāasi. Mg. 487. pattiänsi. S. 487. pattiäiadi, Mg. 487 and note 3, 544 pattiāedi. Pkt. 487, note 3. pattiāmi. S. 487. pattiavaiásam. Mg. 351. pattiējja. AMg. 487. pattijjasi. S. 487. pattijjāmi. S. 487. pattibbāgā. PG. 439. pattiyai. AMg. JM. 163, 281, 487. pattiyanti. AMg. 487.

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INDEX OF PRAKRIT WORDS.
118
pattiyasi, JM. 487. pattijāedi. S. 487, note 3. pattiğāmi. AMg. 487. pattiyahi. AMg. 487. pattisu. M. 487. pattihi. M. 487. patti. AMg. 276. pattegam. JS. 349. patteýa. AMg. 163, 281. patteyabuddha. AMg. 281. patthada. AMg. 219. patthara. M. 307. patthari. A. 8664. patthis. M. 309. patthida. S. 309. patthiva. M. 288. patthi, M. (false) 293. pathama. P. 190. paththidā. Pkt. 193. padāim. AMg. 171. padāredi. S. 553. padi. S. 220. padighara. S. 70. padibujjhijjai. M. 542. padivatti. M. 204. padiso. AMg. 413. padissā. AMg. 334, 582. padivião. S. 879. padivesi. S. 244. padums. Påli, 139. padumātadi. S. 139. padussedi. JS. 499. padoliãe. Mg. 375. padolikado. AMg. 375. padosa. AMg. JM.JS. 129. padosavelãe. S. 875. padhamillaga. AMg. 595. padhovēnti. AMg. 482. panaya. 0. P. 225. pantovabitvaarana. AMg. 162. pantha. M. JM. AMg. 403. pantha. AMg. 172. pantham. AMg. JM. 403. panthava. 0. P. 191. pantha. AMg. JM. 403. panthão. JM. 403. panthäņam. AMg. 403. panthānugāmie. AMg. 172. Panthạo. M. 408. paathi. A. 403.
panthiaht. A. 368. panthe. JM. 403. panthesu. AMg. 403. pantho. Pkt. 408. . panna. AMg. JM. A, 276, 282, 440. pannattari. AMg. 273, 446. pannattāra. AMg. 990. pannatte. AMg. 357. pannapannaima. Pkt. 449. pennarasa, Pali, 273. pannarasama. Pkt. 449, pannaragi. Pli, 273. pannaveūņam. AMg. 585. pannaveha. AMg. 456. pannā. AMg. JM. 273, 445. pannāṇamanta. AMg. 601. pannāņamantăņam. AMg. 897. pannäņamantehim. AMg. 397. papaliņu. Dh. 346, 567. paputti. AMg. 504. pappa. AMg. JS. 21, 591. pappus. M. 296. pappoi. AMg. 276,504. pappotti. AMg. 504. pappodi. AMg. JS. 21, 276, 504. papphurai. M. 311. papphodai. M. 491. papphodanti. M. 491. papphodayanti. M. 491. pabodhjāmi. S. 543. pabohuppatti. 8. 160. pabobõppatti. S. 160. pabbala. M. 196. pabbuddha. M. 196. pabbhatthe. Mg. 803. pabbhaste. Mg. 803. pabbhära. M. AMg. 270 and nota 4. pabhavai. Pkt. 475. pabhasase. AMg. 457. pabhäda. S. 857. pabhāde. S. 519. pabhädo. S. 357. pabhiim. AMg. JM. 181. pabhbhatha. Pkt. 198. pamaddaņa. AMg. 291, pamaddi. AMg. 291. pamajjitta. AMg. 577. pamajjidukäma. S. 577. pamajjiga. AMg. 462. pamana. A. 251.

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116
THE INDIAN ANTIQUARY ; APPENDIX.
pamagahu. A. 557. pamaņikariadi. Mg. 324. pamāņikalesi. Mg. 824. pamayae. AMg. 460. pamājā. AMg. 365. pamillai. Pkt. 488. pamukka. M. JM. S. 196, 566. pamukhāņam. PG. 189, 363. pamuceai. AMg. 542. pamutta. S. (false) 566. pamökkhasi. AMg. 549. -pamokkhão. AMg. 376.. pammaläadi. S. 136. Pammukka. Pkt. 196. pamha. M. AMR. 812. - pamhatto. M. 85. pambattha. M. 85, 210. pamhala. M. AMg, S. 312. pamhalida. S. 312. pamhasijjāsu. M. 210, 461. pamhasida. S. 210. pamhatha. Pkt. (M. JM.) 96, 210. pamhutthaii. A. 210. pamhusai. M. 210. pamhusis. M. 210. pamhusiadasāna. M. 870.
paya. AMg. JM. 16, 805, 439. payam. AMg. 348, 396. Playaochase. P. 457. Puyacchaha. JM. 456. payaochissāmo. JM. 523. Payathana. JM. S. (text) 220. payada. JM. 70. payadi. JS. 219. payadio. AMg. 488. payadittu. JM. 577. payampae. JM. 296. payampiūņam. JM. 585. payaha. Mg. 471. payahe. AMg. 500. payahéjja. AMg. 500. paya. Pkt. 187. pajäějjā. AMg. 487. payüějjāsi. AMg. 460, 487. payāņi. AMg. 436. *** payavemāņa. AMg. 552. pajäbčmba. Mg. 490. payisémbe. Mg. 314. .. payihü. AMg. 527.
. payāhiņa. AMg. 65, 323.
payā bisi. AMg. 527. payyamde. Mg. 275, 284. papayaththāvehi. S. Mg. 284. payya kulikada. S. 284. paraitthiāloa. JS. 160. paraütthiya. AMg. 58. parampareņam. AMg. 182. paramaha, M. JM. S. 269. paramsi. AMg. 433. parakera. S. 78, 176. parakeraa. S. 78. parakeraattana. S. 176. parakkamaņņu. AMg. 105. parakkame. AMg. 366. parakkamějjāsi. AMg. 460. *paratūrthika. 58. parapakkho. Mg. 324. Parappara, S. (false) 311. paramatthu. A. 351. paramabandhavā. JM. 349. paramaam. AMg. 411. paramaņa. A. 132. paramesara, S. 159. parammi. JS. 483. parammuha. Pkt. 269. paraloýa. JS. 266. paravasattaņa. JM. 597. paravāihim. AMg. 405. paravägaraņeņam. AMg. 182. paravvasa. M, AMg. JM, S. 196. parasaņņa. A. 182. parasu. M. AMg. JM. S. 208. Parasurāma. S. 208. parasuhatta. Pkt. 194. parassim. S. 433. parassu. A. 106, 366. parahua, A. 100. parāiņai. AMg. 473. parājaġitth. AMg. 517. parājinissai. AMg. 521. parājiġāvasappamo. AMg. 172. parāņa. S. (false), 132. paraguvittimaiya. AMg. 70. parāņemi. S. 474. parimarisa. S. 135. parāvaht. A. 132. parābimto. M. 433. pariațai. AMg. 166. pariapena. M. 185. pariattai. M. 289.

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INDEX OF PRAKRIT WORDS.
117
pariattaņa. M. S. 289. pariattanta. M. 289. paria)lai. Pkt. 488. parinttha. M. 564. parionda. AMg. 219. parikahijjai. AMg. 548. parikahei. AMg. 16. pariksheum. AMg. 573. parikahemo. AMg. 490. parikkamedha. S. 481. parikkämadi. S. 481. parikkhaa. M. 318. parikkhae. JM. 462. parikkhada. S. 318. parikkhalanta. MS. 306. parikkhalia. M. 306. parikkhiviāmo. M. 319. parigijjamāņa. AMg. 588. parigijjha. AMg. 331, 591. pariggahāvanti. AMg. 396. pariggahida. S. 196. parighěttavva. AMg. 570. parighettum. AMg. 576. parighettüņa. AMg. 586. parigholira. M. 596. pariccaia. S. 590. pariccaittae. AMg. 578. pariccaiýa. JM, 590. pariccajja. AMg. JM. 590. paricchindis. S. 506, 591. paricchūdha. M. 66. parijāņai. AMg. 510. parijäņahim. AMg. 456, 461. parijäņiýavys. AMg. 570. parijāņiýa. AMg. 591. parijanna. AMg. 58. parijhūsiya. AMg. 209. pariţthavějjā. Pkt. 459. paritthāvittae. AMg. 578. pariţthiena. M. 343. parithayahu. A. 553. pariņaadu. S. 474. pariņamai. Amg. 16. pariņaya. AMg. 109. -pariņāma. M. 98. pariņāmenam. AMg. 16. pariņinta. M. 493. pariņivvāimsu. AMg. 316. pariņivvähü.. AMg. 529. pariņīda. S. 81.
pariņei. M. 474. pariņedi. S. 474. paritäveyavva. AMg. 570. parituţthamaņeņam. JM. 409. parittäadi. S. 479. parittäadu. S. 479. parittāadha. S. 471, 479. parittāası. S. 479. parittääbi. S. 479. parittähi. S. 479. parinivvāissanti. AMg. 529. parinivvuda. AMg. 219. parinta. M. 498. parinti. M. 493. parinnāja. AMg. 591. paripakka. S. 101. paripikka. S. 101. paripihěttā. AMg. 582. paripiliyaga. AMg. 592. paripīlijāņa. AMg. 340. paripīlējja. AMg. 240. paripüranta. M. 587. pariperanta, AMg. 176. parippavanta. M. 296. pariphamasa. S. 74, 811. paribbhamai. M. 287. paribbhamadi. S. 481. paribbhamanti. S. 481. paribbhamanto. P. 397. paribbhamandi. S. 481. paribhattho. JM. 85. paribhamiūņam. JM. 585. paribhavai. Pkt. 475. paribhãeum. AMg. 573. paribhäehim. AMg. 182. paribbunjijjai. JM. 546. paribboiņo. 8. 405. parimaddaņa. AMg. 291. parimaļaņa. M. 244. parimalasi. M. 244. parimaļia. M. 244. parimäsi. AMg. 62. parimilaadi. S. 136, 479. parimukka. M. JM. 566. pariyattaņā. AMg. 289. pariyattaya. AMg. 289. pariýaņa, AMG. 350. parijanamabilāhi. AMg. 350. pariyatta. AMg. 289. parijāga. AMg. 134, 231, 254.

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1189
THE INDIAN ANTIQUARY; APPENDIX.
pariyāṇaha. AMg. 456, 510. pariģāņai. AMg. 170, 510. pariyāys. AMg. 134, 254. pariţāra. AMg. 55. pariýāla. AMg. 257 and note 1, pariýāvanna. AMg. 163. pariỹāvěnti. AMg. 490. parirakkhasu. M. 467. parirambhassu.. S. 467. parirujjhai. M. 546.. parilenta. M. 474. parilhassi. Pkt. 830.. -parivajjiýa.. AMg. 98. parivajjijāga. AMg. 592. parivaddhi. M. 52, 838. parivatiam. M. 289. parivattaņa.. M. S. 289. parivattasa. M. 289. parivanthiņo. S. 405. parivandanamāņaņa-püyaņãe. AM8.863. parivasanti. AMg. 417. parivāsi. M. 487. parivāra. AMg. 257. pariviciţthai. AMg. 483. parivicitphimgu. AMg. 516. parivattha. M. 308, 564.. parivuda. S. D. 219. parivasiýa. AMG. 887. parivedhaviya. JM. 304. parivadhiya. AMg. JM. 304. parivepita. (Sans.) 25. parivvae. AMg. 460. parivvačjjāsi.. AMg. 460. parivvājaa. 8. 287. parisaadi. S. 315. . parisakkai. M. 802, 815. parisakkae. Mc 457. parisakkaņa, M.302, parisakkia. M. 566. perisakkira. AMg. 596. parisanha. M. 315. pariganto.. JM. 96. Pprisa. AMg. 413. perisãeAMg. 418. parisão.. AMg. 418, 488. parisiņ: IM. 438. parisäņam. AM82419.. Parisāmai. M. 489. parisähim. AMg. 418.: Parisiocamana. AMg. 542
parisīlida. M. 227. parisakka. M. AMg. 802. parissaadha, S. 315. parissais. S. 315. parissantā. S. 102. parissa viýāņa. AMg. 592. pariharaņia. S. 571. pariharayam. VG. 253. Pariharami.. JM. 477. parihari.. A. 594. pariharia... S. 590. pariharium. M. JM: 14,575. paribarijjāsu.. M. 46L.. pariharitavam. PG. 135.. pariharissam.. S. 522. pariharissadi. S. 522. parihariantesu. S. 39.7. pariharėjjá. AMg. 462.. parihäissadi. S 500. parihapatayva.. PG. 189. paribāýamāņi. AMg. 563. paribāram. PG. 363. paribārehi, PG. 363. paribāsasilā. S. 94. parihitta.. AMg. 582. parihissä mi. Alg. 530. parihiadi. S. 185, 545. parihiamāņa. 8. 545. paribiasi. S. 545. parihiņa.. M. JM. JS. 120. parihueņa. M. 476. pariheraga. AMg. 176. parii. M. 498 and note 4. parisabe. AMg. 447. *parība. 498. pamạna. M. 566. paruņņeņam. M. 182.. parayva. 8. 139. parüdhanahakesakakharomio. AM -402. paresim. M. AMg. JS. 108, 483. parõppara. M. AMg. JM. S. 195, 311, 347. parsa. Ved. 470. pala. CP. Mg. 191, 824 note 8. palanghaņa. M. 184. palai. A. 244. palam. P. CP. 249. palakelaa.. Mg. 78. palakkha. Pkt 132. palanghějja. Pkt. 459. palandulaguna-m-áīhim. JM, 353.

Page #463

INDEX OF PRAKRIT WORDS:
119
2
palamacco. Mg. 290. palambae, M. 457. palayantio. JM. 387. palavvasa. Mg. 196. palasa. Mg. 208. palassa. Mg. 324 and note 3, pala. Pkt: 493; 567. palās. M. JM. 567. palāanta M. 567. palanti Mg. 567. palamba. Mg. 470, 567. palāasi. Mg. 455, 567. palāahs... M. 567. palais Pkt. 165. palais. M. Mg. 567 paläisyva. M. 567. pelãium. JM. 567. palāida. S. Mg. 567 palaidukams. S. 567. palaiésam. Mg. 567, palāņa, JM. 567. palāmi. Mg. 567. palamistā. Mg. 808. palāýa. JM. 567. palayai. JM. 567. palayamāņa. JM. 567. palājamāņe. JM. 567*. palayasu. JM. 567. palávsi.. Pkt. 553. paläviņi. A. 100. palasa. Mg. 262. palāsi. Mg. 567. palāsa. M. AMg. S-262, 603. palāsi. Dh. 567. palāha, Pkt. 262. pali. AMg. 257. pplia. M. 244. paliucchūdha. AMG. 66, 163, 257. paliañcana. AMg. 257. paliuncayantá. AME. 257 palinficijs. AMg. 257. paliochinna. AMg. 257. paliovamā. AMg. 448. palikkhiņa. AMg. 257. palicchzei. AMg. 257. palioohindiýa. AMg. 257, 591. paliochindiyamam. AMg. 506, 592. paliochinna. AMg. 257. paliñca. $ 276. ppliņame. Mga 256.
palitta, M. AMg. 244 and note 4 palittaada. Mg. 479. palittaadha. Mg. 470, 479. palittäāhi, Mg. 468. palittājásadi. Mg. 522. padittahi. Mg. 479. palinti. AMg. 257, 493. palippamāņa. M. 244. palibhindiýāņam. AMg. 257, 598: paliyanka. AMg. 285. palijanka. AMg. 257. palijanta, AMg. 257. palimaddējjā. AMg. 257. palila. AMg: 244 palivattāvebi. Mg. 562. Palivei. M. 244. paliverida. Dh. 25, 203, 256. Palivevidangaā. Dh. 71. palihalaņijja. Mg. 571.palibalaņia. Mg. 571. palibalāmi. Mg. 477. palihalia, Mg. 590. palihaliásadi. Mg. 522. palātai. JM. 244: palivaņaga. JM. 244. palīvis. M. 244, palíviam. M. 244, 576. palivija. JM: 244. palivei. JM. 244. palīvesi. JM. M. 244. palīvehi. JM. 244. palei. AMg. 257. paloia. Pkt. (M.). 104, 130. . palojesam. Ā. 528. paloei. M. 104, 130. palošnto. JM. 397. paloemāņi. JM. 263. palotrai. Pkt. 130.pallaoks, M. 285. pallata. Pkt. (8.) 130, 285, 508. pallattai. Pkt. (8.) 130, 285, 808. pallattha. S. 285, 808. pallala. M. 296. Pallavāna. PG. 224, 863. Pallavānam. VG. 224, 863. pallavilla. Pkt. 595.. pallāņa: JM. 285. pallia. JM. (1) (text) 142. palhattha, M. AMg. S. 285 wad note 1) 399. pplhatthai. M. 285, 830..

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120
THE INDIAN ANTIQUARY; APPENDIX.
palhattharana. M. (false) 285. palhatthiya. AMg. 285, 830. Palhava. AMg. JM. 330. Palbavijā. AMg. 330. Palhavi. AMg. 330. palhāa. Pkt. 330. palhāyaṇs. AMg. 330. palhāyanijja. AMg. 830. palhaai. M. 358. pavamga. M. 296. pavamgama. M. 296. pavamgavai. M. 379. pavakkhāmi. AMg. 529. pavajjihisi. M. 527. pavatha. Pkt. 129, 180, 230. pavadějja. AMg. 218. pavademāna. A Mg. 218. pavattai. AMg. 16, 289, pavattehi. AMg. 182. pavayaņaüvaghāyaga. JM. 167. pavayyāmi. Mg. 488. payaram. Pkt: 68. pavasantě. A, 85, 897. pavasanteņa. A. 397. pavasia. M. 803, 564. pavaba. M. 81. pavahanam. S. D. 357. pavahaņavāhaā. Ā. 71. pavabaņābim. Mg. 264, 366. payahaņe, Mg. 357. parahaņo. S. D. 857. pavāņa. A, 251.
pavālao. AMg. 413. pavālsankuraa. M. 156. pavālatta. AMg. 597. pavälattāe. AMg. 361. pavālamanto. AMg. 396. pavāsu. AMg. (?) 105, 118. pavāsua. A. 118. pavāba. M. JM. S. 81. pavium. AMg. 296, 576. pavittharaņie. Pkt. 385. pavirikka. M. 566. pavisantebim. Mg. 397. pavisia. Mg. 590. pavisiūņa. Mg. 584. pavišissam. Mg. 526.
pavista. Mg. 809. pavisamha. Mg. 470. pavisāmo. S. JM. Mg. 345, 455, 470.
payisia. S. 590. pavisittu. AMg. 577. pavisidum. Mg. 303. pavisinam. Pkt. 351. pavisissāmi. AMg. 526. pavisissāmo. AMg. 526. pavisibii. JM. 526. pavissa. Mg. 590. pavisamha. Mg. 470. pavisae. AMg. 240. pavuccai. AMg. 544. payuccai. AMg. 544. pavaths. S. 51. pavuttha. JM, 303, 564. paveiýam. AMg. 349. pavět bump. Mg. 303. Pave;hthum. Mg. 803. pavěsia, Mg. 590. pavesehi. Mg. 490. pavesaami. S. 490. pavebehi, S. 490. pavõtta. JM. 61. pavvaiyāņi. JM. 36 7. payvargsāmi. JM. 527. pavvashii. AMg. 527. pavvaie. AMg. 73. pavvattehim. AMg. 182. pavatthimilla. AMg. 595 and note 4. pavvadisara. 8. 158. payvadummūlida. S. 158. pavyka, M. 196. pavviai. Pkt. (M.) 196, 487. pavväittäe. AMg. 578, note 1. Psyve. S. 404. PAYvesu. TS. 404. pasalasi. Mg. 477. pasida. Mg. 80. pasidantu. Mg. 471. paska. Mg. 324. paskalada. Mg. 324. pasko. Pkt. (Mg. ?) 324, note 2. pasca. Mg. 301. pascado. Mg. 301. pascima. Mg. 301. pastidum. Mg. 290, 573. pasam. AMg. 128, 212. pabam santio. S. M. 515, 560. pasadhila. Pkt. (AMg.) 115, 221. pasaņa. P. CP. 243. pasatthalelāņa, AMg. 438.

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INDEX OF PRAKRIT-WORDS.
121
pagatthāram. AMg. 390. pasatthāro. AMg. 890. pasamanti. JM. 489. pasammai. M. 489. pasammanta. M. 489. pasarai. M. AMg. 477. pasaradi. S. 477. pasasi. A. 594. pasara. Dh. 25. pasalu. Dh. 25, 468, 477. pasavai. Pkt. (AMg.) 473, 494. pasavo. AMg. 381. pasāanti. M. 491. pasā amāṇassa. M. 491. pasieum. M. 578. pasãesi. M. 491. pasāděmbi. Pkt. 454.
pasābial. Pkt. 180. pasis. M. 14, 80, 482. pasidhils. M. AMg. S. 115, 221. pasiņa. AMg. 133. pasiņāim. AMg. 358. pasiņāim. AMg. 358. pasiņāņi. AMg. 858. pasiddhi, M. 70. pasida, S. 80. pasidada. 8. 469. pasidanti. S. 456. pasidantu. S. 471. pašu. AMg. M. 16, 227. pasutta. M. S. 70. pasuvaiņo. M. 379. paguhatta. Pkt. 194. pasū. AMg. 380. pasūamāņāe. Pkt. 563. pabūjāņi. AMg. 367. pasedhi. AMg. 66, 304. paskhaladi. Mg. 306. pagkhalanti. Mg. 306. pasta. Mg. 271. pastāvia, Mg. 551. pastide. Mg. 810. passa. S. AMg. 315, 590. passurās. S. 315. paba. M. JM, 408. paham. AMg. 403. pahane. Pkt. (AMg.) 466, 515. Pabatthe. M. 366. pahammai. Pkt. 188. pahammanta. M. 540.
pahammanti. M. 188. pahammi. JM. 408. paharai. M. 477. pahare. M. 367 pahavai. M. 26, 476. pahavissam. S. 521. pahave. S. 460, 475. pahāmijjanta. M. 543. pahäre. AMg. 517. pahārem. A. 146. pahārétthā. AMg. 517.
pabāvaliaruņa. M. 162. pahila. A. 449. pahili. A. 449. pahīņa. AMg. 120. paha. M. JM, 879. pahaccai. A. 286, 299. pahudi. Pkt. (AMg. 1) 218. pahugo. S. M. 379, 380. pahattana. S. 597. pahudi. S. Mg. 218. pahudia. S. 218. pahuppai. M. 286, 300, 586, 557. pahuppire. Pkt. 458. pahummi. M. 312, 379. pahassa. M. 379. pahü. M. 71, 880. pabūs. M. 476. pabūņam. Mg. 381. pahe. AMg. 403. pahějja. AMg. 252, 466. pahega. M. JM. 403. paheņam. AMg. 408. paho. Pkt. 408. paboli. M. 161. pahka. Mg. 924, pahkam. Mg. 324. pāa. M. 186. pāai. Pkt. 487. pāada. M. Mg. 70. päadia. M. 70. pāadora, M. 159. pāavadaņa. M. 165. pāavapphala. M. 196. pāavidha. Pkt. 165. pää. S. 876. pāära. Pkt. 167. pāi. Pkt. 487. pāin. M. 58, 82. paikka. M. JM. S. A, 82, 106, 194

Page #466

122
THE INDIAN ANTIQUABY ; APPENDIX.
paiņam. AMg. 215, note 1. päima AMg. 602. päiya, JM, 58, 82, pal. AMg. 87, 292. päiņam. AMg. 216, note 1. paa. AMg. (text) 841. pāna. M. 58, 82, 219. pāue. Pkt. 45, note 3. pāum. AMg. JM. 181, 341, 465, 573. păukarissāmi. AMg. 341. pāukāma. AMg. 577. pāukujjā. AMg. 341, 464. pauda. AMg. 219. pauņai. AMg. 18, 504, 531. pāuṇanti. AMg. 504. pāuṇantittā. Pkt. 582, note 2. pāuṇittae. AMg. 504. pāuņittā. AMg. 582. pāuņissāmi. AMg. 581. pauņihi. AMg. 581. pāuņějjā. AMg. 504. pāuda. S. 53, 82. pāudamagge. Pkt. 30. pāabbbavittae. AMg. 578. pāubbhavittäņam. Amg. 475, 583. pāubbhavitthā. AMg. 341, 517. pāubbhūya. AMg. 341. paubbhūýā. Pkt. 68. pẫuyũim. AMg. 858. pāuraņa, AMg. 104, pāuraņi. AMg. 104. paulláim. AMg. 595. pāsa, M. AMG. JM. S. 368. pauso. Pkt. 413. påūņa. M.JM, 586. pāe. A. M. 866, 367. påējjāba. JM. 463. pāõtta. JM, 582. päeáu. Mg. 871. pãesa. AMg. 860. piebi. AMg. 850. pão. AMg. 342. pāoriņāņa. AMg. 133, 343. pāmgharūn. Marathi, 213. pāmgharņem. Marathi, 213. pāmghurņen. Marathi, 213. päkida, Mg. 58, 82. pākhanda. AMg. 265. pāgada. AMg. 70. pāgadija. AMg. 70.
pāgabbhi. AMg. 296. pagabbhiya. AMg. 296. pāgaya. AMg. 53, 82. Pāgasāsaņa. M. 202. Pataliputta. P. 190. pāihiriye. Pali, 176. pāthe. Dh, 25. pādai. S. 558. Padaliutta. M. Mg. 292. Pādalipatta. JM. 292. Padaliputtaa. S. 292. Padaliputtammi. JM. 313, 866, Pādalipatte. JM. 366, pādave. Pkt.:45, note 3. pādia. Pkt. 589. pāļiókka. M. AMg. 77, 163. pădikka. Pkt. 168. pădipphaddhi. M. (1) AMg. (1) 77. pādiyakka. AMg. 163. pādivaä. M. 77. pădisära. Pkt. 77. pādisiddhi. M. (1) AMg. () S. 77. pāļihera. AMg. JM. 176. pāļiherattaņa. JM. 176, 597. pāducciýa. AMg. 163. pāde. Dh. 25. pādei. M. 563. pädemi. Mg. 553. padhe. Ph. 25. pādhei. Pkt. 551. pāņa. S. 132. pāņaitta. Pkt. 600. pāņaidia. M. 885. pāņagaim. AMg. 438. pāņajāi. A Mg. 364, 382. pāņajāio. AMg. 364. påņahão. AMg. (text) 141. påņā. AMg. 141, 367, 465. pāņāim. AMg. 358, 367. pāņāņi. AMg. 358, 367. pānia. M. S, Mg. A. 82, 91. pāņiem. A. 128. påņiěņa, A. 128. pāņimsi. AMg. 74, 312, 379. pāņiņam. AMg. 99, 460. pāņiņo. AMg. 405. pāņipējja. AMg. 876. pāņiya. AMg. JM. 91. påņi. AMg. 380. påņia. 8. 91.

Page #467

INDEX OF PRAKRIT WORDS..
128
påņiya. AMg. 91. pāņn. AMg. 105 and note 1, 372. pāņūņi. AMg. 381. pāņo. AMg. 358, 460. pāņehi. AMg. 350. pátave. Ved. 578. pātukkhepena. OP. 225. pātukkheva. CP. 158. pātukkhevens. OP. 191, note 1. pādavandasam. S. 519. pādāhimto. S. (false) 365. pādīņam. AMg. (false) 215, noto 1. pada. Dh. 25, 346. pādum. AMg. M. S. 578. pădurakāsi. AMg. 841. păduresse, AMg. 341. pādesam. Mg. 371. pādehim. Mg. Ph. 368. pāpa, P. 190. päpuraņa. AMg. 104. pāmaddā. AMg. 291. pāmarādo. S. 22. pāmarāhimto. S. (false) 22, 365. påmokhkham. Pkt. 193. påmokhkhānam. Pkt. 193. pāmõkh khehim. Pkt. 198. pāýa. AMg. 87. päỹae. AMg. 578. payam. AMg. 342, 465. păýacchitta. AMg. 165, 801. pāýatta. AMg. 90. pāyattāņiya. AMg. 80. pāģam. AMg. 141. pājaya. AMg. JM. 53, 82. pājave, AMg. 578. pājā. AMg. JM. 360, 498. pāyāia. AMg. 488. pājābiņa. AMg. 65, 323. pāra. Pkt. 167. pāras. M. 167. pärakera. Pkt. 78. pārakka. Pkt. 279, 598. pāragamiño. AMg. 405. pāraddha. Pkt. 249. pāraddhi. S. 249. pāradhiraņņa. Pkt. (false) 142, pāraviū. AMg. 411. paria. Pkt. 167. p@rẼpata, Pali, 15. parivaa. M. 113, 167.
päravada. S. 112. pāridosia. S. 203. pāre. Pkt. 112. pāregangam. Pkt. 112. pāretarangiņi. Pkt. 112. parepate. Pali, 11%. pārēmha. Pkt. 455. pāreva. AMg. (text) 112. pärevai. AMg. 112. părevaya. AMg. 112. pārevayaga. AMg. 112. pāroba. M. 70. pāļaka. OP. 191, 260. palambam. S. Pkt. M. 5. pālambu. S. A. 5. pālidobia, Mg. 203. pālevi. A. 588. pāva. M. 504. pāvai. M. JM. J'S. AMg. (verse) S. A. 102,
504, påvaissa. S. 504. päraü. M. 504. påvaa. A. 454. pāvao. AMg. 364. pāvi. AMg, 850. pavam. AMg. 516. pāvamse. AMg. (text) 409. pāvacejā. AMg. 409. pāvadaņa. Pkt. 165. pāvadi. JS. 21, 504. pāvanti. M JM. 8. 504, pāvami. A. 454, 504. pāvaya.[1AMg. 864, păvayaņs. AMg. 70. pāvayanão. JM. 465. pāvavihi. JM. 379. pāvasi. Pkt. (M.) 427, 504, pāvāu. AMg. 365. pāvão. AMg. 365. pāvāduyasayāim. AMg..265, 447. pāvāras M. 167. pāvālia. M. 167. päväsu. Pkt. (AMg. 1) 105, 118. pāvāsua. Pkt. 118. pavia. A. 565. pāviai. A. 545. påvium, M. 576. pāviūņa. P. 586. pāvijā. AMg. 504. påvittba. JM. 414

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124
THE INDIAN ANTIQUARY; APPENDIX.
pāvija. JS. 504, 591. pāviram. Pkt. 351 pā vissasi. S. 531. pāvihü. M. 531. pāvihisi, Mg. 531. pāvihise. M. 531. påviadi. S. 545. pāvidha. Pkt. 165. pāvijamse. AMg. JM. 409, 414. pavisa. A. 63, 851, 531. pāvuda. Dh. S. 219. Đãyurana. Pali, 104. pavasa. Pāli, 358. pāvei. JM. 504. paveam. AMg. JM. 465, 574. pāvedi. JS. S. 504, påventi. M. JM, 504. på vemi. Mg. 504. pāáastide. Mg. 310. pāsa. M. AMg. JM. S. 63, 87, 315. pābai. AMg. JM. 9, 63, 169, 488, 525,
561. påsaittä. Pkt. 582, note 2. pāsaü. AMg. 469. pālam. Pkt. 9. pāsaņda, Mg. AMg. 265. pasandiýa. JM. 265. pākamāņe. AMg. 561. på sammi. AMg. 366. pasaýā. AMg. 396. påsalla. M. 595. pāsallis. M. 595. pasavana. AMg. 70. pasavanei. AMg. 559. pāsahā. AMg. 71. päsäe. JM. 366. pasāņa. JM. S. 263. pasium. AMg. 465. pasiukama. AMg. 577. pasiakāme. AMg. 63. pāsijjai. M. 70. pāsijjā. AMg. 460. päsittae. AMg. 578. päsittă. AMg. 68, 582. päsittäņam. AMg. 583. pāsiddhi. M. 70. påsiya. AMg. 134, 590. pāsiyavva. AMg. 570. pasigavvam. AMg. 68. päsijā. AMg. JM. 78, 590.
pāsibii, Mg. 525. pāsu. Pkt. 89. påsatta. M. 70. pāso. Pkt. 6, 9. pāham. AMg. 815, 524. pāhaņão. AMg. 141, 854, 360, 413. pāhanda. Mg. 265. pāhasi. A. 359, 491. pāhāņa. M. AMg. JM. 268. pähåņaga. JM. 263. pāhāmi. JM. 315, 524. pābāmo. AMg. 315, 524. pähim. AMg. 524. pābinti. M. 524. pāhisi, AMg. 524. pāhada. AMg. JM. 218. pāhudijā. AMg. JM. 218. pi. M. AMg. A. JM. S. 84, 143, 171, 174,
180, 185, 187, 336 and note 7, 341, 417, 427, 488, 441, 448, 462, 487 note 8, 498. pia. M. S. 96, 164, 186, 287, 891, 414. piasma. M. A. 164, 414. piaāriņam. S. 405. piai. M. A. 483. piaü. M. 483. pik. A. 350. piãsă. M. 164. Piamvadă anusūão. S. 156. pianiveaņaittaa. . S. 600. piattana. M. 597. piattaņeņāvi. M. 143. piadaņsago. S. 414. piadams. S. 414. piadara. S. 96. piadarētti, S. (false) 96. pianti. S. Mg. A. M. 456, 483. piantu. M. 483. pianteņa. M. 897. pianto. M. 397. piapabbhattha. A. 92. piabhattālam. Mg. 256. piara. Pkt. (A.) 389, 391. piaram. Pkt. 391. piaraha. A. 891. piare. Pkt. 391. piareņa. Pkt. 391. piarebim. AMg. 391. piaro. Pkt. 891. piavi. A. 184, 588. pi asahi. M. S. 887, 515.

Page #469

INDEX OF PRAKRIT WORDS.
125
piassu. A. 106. piaha, A. 106, 471, 483. piā. Mg. M. 367, 381. piãabara. M. 156. piaim. M. 867. piāmahuppatti. M. 160. piāmo. M. 483. piāri. A. 167. piāvaü. A. 454. piimāimosaņa. A. 55. pii. AMg. 391. piīņam, A Mg. 891. piīhim. AMg. 391., piu. A. 106. Pkt. 389, 391. piacchä. M. S. AMg. 148, 211, 315, 375. piuņā. M. AMg. 391. piuņo. M. AMg. JM. 391. piullaa. Pkt. 595. piuvaha. M. 55. piusijā. AMg. 148, 315. piusukha. AMg. 55. piussa. AMg. 391. piussiā. M. 148, 315. piussijā. AMg. 148, 315. piūņam. AMg. 391. piūsum. Pkt. 391. piūhim. AMg. 391. pič. A. 85, 366a. pie. AMg. 483. piei. JM. 483. piējja. AMg. 483. pištti. M. (false) 96. pio. M. 85, 175. pimcha. M. 74, 233, 801. pikka. M. AMg. S. 101, 297. pikkbiýa. JM. 590. piccā. AMg. 587. piccha. M. AM. S. 74. picchai. AMg. JM. 84. picchaņējja. AMg. 84. picchãe. AMg. 361. picchiņo. AMg. 405. picchi. AMg. 299, 405. pijja. AMg. 414. pijjai. M. 483, 539, 550. pijjae. M. Mg. (false) 539. pijjanta. M. 539. pijjantam. M. 397. pijjanti. M. S. (false) 539. pittadu. Mg. 271.
pittha. AMg. JM. S. D. 53, 119, 358. pitthao. AMg. JM. 69, 345, pitthadu. Mg. 271, note 1. pitthado. Mg. S. D. 69, 303, 345. itthão, AMg. 69, 345, 365. pittbäbi. AMg. 69, 365. pitt hi. A. Mg. 53, 308. pisthimsi. AMg. 386. pitthi. AMg. JM. 58, 358, 386. piddai. AMg. 279, 543. pidhara. Pkt. 239. pidharaga. AMg. 289. piņaddha. M. AMg. 142. piņaddhai. Amy. 559. piņaddhāvida. S. 559. piņaddhei. AMg. 559. Piņāiņo. M. 405. piņidhattae. AMg. 142, 578. piņda. S. Mg. 119. piņdavaia. Pkt. 84. piņdiýā. JM. 367. piņde. AMg. 8664. pitāhim. AMg. (false) 391. pittae. AMg. 861. pittijja. AMg. 286. pittei. AMg. 559. pidaram. S. A. Dh. 25, 391. pidare. S. 391. pidaro. S. 391. pidalam. Mg. 891. pidā. S. Ā. Mg. 185, 391. pidaņā. S. Mg. 891. piduņo. S. Mg. 185, 391. pidham. Pkt. 78, 203. pindhana. A. 100. pinnaga. AMg. 282. pibāmo. M. 483. pibba. Pkt. 572. pimma. AMg. JM. 90. pijai. Pkt. 187. pijamāņe. AMg. 483. piýayama. JM. 414. pijaram. AMg, JM. 203 note 4, 391. pisarassa. JM. 391. pijaro. AMg. JM. 391. piyaha. JM. 488. piýa. AMg. JM. 93, 391. piýāvaü. A. 454. piýāvae. AMg. 552. piỹāhim. AMg. (false) 391.

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126
THE INDIAN ANTIQUARY; APPENDIX.
pilamkhu. AMg. 74, 105, 132, 372. pilakkha. AMg. 74, 108, 132. pilā. PG. 226. pilāga. AMg. 70, 238. pilumka. AMg. 74. pilukkha. AMg. 74. piluftha, M. 188. pilosa. M. 138. piva. M. AMg. JM. P. Mg. 143, 191, 886,
and note 6, 468, 483. pivai. M. JM. AMg. 465, 488. pivadi. S. 483. pivada. S. 488. pivamha. Mg. 360, 470, 483. pivasma. Mg. 470, note 4. pivāmi, Mg. 483. piväsiasi. Mg. 550, 555. pivāsa, M. 305. pivāhi, Mg. 468, 488. pivium. JM. 573. pivittae. AMg. 578. pivittä. AMg. 582. pivindhějja. AMg. 489. piviadi. S. Mg. 589. piviadu. 8. 589. pivianti. 8. 589. piscila. Mg. 238. pistadu. Mg. 271. pióti. Mg. 303. pisa. CP. 191. pisalla. AMg. 150, 282, 595. pisās. M. S. 232. pisāinda. AMg. 160. pisāji. Pkt. 202. pisāya. AMg. JM. 232. pisā gainda. AMg. 160. pista. Mg. 58. pistado. Mg. 69, 95, 303. pisti. Mg. 53. piham. Pkt. 78, 203. pihajjana. AMg. 78. pihada. AMg. JM, 239, 258. pihadaga. AMg. 239. pihadaya. AMg. 239. pihappiham. JM. 78. pihäissam. S. 580. pihiasāmi. AMg. 530. pihe. AMg. 500. piheūņa. JM. 586.
piadi. S. 539. pianti. S. 589. piante. S. 589. piimaņā. AMg. 409.
°ņe. AMg. 409. pijadi. S. 589. piūba. 8. 121. pidai. AMg. 240. pidana. M. 240. pidanta. A. 100, 471. pida. M. JM. S. 240. pīdāpayati (Leņa dialect), 7. pidia. M. 240. pidijjanta. M. 240. pidida. S. 240. pīdija. AMg. JM. 240. pidiadi. S. 240. piqedi. S. 240. pidha. M. 122, 198. pidhamadda. AMg. 291. pidhamaddiā. S. 291. pidhiniya. AMg. 80. piņatta. Pkt. 298, 597. pipattana. M. 298, 597, pīņatthaņaütthambhiāņaņa. M. 160. piņoru. M. 159. pitví. Ved. 588. pitvinam, Pkt. 588, note 1. pidi. S. 72. pilana. AMg. 240. pīlā. AMg. 226, 240. piļin. Pkt. 240. piliya. AMg. 240. piliýaga. AMg. 240. pilotpha. Pkt. 188. pilei. AMg. 240. pilvānam. Pkt. 583, note 1. pivaroru. AMg. S. 159. pisai. Pkt. 76, 506. pisana. AMg. 76. pisedi. S. 76, 506. pihéjjā. AMg. 311. purpgavs. M. AMg. JM. 412. pamcha. M. 74, 233, 301. pumcham. AMg. 143. pamvau. AMg. 409, 412. pamveya. AMg. 412. pamsa, Pkt. 486, note 3. pumsai. Pkt. 486 and note 3. pumsakoilaga. AMg. 412.

Page #471

INDEX OF PRAKRIT WORDS.
1127
pukkhara. AMg. 125, 302. Pukkharakkha. S. 125. pokkhariņi. AMg. JM, 125, 302. pukkhaliņle, Mg. 302. paggala. JS. Mg. 125. puggalamaiya. JS. 70. puccha. AMg. 74, 301. purchai. M. AMg. JM. 51, 233, 526. pacchaņia. S. 571. opucchaqiu. AMg. (text) 182. pucchadi. S. 51. pacchaha. A. 456. pucchaha. A. 61, 106, 456. pucchão. AMg. 861. pucchāvedi. S. 552. puochia, M. 565. pacchiäi. M. 85, 875. pucchium. M. 573. pucchimon. AMg. 516. paochijjai. M. JM. AMg. 542. pacchijjanti. AMg. 542. pacchijjanti. M. 542. pucchijjāmi. JM. 542. pucchittae. AMg. 578. pacchida. S. 565. prochidarya. $. 570. pacchidā. S. 145. pacchidam. S. 578. pacchimi. A. 51, 454. pucchimo. M. 108,8455. pucchiýa. JM. 565. pacchiýavya. AMg. 570. pucchiýani. JM. 357. pucchissam. AMg. S. 173, 516, 526. pacchissämo. AMg. 526. pacchiadi. S. 542. pucchiasi. S. 542. paoche. Dkt. (AMg.) 466, 515. pucchějjāmo. JM. 463. paccheyavva. AMg. 570. pacchehi. JM. 468. pachchidam. Pkt. 193. pañebai. M. 28%. pu@chanio, AMg. 182. puñjikadaajjaüttakittie. S. 156. pañña, Mg. P. 282. pata. Pkt. 288, note 2. putathedana Pali, 238. pattha. M. AMg. S. D. 58, 311, 358, 565. putthado, S. 69.
putthapuvvă. AMg. 516. patthayam. AMg. 896, 569. putthã. AMg. 598. pathi. A. Mg. 53, 303. pathi. M. AMg. JM. $. D. 53, 858. pattho. AMg. 17, 516. puda. 8. 292. padama. Pkt. 104. pudhama, Pkt. 104 note 3, 221, 449. pudhavi. Pkt. 94, pudhavião. AMg. 162. padhavikamms. AMg. 97. pudhavikāiehimto. AMg. 369. padhavijīva. AMg. 97. pudhavisattha. AMg. 97. pudhavisilāpattaya. AMg. 97. pudhavi. AMg. JS. JM. S. Mg. A, 51, 115,
139, 140, 221, 355. pudhaviaddhaloja, AMg. 162. pndhaviņādha. $. 97. pudhavitošāņi. JS. 97. padavidagaagaņi". AMg. 156. pudhums. Pkt. 104, 221, 449. pudho. AMg. 78, 221. pudhochanda. AMg. 78. padhojaga. AMg. 78. pudhojaņa. AMg. 78. padhojiýa. A Mg. 78. podhosatta. AMg. 78. padhosiya. AMg. 78. poņa. AMg. JM. JS. M. 342, 367, 367*. puņai. Pkt. 511. paņaņpava, JM. S. 843. panapāsaņayke. AMg. 848, 364. punapuņakkaraņa. Pkt. 329, 843. puņamanta. A. (metric) 601. paņar. AMg. JM. 143, 342, 343. paparutta. M. S. 337, 343. puņa. Pkt. 843. paņāi. AMg. 842.. puņāim. AMg. 842. puņijjai. AMg. S. 511, 536, 548. paņijje. A. 536, 548. paņu. A. 342. paņo. M. AMg. JM. JS. S. Mg. Dh. A. D.
842, 519. pundaria. 8. 125. pūņdariýa. JM. 125. paņdariyaddaha. AMg. 854. punde. AMg. 461.

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128
THE INDIAN ANTIQUARY; APPENDIX.
puņņa. M. AMg. JM. S. 58, 282. puņņamanta. A. 601. puogai. S. 231. paņņāga. Pkt. (?) 281. punņāma. M. 331. putta. M. AMg. Mg. A. 292, 363. puttam. Pkt. (JM.) 143, 363. puttammi. AMg. 363. pattasi. AMg. 363. puttaka. Mg. 292. puttaka. Mg. 71. puttake. Mg. 85, 366b. pattatto. Pkt. (M.) 363, 365. puttanattuparijära. AMg. 55. puttammi. M. JM. JS. 368. pattassa. Mg. 363. puttasabasgāņam. JM. 448. pattasu. A. 368. puttassa. Pkt. 863. pattasso. A. 363. puttaha. Pkt. (A.) 206, 363 puttabas. Pkt. 206. pattahä. A. 363. puttahi. A. 363. puttahim. A. 363. pattahu. A. 363. pattahů. A. 363. puttaho. A. 363. puttahỏ. A. 363. puttä. AMg. M. Mg. JM. JS. 71, 93, 960,
368, 375. pattaa. M. Mg. (verse) 363. puttău. M. AMg, JM, 363. puttãe, AMg. JM. 363, puttão. AMg. JM. M. 868. puttāņa. nam. M. AMg. JM. JS. 350, 363.
ņa. pattăņam. S. Mg. M. JM. A. 83, 863, 448. puttatu. P. CP. 363. puttato. P. CP. 363. pattādu. JS. 363. puttado. JS.S. Mg. 363. pattaya. AMg. (verse) 363. pattāsumto, Pkt. 363. puttaha. Mg. 264, 363. puttahi. Mg. A. 363. puttihi. Pkt. (M.) 363. puttahim. Mg. 368. puttabiņto. Pkt. (M.) 363.
puttaho. Mg. 363. putti. A. JM. S. 368, 386. puttiņa. A. 368. puttihi. A. 368. pattu. A. 363. pattē. A. 363. patte. AMg. A, S. P. CP. M. JM, JS, Mg.
863. putte. A. 368. pattem. A. 368, 364, 576. putteņa. A. 864. putteņa. M. AMg. JM. JS. S. Mg. P. CP. A.
363. putteņam. M. AMg. JM. 363, 364. puttesu. M. AMg. JM. JS. S. Mg. 363. puttesum. S. Mg. 363. puttesuto. Pkt. 363. puttehi. M. AMg. JM. JS. 363. pattebi. A. 363. pattehim. S. Mg. AMg. JM. 363. puttehimto. AMg. 363. putto. JM. AMg. 345, 363. puttbake. Mg. 292. putra. A. 268. paths. Pali, 78. puthujja. Pali, 78. puthujjana. Pali, 78. puthuvi, P. 190. pudham. Pkt. 78, 203. pudhuma. P. 104, 190, 221. punnäge. AMg. 231. puppha. M. AMg. JM. S. 305. pupphaka. S. 305. Pupphakarandas. S. X. 305. Pappbakalanda, Mg. 805. Papphakalandas. Mg. 305. Pupphakalaņdaka. Mg. 305. pupphatta. Pkt. (AMg.) 597. pupphattāe. AMg. 861. pupphamanta. AMg. 601. pupphavai. A. 805. papphaya¡bi. A. 887. pupph. AMg. M. 148, 315, 350, 367. pupphäi. AMg. 367. puppbäņi. AMg. 867. papphii. Pkt. (M.) 148, 315. pupha. PG, 198, 805. pamnāņamaņi. AMg. 412. pumam.'AMg. 412.

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pumatta. AMg. 597. pumattam. AMg. 412. pumattãe. AMg. 412. pumapannavani. AMg. 412. pumavau. AMg. 409, 412. pumavayana. AMg. 412. pumitthiveja. AMg. 412. pume. AMg. 412.
pummavayana. AMg. (text) 412. puraokattu. AMg. 577. puraokaum. AMg. 576.
puratthimão. AMg. 875.
puratthimilla. AMg. 595, 602.
puratthime. JM. 366.
purabheyani. AMg. 238.
INDEX OF PRAKRIT WORDS.
purao-m-aggao. AMg. 353. puram. AMg. 345. puracchima. Pkt. 595, note 3.
puracchimilla. Pkt. 595, note 3.
purakkaḍa. AMg. 306, 845.
puratthima. Pkt. (AMg. JM.) 595 note 8, 602. pulisa. Dh. 256.
purava. P. 132.
puravare. JM. 366.
pura. Pkt. (AMg. S.) 38, 367, 413, 516.
puräkida. S. 49.
purasi. AMg. 172. purilla. AMg. JM. 595. purilladeva. AMg. JM. 595. purillapahaṇā. AMg. JM. 595. purisa. (All dialects) 124. purisakkara. AMg. 196. purisakkaraparak kame. AMg. 93. purisajae. AMg. 436, 438. purisajaya. AMg. 439. purisattãe. AMg. 364. purisasaeht. Pkt. 180.
purisă. AMg. S. 367, 417, 438, 463.
purisana. JM. 350.
purisāņi. AMg. 358.
purisitthi. JS. 160. purisuttama. AMg. 159. parise. AMg. 126, 345, 463.
puriso. JM. AMg. 85, 366b, 432. Purisõttama. S. 124, 159.
puruvva. S. 125.
Purusottama. S. 124.
Paruravasam. S. 408. Pururavasi. S. 408. Pururavassa. S. 409. Pururava. S. 408.
129
Pururavena. S. 409.
pure. AMg. Pāli, 107 and note 11, 845, 347.
purekada. AMg. 49, 219, 306, 345.
purekamma. AMg. 112, 345.
purěkkhada. Pkt. (AMg.) 107, 219, 306, 345.
purěkkhāra. Pali, 107 and note 11. pulaai. M. 104, 130.
pulaia. Pkt. (M.) 104, 130.
pulaei.. Pkt. (M.) 104, 130. pulakāmatiu. Pkt. 208 and note 4. pulava. Mg. 132.
pulisa. Mg. 124, 184, 229. pulisa. Mg. 367.
pulise. Mg. 345. puliseśu. Mg. 371. Puliéěttama. Mg. 124, 159.
puliso. Dh. 25, 228, 345, puloaissadi. S. 528. puloanta. S. 104. puloanto. S. 397 puloia. M. 104, 130. puloida. S. 104. puloissam. M. 528. puloei. M. 104, 130. puloedi. S. 104. Pulomi. Pkt. 84. pulovedi. S. 104.
puvanti. AMg. 473.
puvva. PG. M. 83, 287.
puvvaï. AMg. S. 511, 536, 548. puvvam. AMg. 174, 516. puvvadattam. PG. 287, 363. puvvadisado. S. 413.
puvvanha. AMg. JS. 330. puvvarattavarattakālasamayamsi. AMg. 366.
Puvvavideha. AMg. 156.
puvvāņupuvvim. AMg. 103. puvvadiso. M. 413.
puvväm. AMg. 68. puvrävarapha. AMg. 330. puvvim. AMg. JM. 103. puvvilla. AMg. JM. 595. puśca. Mg. 74.
puścamde. Mg. 283, 275, 397. puścadi. Mg. 51, 233.
puścami. Mg. 51. puścidum. Mg. 573. puściśśam. Mg. 526. pusti. Mg. 303.

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THE INDIAN ANTIQUARY; APPENDIX.
pustaka. Mg. 292. pastake. Mg. 292. pusthaka. Mg. 292. Puşpa, Mg. 805. Puspha. Mg. 305. pusai. Pkt. 311, 486. pusasu. Pkt. 486, note 2, pusia. M, 101. paskaliņi. Mg. 125. pustaka. Mg. 292. pustake, Mg. 292. Puspao. Mg. 805, pussa. Pkt. 84. pabai. M. JM. S. M. A. 51, 189, 140, 221. puhaivai. M. 97. paham. Pkt. 78, 208. puhatta. AMg. 78, 177, 221, pabavi. A. 886. puhari. 4. 850. puhavimandala. JM. 97. pubarivikkbäys. JM. 97. puhayi. M. JM. S. Mg. A. 51, 115, 139, 140,
221, 886. puhayisa. M. 156. puhutta. AMg. 78 and note 2, 177, 221. puhuvi. Pkt. 115, 139, 140. pūaņis. S. D. 571. pūšariha. S. 156. pūijjantā. S. 876, 397. pūipinnagam. AMg. 350, pūima. AMg. 602. pūjaņāe. AMg. 861. pūyaņijja. AMg. 571. pūjaphala. AMg. 148. pūra. AMg. 166. pūrai. M. 58, 537. -pūraittas, S. 600. pūrasttae. AMg. 578. pūras. 8. 462. pūrayanti. AMg. 897. pūrijjanta. M. 587. pūrima. AMg. 602. pūremo. JM. 470. pūlida. Mg. 256. pữai. M.488. pūsamāņaga. AMg. 231, note 4. Püsk. Pkt. 402. Püsāno. Pkt. 402. pūba. AMg. 142, 286. peiya. AMg. 55.
peūsa. M. 8. 121. pěkkha. 8. P. 468. pěkkhai. Pkt. 534. pěkkhamti. S. 560, pěkkhadi. 8. 84, 143, 159, 321, 554. pěkk hadha. S. 456. pěkkhantānam. 8. 897. pěkkhanta, S. 471. pěkkhamba. S. 470. pekkhassa. S. 467. pěkkbabi. A. 468. pěkkhamo. Pkt. 470. pěkkhia. S. 134, 589, 590. pěkkhiūņa. 8.584, 589. pěkkhijjamti. 8. 875 ; 'nti. 11. pěkkhidavanto. S. 569. pěkkhidam. Mg. 994. pěkkhivi. A. 184, 588. pěkkbiksam. Mg. 525. pěkkhishadi. Mg. 525. pěkkbibam. Dh. S. 525. pekkhissadi. 8. 525. pékkhiadi. Mg. 824. pěkkhianti. 8. 11. pěkkhīhimi. A, 63, 315, 520, 525. pěkkha. A. 468. pikkhun. Pali, 89. . pěkkhavi. A. 184, 888. pěkkheviņu. A. 184, 588. pekhan. Pali, 89. pēccabhave. AMg. 361, pocoă. AMg. 587, pěccha. M. JM. 468. pēccbai. M. AMg. JM. 84, 169, 283, 821. pěochae. M. 457. pēcchaga. AMg. 84. . pěcobaạijja. AMg. 84. pěcchadi. Ā. J'S. 26, 84, 169, 208. pěcchantā. AMg. 397. pocobantāņa. A. 397. pěochavi. 688. pěccbagā. AMg. 463. pěochåmu. Pkt. 467.. pecchāmo. JM. 455. pēcchiūņa. JM. 585. pěcchiya. JM. 134, 590. pěccbira. M. 596. pěcchiri. M. 696.. pēcchissam. M. 525. pēcchiesāmo. JM. 346, 525.

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INDEX OF PRAKRIT WORDS.
131
plochihisi. 525. pēcohejäsi. JM. 460. pěchimi. Mg. 824. pějja. AMg. 91, 414, 572. pějjam. AMg. 91. pējjão. AMg. 409. pěsje. AMg. 356. pëţt ha. Pkt. 119. pedha. Pkt. 122. pedhāla. M. 122. pěnda. Pkt. 119. pẽ thi. Mg, 824. pena. CP. 191, note 1. pema.. AMg. 8. 90, 404. pěmma. M. AMg. JM. 8. A. 90, 404. pěmmam M. 8. 858, 404. pěmmammi. M. 404. pěmmiim. M. 404. pémminam. M. 370, 402, 404 pěmme. M. S. 404. pěmmeņa. Pkt. 404. pěmmes. M. . 404. peramtesu. 8. 275. peranta. M. AMg. S. 176. pelava, M. 96. pělavētti. . (false) 96, pěllia. M. 159. pěskidum. Mg. 324, pěkiyyamdi, Mg. 11, 282, 273, 894, peskiyyasi. Mg. 11, 252, 324. peákianti. Mg, 11. pěškiasi. Mg. 11. pěscāmi. Mg. 324. peácha. Mg. 324. pepe. Mg. 384. possentepa. 8. 490. pesana. PG. 227. pesaņappayutte. PG. 287. pesiaocha. M. 109. pesideranto. S. 569. pěska. Mg, 468. pčekadi, Mg. 84, 159, 238, 824. peakadha, Mg. 456. péskāmo. Mg. 470. peskia, Mg. 184, 590. pčekidum. Mg. 324. poskiadi. Mg. 824. pessidaranto. 8. (text) 569. peba. Mg. 328. pebai. AMg. JM. 87, 661.
pehamãos. AMg. 328. pebamâne. AMg. 561. pehaminio. JM. 323, 568. pebā. AMg. 323. pehão. AMg. 823,598 and note 1. pebi. AMg. 823. pehiņi. AMg. 323. pehiya. AMg. 823. . pehiyam. AMg. 828. pehiya. AMg. 828, 590. pebissāmi. AMg. 580. pehuņa. M. AMG. 89. pehaņaükkhevaga. AMg. 160. pebe. AMg. 823. poslo. Pkt. 36. pökkbara, 8. 125, 802. pokkhariņi. AMg. S. 125, 802. põkkbarinio. AMg. 386. põkkbaliņie. Mg. 802. põggala. AMg. JS. 125, 270. poggaladavyamays. JS. 70. podo. Pkt, 207, note 1. põņdariya. AMg. 125. pottäim. JM. 367. pötthaa. S. 135. põtthaya. AMg. 125. põppbala. M. 148. põpphali. M. S. 148. popballi. S. (text) 148. pomam. AMg. (text) 166. põmma. M. AMg. 166, 195, 177. põmmaria, M. S. 166, 195. põmmā. M. AMg. 166, 195. põmmisana. M. 166. põrs. 8. AMg. 61, 166, 176. porāņa. M. AMg. 61, porāņam. AMg. 16. poräņaya. JM, 61° porisa. JM, 61, 124, porisi. AMg. 61, 184. porisiņam. AMg. 439. porisiya. AMg. 61, 124. poraba. AMg. JM, 124. porekaoca. AMg. 345. porevacca. AMg. 345. pole. Mg. 61. polā. Mg. 61. posaņayae. AMg. 364. possha. AMg. JM. S. 141. posabiya. "AMg. 141.

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132
THE INDIAN ANTIQUARY; APPENDIX.
põskaliņi. Mg. 125, 802. poetāvedum. Mg. 573. pobatta. AMg. 78. pohattija. A Mg. 78. oppadavadi. Mg. 219. oppaņaisu. M. 99, oppatabadi. Pkt. 219. Oppadāyino, PG. 224, 269, 406. oppabhijao. AMg. 380. Oppamāṇāhim. Mg. 866. opp amusida. 8. 210. oppayutte. PG. 253. oppalavadi. Mg. 219.
pparistam. Mg. 303. oppahare. M. 367. oppabudihim. Mg. 381. oppārudo. Dh. 25. oppemā. S. 404. oppěmma. S. 402. opphala. Pkt. 200. Praavadi. A. 268. praāvadi. A. 192.. prangans. A. 268. prajühitayvam. (Gimnār) 7. pramāņia. A. 268. prassadi. A. 28, 268. praisa. A. 268. praiva. A. 268. prāa, A. 268. nria. A. 268. prèkhuņa. Pkt. 89. proñch. Pkt. 486, note 1.
ph phams. M. S. Mg. 74, 811. phamsai, Pkt. 74, 486 and note 2. phakavati, CP. 191. phaggu. M. 62, 296. phagguņa, AMg. S. 62, 296. Phagguņi. AMg. (8. as in Uttarphgguni) 62. Phaggamitta. AMg. 62. phadala. Pkt. 595. phadis, S. 206, 288. phaờilla. Pkt. 595. pbadiha. M. 288. phanaga. AMg. 206. phanaga. AMg. S. 208. phanino. M. 405. phagindaha. A. 366. phaņiha, AMG. 206.
phaạibära. A. 364. phandana. Pkt. 311. pharaa. S. 259, pharasu. AMg. 208. pharisa. M. AMg. 135, 311. pharisai. Pkt. 185, 486. pharisaga. AMg, 135, 311. pharibā. AMg. 208. pharusa. M. AMg. JM, 156, 208. pharasattaņa, M. 208. pharusija. Mg. 208. phala. A. 100, phalal. A. 363. phalam. Pkt. 868. phalaga. AMg. 202, 206. phalati. P. CP. 243. phalatta. AMg. 597. phalattae. AMg. 361. phalama. Pkt. 208. phalaya, AMg. 206. pbalasa. Mg. 311. phalaha: AMG. P. CP. 206, 214, 243. phalahaga. AMg. 206 and note 6. phalā. AMg. JM. 368, 367. phaläim. M. AMg. JM. A. S. Mg. 363. phalāņi. JS. AMg. 363, 367 phalāmo. P. CP. 243. phalitam. P. OP, 243. phaliśa. M. 311. phaliha. M. AMg. JM. 208, 257. phalihatthambhs. S. 214. phasiba. M. AMg. JM. S. 206, 288, 811. phaļihāgiri, Pkt. 206. phalihamaya. JM. 206. phaļiharayaņāmaya. AMg. 70. phalihā. M. AMg. 208, 257. phalihi. Pkt. 208. phalu. A. 351, 363. phale. M. 866. phasai. Pkt. 486. phāguņa. AMg. 62. phādei. Pkt. 208. phâliga. Pkt. 226. pbālijjantammi. M. 603. phäliya. AMg. 206, 238. phāļiyāmaya. AMg. 70, 206. phälihadda. Pkt. 208, 257. phālei. Pkt. 288. phāsa. AMg. JM. JS. S. 62, 311, phásai. Pkt. 486.

Page #477

INDEX OF PRAKRIT WORDS.
133
phāsao, AMg. 69. pbāsamanta, AMg. 601. pbāsamantaim. AMg. 397. phäsäim. AMg. 358. pbäsindiya, AMg. 158. phāsaka, Pali, 208. phâsuya. AMg. JM. 208 and note 1. phase. AMg. 175, 358. pbāseņa, AMg. 141. phittai. Pkt. 194, 197. phidai. Pkt. 194. phukkijjanta. A. 397. phutta. A. 100. phuttai. Pkt. (M.) 191, 197, 486, 488 and
note 1, 526. pluțfi. A. 194. phuttisa. A. 194, 815, 526. phatřihii. M. 526. phuttihisi. M. 526. phattho. AMg. 311. phuda. M. 311. phudai. Pkt. 194. phumai. Pkt. 200. phoraphuranta. JM. 558. pburapharzadi. S. 558. phula. A. 288. phalanti. Mg. 811. phulinya. M. 311. phule. A. 238. phullelā. M. 161. phuvati. P. 475. phusai. AMg. 51, 811, 486, 561. phusantā. AMg. 141. phusanti. AMg. 486. phusantu. AMg. 471, 486. phusamāņe. AMg. 486, 561. phusita. Pali, 208. phusittānam. AMg. 583. phusiya. AMg, 101, 208. phut. CP. 191. phodaa. S. 311. photi. P. 476.
bajjhai. AMg. 73, 548. bajjhadi. JS. 548. bajjbanti. S. 548. bajjhissāmo. S. 488 note 4, 549. bajjhihii. Pkt. 549. battīss. A. 445. battisaiviha. AMg. 451. battisam. Pkt. 445. battīsā. Pkt. 445. battisãe. AMg. 447. battisuttare. AMg. 448. baddhappbala. Pkt. 196. baddhaphal. Pkt. 196. baddhe. Mg. 25. baddho. Ph. Mg. 25. badraba. M. 268. bandia. M. 114, 885. bandre. JM. 268. bandha. M. 272. band hai. AMg, M. 513. bandhaņa. Mg. 368. bandhang. AMg. 850. bandhaņehi. AMg. 171. bandhade. JS. 457, 513. bandhanti. AMg. M. 513. bandbantitta. Pkt. 582, note 2 bandhavá. AMg, 867*. bandhagu, M. 513. bandhaha. JM. AMg. 513. bandhāmi. S. 519. bandhia. 8. Mg. 513, 591. bandhiu'. AMg. 513. bandhium. JM. 518. bandhiūna. JM. AMg. 518, 586. bandhiūņam. AMg. 585. bandhims AMg. 516. bandhijjai. M. S. 618, 548. bandhitta. JS. 582. bandhittu. JM. 318. bandhida. Mg. 513. bandhiýa. JM, 513. bandhissai. AMg. 584. bandhissanti, AMg. 534. bandbibii. M. S. 513, 534. bandhussa. JM. 379. bandhū. M. 880. bndheum. M. 513, 574. bandhějjā. A. Mg. 460, 513. bandhènti. M. 518. band hesi. S. 518.
b
basra. S. 166, note 5. baissa. AMg. 300. baühāri. Pkt. 166. bamjhs. AMg. 269. ba(m) dhāpayati (Lega Dialect) 7. bam hiņa. A. 74, 406.. bajjhai. Pkt. 548.

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THE INDIAN ANTIQUARY; APPENDIX.
bandho. JS. 113. bappa. S. 87, 805. Bappasāmihi. PG. 315. bappha. M. JM. S. A. 87, 305... babbarihim. AMg. 387. Bambba, AMg. JM. A. 250, 267, 830. bambhacāri. AMg. 267.
Oriño. AMg. 405, 515. bambhacera. AMG. A. 176, 267, 330. bambbana. AMg. JM. 250, 267, 287, 330. bambhanarūva. Pkt. (JMP) 250. bambhaņeņa. JM. 250. bambhaņo. AMg. 250, note 8. Bambhanda. M. 267. bambhaņņaya. AMg. JM. 260, 267. bambhammi. AMg. 313, 3664 bambhayāri, AMg. JM. 250, 267. : bambbaýārim. Amg. 405. bambhayarissa. AMg. 405. Bambhaloģa. AMg. JM. 250, 267. bambhavam. AMg. 348, 396. Bambbassa. AMg. 402. Bambha. AMg. 402. bambhi. AMg. 16, 267. Bambbe. AMg. 402. Bambbo. JM. 402. bammaha. Pkt. 251, note 4. Bamba. M, D. 267, 330. Bambam. M. 402. bambaearia. AMg. A. 134, 176. bamhacera. AMg. S. 176, 330. bambañca. S. 282. bambañja. S. 282. bamhañña. "Mg. 282. bamhaņa. PG. S. Mg. 267, 287, 330, 404. bambanattana. S. 597. bam banānam. PG.Mg..83, 224, 287, 348, 363. bamhaņāhu. Mg. 372. bamhaņo. S. 85. bamhaņņa. S. 282, 330. bambattana, Pkt. 597. Bamha. D. 402. barahi. M. S. 140, 406. barahiņa. AMg. S. 140, 406. barahiņa. M. 405. bariha. Pkt. 140. baribiņa. A. 140, 406, bala. PG. 407. balas. Pkt. 82. Balakesevāņam. M. 360.
balakkära. 8. 270. balakkāls. Mg. 270. balanna. AMg. 276. balamodio. M. 238. balamoļia. A. 238. balavanti. AMg. 396. balasā. AMg. 355, 364. balā. M. AMg. S. 238 note 1, 365, balās. Pkt. 82. balátkåre. S. 288. balamodia. S. 288, 589. " balāmoại. M. JM. S. 288 and note 1. balāmodii. S. 195 note 1, 589. balā nodhena. Pkt. 589. balāmolio. M. 238. balāhač. AMg. 85. balia. Pkt. (Mg. JM.) 409. baliam. M. S. Mg. 409. balikamme. AMg. 402. baliýataram. AMg. 414. balivadda. PG. 288. balisam. Pkt. 226 note 3. balio. S. 409. bale. AMg. 93, 357. baleņa. Pkt. 355. balenam. AMg. 396. Bahappai. S. 53, 212. Bahappadi. S. 311.. Bahapphai. Pkt. 53, 212. bahaye. AMg. JM. (false), 141, 345, 367",
380, 381, 382, 387, 517. bahayo. JM, 880. Bahassai. AMg. 53, 212, 311. bahi. Pkt. 181. bahiņia. . 213. babiņi. JS. S. Mg. A. 212. bahiņīpadiņā. Mg. 379. bahiņuě. A. 212, 375.. bahijā. AMg. JM. 134. baba. Mg. 356. bahua. A. 367. babuajaneņa. A. 519. bahuatthiya. AMg. 162, 808. bahuays. Pkt. 598." bahuiddhi. AMg. 162. bahunjjhiýadharomiya. AMg. 156. bahu udaga. AMg. 156.. bahuuppals. AMg. 156. bahuosa. AMg. 154, 162. bahukūrakamma. AMg. 402.

Page #479

INDEX OF PRAKRIT WORDS.
135
bahukhajjima. AMg. 602. bahugunavanto. M. 397. bahudara. S. 414. bahunivvaţtima. AMg. 602. babapphala. JM. 196. bahuphala. S. 200. bahuphāsuya. AMg. 208. bahumāņasu haittaa. S. 600. bahu-y-afthiya. AMg. 353. bahuraū. AMg. 409. babavallahā. S. 94. bahuvi. Pkt. 139. bahusambhūýā. AMg. 367. bahusu. AMg. (text) 382. bahuhala. JM. 196, 200. bahū. AMg. JM. 89, 380, 381. bahia. Pkt. 385, bahūi. Pkt. 385. bahūi. JM. 367. bahūi. Pkt. 385. balúe. Pkt. 385. bahuo. AMg. 387. bahūnam. AMg. 382. bahūni. JM. AMg. 367. babūdaya. AMg. 156. bahin. AMg. 345. bahību. AMg. 382. bahūhim. AMg. 350, 382. bahedas. Pkt. 115, 121. bao. AMg. JM. A. 300, 437. bāisa. A. 445. bāīsehi. A. 447. būdha. M. JM, 242. bāņaüim. AMg. 446. bānasi. JM. 446.1 bādhā. PG. 374. badhjamāņā. S. 563. bapa. Pkt. 305. bāppa. Pkt. 305. bāppha. Pkt. 305. bājāla. JM. 445. bāýālīsa. AMg. JM. 257, 437, 445, 447. bārs, M. A. 112, 300. Bāravai. AMg. JM. 300. bārasa. AMg. JM, JS. 245, 300, 487, 443,
448. bārasangaviū. AMg. 411. bārasama. AMg. JM. 449. bārasahim. AMg. 443. bärasāiccodayāhio. JM. 356.
bārasi. JM. 443. bāraba. A. M. 245, 300, 443. bārahahl. A. 443. būri. A. 366. bāla. M. 348. bälaa. M. 519. b81aka. CP. 191, 260. bālataruņo. S. 380, 438. bālatavassiņā. AMg. 405. bālattana. 8. 597. bālahé. A. 375. bāli. AMg. 515. bāliýa. AMg. 134. bālo. AMg. 175. bāvatthim. AMg. JM. 265, 446. bāvanna. A. 265, 273. bāvannem. AMg. JM, 265, 273. tāvannuttaram. AMg. 448. bāvattare. Pkt. 449. būvattarim. AMg. JM. 245, 265, 487, 446,
447, bāvisam. AMg. JM. 487, 455.. bāvisão. A Mg. 447. bāvise. AMg. 448. băsațțhim. AMg. JM. 446. bāsiim. AMg. 446. bāha. M. JM. S. A. 87, 305. bāhabalullada. A. 599. bāhabalulladas. A. 599. bāhāhim. JM. 436. bāhim. M. AMG, JM. 78, 151, 178, 181. bāhimsalla. (M) AMg. (JM.) 181. bāhimhimto. AMg. M. JM. 181, 365. bābir. M. 341. bābirao. AMg. 366. bāhirilla. AMg. 595. bābumsi. AMg. 379. bāhū. Pkt. (M. AMg.) 380, 381, 436, 458. bābūņa. Mg. 381. bā bei. M. 22. bahomatha. M. 161. bi. A. 300, 436, 437. bia. A. 165. biaaddha. A. 156. biia, M. 82, 91, 134, 165, 300, 449. biijja. M. 90, 134, 300, 449. biiya. AMg. JM. 82, 91, 134, 165, 300, 449. biuņa, M. 300. biuņei. M. 559. bikkhapo. AMg: 879.

Page #480

136
THE INDIAN ANTIQUARY; APPENDIX.
bicakkhu. AMg. 411. bicatta. JM. 445. bidāla. S. 241. biļāla. S. 241. bidalia. S. 241. bidāļi. S. 241. biņņi. Pkt. (A.) 91, 300, 436, 437. binti. AMg. JM. 494. bindao. S. 380. binduņo. S. 380. bindu. JM. 72. binduim. AMg. M. 358, 381. bindūhim. S. 381. birāla. AMg. JM, 241. birālaa. A. 241. birālija. AMg. 241. birālijā. AMg. 241. birali. A. 241. biļāra. Pāli 241. biļāla. S. 241, biļāls. Pāli 241. biläliā. S. 241. billa. S. AMg. 119, 296. bisa. M. 209. bisamtavā. Pkt. 300. bisattari. JM. 245, 446. bisini. 8. 209. bisi. Pkt. 209. Bihappai. Pkt. 212. Bihapphai. Pkt, 53, 212. Bibapphadi. S. 58, 212, 311, Bihaspadi. Mg. 212, 811. Bihabeai. AMg. 53, 212, 311. bibl. A. 487. bihū. A. 881, 487. bihei. Pkt. 501. bihemi. Pkt. 501. bja. A. M. 82, 165, 300, 499. bjābi. M. 365. bībbaccha. AMg. JM, S. 327. bija. AMg. JM. 165, 300, 449. biyatta. AMg. 597. biyattae. AMg. 361, bijamants. AMg. 601. bīya. AMg. 367. biyaim. AMg. 367. biệũại. AMg. 867. . bībai. M. JM. 213, 263, 59 1. A bībacche. S. 827. bihapa. AMg. 213, 268, 501.
bihanaga. AMg. 213, 263, 501. bihante. M. JM. 457, 501.. bibasca. Mg. 327. bihasu. JM. 501. bihei. M. JM. 213, 263, 501. bihesa. JM, 501. bihehi. JM. 501. buiya. AMg. 494, 565. bumdha. Pkt. 74. bukkai. Pkt. 209. bakkaņa. Pkt. 209. bujjhasu, A. 467. bujjhã. AMg. 299, 587. bajjhāhi. AMg. 468. bajjhimsu, AMg. 316. bajjhihii. Pkt. (AMg.) 214, 527. badda. M. 566. buddai. Pkt. 566. buddavi. A. 588. baddhadi. A. 599. Buddhapatta. AMg. 364. Buddhapatto. AMg. 364. Buddharakkhidão. S. 376. buddhavattam. AMg. 593. buddhāņusāsanti. AMg. 172. buddbi. Pkt. 385. buddhimantā. AMg. 397. Buddhileña. JM. 519. buddhii. Pkt. 885. buddhia. Pkt. 885. buddhia. Pkt. 385. buddhiě. JM. 85. baddhie. Pkt. 885. buddhehi, AMg. 171. bandra. JM, 268. bundha. Pkt. 74. babbus. M. 270. bubhakkbādo. S. 375. bubhukkbida. S. 555. buyābuýāņā. AMg. 562. Bubappai, Pkt. 212. Babappbai. Pkt. 53, 312. Buhaspadi. Mg. 212, 311. Bubansai. Pkt. 212. bûma, AMG. 250 pote 8, 494... būýa. AMg. 464, 466, 494 būra. AMg. 166. bühi, AMg. 494. bě. PG. 92.

Page #481

INDEX OF PRAKRIT WORDS.
suo
Il
be. PG. M. AMg. 300, 360, 486 and note 1,
437. beāla. A. 445. beasi. A. 446. beindiya. AMg. 162, 437. bēpta. A Mg. 53. běnni. Pkt. (A.) 91, 300, 436. běnham. Pkt. 437. běndiýa. AMg. 162, 437. bedoniýa. AMg. 437. běnti. AMg. JM. 494. bemi. AMg. 166, 494. bella, Pkt. 119, 396. besa. AMg. JM. JS: M. 129, 300. besu. PG. 437. besum. PG. 437. behi, PG. 437. behi. A. 437. behimto. PG. 437. bora. M. AMg. 36, 166. bori. AMg. 166. böllai. A. 166. bõllamaa. A. 602. böllāmo.. D. 455. bolliem. A. 128. bölliéņa. A. 128. bõlle. A. 166. bobări. Pkt. 166. bobim, M. 144. bobiņi, AMg. 405. bruvaha. A. 268, 494. brõppi. A. 28, 268, 588. brõppiņu. A. 28, 268, 588.
bh Bhaappai. Pkt. 209, 212. Bhaapphai. Pkt. 209, 212. bhaavaa. M. 396. bhaavam. S. Mg. 348, 396. bhaavadam. S. (false) 397. bhaavadā. S. 396. bhaavadi. S. 386. bhaavadittaņa. S. 597. bhaavadio. S. 887. bhaavado. S. Mg. 396. bhaavantam. S. 897. bhaavanto. S. 396. Bhaassai. Pkt. 209, 212. bhaa. M. 365. bhai. A. 594. bhairava, Pkt. 61.
Bhairavi. M. 386. bhairavi. M. 61. bhaumhā. Pkt. (text) 251. bhamjiu. Pkt. 579. bhambhala. Pkt. 209. bhakavati. OP. 191. bhakkhanti, S. 275. bhakkbandi. S. 275. bhakkhiadi, Mg. 324. bhagavao. AMg. 396. bhagavam. AMG. P. JM. 16, 848, 396, 398,
516. bhagavatā. Pkt. 203, note 4. bhagavatie. P. 385. bhagavantassa. AMg. 397. bhagavantānam. AMg. 897. bhagavante. AM. 397. bhagavantebim. AMg. 397. bhagavanto. AMg. 396, 397. bhagavayā. AMg. 182, 208 note 4, 349, 396,
519. bhagavo. JM. 398. bhaggā. Dh. 519. bhacchida. Pkt. 193. bhajjai. M. JM. 546. bhajjadi. Mg. 506. bbaijanta. M. JM. 546. bhajjanti. M. JM. 546. bhajja. AMg, 93, 376, 437, 515. bhajjia. A, 579, 580, 588. bhajjims, AMg. 602. bhajjihisi. M. 546, 549. bhajjedi. Mg. 506. bhajjedhs. Pkt. (S.) 506, 507. bhañjai. Pkt. (M. AMg.) 506. bhañja issasi. S. 506. bhañjae. AMg. 457, 506. bhañjanta. M, 506. bhañ jis. S. A. 506, 565, 591. bhañjiūns. JM. 506, 586. bhañjiūnam. JM. 585. bhañjittae. AMG. 578. bhajissai. JM. 532. bhabjeûns, JM. 606, 686. Bhatisa. PG. 897. bhaftaka. Mg. 271. bhattako. Mg. 866! bhattari. S. (falge ) 390. bhattā. Mg. S. Dh. 144, 289, 390. bhattāram. S. 890.

Page #482

138
THE INDIAN ANTIQUARY; APPENDIX.
bhatālaka. Mg. 271, bbatti. Pkt. 389. bhattiņā. S. 390. bhattiņo. S. 390. bhattitta. AMg. 298. 597. bhattidūras. S. 55, 289. bhaftidaraya. ÁMg. 55, 289. bhattidāriā. S. 55, 289. Bhattisammasa. PG, 402. bhattha. Pkt. 214. bhads. PG. 10, 189, 198. bhaņa, M. AMg. JM. S. Mg. D. 468, 514. bhaņai. Pkt. (JM.) 472, 514. bhaņaïśćam. Mg. 584. bhaņantam. A. 897. 'bhanantiaho. M. 14 note 2. bbananti. M. 560. bhaṇantio. M. 385. bhanantehim. JM. 397. bhanaudi. Pkt. 275. bhanama. Pkt. 455. bhaņamāņie. Pkt. 568. bhaņami. A. 454. bhanamu. Pkt. 455. bhanasi. Pkt. 472. bhaņahi. A. 468. bhaņāi. JM. 514. bhaņādi. S. Mg. Dh, 208, 514. bhaņādu. S. 514. bhaņādha. Mg. 514. bhaņāmi. Pkt. 866b. bhaņāmo. M. JM. 455. bhaņāsi. S. 514. bhaņābi. D. S. Mg. 468, 514. bhaņie. Pkt. (JM.) 349, 366b. bhaạium. M. 576. bhaņiūņa. JM. 585. bhaņio. M. 519. bhaņijjai. M. 548. bhaņijjanti. S. (1) 548. bhanijjandi. S. (false) 548. bhanijjamāņā. S. (1) 548. bhanijjasn. A. 461, 548.. bhaņijjaü. M. 548. bhanidam. S. 92. bhanidavanto. S. 569. bhanima. Pkt. 455. bhaņimu. Pkt. 455. banimo, M. JM. 108, 455. 1 bhaniri. Pkt. 188.
bhaņivi. A. 184, 588, bhaņissa. M. S. 534. bhaņissadi. S. 534. bhanissadba. S. 534. bbaņissasi. S. 534. bhaạiesaha. JM. 534. bhaạibāmi. Mg. 534. bhaņihü. M. 534. bhaņihinti. M. 534. bhaniadi. S. 548. bhaņianti. S. 548. bhaņije. A. 548. bbanu. A. 106, 468. bhaņei. Pkt. 472. bhaņějjasu. JM. 461. bhanesi. Mg. S. 514. bhaņesi. Dh. S. 472, 514. bhanehi. S. 514. bhandana. Pkt. 187. bhaņņai. M. 548. bharnaü. M. 548. bhaînanta. M. 548. bhaņņamāņa. M. 548. bhaņņamāņā. Pkt. 568. bhagņihisi. M. 550. bhattarmi. S. 390. bhattari. S. (false) 390. bhatta. (All dialects) 289, 390. bhattāu. A. 376. bhattāra. Pkt. 889. bbattāram. M. AMg. JM. S. 390. bhattāre. S. JM. AMg. 390. bbattäresu. AMg. 390. bhattarehim. AMg. 390. bhattaro. JM. M. AMg. 390. bhattālam. Mg. 390. bhatti. M. 270. bhattibbhara. JM. 196. bhattivanta. Pkt. 601. bhatti. A. 386. bhattu. Pkt. 389, 390. bbattuņi. S. (false) 390. bhattuạo. M. JM, S. 389, 390. bhattummi, S. (false) 290. bhatte. Mg. 357. bhadante. AMg. 17. bhadda. M, 268, 288. bhaddamutta. Pali 214. bhadra. Pkt. 268. bhante. AMg. 165, 349, 3661, 417, 463, 465.

Page #483

INDEX OF PRAKRIT WORDS.
139
bhappa. JM. 313. bhamai, M. 268. bhamadai. Pkt. 554. bhamadi. JS. 203. bhamanti. A. 100. bhamentē. A. 397. bhamantem. A. 146. bhamaya. Pkt. 123, 124, 177. bhamara, A. M. S. AMg. 251, 287, 343, 368. bhamaraüla. M. 184, bhamarā. A. 71. bhamaru, A, 346, 3666. bhamarehî. Pkt. 180. bhamādai. Pkt. 554. bhamādei. Pkt. 554. bhamīvai. Mg. 553, 554. bhamāvei. Pkt. 554. bhamia. Pkt.-589. bhamira. M. A. 188, 596. bhamuks. Pali 206. bhamubā. AMg. 124, 206, 261. bhamubäim. AMg. 358. bhamohāu. AMg. 358. bhamējja. A. 462. Bhambhasāra. AMg. (text) 209. bhammadai. Pkt. 554. bhayaüvvigga. AMg. 160. bhayadukkham. AMg. 465. bhayantārāņam. AMg. 390. bhayantāro. AMg. 390, 998. bhayavalo. JM. 387. bhayaram. AMg. JM. 396. bbaýasā. AMg. 364. bhayā. AMg. 365. bhayiņi. AMg. 93. bhayyadi. Mg. 506, 546. bhara. M. 287. bharai. Pkt. (M.) 267, 313, 478. Bharada. S. (false) 207. Bharaddāyo. PG. 298. Bharadha. S. 207. Bbaraha. M. AMg. JM, 207. Bharahaņivāsiņo. JM. 405. Bharabammi. JM. 3664, Bharahe. AMg. 207, bhariāir. Pkt. 180. bharium. M. 576. bharijjaba. JM. 463. bharimo. M. 455. bhariýa. JM. 313.
bharu. A. 351. bhare, M. 366 bhareūņam. JM. 585. bhalai. JM. 313. bballi. A. 100. bhasai. A. 251. bhavai. AMg. JM. 203 note 4, 349, $75. bhavaü. AMg. 475. bhavam. S. Mg. 348, 396. bhavaggahaņāim. AMg. 436. bhavaṇam, JM. 348. bhavanagibāni. AMG. 367. bhavaņā. M. 365. bhavati. Pkt. 203, note 4. Bhavadattādayo. JM. 380. bhavadā. S. 396. bhavadi. Pkt. 475. bhavade. S. 361, 396. bhavado. S. 361, 396. bhavantā. S. 896. bhavantāro. AMg. 390. bhavanti. AMg. JM. 456, 475. bhavantu. AMg. 471. bhavayāņam. AMg. 398. bhavara. A. 251. bhavasi. AMg. 475. bhavagu. JM. 475. bhavāmi. Mg. 475. bhavārisa. Pkt. 245. bhavia. S. Mg. 475, 590, 594. bbavium. S. 475. bhavimsu, AMg. 516. bhavittă. AMg. 475, 582. bhavittānam. AMg. 583. bhavidavva. JS. S. 286, 476, 570. bhavidavvam. S. JS. 475. bhavidavvadā. S. 475. bhavidum. S. Mg. 475. bhaviya. AMg. JS. 21, 475, 590. bhavissam. Mg. 521. bhavissadi. Mg. 315, 521. bhavissasi. Mg. 521. bhavissidi. Mg. 520. bhavissai. A Mg. JM. 315, 361, 521. bhavissai. AMg. 516. bhavissam. S. AMg. 521, 560. bbavissakuttaņi. S. 560. bhavissacakkavatti. JM. 560. bhavissadi. S. Mg. 315, 521, 550. bhavissanti. S. 521.

Page #484

1140
THE INDIAN ANTIQUARY; APPENDIX.
Bhairadhi. S. 386. bhājhim. AMg. 391. bhāajja. JM. 148. bhāughãyaga. JM. 55. bhäuņā. JM. 391. bhuvacchala. JM. 55. bhāgūņa. AMg. 158.
bhavissasi. S. 521. bhavissaha. AMg. 521. bhavissāmi. JM. 521. bhavissāmo. AMg. 345, 521. bhavissidi. Pkt. 177, 520. bhavihinti. JM. 521. bhaviadi. Mg. S. 475, 476, 536, 550. bhave. S. Mg. AMg. JM. M. 460,462, 468, 475. bhaveam. S. Mg. 460, 475. bhavějjā. AMg. 475. bhavějjāha. AMg. 463, 475. bhavva. AMg. 572. bhastaka. Mg. 271. bhastālsa, Mg. 271. bhasțālaka. Mg. 271, bhasțālakā. Mg. (text) 872 bhastaka. Mg. 271. bhastālaka. Mg. 271, bhasthaka, Mg. 271. bhasaņaa. A. 602. bhasaņemi. M. 559. bhasama. JM. 132, 313. bhasala. M. A. 251, 257. bhastālakābo. Mg. 367, 372. bhastālako. Mg. 95. bhastālikā. Mg. 271. bhastiņi. Mg. 271. bhassa. S. 65, 313. bhassai. AMg. 85. bhahkladi. Mg. 324. bhāaņa. S. 165. bhāaņā. Pkt. 367. bhaadi. S. 501. bhaarā. S. (false) 391. bhäämi. Mg. 501. bhäämi. S. 94. bhāāmi. S. 501. bhāāvesi. S. 551. bhäāsi, Mg. 50). bhäähi. S. 501. bhãi. M. 501. bhāighājaya. JM. 55. bhäiņi. S. M. 94, 231. bhāimarana, AMg. 55. bhäivacchala. JM. 55. bhāivahaga. JM. 55. bhäisoga. JM. 55. bhāissan. S. 530. bhäissadi. S. 580. bhāillaga. AMg. 595.
bbātukana. PG. 55, 363, 287. bhādaram. S. 391. bhädarehim. S. (conjectare) 391. bhädaro. S. 391. bhādā. 'S. Ā. 391, bhādi. S. 487. bhădua. S. 55. bhādako. Pkt. 37. bhādaņā. S. 391. bhāduņo. S. 391. bhādusaa. S. 55. bhamami. A. 454. bhāmiņi. S. 231. bhūmidu. A. 192. bhāmei. Pkt. 554. bhāyaram. JM. 391. bhāyarā. AMg. 391. bhāyaro. AMg. JM. 391. bhayasu. JM. 501. bhäýā. AMg. JM. 93, 391. Bhäradays. PG. 298, 236. Bhäradāyasa, PG. 236, 298. Bhäraddāyassa. VG. 236. Bhäraddâyo. PG. 236, 363. Bhäraha. M. AMg. JM. A. 207, 214. Bhărahi. M. 207. bhäriä. P. 284. bhārijā. AMg. JM. 134. bhāravvahaņāarā. M. 365. Bhaladha. Mg. 207. bhalika, Mg. 598. bhavao. AMg. 69. bhāvaņāhim. AMg. 447. bhavanns. AMg. 276. · bhāve. Mg. 366. bhāśula. Mg. 256. bhāsa. AMg. JM. 65, 313. bhāsai. AMg. 16. bbāsai. AMg. 73. bhāsattāe.. AMg. 16. bhäsade. JS. 457. bhasantā. AMg. 397.

Page #485

INDEX OF PRAKRIT WORDS.
141
bhāsanti. AMg. 16. bhāsaha. AMg. 456. bhābā. AMg. 16.-. bhāsāe. AMg. 16. bhāsão. AMg. 439. bhābārijā. AMg. 16. bhāsium. AMg. 131, 576. bbasimsu. AMg. 516. bhāsijjamāņi. AMg. 16. bhāsilla. AMg. 595. bhāsu. M. 501. bhāsuraşiro. JM, 409. bhābi. M. 501. Bhiappai. Pkt. 212. Bhiapphai. Pkt. 212. Bhiassai. Pkt. 212. bbiuõje. AMg. 175. bhiudi. M. AMg. JM. S. 124. bhimbhala. Pkt. 209, 333. bhikkha. M. 92. bhikkhakāla. AMg. 97. bhikkhavo. AMg. 381. bhikkhäjivia. Pkt. 84. bhikkhabaehim. AMg. 450. bhikkhu. AMg, 379. bhikkhuņam. AMg. 99. bhikkhussa. AMg. JS. 379. bhikkhū. AMg. S. 72, 85, 131, 357. bhikkhüņam. AMg. 381. bhikkhūhim. AMg. 381. bhigudi. AMg. 124. bhicchaara. M. 97. bhijjai. A Mg. M. 546. bhijjaü. AMg. 546. bhijjanta. M. 546. bhijjanti. M. 546. bbijjamāņa. AMg. 546. bhijjhasamins. AMg. 556. bhiņdimāla. AMg. 248, 333. bhiņdivāla. AMg. 248, 333. bhiņņaade. M. 367. bhiņņasarūä. M. 436. bhitāvayanti. AMg. 175. bhittimsi. AMg. 386. bhittum, AMg. 576. bhidanti. A Mg. 532. bhidissanti. AMg. 532. bhindai. AMg. M. JM. 506. bhindanta. M. 506. bhindantā. M. 397.
bhindanti. AMg. 532. bhindamāņe. AMg. 506. bhindia. S. Mg. 506, 591. bhindiūva. JM. 586. bhindittae. AMg. 578. bhindiýabhindijā. AMg. 591. bhindiýayva. AMg. 570. bhindissanti. AMg. 532. bhindajja. AMg. 506. bhindènti. AMg. 506. bhindbějjā. Pkt. 459. bhippha. Pkt. 214, 312. bhibbhala. Pkt. 209, 214, 332. bhibbhisamāņa. AMg. 482, 556. bhibbhisamiņa. AMg. 482, 556, 562. bhimora. Pkt. 266. Bhimbhisāra. AMg. 209. bhiskam. Mg. 324. bhis. Pkt. Pali, AMg. 209. bhisai. AMg. 109, 482, 556. bhisao. Pkt. 413. bhisante. AMg. 482. bhisamāņa. AMg. 482. bbisamāņi. AMg. 562. bhisamiņa. AMg. 482, 563. bhisiā. Pkt. 209. bhisigā. A Mg. 209. bhisiņisaņdam. Pkt. 209. bhisiņi.. M. 209. bhisijā. AMg. 209. bhisi. Pkt. 209. Bhimasenangarāā. S. 400. bhimisi. AMg. 172, 515. bhirattaņa. S. 597. bhisana. M. S. 213, 263. bhua. Pkt. 287. bhuamgavaiņo. M. 379. bhuane. A. 359, 367.. Bhuappai. Pkt. 212. Bhuapphai. Pkt. 213. bhuavatta. M. 287. Bhuassai. Pkt. 212. bhaudi. M. (false) 124. bhukkai. Pkt. 209. bhukkaņa. Pkt. 209. bhukkiya. Pkt. 209. bhujalatām. Pkt. 226. bhujjai. JM. 546. bhujjai. AMg. 546. . bhujjataro. AMg, 414.

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bhajjanta. M. 279, 546. bhujjaýaro. AMg. 414. bhujjo. AMg. JM. 91, 414. bhuñja. AMg. 507. bhuñjai. AMg. JM. 166, 507. bhuõjai. AMg. JM. 73, 507. bhañjae. JM. 457, 507. bhuõjanahı. A. 507, 579. bhuõjaşahi. A. 507, 579. bhuñjade. J'S. 457, 507. bhuñjanti. A. AMg. JM, 507. bhuõjamāņa. JM. AMg. 507. bhuñjamāņāņi. - JM. 357. bhuõjamāņi. AMg. 563. bbuõjasu. M. JM. AMg. JS. S. 407, 507. bhuñjaha. AMg. JM. 456, 507. bhuñjāmo. AMg. 507. bhujaviūņa. AMg. 21. bhuõýävittā. JM. 582. bhuñjāvidūna, JS. 584. bhuñjābi. JM. 507. bhuñjābim.. AMg. 182. bhufijis. S. 591. bhuũjiānam. JM. 585. bhuốjijjai. AMg. 546. bhuñjittae. AMg. 578. bbañjitta. JM. 507,582. bhuñjittha. AMg. 517. bhuñjittu. AMg. 577. bhuõjidum. JS. S. 507, 574. bhanjimo. AMg. 470, 507. bhuõjija. JM. AMg. 507, 591. bhujiġavva. AMg. 570. bhuñjihi. JM. 532. bhuñjiadi. S. 546. bhuñje. AMg. 166, 507. bhusijējjā. AMg. JM. 91, 134, 469, 507. bhuñjemana. AMg. 507. bhuttavanteņa. 8. 997, 569, bhumsā. M. 124, 177, 188, 261. bhumai. Pkt. 200. bhumaga. AMg. 124, 261. bhumagão. AMg. 360. bhomaya. AMg. 124, 177, 261. bhama. AMg. 124, 261. bhumbadi. A. 210, 599. bhulla. JM. S. 354, 566. bhallay. Pkt. 854, 566. bhavai. Pkt. 475. bhavanabbhuděkkajanaşi. Pkt. 81.
bhuvadi. S. 475. bhuvi. AMg. 475, 516. bhuviadi. Mg. 550. -bbūi. AMg. 376. bhūitha. S. 414. bhūinda. AMg. 160. bhūehim. AMg. 371. bhūo. S. 414. bbūda. S. Dh. D. 476. bhūdāim. Dh. 183. bhūdo. JS. S. Dh. D. 203, 476. bhūmimmi. S. 386. bbūmisu. Pkt. 384. bhūmie. 8. 95. bhujainda. AMg. 160. Bhūyadinneņa. JM. 519, bhūýāim. AMg. 367. bbūýāņi. AMg. 367. bhūyo. PG. 253, 412, 414. bhūšanaáadda. Mg. 229. bhūsaņaitthisamsagga. JS. 160. -bhūsie. JM. 386. bhe. Pkt. (AMg.) 415, 417, 419, 420, 422 and
note 1. bhēmbhala, S. M. 209, 382. bběmbbalada. S. 209, 332. bhēmbhalida. 8. 209. bhěccham. Pkt, 532. bheda. Pkt. 258. bhęttā. AMg. 582. bhëttuāņa. Pkt. 584. bhettum. AMg. 574. bhettūņa. M. A. D. JM. 26, 584, 586. bhedia, S. 591. bhembaņo. M. S. 209. bheravs. AMg. JM. 61. bherio. JM. 438. bhelaitta. AMg. 206. bhelave. Mg. 61. bheneūņa. JM. 586. bho. S. 22. bhoana. M. 186. bhoaņe. Mg. 857. -bhoiņo. S. 405. bhoīņi. A Mg. 405. bhoe. JM. 367. bhokkhasi. AMg. 532. bhokkhāmi. AMg. 532. bhökkhāmo. AMg. 532, bbóktave. Ved. 578.
-
208.
1.

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INDEX OF PRAKRIT WORDS.
143
bbogakulāņi. AMg. 367. bhogām. AMg. 68. bhoge. JM. 357. bhöccā. AMg. 299, 587. bhoocham. Pkt. 532. bhojake. PG. 363. bhojjāim. AMg. 175. bhõttae. AMg. 578. bhottavva. Pkt. 570. bhõtta. S. 582. bhõttuapa. Pkt. 584. bhõttum. M. AMg. 574. bhõttūņa. AM, 586. bhodi (Voc. sing. of Bhavati). S. Mg. Dh, 22,
81, 145, 154, 208, 475, 476. bhodio. S. 887. bhodu. S. Mg. Dh, 469, 476. bhodūņa. S. 584. bhõnta. Pkt. 476. bbomi. Pkt. 476. bho-y-aņena. AMg. 353, bhoha. Pkt. (text) 251. bhoha. A. 124, 166, 251. bhohi. Pkt. 476. bhrantri. A. 268. bhrāsa. A. 268.
msi. Mg. A. S. 357, 415, 416, 418. majiddhigarava. AMg. 156. mai. A. 415, 418, 519. maim. A, 350. maittana. M. 597. maitto. Pkt. 415, 416. mainda. Pkt. (M. S.) 54, 158. maîndattaṇammi. M. 366. msimayā. AMg. 396. maila. Pkt. (M.) 559 and note 1. mailadi. M. 204. mailanta, M. 559. majlijjai. M. 559. mailinti. AMg. 559, 595 note 5. mailiya. AMg. 559, 595 note 5. mailei. AMg. 559, 595 note 5. mailènti. M. 559. maihara, Pkt. 166. mai. M, S. 54. maja. Pkt. 484. maja. Pkt. 416. maio. Pkt. 416. maimam. AMg. 73. maimaýā. AMg. 23, 396. maihi. Pkt. 416. maibimto. Pkt. 416. maüa. M. 52. maiattaya. Pkt. 597, maüia. M. 52. maüi. M. 52, 139. maüga. AMg. 52. maüda. M. AMg. JM, S. 128 and note 2. maüdi. Pkt. 166. maüde. AMg. 17. msüdo. AMg. 17. maüņa. Pkt. 612. maüja. A Mg. 52. maüra. Pkt. 123. matila. M. AMg. JM, S. 123 and note 2. maülaü. M. 491. maülanta. 8. M. 102, 491. maülanti. M. 491. maülkanta, S. 128. malilais. M. 128. maülāvijjanti. S. 123. maüli. M. AMg. JM. 61, 128, 405. maülir. M. 128. - maüliahl. A. 456. maülida. S. 102, 138 maülintā. M. 491.
m
ma. Pkt. (A. M.) 18, 94, 114, 866. maa. M. S. 12, 54, 219. maacchi. M. 54. maagalahi. A. 870. mashka. JM. 54. maaņa, M. 186. maaņajjaränls. Pkt. 94. maaņam. Mg. 348. maaņie. S. 375. maaņõ. . 94,. maataṇhi. M. 54. . maatabia. M. S. 54. mastaņhike. S: 375, maatiņhi. S. 54. maatiņhia. S. 54. maaraddhas. M. S. 299. maaranda. M. 272. maarandam. M. 348. -Maarandā. S. 860. maalañchana. M. S. 54. maayahū. S. 54. maži. Pkt. 415. Mapa. M. 870.

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THE INDIAN ANTIQUARY; APPENDIX.
maüliga.. AMg. 128.
maghavam. AMg. 403. omaüluggamāņa, M. 348.
maghoạo. Pkt. 403. maülei. M. 491.
mangalajjhaya. AMg. 299. maülenti. Mg. S. M. 128, 491.
mangalamaņābi. M. 409.. maüvi. Pkt. 139.
mangalle. AMg. 367. maūra. M. AMg. JM. S. 166.
maccai. Pkt. 202. mäūlaka. Mg. 166.
maccija. AMg. 598. maūha. M. S. 166,
maccu. AMg. JM. 52. mauhat. M. 608.
maccussa. AMg. 379. mač. S. 94.
maccha. M. AMg. S. 333, 834. mae. (All dialects bat A.) 367, 388, 415, macchattāe. AMg. 334. 418, 519.
macchabandha. JM. 334. mā. A, 114.
macchara. M. JM. S. A. 327. mam. (All dialects bat A.) 22, 114, 415, 418. macchābikā. Mg. 283. namjara. M. 81, 86, 251.
macchia. M. 320. mamjāra. M. 81, 86.
macchigā. AMg. 320. mamti. Pkt. 269.
macchiya. AMg. JM. 320. mamda. Pkt. 275.
machadi. Sindbi 233. mamsa. Mg. 83.
machali. Hindi 233, mamsae. Mg. 83, 3666.
majjai. Pkt. 202. mamsa. M. AMg. JM. JS. S. 88.
majjara. M. 81. mamsãe. AMg. 361.
majjää. M. 284. mamsa. Pkt. (AMg.) 74, 312, 315.
majjão. M. (false) 28, note 5. mamsuga. JS. 74, 202, 312.
majjära. AMg. JS. S. 81, 86. mamsalla. Pkt. 595.
majjäriä. M. S. 81. maņsūiņ. AMg. 381.
majjāri. M. S. 81. mamsuņi. AMg. 381.
majjāro. (Apabhraşta) M. 28. makaraketu. P. 190.
majjālie, Mg. 385. makaraddhaja. P. 299.
majjha. M. S. 22, 290, 415, 416, 418, 519. makitāho. A. 378
majjham. M. 415, 418. makkadu. A. 846.
majjhamdiņa. 8. 148. makkana, OP. 191, 225.
majjhammi. JM. 366. makkaļa. A. 288.
majjhaņņa. Pkt. (M. S. Mg.) 148, 214, 330. makkbara. Pkt. 306.
majjhaşha. M. AMg. JM. JS. S. 214, 330. makkhei. AMg. 287.
majjhatta. Pali, 214. makkhějja. AMg. 287.
majjhattata. Pali, 214, magga. S. Mg. 287, 405.
majjhatto. Pkt. 415, 416. maggă. AMg. 172.
majjhattha, M. AMg. JM. JS. S. 214, 309. maggam. AMg. 171.
majjhatthadā. S. 214. maggantsssa. S. 397.
majjhabhägattha. AMg. 214. maggantehim. AMg. 397.
majjhamns, S. 101. maggaviú. AMg. 411.
majjamāņãe. Pkt. 563. maggase. M. 457.
majjhammi. Pkt. (S. false ) 22, 366, 415. maggabi. A. 371.
majjhasu. Pkt. 415. maggāņusäßanti. AMg. 172.
majjha. Pkt. 416. maggehi. JM. 468.
majhão. Pkt. 416. maghamaghanta. AMg. 266, 558.
majjhãnam. Pkt. 415. maghamaghinta. AMg. 266, 558.
majjbábi. Pkt. 416. maghamaghņem. (Marathi) 558.
majjbābimto. Pkt. 416. maghamagbvum. (Gujaräthi) 558.
majjhima, M. AMg. JM. 101 and note 1, 112.

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145
majjhimaya. AMg. 101. majjhimiyā. AMg. 101. majjhimilla. AMg. 101, 595. majjhilla. AMg. JM. 595. majjhu. A. 106, 351, 415, 418. majjbe. S. JM. AMg. 22, 366, 370. majjhenam. AMg. 182. majjhesu. Pkt. 415. majhjhimiýa. Pkt. 198. mañjari. M. 272. mañjiths6. A. 375. matta. Päli, 214, mattiä. S. AMg. 49, 161, 333. mattiolitta. AMg. 161. mattiýa. AMg. JM, 49, 333. mattha. Päli 214. magha. P. 90. mada. AMg. Mg. 219, 244. madas. Mg. 219. madamadaïssam. Mg. 528. madaya. AMg. JM, 219. maddai. Pkt. 291. maddia. Pkt. 291. madhai. Pkt. 294. manaagutti. AMg. 156. maņai. Pkt. 489. maņam. M. S. AMg. Mg. 102, 114, 409. manamsi. M. 74, 815, manamsiņi. M. 74. maņasilā. Pkt. (AMg.?) 74. manamsilā. Pkt. (AMg.) 64, 74, 847. maņakarana, AMG. 347. maņapaoga. AMg. 347. manayam. Pkt. (JM) 114, 187. maņavayakäehim. JS. 368. mayasă. AMg. 355, 864. 408. manasila. Pkt. (AMg.) 64, 347. manassu. M. 14, note 2. maņahara, M. AMg. JM. 347. inanaharaņa. M. 347. maņa. Pkt. 114, 359. maņāü. A. 114, 352. maņāgam. JM. 114. maņāma. AMg. 248. maņāmi. AMg. 248. maņāsila. Pkt. (AMg.) 64, 74, 347. maņi. A. 409. maņiada. A. 599. maņikkbria. M. 196. mapiýam. JM. 114.
maņu. A. 856. maganna. AMg. 84, 276. maņuyatta. JM. 597. maņussa. Mg. 63, 315. maņussaa. Mg. 63. maņussaka. Mg. 63. maņusappana. A. 800. maņasāņa. PG, 224, 363. maņ2884. AMg. JS, M. S. 63, 315. maņussaitthio. AMg. 160. maņussitthio. AMg. 160. maņussehimto. AMg. 369. . maņūsa, AMg. JM. 63, 315. maņūsi. AMg. 63. maņe. AMg. M. JM. D. 356, 409, 457, 489. maņeņa. M. 409. maņeņam. AMg. 409. manebi. M. 409. maņo. M. AMg. JS. 345, 856, 408. maņojoga, AMg. 847. maņojja. S. 276. maņõạna. Pkt. 276. maqoradho. S. 150. maņorahai. A. 867. maņosila. Pkt. (AMg.) 64, 74, 347. manohara. AMg. JM. A. 347. mantala, OP. 191, 260. maņdaşībūam. M. 476. mandanti. M. 557. mandalaijjanta. M. 543. maņdalagga. Pkt. 358. magdalaggo. Pkt. 858. mandalehi. M. 367. maņdā. A. 867 mandukkbs. M. AMg. JM. 91. mandakkijā. AMg. 91. maņdüa. S. A. 91. mandūýs. AMg. 91. maņnai. Pkt. 488, 489. mannade. JS. 457. mannantala. Mg. 300. maņņissadi. S. 527. mannhibi. S. 527. maņņu, M. S. 283. mannum. 8. 102. maņne. AMg. M. S. 102, 282, 457. matana, P. CP. 27, 190, 191, 224. matidhara. 166. omatta, Pkt. 109. mattae. AMg. 357.

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THE INDIAN ANTIQUARY; APPENDIX.
mattagaim. AMg. 857. mattabi. A. 390. mattāim. A. 859. matto. Pkt. 415. mattha. Mg. 310. matthaam. 8. 185. matthae. JM. 3664 mathura. CP. 191, 256. mada. JS. 12, 219. madakalat Pkt. 202. madagala. A. 192, 202. madi. A. 192. madena, PG. 224, 363. maddaluddāma. S. 159. maddaloddāma. S. 159. maddium. Pkt. 585. maddiati. S. 291. manāgam. JM. 352.
manặng. Pali, 248. mantranti. S. 515. mantsante. Mg. 397. mantaissadi. S. 528. mantakkha, Pkt. 283. mantā. AMg. 582. mantidam. S. 185. mantiņā. JM. 405. mantiņo. JM. 405. mantissadi. S. 528. mantiņa. JM. 405. mantibi. JM. 405. mantu. Pkt, 283. mantehi. S. 408. manthai. Pkt. 513. manthara. M. 272. mantharoru. S. 159. manthu. AMg, 105, 872. manthējjā. AMg. 513. mandabaddhiņā. S. 388. mandabbāiņi. 'S. M. 94, 281. mandamaruduvvěllida. S. 158. Mandaro. AMg. 345. mandassa. S. 519. mandāla. Mg. 256. Mandiyapattā. AMg. 71. Mandodari. M. 204. mannisbai. JM. 527. mannê. JM. 85. manne. AMg. 173, 457, 468. mannebi. JM. 527. mabbhisadi. A. 399.
mamma. JS. Mg. Dh. 8. M. JM. AMg. 96,
836, 361, 366b, 415, 416, 418. mamae. Pkt. 415. mamă. Pkt. Mg. 418. mamam. M. AMg. JM. 150, 182, 415, 418. mamatto. Pkt. 415, 416. mamammi. M. JM. 415, 418. mamā. Pkt. 416. mama. Pkt. 416. mamāä. Pkt. 416. mamãi, Pkt. 415, 416. mamãu. Pkt. 415, 416. mamãe. Pkt. 416. mamão. Pkt. (JM.) 415, 416, 418. mamāņam. Pkt. 415. mamātu. P. 346, 415. mamāto. P. 346, 415. mamājamāņa, AMg. 558. mamāvi. S. Mg. 143. mamāsusto. Pkt. 415. mamāhi. Pkt. 415, 416. mamābiņto. AMg. JM. 415, 416, 418. mamim. AMg. 418. mamětti. JS. (false) 96. mamesu. Pkt. 415. mamesumto. Pkt. 415. mamovari. S. 172. mammaņa. Pkt. 278. mammadha. S. 251, mammaha, M. 251, note 4. mammo. Pkt. 357. mamba, Pkt. 415. maya. AMg. JM. 54, 219. mayacchi. JM. 54. majanka. JM. 54. Mayamañjarijā. JM. 357. mayarajjhays. AMg. 299. mayalañchaņa. JM. 54. mayūra.' AMg. 166. maýūratta, AMg. 166. mayūrattāe. AMg. 864... maýūri. AMg. 166. mayya. Mg. 280. mayyhaņņa, Mg. 148, 280. mayyhaņņika. Mg. 148. mara. M. JM. 477. maraaa. S. (false) 202. maraada. S. (false) 202. marai. M. JM. AMg. A. 313, 477. marai. AMg. 73.

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147
maraü. M. JM, 468, 477. maragas. M. A. 303. maragaakantie. A. 385. Maragada. S. 202. maragaya. AMg. JM. 202. Maradhi. M. 67, 304, 354. marana, AMg. 861. maranam.. M. 143. naranantammi. AMg. 3664 narañante, AMg. 866. maraņā. AMg. 365, maraņās. M. 361. maraşe. AMg. 857. maranehi. AMg. 175. maranehim. AMg. 73. maradi. S. 477. maranta. M. JM. 477. maranti. M. JM. AMg. 477. maramāņa. AMg. 477. marals. Pkt. 82. marasu. M, JM. 497. Marabattba. A. 354. Marahatthi. M. 354. marahi. A, 455, 477. marami, M. JM. 477. marila. Pkt. 226. marāhū. A. 455. mariam. M. JM. AMg. 575, 580. mariūņa. JM. 586. marievvad. A. 570. marijjaü. M. 477. marijjium. AMg. 477, 580. maridum. S. 575, 580. marisai. Pkt. 185, 486. mariseda, S. 185. marisehi. . 185. marissasi. S. 522. maria. Pkt. 466. mariýa. AMg. (text) 177. marū. A, 395. marēppi. A. 588. mala. Mg. 219, 244. Malaksiharakkaņda. M. 196. malai. M. 244, 294. malana. M. 244. malāmi. Mg. 477. malia. M. 244. maliūņam. Pkt. 585. malida. A. 192. malihisi. Mg. 455, 622.
malei. M. 244. maleoche. Pkt. (Text) 84. maleda. Mg. 477. malènti. Mg. 477. malesi. M. 244. Mallai. AMg. 89, 881. maśāņa. Mg. 104, 312. maśāņaa. Mg. 104. masca. Mg. 283, 234, mascabandhapovãehim. Mg. 868. mascali. Mg. 288. mascātika. Mg. 288. makta. Mg. 310. mastaka. Mg. 810. masaņa. M. AMg. JM. S. 59. masamasävijjai. AMg. 558. : masāns. M. S. 104, 312. masāņavidhie, S. 885. masiņa. M. AMg. JM. S. 52, 102. masi. M. 227. maskali. Mg. 806. mastaam. Mg. 185.
mastie. Mg. 810. massu. JS. 312. maha. M. S. Mg. A. D. 416, 416, 418. mahaimahālaya, AMG. JM. 595. mahaimahālijā. AMg. 595. mabao. AMg. 896. maham. AMg. JM. M. 74, 88, 896, 398, 416,
418. mahaması. AMg. 74, 182. . mahamte. Pkt. 275. . mahamtte. PG. 275. mahana. M. 188. mahapena. M. 148. mahattara. JM. S. 414. mahattaragatta. AMg. 597. mahattala. Mg. 414. mahatto. Pkt. 415, 416. mahad, Mg. 341. mshadi. Pkt. 94. mabaddaha. M. AMg. 854. mahadha. Mg. 367", note 2. mahanagasi. Shahbazgarhi and Khalsi, 7. mahanta. M. 897. mahantam. AMg. 8. 997. mabantassa. 8. 897. . mahantáim. AMg. 897. mahantě. Mg. 94. mahante. Mg. 8. 897.

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148
THE INDIAN ANTIQUARY; APPENDIX.
mahanto. S. 94. mahanto. JM. S. 897. mabanda. S. Mg. 276. mahappaño. AMg. 181. mahappå. AMg. 518. mahabbhadahá. A. 370. mahamabai. M. 266, 568. mabamahiya. JM. 266, 558. mahămëttba. S. (false) 293. mahammi. Pkt. 415. mahayā. AMg. JM. 396. mabarisao. JM. 880. maharisi. JM. 56. maharisi. AMg. 71, 879. mabariba. AMg. JM, 140. mahalla. M. AMg. 595. mahallaya. AMg. 595. mahalla. AMg. 867 mahalliya, AMg. 595. mahasu. Pkt. 415. mahaha. A. 369. maha. Pkt. 416. mahakkanda. JM, 156. mahindari. AMg. 156. mahầu. Pkt. 416. mabäudaga. AMg. 157. mahão. Pkt. 416. mahaņaio. AMg. 387, 486. Mahäkapha. AMg. M. JM. S. 52. mahädavi. JM. 156. mahaņaipavahi. M. 515. mahaņam. Pkt. 415. mahanubhaga. AMg. 231. mabādaha. AMg. A. 854. mahtavassi. JM, 405. mahatave. AMg. 409. mahānasamsi. Pkt. 7. mahinasambi. Girnir, 7. mahanagasi. Shahb. and Kbālsi, 7. mahāniyantha. AMg. 888. mahapanns. AMg. 276. mahabharavi. S. 61. mahābhelaya, Mg. 61. mahämähans. AMg. 250. mahămuni. AMg. JM. 71, 379. mahamane. 71. mshamětta. 8. 298. mahämēttaparisa. S. 293. mahamēttha. Pkt. 109. nahāyasi, AMg. 409.
mahara, A. 484. mahāraü. A. 484. mahärās. S. 400. mabäräam. 8. 400. mahariassa. S. 400. mahārãewa. S. 400. mshärão. S. 400. mahārājädhirāja. PG. 156. mahäräjādhirajo. PG. 189, 363. mabäräyāņo. JM. 439, 515. mahärisi. AMg. 56. mahärihs, S. 140.
mahara, Pali, 255. mahāladanabhäsula. Mg. 256. mahālaya. AMg. 595. mahäliassa. Mg. 400. mahālija. AMg. 595. mahäliha. Mg. 140. Mahavire. AMg. 16, 17. Mahavirenam. AMg. 182. mahāsaddhi. AMg. 333. mahasamuddo. AMg. 345. mahasumiņā. AMg. 447. mahā sumiņāņam. AMg. 447. mahasumiņe. AMg. 367, 439. Mahasenakanha. M. AMg. JM. S. 52. mabābi. Pkt. 416. nahäbimto. Pkt. 416. Mahähimayanta Ruppiņam. 'AMg. 405. inahi, M. JM. A. 92, 386. mabidahi. AMg. 158. mahiddhiya. AMg. 158. mahidahiýa. AMg. 73. mahinda. AMg. S. Mg. 158, 159 and note 1, Mahindajjhaya. 'AMg. 299. mahimam. M. 402. mahima. Pkt. 358. mahimāsu. AMg. 358. mahirsantaria. M. 347. mahimatgghãs. M. 347. mahiraütt hāņa. M. 347. mahitao. M. 856. mahilattana. M. 597. mahila. Pkt. 432. mabilão. M. 376, 436, 438. -mahiligāhim. AMg. 350. mahivatha. M. JM. 53. Mahikamabāáula. Mg. 229. mabisa. M. 227. mahisøkkhandha. M. 196.
MB 100.

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INDEX OF PRAKRIT WORDS.
149
mahisāniýa. AMg. 80. mahisikka. Pkt. 598. mahisio. AMg. 439. Mahissadi. S. 312. mahibara. A, M. 100, 840. mahiharu. A. 366b. mahibare.. M. 867 mahihi. A. S. 100, $86. mabi. Pkt. 426. mahii. AMg. 385. mahīě. Pkt. 385. mahivadiņam. S. 881. mahu. M. A. JM. S. Mg. 14, note 2, 106, 189,
351, 368, 378, 415, 418. mahua. Pkt. 82. mahuarakula. M. 184. mabuario. JM. 387. mabū. Pkt. 182, 378. mahuın. AMg. S. Mg. 182, 378, 379. mahuņo. S. 579. mahamahaņa. M. 188. mahumahaņeņa. M. 143. maha-y-isava. AMg. 353. mahurattana. M. 597. mahurapalāviņi. A. 100. mahulattaņa. Mg. 597. mahusiripariņāma. M, 98. mabū. Pkt. (except S. Mg.) 878. mahūa. Pkt. 82. mahūi. Pkt. 182, 381. mahüē. Pkt. (except S. Mg.) 878. mahūim. Pkt. 182, 378. mahūņi. Pkt. (except S. Mg.) 378. mabūsava. M. JM. S. 158, 327". -mahūsavammi. JM. 366. mahéjja. A Mg. 460, 513. mahenda. M. Mg. S. 159. mahendabba, M. 356. mahesi. AMg. S. 57, 157. mahesino. S. AMg. 380, 981. mahesu. Pkt. 415. mā. (All dialects) 94, 114, 150, 185, 486,
note 2, 516. mai. M. 487. māam. M. 392. mianti. M. 487. mãaram. M. 392. maarā. Pkt. 389, 392. miasi, M. 487. māabi. A. 392.
mā. M. 889, 892. māi. A. 487. måim. AMg. A. 6. māindajala. JM. 158. maimaraga. AMg. 55. mairakkhiya. AMg. 55. mailla. AM8.595. māillaya. AMg. 595. maibara. M. 55. mãi. Pks. (A.) 889, 892, māīņa. AMg. JM. 892. maiņam. AMg. JM. 58, 892. mājhim. AMg. JM. 392. māu. AMg. (text) 148. maua. M. 875. mānoja. AMg. 55. mānoye. AMg. 856. māukka, Pkt. 299. matccha. M. 148, 211, 815, 875. mäapiusajaya. AMg. 55. mauyanga. AMg. 887. mānýā. AMg. 55. maulanga. AMg. 207. miasiýa. AMg. 148, 815. maassā. M. 148. māussia. M. 148, 315. máū. Pkt. 389. māūe, AMg. JM. 892. mãe. M. 392. mākim. Ved. 6. michali. Gujarathi, 233. mādambiyaībbha. AMg. 160. māņaitta. Pkt. 600. männilla. M. 595, māņamsi. M. 78. māņamsiņi. M. S. 74, 78. māņaņa. AMg. 861. māņavão. AMg. 867. māņahe. S. 92. mână. AMg. 365. mänini. M. 92. māņima. AMg. 602. māņusamamsa. Mg. 229. māņusa. AMg. 328. māņusada. A. 599. māụnsatta. AMg. 597. māņuse. JM. 866. māņusesüvarannå. JM. 172. maņenam. AMg. 182.. mātaram. Pkt. 208, noto 4.

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150
Mathava. OP. 191. Mathuru. Ph. 25, 208. madaram. Ph. B. 25, 892..
madarapiară. S. (false) 391.. mada. S. A. Mg. 392.
madae. S. 392. mädäpidare.. S. 391. mädäpidaro. 8. 391. mādāmahassa. S. 429. madivacchala. S. 55. maduka. Mg. 55. madakehim. Mg. 876. madughars. S. 55.
maducchaa. 8. 148, 211. maducchia. S. 148, 211.
inade. S. 892.
Madhula. Dh. 25. mijanti. JM. 487.
majandamahuavindehim. JM. 368. mayanna. AMg. 37, 276.
mayaram. AMg. JM. 392. majaro. AMg. 392.
māyā. AMg. JM. 87, 93, 892.
mäýãe. JM. 392. mãyão. AMg. 375. mäyäcärn, JS. 85. māyācārō. JS. 85.
mayapiiņam. JM. 357, 391. mayapiihim. JM, 391. mayamosa. AMg. 78. mäjähim. AMg. 392. mayissa. AMg. 405. marai. JM. A. 553.
maram. AMg. 849, note 1.
maranaa. A. 602.
mari. A. 594.
mariaḍa. A. 599. märijjai. JM. 548. marijjaü. JM. 548.
mārijjāmi. JM. 548.
THE INDIAN ANTIQUARY; APPENDIX.
malai. M. 204.
malaě. A. 874.
malam. M. 88, 374.
malatti. A. 194.
marijjissami. AMg. 549. maridam. S. 573.
marualaddhatthamo. M. 356.
marei. M. A. 553.
mareum. JM. 573. marětta. JM, 582. maredha, S. 471, 558. maresi. M. 558. marehisi. M. 528, 558. malaidum. Mg. 573.
malatto. M. AMg. JM. 874, 375.
Maladi. S. 386.
maladi. M. 204.
malantam. Mg. 397, 553.
malahl, A. 374. malabu. A. 874. malahě. A. 374.
mälä. S. Mg. M. AMg. JM. 374. mālās. M. AMg. JM. 374. malai. M. AMg. JM, 874. mālāu. M. AMg. JM. 374. mālāe. Pkt. (M. S. Mg.) 874, 375. malão. M. AMg. JM. S. Mg. 374. mālāņa. M. AMg. JM. 874. mālāņa, M. AMg. JM. 374. mālāņam. M. AMg. JM. S. Mg. 374. mälädo. S. Mg. 374.
mäläri. M. 167.
malasu. M. AMg. JM. S. Mg. 374. mālāsů. M. AMg. JM. 374. mālāsum. M. AMg. JM. S. Mg. 374. mālāsumto. M. AMg. 874. malahi. M. AMg. JM. 374. mälähi. M. AMg. JM. 374.
mālāhim. M. AMg. JM. S. Mg. 374. mālāhimto. M. AMg. JM. 874,
malidum. Mg. 578.
malissasi. Mg. 528. male. Pkt. 374.
maledu. Mg. 553.
maledum. Mg. 573.
mäledha. Mg. 28, note 2, 471, 558.
mālěntam. Mg. 553.
malemi. Mg. 558. malehi. Mg. 468, 553. malohada. AMg. 161. masalasi. Mg. 229. masa. M. JM. 89, 291. masam. AMg. 350. masaddha. AMg. 291. masammi. AMg. 366. masala. M. 89. masalaanta. M. 89. masalia, M. 89.
mäsäim. AMg. 358. masiya. AMg. (text) 148.

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INDEX OF PRAKRIT WORDS.
151
másu. JS. 812. mäse. AMg. 367, 489. mahaņa. AMg. JM. 250, 367, mahaņam. AMg. 250, note 8. mähaṇatta. AMg. 250. mahaņarisi. AMg. 56. mähanarūvaga. Pkt. (M. 1) 250. mahaņassa. JM. 250. mahaņā. AMg. 357. mābani. AMg. JM. 250. mähaqje. AMg. 385.. mahappa. M. 334. Māhava. S. 860. Mähavasirino. S. 383. Mābavi. M. 886. mähalinga. Pkt. 207. mi. AMg. JM. 85, 145, 813, 415, 417, 418,
498. miaa. S. 54. mianka. M.D. S. Mg. 54. Minnkavammassa. S. 402. Miankavammo. S. 402. mianga. S. 51. miangā. S. 488. miataṇhā. 8. 54. mista hiā. S. 54. miatiņbā. S. 54. miatinbia. S. 54. misloani. A. 850. miinga. S. 51, 101. miu. AMg. S. 52. mimja. Akg. JM. Páli, 74, 101 and note 1. °mimjãe. AMg. 361. migjiýā. AMg. JM. 74, mimdha. Amy. 86. mimdhaga. AMg. 86. mimdhsys. AMg. 86. midhija: Pkt. 86. miga. AMg. 54. migaüsabba. AMg. 157. migavya. AMg. 54. migasirão. AMg. 436. miccu. S. 52. micoba. AMg. 84, 105, 136, 233. micchatta. JM. 597. mijjai. AMg. 477. mijjanti. AMg. 477. mijhjhisamāņi, AMg. 556. mijbjbisamins. AMg, 556. miñjā. Pkt. 108, note 3.
mitham. Mg. 303. miņķha. JM. 293. mitta. Pkt. (S.) 107, 119, 293. mittada. A. 599. mittadi. A. 71. mittanii. AMg. 381. mitta. JM. 515. Mittea. $. 84. Mitteaba. Mg. 366. midanga. Mg. 51, 101. midu. AMg. S. 52. middabai. JM. 222. midhuņā. S. 367. midhaņāim. S. 367. mimam. Pkt. 415. miýa. AMg. 54. miyanka. JM. 54. miýasirão. A Mg. 54, 409. mirā. Pkt. 176, note 2. miriýa. AMg. 177. mirii. AMg. 177. milakkbu. AMg. 17, 92, 105, 186, 233, 872. milakkhūņam. A Mg. 881. milakkbūņi, AMg. 881, milianta. S. 186. milāamāņa 8. 136. milai. AMg. M. 136, 479. milāņa. M. JM. S. 136. miliceha. Pkt. (AMg.) 84, 105, 136, 283, milukkhaýs. AMg. 105. miva. M. AMg. JM. P. 148, 836. missa. Mg. 64, 315. misa. M. 365. misimisanta, AMg. JM. 558. misimisinta. AMg. JM. 558.. misimisimāņa. AMg. JM. 558. misimisénta. A Mg. JM. 558. missa. S. 64, 815. missai. Pkt. 64, 657. missiä. S. 64. missida. S. 64. mibokahá. AMg. 347. milia. Pkt. 240. misa. M. AMg. 64, 315. misajaya. AMg. 64. misaya. AMg. 64." misälis. Pkt, 64, 695. misijjai. AMg. 64, misija. AMg. 64. ma. AMg. 85, 417, 498.

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152
THE INDIAN ANTIQUARY; APPENDIX.
mua. M. 219, 485. muai. M. 485. muanta. M. 897, 485. muanti. M. 456, 485. muasi. M. 485. muasa. M. 485. muinga. M. AMg. JM. 51, 101. muo. M. 92. mumdba. Pkt. 86. mukka. M. JM. AMg. S. Dh, Mg. 90, 566. mukkamõttia. S. 566. mukkäha. A. 180, 264, 370, 566. mukke. M. 866 mukko. Pkt. (JM) 145, 213, note 3. mukkha. S. Mg. 139, 287, 802. mukha. P. 190. muggara. M. S. 125. muccai. M. JM. AMg. 279, 542. maccae. JM. AMg. 457, 542. muccanta. M. 542. muccanti. M. AMg. 342. mucāmi. JM. 542. muccimsu. AMg. 549. muccissadi. S. 542, 549. muccissanti. AMg. 549. muccihii. AMg. 549. muccějja. AMg. 462, 542. maccējjā. AMg. 460, 542. muccbai. AMg. 561. mucchanta. M. 897. mucchamāne. AMg. 561. mucchā. M. 233, 287. mujjba. JM. (false), 418. majjhihii. AMg. 527. mañca. JM. S. Mg. 485. muncai. M. 485. muñeadi. S. 472, 485. moncada. Mg. S. 469, 485, 542. muncadha. S. 485. muñeanti. JM. M. Mg. 485. muñcanto. M. 485. mucasu. JM. 485. mañcaha. JM. M. 485. muñcijjadu, S. 542. mañciusadi. S. 626, mu cihii. JM. 526. mužciada. 9. 542. muñcedi. S. 472, 485. muñoedba. S. 485. muñcesi. M. S. 485.
muñcehi. S. 485. muñja. Pkt. 84. muñjāaņa. Pkt. 84. mutbi. M. 303. mutthiņā. Pkt. 379. mutthippahälega. Dh. 25, 519. mutthia. M. 385. mufbīņa. AMg. 379. moņai. M. AMg. JM. A. 104, 489, 511. munadi. JS. 21, 104, 469. maņāla. M. AMg. S. A. 51. munāliahě. A. 375. muņi. AMg. 379. muņiasu. A. 461, 467. muņijjasu. A. 461, 467. muniņam. AMg. 99. munino. AMg. 380. maniyā. AMg. 73. muņisiha. JM. 436. wuņissa. AMg. 879. muņi. AMg. 379, 380, 462. maņiasu. A. 467. munei. A. 84, note 4. muñedavva. JM. 489, 570. munedavvo. Pkt. 21. muņeyayva. AMg. 489. munda. M. S. Mg. 125. mundiņo. AMg. 405. maņdisihaņdi. AMg. 405. munde. Mg. 423. matta. Pkt. 270, 566. muttajāla. AMg. 97. muttadāma. AMg. 97. mutta. Pkt. (M. S.) 125, 566. mattājāla. AMg. 97. muttabala. S. M. JM. 125, 184, 200. muttahalilla. M. 125, 200, 595. mutti. A. 594. muttisuhem. AMg. 171. muda. S. 291. mudanga. S. Mg. 51, 101. muddao. JM. 85. muddida. S. 102. muddha. AMg. JM. M. 86, 270, 288. muddhadshě. A. 375. muddhamin. M. 54. muddha. Pkt. 402. muddhão. Pkt. (M.) 85, 375. muddbånam. AMg. 402. muddhāņamsi. AM8.402.

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INDEX OF PRAKRIT WORDS.
158
muddhāņemam. AMg. 402. muddbāņo. Pkt. 402. muddhi. A. AMg. 375, 402. muddhena. AMg. 402. munati. Pāli 489. muya. JM. 219. mayai. JM. AMg. 485. muyadi. JS. 485. muyanga. AMg.(text) 101. muýantesum. AMg. 485. muyanto. JM. 485. muýamāņa. AMg. 485. muyasu. JM. 485. mujinga. AMg. JM. 51.
mujitta. AMg. 582. muraa. M. S. 254. murava. AMg. 236, 254. muravi. AMg. 254. murukkha, S. 22, 131, 189, 195. murakha. S. (text) 139. mulla. M. AMg. JS. S. 83, 127, 286. musam. AMg. 78, 114. musala. Pkt. 66. musi". AMg. 51, 78, 114. musavāo. AMg. 131. musavāda. AMg. 78. musavādi. AMg. 78. musiijāmo. M. 455. mustiņā. Mg. 888. mustie. Mg. 388. muha. M. JM. (false), 188, 843, 418. muhaüvvüdha. M. 160. muham. Mg. 179. mubathambha. JM. 308. . mubabhimjāe. AMg. 234. muhamahago. S. 379. muhara. Pkt. 94. muharā. Pkt. 94. muhala. M. JM. S. 257, 603. muhalaghanapaa vijjantaam. M. 603. mubā. AMg. 465. muhāim. Pkt. 180. muhādo. S. 519. muhum. AMg. 181. muhatta. M. AMg. JM, 289, 343. muhuttam. AMg. 349, note 1. muhuttāga. AMg. 70. muhulla. Pkt. 595. muhe. S. 95. muhe. S. 366
muhenam. M. 182. mūa. Pkt. 90. müala. Pkt. 595. mūolla. Pkt. 595. müallisa, M. 595. muillas, M. 595. müdho. M. 145. mūta. Ved. 489. mūya. AMg. 87. mūla. AMg. 366% mulainsi. AMg. 866, mūlatta. AMg. 597. mülattae. AMg. 861. mūlamanta. Alg. 601. mūlamante. AMg. 397. mülamanto. AMg. 396. mūlāņi. AMg. 367. mūlādo. S. 845. mülahi. M. 865. mūlabimto. Pkt. 365. mūli. A. 366. mūlida. S. 158. müse. Mg. 462. mūsedi. Mg. 462, note 2. mūsala. Pkt. 66, 124. mūsão. AMg. (text) 51, 78. mūsido. Dh. 228. me. AMg. M, JM. S. Mg. 85, 169, 415, 418,
423, 515, 517, 519. momthi. Pkt. 86. memdha. AMg. 86. membaga. AMg. 86. memdhi. Pkt. 86. mekha. CP. 27, 191. mekbo. OP. 345. megha. P. 190. měocha. AMg. M. JM. S. A. 17, 84, 105, 136,
238, 296. medambha. Pkt. 166. medbi. AMg. 221. Meņakka. A. 194. měạtha. Pkt. 293. mẽnds. Pali 293. mětta. M. AMg. JM. S. 109, 119, 293. měttaka. S. 109. měttappbala. M. 196. -mettao. M. 603, metti. M. JM. 60. mětthapurisa. S. 109, 293. medhuņa. JS. 60.

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154
INDIAN ANTIQUARY; APPENDIX.
medhävittaņa. S. 597. meyanna. AMg. 276. inerā. AMg. JM. 176. Meru. A. 100. Meraāgāra. JM. 162. Merummi. JM, 379. melai. Pkt. (M.) 110, 486, 562. melanti. AMg. 486. melavai. Pkt. 558. melavi. A. 486, 688. melavehisi. JM. 528, 552, 553. melitta. JM. 582. meliņa. M. 110, 486, 562, měllai. A. 588. měllantaho. A, 897. měllantibě. A. 386. měllavi. A. 588. mělli, A. 461. melleppiņa. A. 588. meva. Pkt. 336. meha. M. A. 188, 367. meham, AMg. 143. mehara. Pkt. 166. mebalā. M. 188, 376. mehalāe. JM, 375. mehalāsu. M. 376. mehalāhi. M. 876. mehāvi. AMg. 405. mebāvi. AMg. 849, note 1, 405. mehävibim. AMg. 405. mehuņa. AMg. 60. mehsuaya. JM. 60. mo. AMg. 85. mo. AMg. JM. 313, 415, 417, 498,513 and
note 3 moĀvaissasi. S. 528. moāvia. M. 552. moavedi. S. 472. moavemi. S. 552. moāvebi. S. 552. mõggara. M. S. 125, 270. moccham. Pkt. 523, 526. mocchihi. M. 526. moccbihü. M. 526. motýāai. S. 288. motrima. S. 288. mottimam. S. 238. moda. Pkt. 166, 288. modasáśam. Mg. 238, 528. modaibóāmı. Mg. 238, 528.
modia. Mg. 238. modia. A. 238. modemi. Mg. 233. mona. S. M. AMg. JM. 61. mõnda. Pkt. 125. mõttayta. Pkt. 570. mõttā. M. S. 125. mõttia. M. S. 61,,270, 566. mõttiaüppatti. S. (false) 160. mõttiuppatti. S. 160. mõttiýa. JM. 61. mõttuāņa. Pkt. 584. mõttum. Pkt. (M.) 573, 576. mõttūņa. M. JM. 586. mõtthā. M. 125. moyaņāe. AMg. 361. mora. M. AMg. JM. S, A. 166. moraa. A. 166. moraga. AMg. 166. moriyaputta. A Mg. 134. Moriyavamsa. JM. 134. Morijavamsāņam. JM. 173. mori. M. S. 166. moli. M. S. 61". Molia, Mg. 134. moļiā. A. 238. moli. Mg. 166. mõlla. AMg. JM, 127 and note 1, 296. mosa. AMg. 78 mosao. Pkt. 51. moha. M. 166. mobakkhoha. JS. 319. mohakkhohavihiņo. JS. 214. mohā, AMg. 365, 516. mohāa. M. 361. mohidamadiņā. S. 388. moha. A. 34 note 4. mba. M. 419. mha. Pkt. (M. S.) 96, 268, 313, 387, 415,
498.
mbi. M. S. JM. Mg. JS. 85, 96, 145, 263,
284, 313, 478, 498. mhu. Pkt. 498. mbo. Pkt. (M.) 96, 268, 313, 498.
ya. AMg. JS. JM. 16, 94, 113, 131, 141, 143,
153, 172, 184, 187, 350, 353, 355, 357, 361, 8664, 367, 367, 369, 382, 386, 397, 405,
413, 447, 448, 462, 465, 518, 519. yai. Mg. 252, 367 note 2. yam. Mg. 252, 487 note 3, 519.

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INDEX OF PRAKRIT WORDS.
155
yampideņa. Mg. 296. yajña. S. 276. yañña. P. Mg. 276. Yaññaseņi. Mg. 276. yatthi. Pali 255. yanaddaņaü. M. 14, note 2. yaņavada. Mg. 286. yaņehim. Mg. 236. . yati. P. 418. yad. P. Mg. 252, 341, 418, 427. yadi. Mg. 252. yadru. A. 268, 425, 427. yadhastam. Mg. 11, 290. yadbā. Mg. 113, 203, 252. yadhāśalūva. Mg. 252. Yamadaggi. Mg. 237. yámitavai. Ved. 578. yampidena. Mg. 236. yammantalao. Mg. 236. yalahala. Mg. 286. yaśka. Mg. 252. yaske. Mg. 324, note 1. yaérati. M. 15. yassa. Mg. 427. yassim. Mg. 348. yaso. PG. 227, 253. yasnāi. (Avestan) 364. yabastam. Pkt. (Mg.) 11, 252, 290. yahke. Mg. 324, note 1. jā. AMg. JM. 417, 465. yā. Mg. 236. jāim. Pkt. (AMg.) 335, 357, 417, 427. oyaji. PG. 253, 406. jāņai. JM. 170, 510. yāṇadi. Mg. 286, 510. yāņa vatta. Mg. 252. jāņasi. JM. M. 170, 510. Yaņāi. AMg. 510. yāņādi. Mg. 510. Ýāņāmi. AMg. JM. 170. jāņāmo. AMg. 170. yāņāli. Mg. 237, 510. yaņāhi. Mg. 185, 510. yāņia. Mg. 591. yāṇida. Mg. 565. yāṇidam. Mg. 236. yāṇidayva. Mg. 570. yằnidayvan. Mg. 236. yāņiyyadi. Mg. 11, 236, 252. yaņissamhe. Mg. 236, 814, 534.
yāņissimo. Mg. 534. yaņiadi. Mg. 11. Yāņus. Mg. 118. yā (ņe). Mg. 236. yātisa. P. 190, 245, 252. yädaméttaka. Mg. 109. yādi. Mg. 252. yamaki. Pkt. 454. pārādā. Mg. 391. yâyade. Mg. 286. yala. Mg. 237. Gavanti. AMg. 857. ģāvi. AMg. JM. 148, 427. yāsi. Mg. 455. yasaür. Pkt. 200, note 1. yasadar. Pkt. 200, note 1. yába. Mg. 427. faham. AMg. 172. Yiņa. Mg. 286. yiņņa. Mg. 58. yidindie. Mg. 16. yiadi, Mg. 287, 482. yianta. Mg. 482. yiantam. Mg. 397. yiva, Mg. 482. yivantavasca. Mg. 293. yivasi. Mg. 482. yivāvidā. Mg. 552. yivesi. Mg. 482. yihā. Mg. 65, 382. yu. JM. 185. yaga. Mg. 252.
yage. Mg. 256. yujjha. Mg. 11, 280. yujjhaskamānam. Mg. 324. yutta. Mg. P. 252. yumhātisa. P. 245, 252. yaygha. Mg. 11. yuva. VG. 253. yuvadi. Mg. 90. pūdialāvamāņa. Mg. 156. yülaka. Mg. 238. yülake. Mg. 350. ye. Mg. 324, 425. yeietha. (Sākāri) 24. yettia. Mg. 153. yėttika. Mg. 153. yedu. Mg. 473. yeva. Mg. P. 11, 90, 95, 252, 336. yěrve. P. Mg. 90, 95.

Page #500

156
THE INDIAN ANTIQUARY; APPENDIX.
rakkhida. S. 390. rakkhidum. Dh. 25. rakkhějja. AMg. 462. rakkhejjahu. A. 463. rakkemo. Pkt. 463. ragga. Pkt. 566. raggaa. Pkt, 566. raccasi. A. 202. raccha. M. S. 280. -racchae. M. 375.
yyeva. P. Mg. S. (?) 11, 23, 95, 324 and rajassa. S. 409. note 5, 336.
yyěvva. Mg. 95.
yo. PG. 253.
yoisa. Mg. 237. yogyo. AMg. 465. yollaka. PG. 253. ycalaa. Mg. 217. ycalaï. A. 217.
ycilam. Mg. 217.
yciętha. Pkt. (Sakāra ?) 217.
yjää. Mg. 217.
yjalai. A. 217.
yhannayyhananta. Mg. 236.
yhatti. Mg. 236.
ra
raaa. M. 186.
raana. S. M. 11, 132 and note 2, 603.
raanamuura. S. (text) 123.
raanai. M. 367.
raanaim. A. 359. raada. M. 204. raabhinna. M. 102. rai. Dh. JM. 25, 366. raiaro. Pkt. 812. raigharammi. JM. 366. raiyavacche. AMg. 409.
raiyasirasão. AMg. 407, 409. railliya. AMg. 595. raiviramalajjião. M. 376.
raissa. M. 379.
raihara. M. 184.
raiharahimto. Pkt. 365.
Raie. M. 5.
raena. M. AMg. 409. raenam. AMg. 409. raeha. M. 471. rakkhai. Pkt. 463. rakkhania, S. 571.
rakkhania. S. 94.
rakkhantā. AMg. 397.
rakkhasa. M. AMg. JM. S. 820. Rakkhasam. M. 324 and note 5. rakkhasai. M. 358.
rakkhasinda. AMg. 160.
rakkhasi. AMg. 320: rakhkhasi. Pkt. 193. rakhkhasu. Pkt. (M.) 467. rakkhasenda. M. 159. rakkhabhuamga. M. 184.
rajja. M. AMg. JM. 'S. 83, 279.
rajjandi. Pkt. 275. rajjasu. M. 467.
rajjihü. AMg. 527.
rajjuo. AMg. 387. rañjiūna. JM. 586. rañjeha. M. 471. raññā. P. 276, 399. гañño. P. 276, 399. raṭṭhi. M. 347. ratthika. PG. 10, 83, 193. ratthe. PG. 193.
"
ranna. M. AMg. JM. A. 142. rannadaa. A. 599. ranna. AMg. JM. S. 399. ranṇau. M. 346, 365..
ranno. AMg. JM. S. 399.
ratta, M. JM. S. 270, 291, 866, 566.
rattagaņi. JM. 367. rattaccha. JM. 156. rattaḍī. A. 599. ratti. M. 87. rattiandhaa. M. 162. rattim. JS. 87, rattidivaham. JS. 87. rattimmi. S. 386. ratti, S. 87. rattoppala. S. 159. radana. S. D. 11, 97, 132. radanachaṭṭhim. S. 519. radanamuura. S. 123. radaṇāim. S. 11. radaṇāṇa. JS. 850. radaṇavalie, S. 385. Radiě. A. 192, 385. Radie. A. S. 5, 99. Radie. Pkt. (S.) 5. ranta. S. 582. rantūņa. P. 586.

Page #501

INDEX OF PRAKBIT WORDS.
- 157
randūņa. S. 275, 584. rannā. AMg. JM. 399, 519. ranno. AMg. JM. 399. raphasa. CP. 191. ramamdi. S. 275. ramanijja. M. JM, AMg. JS. 91, 134, 138. ramania. S. 91, 138. remate. P. 457. ramade. S. 457. ramantassa. M. 397. ramanto. AMg. 397. ramandi. Pkt. 275. ramandi. S.. 275. rannamba. Dh. 471. ramaha. Pkt. (Dh.) 456, 474. ramāmo. M. 456. ramāvēnti. M. 552. ramia. Pkt. 589. ramiam. Pkt. 576. ramijjai. Pkt. 538. ramidui. S. 575. ramiyyate. P. 252, 457, 688. rame. AMg. 457. raměppi. A. 300, 588. ramëppiņu. A. 588. raměvi. A. 184, 800, 588. rampa. Pkt. 208. rampai. Pkt. 208. ramphai. Pkt. 208. Rampbā. OP. 191. rammai. Pkt, 538. rayam. AMg. JS. 409. rayaņa. AMg. JM. JS. 97, 132. rayanamaya. JM. 70. orayaņa-m-āieņam. Amg. 353. rayaņāią. S. 11. rayaņāņa. JS. (text) 350. rayaņāmaijs. AMg. JM. 70. rayaņāmaya. AMg. JM. 70. Rayaņāvali. Pkt. 36. rayaņi. AMg. 132, 141. rayaņujjals. JM. 158. rayaņe. AMg. 357. rayayamaya. AMg. 70. rayavā. AMg. 408. rayie, Alg. 361. ravai. Pkt. (AMg. A.) 478, 494. ravaņņa A. 91, 251. ravähi. 1365. raviño. 379.
ravissa. M. 879. ras. (Avesta) 320. rašanh. (Avestà) 320. rasa. Pkt. (AMg. JM. PG.) 30, 193, 245, 303,
350, 353, 442, 443. rasao. AMg. 69. rasamanta. AMg. 601. rasamantāim. AMg. 397. rasīala. M. 186. rasāla. Pkt. 595. rasöllilla. S. 111. rassi. Pkt. 812. rassiņo. S. 879. raha. Pkt. (MA) 188, 245, 442, 443. rahajõggå. AMg. 376. rahata. M. AMg. 142. rahasa. M. 188. rahassa. AMg. M. JM. S. 132, 815, 354. rabahı. A. 368. rabā. M. 515. rahāniya. AMg. 80. rahidaparikammo. JS. 402. Rahuņābs. M. 188. rahe. Pkt. (AMg.) 68, 845. rahokamms. AMg. 345. rās. M. S. A. 139, 157, 166, 399. rāsüla. S. 168. raam. S. 348, 899. rāaņā. Pkt. (JM.) 399. rāano. AMg. JM. 399. raammi. Pkt. 399. Tāarakkhidāim. S. 182. rāasāla. S. 315. raasälasamthāgai, S. 71. rāasiribhaana. M. 98. rĒasiria. M. 385. rāā. S. AMg. JM. 397, 399,400. răāu. Pkt. 399, rāão. Pkt. 399. rāānam. Pkt. 899. răāņo. AMg. JM. S. 399, 438. ráādu. Pkt. 399, räädo. Pkt. 899. rääsumto. Pkt. 399. rāähi. Pkt. 399. räähimto. Pkt. 399. rāio, AMg. 99. rāimdiya. AMg. 87. rāikks. Pkt. 598. rãiņam. Pkt. 399.

Page #502

159
THE INDIAN ANTIQUARY; APPENDIX.
răiņā. JM. 133, 899. răiniýãe. AMg. 132 note 1. rãiņo. AMg. JM. 399. rāinna. AMg. 151. rāinna kulāņi. AMG. 367. rāimmi. Pkt. 899. crãiya. AMg. 87. răilla. M. 595. rāi. AMg. M. 87. räiņam. AMg. JM. 399, 436, 447. rāibhoyaņa. AMg. JS. 87. raisara. JM. 158. rā īsu. M. 387. räisum. Pkt. 899. räisumto. Pkt. 899. rā him. AMg. JM. 399. răihimtu. Pkt. 899. räula. JM. D. 168. rãe. Pkt. AMg. JM. 399. rāeņa. JM. 399. riesi. M. S. 57, 157, 379. rācsiņo. S. 379. rāesu. Pkt. 399. riehim. Pkt. 399. rão. M. AMg. 345, 379, 386, 899, 413. rägadosa, AMg. 196. rāga idosa. AMg. 196. rāgaddosādayo. AMg. 380. rāca. CP. 191, 256 ráca. CP. 27, 191 note 1, 399. rācānam. CP. 191 note 1. rāciñā. P. OP. 153, 237, 276, 897, 399. rāciño. CP. P. 237, 276, 399. răcină. CP. 237. racini. CP. 237. rặcino. CP. 237. rājaüls. Mg. (text) 163. rājan. CP. P. 191 note 1, 348, 399. rājā. CP. P. 191 note 1, 399. Rādhã. S. 257. Tāņā. Pkt. (JM.) 399. rādi. S. 87. Rāma. 8. 360. Rāmakanha. M. AMY. JM. S. 52. Rámammi. S. (false) 866a. Rāma-Rāvanāņam. S. 360. Rāmādo. Pkt. (M.) 204, 365. rāya. AMg. JM. 87, 899. rājaüla. JM. 168. Tāģap. AMg. JM. 348, 399.
rāyakalagāmiņi. AMg. 405. rayakalehinto. AMg. 369. rāýagai. Pkt. 65. Rāýagihe. Pkt. 68. rāyaṇo. JM. (text, incorrect) 399. råyamacca. AMg. 156. rāyarisi. Aðg. 56. rýarisimmi. AMg. 379. rayarisissa. Amg 379. Tāýalebā. AMg. 343. rāyasantiýāim. JM. 367. rågassa. AMg. JM. 399. Tāyahāņie. AMg. 99. räysbäņimsi. AMg. 386. rāyā. AMg. JM. 71, 857. 399, 400. rāýāņa:p. AMg. JM. 899. rayāņo, A.Mg. JM. 399, 436, 447. rāyā-y-a. JM. 358. Rāvana. A. 360. Rāvaņa-Rāmalā. A. 360. rāsimsi. AMg. 379. rāhuõtthariao. Pkt. 589. riu. AMg. M. 56, 164, 186. riuno. M. 380. riurāiņo. S. 400. riavveýa. A Mg. 56, 139, 195. riü. M. 380. riūņa. M. 381. riūsu. M. 381. riühim. M. 381. rikka. M. 566. rikkäsi. AMg. 516. rikkha. M. AMg. JM, S. 56, 318. ricāiin. S. 56, 358, 413. riccha. M. AMg. S. 56, 57, 318. Rittha, M. A. 142. rittha. AMg. 142. ritthaga. AMg. 142. Rithanemi. JM. 142. rithaya. AMg. 142. ritthāmatui. Pkt. 203 note 4. ritthämaya. AMg. 70, 142. riņa, M. JM. 56, 57. ritta. M. 566. rittla. JM. 270. ridu. S. 56. riddhi. M. AMg. JM. JS. S. A. 56, 57, 333. riddhihi. S. 386. riddhio. M. 387. riddhiņa. JS, 350.

Page #503

INDEX OF PRAKRIT WORDS
159
=
risao. AMg. 380. risabha. AMg. S. 56. risaha. M. AMg. 56. risi, AMg. JM. S. 56. risio. S. 380. riitthā. AMg. 517. riyante. A Mg. 457. rua. M. 468, 495. rusi. A. M. 495. ruantammi. M. 397. ruanti. M. 456, 495. ruasi. M. 495. ruasu. M. 468, 495. ruahi. A. 264, 455, 495. ruãmi, M. 495. ruāvis. M. 552. ruāvei. M. 552. rui. Pkt. 385. ruiri. M. 596. ruila. AMg. 257. ruja. Pkt. 385. ruja. Pkt. 385. ruji. Pkt. 385. ruie. Pkt. 385. ruchi. M. 468, 495. Rukkiņi. Pkt. 377. rukkha. M. AMg. A. JM. S. 6, 257, 32 D
3664 rukkhac. S. 367. rukkhadūlayapsi. AMg. 339. rukkhatta. AMg. 597. rukkhattāe. AMg. 361. rukkbatto. Pkt. 365. rukkhamularpsi. AMg. 3064 rukkhamule. AMg. 366. rukkhavādiãe. S 375. rukkhasu. A. 366. rukkhaseaņake. S. 360, 367,rukkhahnm. A. 369. rukkhā. AMg. 89, 867*. rukkhāim. AMg. 358. rukkhäņi. AMg. 358. rukkho. Pkt. 360h. rukma. Pkt. 277. rugga. M. 276. ruccai. A. 488. ruccadi. S. 97, 488. ruccham. Pkt. 529. rucchahč. A. 365. rucchādu. A, 365.
rujjhai. Pkt. (A.) 507, 546. ruddhi. AMg. 52. roņujhuņi. A. 461. ruņņa. M. 566. rudato. S. (false) 495. rudida. S. 566. rudissāmo. S. 529. Rudda. Pkt. 268. Ruddo. Dh. 25. ruddhi. A. 565. Rudra. Pkt. 268. mandhai. Mg. 507. rundhasu. M. 507. rundhijjai. Pkt. 546. rundheviņu. A. 507, 588. rondhehi. S. 507. ruppa. Pkt. 277. Ruppi. AMg. 277. Ruppiņi. AMG JM. S. 277. Rupimmi. AMg. 405. Ruppicain. AMg. 405. rabbhai. Pkt. (M. JM.) 266, 507, 535, 546. rubbbanta. Pkt. (M.) 535, 546. rubbhamīņa, M. 546. Rumaondo. S. 297, 396. Rumaņno. S. 396. rumpa, Pkt. 208. rumpha. Pkt. 208. rumbhai. M. AMg. 266, 507, 535. rambhanta. Pkt. 535. raya. AMg. JM. JS. 187. royni. JM. 495. ruyanti. JM. 495. rayantie. JM. 495. ruyamāņi. JM. 495, 563. ruyasi. JM. 495. ruyasu. JM. 495. Tuyaha. JM. 495. ra yāmānim. JM. 495. ruvai. M. AMg. A. 246, 473, 497 ravanti. M. 473. ravasi. Ved. 204. ruvasu. M. 473. ruvāve. Zigeunerisch 473. ruvijjai. Pkt. (M.) 473, 536. ruvvai. Pkt. (M.) 473, 536. ruvvasu. M. 473, 536. ruhira. M. 188. ruhirapaham. Dh. 25. rūa, M. 154, 186.

Page #504

160
THE INDIAN ANTIQUARY; APPENDIX.
rūadaa, A. 599. rūadai. A. 352. rūakka. A. 194. rūähimto. Pkt. 365. ruem. A. 146. rūdbā. AMg. 376. rūdhja. M. 385. rūvaga. Pkt. 250. rūvam. AMg. 465. Tuva-m-adiņi. JS. 353. rūvi. A Mg. 405. rūsai. M. 488. rūsiavya. M. 570. rūsijjai. A. 543. rūseum. M. 578. rūsesu. A. 527. re. Pkt. (Ā) 25, 71. rebha. Pkt. 200. rebā. M. 376, 436, 438. rehāim. A. 359, 438. rehau. M. 876. rehảo. M. 876. TOX. S. 495. Croaņesu. M. 371. Toadi. A. S. 488, 495. roanta. M. 397. roanti, S. 495. roantē. A. 495. roantem. A. 397. roavia. M. 96, 552. roi. A. 461, 495. roiavva, M. 570. roittbā. AMg. 517. roidi. S. 495. roiri. M. 596. roissam, M. 529. rouna. M. 586. rochi. AMg. 468. roccham. Pkt. 523, 529. rõttavva, Pkt. 570. rottuāņa. Pkt. 584. rõttum. M. 574. röttūņa. M. 586. Tottūņam. M. 585. roda. S. 468, 495. rodasi. S. 495. rodāvida. S. 552. rodiadi. S. 495. rodidum. S. 495, 574. rodisi. S. 495.
rod issam. S. 529. rodiudi. S. 495, 544. rodesi. S. 495. romam. M. 358. romamsi. AMg. 404. romakūvehim. JM. 369. romaico. M. 519. romão. AMg. 402. royai. JM. 495. royanti. AMg. 495. royanti. JM. 495. rojamāņr, JM. AMg. 495. royamāņi. Avg. 563. rovai. Pkt. (M. JM.) 78, 246, 473, 497. rovanti. M. 473. rovāmi. JM. 478. rováva. Zigeunerisch 473. rovium. J.1. 473. roviūņa. JM. 586. roviýa. JM. 473. rovira. Pkt. 596. rosa. M. 227. rosaitta. Pkt. 600. Robaguttehinto. AMg. 369. rohanti. M. JM. 482. rohiņio. AMg. 436. Robinsakūa. M. (false) 348 note 2..
laaņa. Mg. (text) 132 note 2. lai. A. 594. laia. A. 594. laüchim. AMg. 368. lakkham. AMg. JM. 448, 519. Lakkhaņa. AMg. M. JM. S. 97, 312. lak khanā. AMg. 367.
lakkbasā. P. 256 lakkhidum. Ph. 25. lakkhehi. A. 368. lagga. M. 12 note 4. laggai. Mg. A. 197, 488. laggae. M. 457. laggadi. Mg. 488. laggivi. A. 488, 588. laggissam. M. 527. laggihii. M. 527. laggihisi. M. 527. laghu. A. 166. langala. Pkt. 260. langüla. M. 260. langhittä. JM. 582.

Page #505

INDEX OF PRAKRIT WORDS.
161
langheum. y. 573. kaughéjja. JM. 460. laughevi. A. 588. lacchädo. Mg. 375. lacchi. M. AMg. JM. JS. S. D. A. 312. lacchğilla. S. 595. lajjase. M. 457. lajjā. M. 90. lajjāmi. S. 91. lajjamo. M. 345, 455. lajjālua. M. 595. lajjāluittaņa. S. 597. lajjião. M. 376. lajjiyai. A. 85. Iajjira. Pkt. 596. lajjiri. M. 596. lajjhai. Pkt. (JM.) 541, 544. lañchana. M. 272. lantiä. Mg. 399. laãño. Mg. 399. lattia. Mg. 303. laţtha. Pkt. 564. latthi. M. AMg. JM. S. Pāli 7, 255. laţthis. Mg. 303. latthia. S. M. 255. latthi. M. AMg. JM. 255. ladahattaņaam. M. 14. ladala. Pkt. 260. laņņā. Mg. 399. laņņo. Mg. 399. lanba. M. AMg. 315. lanhaa. M. 315. latta. M. 566. latti. Mg. 87. lattim. Mg. 87. lattimdivam. Mg. 87. ladaņa. Mg. 132. ladão. M. 204. laddha. M. 270. laddhanamassa. S. 402. laddhisiso. JM. 411, laddhum. AMg. 576. ladahūna. AMg. 586. laddhe. Db. AMg. 25, 366. laddhosadha. S. 223. lapati. P. 455. lapate. P. 457. lapitam. P. 190. labbha. AMg, 465. Jabbhai. M. 541.
labbhadi. Pkt. (S.) 866), 541. labbhã. Pali, AMg. 465. labbhibi. AMg. 541, 550. labhanti. AMg. 456. Labhittha. AMg. 517. labhiýaAMg. 590. labhissāmi. AMg. 525. labhe. AMg: 462. labhojjā. AMg. 462. Jabbbha. Pkt. 193. Jabhya. AMg. 465. labhyani. AMg, 465. Jamaņia, Mg. 91, 138. Jambi. M. 603. lambira. M. 596. . lambhai. Pkt. 3666. lambhāmi, AMg. 484. dainbhia. S. 590. lambhissam. S. 525. lambhiadi. S. 541. lambhīāmo. S. 541. layyāvaittaa. S. 600 lalata. Pali 260. lalāda. S. 260, 354. laliangulia. M. 385. lavama. S. 154. lavaṇasamuddaüttaraņa. AMg. 160. lasta. Mg. 324, 448. laśkase. Mg. 824 note 1. laśkā. Mg. 324. laskāim. Mg. 324, 448. laskidam. Mg. 324. lascide. Mg. 324. Jaschide. Mg. 324. lalția. Mg. 303. laştia. Mg. 303. laşthis. Mg. 303. lasira. M. 596. lasuņa. AMg. JM. 210. laskase. Mg. 324. lahai. A. 34 note 4. labai. AMg. 175. labaüm. Pkt. 579. Jabae. AMX. 457. lahaņam. A. 579. lahasa. Mg. 256. lahasi. A. 264. lahni. A. 455. labahi. A. 456. laba bū. A. 455.

Page #506

162
THE INDIAN ANTIQUARY; APPENDIX.
lahia. Pkt. 589. lahium. M. 576. lahijjai. S. 541. lahijjöjja. Pkt. 535. lahinnu. A, 108, 346, 455. lahiyana. AMg. 592. lahissam. S. 525. lahissāmo. JM. 525. lahu. Mg. 379. lahua. M. 188, 354. lahuam. M. 414. lahua. A..166. lahui. M. S. 139. lahuei. M. 559. lahnehi. M. 368. lahum. Mg. 379. lahuvi. Pkt. 139. lahe. S. 457, 460. labeam. S. 143, 460. lahéjja. Pkt. 535. lahoppi. A. 588. laheppiņu. A. 588. lahevi. A. 588. lahevinu. A, 34 note 4. Lahkasam. Mg. 324. lahkagu. Mg. 467. lahkase. Mg. 324 and note 1, lahkidum. Mg. 367* note 2. laa. Mg. 256, 399. Jāaüla. Mg. S. (text) 168. laam Mg. 348, 399, lāazioč. Mg. 94, lāanna. M. 186. lää. Mg. 399, lāūņam. Mg. 399. lāāņo. Mg. 94, 399, laiņo. Mg. 399. läima. AMg. 602. läivi. A, 588. lãu. AMg. M. 141, 186, 203, läum. AMg. 141. lautta. Mg. 168. lāutte. Mg. 306, linya. AMg, 141, 201, laula. Mg.S. (false) 168. lau. AMg. 141, 20). lãesi. Mg. 229. lãesino. Mg. 379. lījajila, Mg, 168. Lūdayavisayarīyāno. JM. 400.
Lādesata. S. 260. ladha. AMg. 564. Lādbi. AMg. 257. lābbam. A Mg. 517. lābha-m- atthio. AMg. 353. lábbá. AMg. 355. lābhe. AMg. 366. Lāma. Mg. 350. lāyida. Mg. 256. lālappai. AMg. 556. Jälappamāņa. AMg. 556. lāska. Pkt. 324 note 2. lāsaņa. Mg. (text) 210. lāhai. S. 315. Lābala. Pkt. 260. liärs. Pkt. 59. limbs. (Marāthi ) 247. limbada. (Gujrathi ) 247. likara. Pkt. 59. fikkai. Pkt. 310, 566. likhapita. (Mansehra Inscription) 7. likhapitu( Sbābbazgarhi Inscription ) 7. likhapayisam. Girnar 7. likhüpita. Asoka 7. likhapitā. Jaugada Inscription) 7. likhäpeti. Pali and Pkt. 7. likbitene. PG. 224, 363. licchai. JM-S2 828, 555. liccha. Pkt. 328. licchu. AMg. 328. libbhai. Pkt.(S.) 266, 535, 541. limba. Pkt. 247. limbadaa, A. 247. lilāda. AM. (false) 260. livi. AMg. 16. liši. Mg. 56. lisiņam. Mg. 367. lissanti. AMg. 315. ithami. Pkt. 454. lihavaibsam Mg. 7, 528. lihaviya JM, 7. lihūvemi. Mg. 552. lihiā. A. 100. lihijjai. Pkt, 544, lilimo. M. 108, 455. lihiýa. JM. 92. lidhūsa. M. 158. līņa. Mg. 56. līņe. Mg. 73. lila. CP. 260.

Page #507

INDEX OF PRAKRIT WORDS.
163
ua. M. 568. luadi. Mg. 495. luějjā. AMg. 473, 511. lukka. M.JM. AMg. S. 566. lukkai. Pkt. 566. lukkha. AMg. 87, 257, 323. lukkhatta. AMg. 257. lukkhaya AMg. 257. luncimso. AMg. 516. lupai. Pkt. 511. lunāvedum. Mg. 573. luņijjai. Pkt. (AMg.) 511, 536, 548. luņēppi. A. 588. Ladda. P. 256. Laddam. CP. 191 note 1, 256 Luddo. Dh. 25. luddha, Dh. 25, 256, 846. ludhilapadham. Dh, 25. luppai. AMg. 542. luppanta. M. 542. loppanti. AMg. 542. lubbhai. Pkt. 488. lubhai. Pkt. 354. lumpittā. AMG. 582. - lumbio. M. 887. Javvai. Pkt. (AMg.) 511, 536, 548. luhai. Pkt. 354. lahilam. Mg. 360. luhilapadham. Dh. 25. Lubilappiam. My. 256. luhile. Pkt. (Mg.) 357, 3666. Jūsiyapuvvo. AMg. 17. lūba. AMg. 87, 257, 323. lühitta. AMg. 257. lūhiya. AMg. 257, 323. lūhei. AMg. 87, 257, 323. le. Mg. Dh. 25, 71, 256. lei. Pkt. 474 lek häpitā. (Girdár Inscription ) 7. Lēcchai. AMg. 119. Locchai. AMg. 381. lētěhu. AMg. 304. létthua. S. 804. letthuys. JM. 304. leda. Pkt. 304. ledua. Pkt. 304. lednkka. Pkt. 194, 304. leddu. Pāli 804. ledhukka. Pkt. 87, 194, 304. lena. Pkt. (AMg.) 7, 153.
lēppiņa. A. 800, 588. lelu. AMg. 304. leln. AMg. 304. leļamsi. AMg. 74, 312, 379. leļuņā. Pkt. 379. leļūņa. AMg. 379. levamäyäé. AMg. 85. levi.. A. 568. leviņu. A. 300, 588. lesaņaya. AMg. 315. léssão. AMg. 438. Clehã. AMg. 343. lehi. A.859. lehi. A. 471. loa. M. 164, 185. loaņai. A. 367. loaņaba. A. 264, 370. loaņā. Pkt. 367. loaņihi. A. 128. loaņeņam. M. 182. loaņēhi. A. 128. loadi. Mg. 488. loaho. A. 367, 372. lou, A. 346. loe. AMg. JM. J'S. 187, 250 note 8, 366a,
867*. loga. AMg. JM. JS. 202. logam. AMg. 593. logammi, AMg. 366. logamsi. AMg. 74, 313, 350, 357, 3663. logantiyadevă. AMg. 463. logapāla-m-aiņam. JM. 353. logapālā. AMg. 447. logapālāņam. AMg. 447. logammi, AMg 131. logālogam. JS, 202. loguttama. AMg. 159. lojjami. S. P 98. lottai. M. 279. litthaka. S. 304. lodiā. A. 238. lodha. AMg. JS. 87, 304. loņa. M. AMg. JM. A. 154. loņiýa. JM. 154. lõmua. M. 154. loda. Mg. 495. lodamāṇasha. Mg. 495. Võddhaa. Pkt. 125, 270. lobhã. AMg. 365. lobhepam. AMg. 182.

Page #508

164
THE INDIAN ANTIQUARY; APPENDIX.
lobhovaüttā. AMg. 466.
vaiesa. Pkt. 61. lomaharisa. AMg. 135.
vai: AMg. 350, 413. lomehiņ. AMg. 404.
vaim. AMg. 418. loja. AMg. JM. JS. 187, 266.
Vaikuntha. A Mg. 61. loyam. JM. 143.
vaikkanta. AMg. 151. loyaņe. JM. 367.
Vaījavaņa. M. 61. loģāloyam. JS. 202.
vaitālika. M. 61. lola. JM. 97.
Vaidabbha. M. 61. 'lovavia. M. 608.
vaidesia. Pkt. (AMg.?) 61. losaggi. Mg. 229.
Vaideha. Pkt. (M.) 61. losaggi. Mg. 72.
vaimanta. AMg. 601. lośāmaliśapalavrasa. Mg. 229
vaimanto. AMg. 396. lõstagudia. Mg. 304.
vaira. JM. AMg. 61, 135, 166. lohabhāru. AMg. 85.
Vairasimharājassa. JM. 400. lohabhāro. AMg. 85.
vairāmatiu. Pkt. 203 and note 4. lobala. Pkt. 260.
Vairāmaya. AMg. 70, 135. lobāgara. AMg. 603.
vairi. JM. 61. lohăr. AMg. 167.
Vairoyaņa. AMg. 61. lobāvedi. S. 552.
Vaisampāapa. Pkt. 61. lohiäai. Pkt. 558.
vaīsamma, Kİ. 61. lobii. Pkt. 558.
Vaisavaņa. Pkt. 61. lobidamascake. Mg. 519.
Vaisāla. Pkt. 61. lohiyapüyapāi. AMg. 87.
Vaisāha. AMg. 61. lobilla. M. 595.
vaīsika. Pkt. 61. Ihasai. M. 268, 330.
vaīssa. AMg. 61, 315. lhasiū. A. 330. .
vaissäņara. Pkt. 61. lhasuņa. AMg. 210.
vai. AMg. 413. lhikke. M. 210, 566.
vaie. AMg. 409. Ihikkai. Pkt. M. P 210, 566.
Vae. AMg. 376. ya
Vaehimto. AMg. 369. va. M. JM. AMg. S. A, 92, 93, 96, 118, 143, yao. AMg. 356, 357, 409.
155, 174, 180, 345, 367, 388, 465, 500, 519. 1 oamka. M. AMg. JM. A, 74, 287. vaa. M. 12, 287.
vascania. Pkt. 269. Vaai. Pkt. 465.
vamjara. Pkt. (M.) 86, 251. vaam. D. S. 415, 419, 428.
vamjā. P. 273. Vaamsa. M. 74, 142, 315.
'vamjāha. S. 273. vaamsiahu. A.74.
ovati. M. S. 269. vaamsi. M. 74.
va(m)dāpayati (Leņa Dialect) 7. Vaanam. Pkt. 358.
vamdiņo. Mg. 405. Vaaņā. Pkt. 367.
vamdibim. Mg. 405. Yaaņāi. Pkt. 179.
vamsavatta. M. 184. vaaņāi. Pkt. 179, 180.
vamsabi. A. 366. vaaņāim. S. 867.
vakka, S. AMg. 74, 279. Vaaņāņi. Pkt. (S.) 179, 367.
vakkadara, S. 74. Vaaņo. Pkt. 358.
vakkanta. AMg. 142. Vaattha. S. 309.
vakkanti. AMg. 142. Vaassa. M. S. 74, 315.
Vakkamai. AMg. 142, 481. vai. AMg. 811, 413 note 1.
vakkamanti. AMg. 481. Vaiālia. Pkt. 61.
vakkamamāņs. Pkt. 562. vaiers. S.(false) 107.
vakkamāņa. Pkt. 562.

Page #509

INDEX OF PRAKRIT WORDS.
165
vakkaya. AMg. 74. vakkala. M. S. 62, 296. vakkida. S. 74. vakkha. CP. 191. vakkhatthala. S. 193, 321. vakkhāņaīssam. S. 279. vah khāņāisl JM. 99, vakkhāmo. AMg. 529. sakhkhathtbala. Pkt. 193. vaga. AM. 52. vagi. AMg. 52. vagga. AMg. M. 52, 287. vaggai. AMg. 29€. vaggaña A Mg. 296. vagganão. JM. 376. vaggavaggūhim. AMg. 171. vaggi. Pkt. 277. vaggitta. AMg. 297. vagyu.' AMg. 296. vagguhim. Pkt. (AMg.) 99, 382. vagguhi. AMg. 156. vagguhim. AMg. 6, 381. Foggha, CP. 191. . vanka. A. S. (false) 74. vankakalakkhaha. A, 370. vaj katta. JM. 597. vankahr. A. ? 128. vankia. M. 74. vaukima. M. A. 74, 402. vaikill. A. 128. vankudan. A. 74. vankuņa. Pkt. 74. vankuņi. Pkt. 74. vaikehi. A. 128. vacūbaganthi. Mg. 206. VACCA. D. AMg. 202, 572. Vaccai. M. AMg. JM, D. 26, 163, 203 and
note 3, 527. vaccae. M. 457 Vaccamasi. AMg. 74. Faccamsi. AMg. 405. vaccadi. Ā. 26, 202. Vaccantenam. JM. 182, 397. Vaccasi. S. 488. vaccassim. A Mg. 405. vaccă. AMg. 587. vaccamo. JM. M. 455. vaccihü. M. 527. vaccihisi. JM. 527. Vaccējjasu. JM, 461,
vaccha M. AMg. JM. S. 10, 320, 321, 327. Vacchattala. Pkt. P 321. vacchatto. Pkt. 365, 367. vacchatthala. S. (wrong) 321, Vaccharāassa. S. 400. Vaccbarão. S. 400. vacchala. M. JM. S. 327. vacchael A. 366. vacchaha. A. 365 vacchehe. A. 365. Veochad. A. N. 365, Vacchädo M. 365. vacchi. Pkt. 529. vacchimi. Pkt. 529. vacchihimi. Pkt. 529. Facche. AMg. 356. vaccheņa. M. 409. Vaccho. Pkt, 3666. vajja. M. Dh. 287, 488. vajjai. M. Ā. 14 note 2, 26, 202 note 3. vajjaņas. A. 602. vajjadi. S. D. Dh. 26, 197, 202, 203, 455, 488. vajjamba, S. 202, 488. vajjala. A. 251. vajjasi. Dh. 488. vajja. M. 12 note 4. Vajjālagge. M. 12 note 4. Vajjälays. M. 12 noto 4. rajjia. S. Dh. 589, 590. vajjiūņa. AMg. 586. vajjissāmo. Pkt. 488 note 4. vajjevi. A. 588. vajjeba. Pkt. 488 note 5. Vajjhs. Pkt. 331. Vajjhas. Pkt. 331. vaõcio. AMg. 145. vañcidsbhäduks. M. 55. vaõjulā. M. 515. vania. CP. P. 191, 243. vannae. Pkt. 488 note 5. vaññadassa. Mg. 397. vaññamdassa. Mg. 275. vaññadi. Mg.-M. 104, 237, 276, 488. vaññandassa. Mg. 488. vaññāmi. Mg. 488. vaññedha. Pkt. 488 note 5. vagisa, CP. 191. vatta. Pkt. (AMg. Pāli) 49, 214, 333, 453,
467. vattai. M. AMg. JM. A. 8,289, 453,455, 463.

Page #510

166
THE INDIAN ANTIQUARY; APPENDIX.
vaffaü. Pkt. 467. vattai. A. 453. vattae. D. 457, vattaga. Mg. 289. vattati. Pkt. (P. CP.) 8, 453. vattatha. P.CP. 458,467. vattadi. JS.S. Mg. Ph. 8, 289, 458, 455. vattadu. JS.S. Mg. Dh. 289, 467, vaftade. JS. 457. vattadesu. S (text) 397. vat tadha. JS.S. Mg. Dh. 453, 467. Vakanta. M. AMg. JM. 289. vatanti. Pkt. (AMg). 289, 453. vattantu. Pkt. 467. Vattante. Pkt. 457. Vattantesa. S. 397. vattamāņa. AMg. JM. 289. vattamāņiņam. AMg. 850. vattama. Pkt. 467. Fattamba. M. S. Mg. Dh, JM. 467. vattaya. AMg. 289. Fattasi. M. A. 289, 453. vastasu. Pkt. 467. vatfase. Pkt. 457. vattaha. Pkt. 453, 467. vattabi. A. 459, 467. vaftabi. A. 453, 467. vattabu. A. 453, 467. Fattahu. A. 453. Vattā. JM. 334, 358. . vattāma. S. 455 noto 1. vattāmi. Pkt. (Mg.) 289, 453. ratgāmu. Pkt. 467 vajţāmo. S.P AMg. JM. 458, 455 note 1, 467. Tattâhi. AMg. 467. vatti. AMg. A. 289, 459. vattiā. Pkt. 289. . Taffu. A. 467. vaţto. S. AMg. A. JM. JS. Mg. 487, 459. vatteam. 8. 459. vágfeja. Pkt. (PG.) 10, 253. vaţtějja. Pkt. 459. vattējjai. Pkt. 459. Vaţtějjasi, Pkt, 459. vattējjasei. Pkt. 459. vattēijaha. Pkt. 459. vattējjahi. Pkt. 459. vattejji. Pkt. 459. Taţtějjäme Pkt. 459. Taftējjami. Pkt. 459.
vattējjási. Pkt. (JM). 459, 460. vattējjagu. Pkt. 459. vastějjāha. Pkt. 459. vattējjähi. Pkt. 459. Vațfedha. S. Mg. [Dh.] 467. vattemha. M. S. Mg. Dh. JM. 467. vattesu. Pkt. 467. vattebi. Pkt. 467. Vattehu. A. 467. ovattha. M. 347. vatthäveti. PG. 153, 184, 189, 198, 199,809,
651. vatthim. AMg. JM. 446. vatthida. $. 142. vadanam. Pkt. 9. vadabhibim. AMg, 887. vadavá. Pkt. 240. vadavānala. M. 240. vadavāmuha. M. 240. vadimga. AMg. 103, 142. vadimsaga. AMg. 108, 142, 219. vadimsaja. AMg. 103, 219. Yaddakahim. Mg. 866 vaddattana. A. 800, 597. vaddappaņa. A. 300, 597. vaddeņam. JM. 182. vaddhai. M. AMg. JM. 8, 291, 455. vaddhati. Pkt. 8. Tadąhadi. S. 8, 291, 455. vaddbamaņa. AMg. JS. S. 291. vaddhäissam. S. 528. Vaddhāmo. Mg. S. 845, 455. vaddhavemi. S. 552. vaddhi. AMg. 52, 383. vaddhitthā. AMg. 517. vadha. AMg. 207. Tadhara. Pkt. 257. vadhala. Pkt. 257. vaņs. S. 347. vanam. Pkt. 243, 432. vaņamim. Pkt. 182. Vanammi. Pkt. 818. yanadosini. S. 215.. Vanapphai. AMg. 311. vanapphadi. JS. 311. Vanapphalā. AMg. 367. vanamila. M. 92.' . vanammi. Pkt. 313. Vanarasi. Pkt. 854. vapariisum. S. 876, 987.

Page #511

INDEX OF PRARBIT WORDS.
167
vaņavāsu. A. 851. vanasimha. $. 76. vaņasgai. AMg. 311. vaņassaisarira. AMg. 355. Vaņahattahiņi. M. 93. vaṇahatthi. M. 405. vaņās. M. 361 vaņāi. Pkt. 182,
vanim. Pkt. 182. * Vaņāmiņ. Pkt. 182, 367.
vaņāli. M. 161. vaņimayãe. AMg. (text) 248. vaniýa. AMg. 488. vaņimaga. AMg. 248. vaņimage. AMg. 367. vanimayaýãe. AMg. 248. vane. M. 457. vanesam. M. 371. vaņoli. M. 161. vanţa. Páli 53. vanna. M. 287. vannaämo. M. 490. vannao. AMg. 69. vannam. AMg. JM. 265, 273, 442, 445. vannagghaa. M. 196. vannamanta. AMg. 601. vaņņamantăim. AMg. 397. van amante. A Mg. 397. vaņņā. M. JM. 367. Vanņāim. AMg. 17). vaņņão. M. JM. 367. vaņņium. M. 573. vaņhi. AMg. JM. S. 49, 330. vatanska. P. 190, 224. vatta. AMg. M. 883, 603,
vattanta. Pkt. 165. vattamāņā. S. 563.
vattarim. Pkt. 44€. vattavva. JM. AMg. S. P 570. vatti. M. 289. vattiā. Pkt. 289. ovattiýam. AMg. 281. vattum. S. 570, 574. vattukama. S. 577. Vattējjāsi. AMg. 460. vattehāmi. JM. 528. vatthae. AMg. 578. vatthagandha-m-alamkāram. AMg. 853. vatthadhårissa. AMg. 405. vatthavāņa PG. 83, 198, 224, 307, 363.
vetthäim. AMg. 488. vatthäbharaṇāņi. JM. 367. vatthābharanehim. JM. 868. vatthu. AMg. S. 379. vatthum. JS. 379. Vatthuņi. S. 379. vatthussa. AMg. 379. Vatsa. Pkt. 10. vadiara. S. 107. vaddha. Pkt. 53, vaddhaniyam. VG, 224, 253. Vaddhamāņa. AMg. 291. vaddhamanaga. AMg. 231 note 4. Yaddhāvei. AMg. 291. vadhanika. PG. 598. vadhanike. PG. 10, 193, 224, 288. vadhūņam. S. 348. vantā. AMg. 582. vanti. M. 487. vantei. AMg. 559. ovantha. MJM, 403. Vandaņijja. AMg. 252, 571. vandaņia. S. 252, 571. vandanartham. JS. 156. vandamo. S. AMg. 455, 470. Vandaras. M. 52. vandāhi. AMg. 468. vandiūņa. A Mg. JM. 586. vandittā. AMg. JM, 8, 582. vandittu. AMg. JM. 577. vandida. JS. 203. Vandima. AMg. 602, vandimo. M. AMg. 108, 455. vandějjāhi. AMg. 461. Vandra. JM. 268. vanna. Pkt. 225. Vanso. Mg. (false) 848 noto 2. Vappa. Pkt. 305. Vappairāa, M. 270. vabbhai. M. JM. AMg. (text) 541. -&marsa. VG. 402. vammaha. S. (false) M. JM. A. 251 and
note 4, 278. Vammabaņiväsahě. A. 875. vamrmahadhaņu. M. 184. Vammaho. JM. 143. Vammiya. AMg. 80, 296. vammia. M. 80, 296. Vammii. S. 296. vammo. Pkt. 867,

Page #512

168
THE INDIAN ANTIQUARY; APPENDIX.
vambala. Pkt. 142. oraya. AMg. JM. 442. vayam. AMg. P. JM. 250 note 8, 350, 356,
409, 415, 419, 516. Fayamsa. JM. 74, 315. vayamsiahu. A. 376. vayaņa. AMg. 97. vayaņam. AMg. 175, 515. vayanasiripallava. AMg. 98. -Fayane. AMg. 603. vaýantam. AMg. 423. Fayantassa. AMg. 428. vaýanti. AMg. 173, 488. vayasă. AMg. 355, 864, 408. Vayaha. AMg. 456. vayāmo. AMg. 488. vayāsi. AMg. 516. vayāsi. AMg. 516. vayyedha. Pkt. 488 note 5. vayyenti. Mg. 202, 488. Varai. Pkt. 477. varai. M. 80. Varanasi. Pkt. 354. Varaviranämadhéjjo. AMg. 518. Varasu. JM. 467, 477. varāa. M. 80. varăia. M. 350. varāhi. M. 365, varia. Pkt. (M.) 184, 898. Varilla. M. 123, 595. varisa. M. AMg. JM. S. PG. 135, 189. varisai. A. AMg. 200, 135, 486. varisam. JM. 220. varisana. Pkt. 185. varisanta. S. 135. varisā. AMg. 185. varisāla. JM. 167. varisi, S. 135. varisium. JM. 185. varisidam. S. 135, varisei. A. 135. varisae. A. 100. Varuņa. M. 257. Vare. S. 867, Varemo. AMg. 490. varoru AMg. 159. Valaa. A. 100. Valainala. M. 186, 240. vaļaāmuha. M. 240. valaamubam. Pkt. 226 note 8.
valaāraa. M. 167. valaijjai. M. 543. valagganti. M. 142, valanta. A. 897. valantahi. A. 397. valayāmuha. JM. 240. Vaļavāmuha. M. 240. valabimuham. Pkt. 226, note 3. vali. A. 594. valium. M. 576, valioru. M. 159. Valiśa. Mg. 185. valiśasada. Mg. 229. Valisam. Pkt. 226 note 3. Valuña. Pkt. 257. vale. Pkt. 457. vallabhamadena. PG, 189. Vallave. PG, 363. Vallaharão. S. 400. Vallio. AMg. 387. Vavarově jjasi. AMg. 461. va varovějjā. AMg. 460. vavaska. M. 286. -vasa. Mg. 256. Vaśā. Mg. 229. vasca. Mg. 327. vascala. Mg. 327. vassadi. Mg. 62. vasamma. S. 445 note 1. Vasantassa, AMg. 397. Vasantussa vauvaana. S. 157. Vasantūsava. S. 158, 327 Vasantodāra. S. 161. Tasabha. M. AMg, JM. 49. Vasabho. AMg. 345. vasamha, S. 445 note 1. Vasaha. A. M. AMg. JM. JS. 49. vasahaindha. M. 164, 184. Vasahi. M. AMg. JM, 207. Vasahio. JM. 387. vasä. M. 365. vasãe. AMg. 361. vasūdo. JS. 865. Tasāmo. S. 445 note 1. vasāhi. AMg. 468. vasābim. AMg. 182. Vasia. M. 803, 564. vasio. M. 519. vasittā. AMg. 582. vasittäņam. AMg. 583.

Page #513

vasuthā. CP. 191.
vasudhadhipataye. PG. 156, 189, 253, 377,
381.
Vástave. Ved. 578.
vastie. Mg. 310. vaspa, Pkt. 305. vassaridu. S. 62. vaha. M. JM. 403. vahaṭṭayãe. JM. 361. vahatthiareho. M. 14. vahanti. AMg. 361.. vahãi. Pkt. 364.
vahãe. AMg. JM. 361, 864. vahijjai. Pkt. 541. vahiadi. S. 541. vahum. M. 88, 348. vahuttam. M. 184. vahumäa. M. 97.
vahumuha. M. 97. vahalia. A. 238.
vahu. S. M. 97, 188, 385.
vahua. Pkt. (M) 114, 385.
vahua. Pkt. 385.
vahui. Pkt. 385. vahuě. Pkt. 385. vahue. Pkt. 385. vahuo. Pkt. 385. vahūna. M. 387. vahūņam. M. 387. Vahumuha. M. 97. vahusahijja. JM. 97.
vahesi. Mg.? 531.
vahmala. S. (text) 312. vä. AMg. JM. S. Mg. 85, 93, 113, 204, 304,
341, 349, 350, 353, 355, 358, 366, 367, 569 375, 879, 386, 414, 418, 459, 460, 465, 489' 498, 516, 559.
vaai. M. 487.
väaü. M. AMg. JM. 378. väaütta.
Pkt. 168.
vaao. M. AMg. JM. S. 378.
vaam. AMg. 413.
vaadi. S. 487. vaandolanaonavia. M. 161.
INDEX OF PRAKRIT WORDS.
vaanta. M. 487.
väanti. M. 487.
vaarana. Pkt. 167.
raavo. M. AMg. JM. 378. väasu. A. 351. val. M. 413.
vääe. M. S. Mg.,413. vääi. M. 413. vãão. M. 413. vääsu. M. 418.
vai. M. 487. väiņam. JM. 405.
väu. Pkt. (AMg.) 355, 378.
väum. Pkt. (A.) 72, 178, 378, 379.
vaummi. AMg. JM. 378.
väumsi. AMg. 378. vaukaiya. AMg. 355. vaukaya. AMg. 355. vāujiva. AMg. 355. vauna. A. 378.
vauņā. Pkt. 378.
vauno. M. AMg. JM. S. Mg. 378, 380, 381.
vautta. Pkt. 168.
vautto. M. AMg. JM. 378.
väummi. Pkt. (S.) 378, 379.
vanja. AMg. 218.
vaula. JM. 218, 244. vaulla. Pkt. 595.
vänssa. Mg. (verse) 378. vausarira. AMg. 355.
vaussa. M. AMg. JM. 378.
vauha. A. 378.
vauhl. A. 378.
vauhu. A. 378. vanhě. A. 378. vauho, A. 378.
väü. Pkt. (M. AMg. JM.) 178, 355, 378, 880.
vauu. M. AMg. JM. 378.
vauo. M. AMg. JM. 378. vāūņa. M. AMg. JM. 378. väūņam. M. S. Mg. 88, 378.
väūsu. M. AMg. JM. S. Mg. 378. väūsunto. Pkt. 378.
väühi. M. AMg. JM. S. Mg. 378. väühimto. M. AMg. JM. 378.
169
vae. Mg. 457.
väem. A. 146, 348.
väoli. M. 161.
vaka. AMg. 62.
väga. AMg. 62. vägaranehim. AMg. 368. vägaranti. AMg. 509. vägarějjā. AMg. 509. vägala. AMg. 62. Ovajapeya. PG. 253. vajapeyassamedhayaji. PG. 156.

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170
INDIAN ANTIQUARY ; APPENDIX.
vātakam). PG. 863. Vānamantara. AMg. 251. vānara. A. 346. Vāņa Fantara, AMg, 251. ovāṇaha. AMg. (text) 141. vārabão. AMg. (text) 141. Vāņārasihi, S. 386. Vānārasi. AMg. JM. A. 354. Vāņārasie. AMg. 385. Vāņi. AMg. 16. văderida. S. 159. vāppa. Pkt. 305. vāppha. Pkt. 305. vāmaņihin. AMg. 387. vamado. S. Mg. C9. vāmaddana. AMg, 291. vāmádo. S. AMg. 69, 375. "vāya. AMg. (text) 78. vājam. AMg. 173, 413, vājaghanaüdahi. AMg. 157. vāýanta. AMg. 897. vājā. AMg. 355, 413. vāyāe. AMg. 413. vāýão. AMg. 418. vāýāhi. AMg, 413. vāýur. Aug. 353. vāýu-r-iva, AMG. 353. vāraissadi. S. 528. vāraņa. Pkt. 167. vāraña(m). PG. 363. vāranakhandha. M. 196. vārasa. AMg. 443. Vārāṇasī. S. Mg. 354. Vārāṇasie. AMg. (text) 354. vārimai. JS. 70. vārimai. JS. 70. Varunia. M. 885. Vāruņi. S. 257. Färenm. AMg. 573. vālattana. S. 597. vālahilla. M. 184. Vālāe. AMg. 861. Vālānasi. Mg. 354. Vulāṇasi. Mg. (text) 354. Väliņa, S. 405. vālajā kavalo. AMg. 345. vāvada. M. AMg. JM. S. Mg. D. 218. vävado. S. 144. vāvāijjissai. AMg. 549. vāvādaissadi. Mg. 528.
Våvādia. S. 590 vāvādiadi. S. 543. vāvādiasi. Mg. 550. vāvāra. S. 97. vāvio. AMg. 382. Vāvisu. AMg. M. 382, 387. vāvoda. S. 218. vāvudadā. S. 218. vāvei. Pkt. 504. Vāśudevākam. (Sakāra dialect) 70. vāsu. Mg. 71, 386. vāsa. M. AMg. JM. 62, 156. Vāsai. AMg. 62. Tāsam. AMg. 350. vāsagharamsi. AMg. 74, 866. Vasandiā. S. 275. Vāsandie. S. 275. Vasandi. S. 275. vāsasatasahassāya. PG. 361, 363. vāsāim. JM, 367, 447. vāsāni. JM. 367. vāsāridu. S. ? 62. vāsāsu. AMg. 358. vāsiukāma. AMg. 62, 577. vāsiņo. S. 405. ovāsīhi. PG. 406. vāseņõlla. AMg. 161. vāsebim. AMg. 447. vāspa. Pkt. 305. väha. M. JM. S. A. (text) 286, 305. vāham. AMg. 516. vābaņão. AMg. 413. vāhattam. M. 575. vāharia. M. 565. vābarijjai. Pkt. 537. vāhahi. A. 553. vähiam. JM. 573. Tāhitta. M. AMg. JM: 194, 286. vāhittā. JM. 582. vāhippai. Pkt. 286, 537. vāhippanta. JM, 286. vāhima. AMg. 602. vāhi-r-ivosahehim. AMg. 353. vābia. M. 385. vāhesi. Mg. 553. - vāhehi, A. 468, 553. vi. Pkt. (M. AMg. JM. PG. A. A. S. Mg.
JS. D.) 10, 14 note 2, 16, 63, 94, 143, 166, 171, 174, 180, 184, 185, 189, 199, 336 and note 7, 342, 350, 360, 365, 366, 367, 367,

Page #515

INDEX OF PRAKRIT WORDS.
171
405, 414, 417, 428, 436, 437, 438, 439, 458, viū. AMg. 6, 411 and note 2. 462, 465, 466, 478, 511, 516, 519.
vioa. M. 186. via. Pkt. (S. Mg. M.) 22, 52, 143, 336, 337, vioern. A. 180. 376.
viojayanti. AMg. 350. viam saņa. Ang. 74.
viola. M. 163, 166. viaddi. Pkt. 291.
viosagga. Pkt. 235 note 1. viaddha. M. S. 222.
viosire. AMg. 285. viaņa. Pkt. 151.
vimcua. Pkt. (M.) 50, 74, 118, 301. vianā. M. 81.
vimchia. M. 50, 74, 118, 301. viatta. M. 102.
vimchua. M. 50, 74, 118, 301. vialida. Mg. 256.
Vimjha. M. AMg. JM. S. 269, 280, 334. viasia. M. 340.
Vimjhakedu. S. 269. viasida. S. 102.
vim bharaï. Pkt. 313. viāņādi. S. Mg. 170, 510.
vikuppae. M. 457. viāņeha. A. 106.
vikavvanti. AMg. 508. viāri. A. 461,
vikavvimsa. AMg. 516. viāriā. S. 241.
vikavvissanti. AMg. 533. viārilla. Pkt. 595.
vkikaattham. Mg. 290. viārulla. Pkt. 595.
vikkama. M. 287. viä saattaa. S. 600.
vikkamam. A. 359. viasam. JM. 102.
Vikkamabāhuņo. S. 379. viasi. M. 405.
Vikkamarão. JM. 400. viikkarta. AMg. 151.
vikkava. Pkt. 296. viikkantāhim. AMg. 376.
vikkiņas. M. JM. 511. viina. JM. M. 58.
vikkiganti. JM. 511. viiņnaūra. M. 164.
vikkiņapto. AMg. 397. viiņño. M. 519.
vikkiņāmi. JM. 511. viintantă. M. 491.
vikkiņia. Dh. 511. viuem. A. 130.
vikkiņida. S. 511, 565. viuk kamanti. AMg. 481.
vikkiņiadi. S. 548. viukkamma. AMg. 590.
vikkiņianti. S. 548. viuttana. AMg. 232 note 1.
vikkeai. Pkt. (A.) 487 and note 2, 511, 557. viattanti. AMg. 361.
vikkei. Pkt. (A.) 487, 511. viuţtāmi. AMg. 232 note 1.
vikkhambha. M. AMg. 302. viuņei. M. (text) 559.
vikkhirējjá. Pkt. 459. viuda. M. 204.
viga. Aug. 52. viaviūņa. JM. 508.
vigada. AMg. 49, 219. viavvai. AMg. JM. 308, 508, 565.
vigarahamāņa. AMg. 132. viuvvae. JM. 457, 508.
vigiñca. AMg. 468, 485. viavvamiņa. AMg. 508.
vigiñcai. Aug. 271, 485, 507, 561. viuvyiūņa. JM. 586.
vigiñcamāņe. AMg. 485, 561. viayviũụam. JM. 585.
vigiñciyavya. AMg. 570. vigvvitta. AMg. 194.
vigiñoějja. AMg. 485. viavvittae. AMg. 578.
vigilāi. AMg. 136. viurvittā. AMg. 582.
vigilāëjjā. AMg. 479. viavviya. AMg. JM. 194, 508, 565.
viguttaim. A. 859. viuvvissāmi. AMg. 533.
Viggaha. AMg. Mg. 97, 256. viusi. AMg. 411.
viggahao. AMg. 99. viuso. JM. 409.
Viggahalāanaleśalasilīņań. Mg. 256. viuba. M. 186, 201.
viggha. M. 276.

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THE INDIAN ANTIQUARY; APPENDIX.
vigghe. PG. 193. vicari. A. 594. Viciņanti. M. 502. viciņāvedi. S. 551, vicinida. S. 502, 565. viciada. S. 536, 545. vicca. A. 202. viccuo. M. 50. viccham. Pkt. 523, 526. vicchadda. M.JM. S. 291. vicchaddaitta. AMg. 291, 582. vicchaldi. "Pkt. 291, vicchaddis. M. 291. vicchaddida. S. 291. vicchaddiya. AMg. JM. 291. vicchindai. AMg. 506. viccbindindihinti. AMg. 532. vicchindējja. AMg. 506. ricchiya. AMg. 50, 118, 301. vicchoa. M. 50, 118, 301. vicchubba. AMg. 66. vicchuya. AMg. 50, 118, 301. vicchuhai. M. 66, 319. vicchubire. Pkt. (M.) 66, 319, 458. vicchudha. M. 66. vicchūdhavvā. M. 66. vicchohagaru, A. 192. vichodavi. A. 588. - Vijaavammam. S. 402. Vijaavammā. S. 402. vijadha. AMg. 565. Vijaya. VG. 253. Vijayabuddha-vammassa. VG. 402. vijayavejayike. PG. 60, 258. Vijayasenena. P. 190. vijahar. AMg. 577. vijāņus. M. 118. vijjai. AMg. 350. vijjam. AMg. 396. vijjajjhara. A. 196, 216. vijjam. AMg. 299. vijjantaam. M. 608. vijā. JM, 366 vijjānimmiyammi. JM. 366, vjijāmanta. Amg, 601. vijjása. AMg. (text) 382. vijjaharisn. ANg. 382. vijju. M. 244, vijjai. M. 244. vijjujjoa. M. 280.
vijjaņā. Pkt. 395. vijjaņo. Pkt. 395. vijjodā. S. 244. vijjalā. M. 244. vijjaliā. M. S. A. 214. vijjali. M. 244. vijjuvilasia. M. 310. vijjū. M. 395. vijjūe. Pkt. 395. vijjojja. Pkt. 535. vijjhavai. M. 326. rijjhavia. M. 326. vijjbavei. M. 826. vijjhavējja. AMg. 326. vijjbavontu. AMg. 326. vijjhase. M. 457. vijjhaa. M. 326. vijjhāanta. M. 826. vijjhãi. M. 326 and note 4. vijjhāya. AMg. JM, 326. viijhayiya. AMg. 326. vijña. S. 276. viñcao. M. 50. viññāna. P. 270. vittadu. Mg. 271. viţthi. M. PG. AMg. 51, 119. vidajjhamāņa. AMg. 222. vidatta. Mg. 219. vidava. M. S. 198, 218. vidavi. Pkt. 248. vidāla.. Pkt. (text) 241. vidia. M. 81, 240. vidima. A Mg. 103, 248. vidda. AMg. 240. vidda. AMG. 90, 240. vidhajjia. S. 212, 219. vidhatta. M. JM. S. 223, 286, 565. 'vidhattait. A, 223, 286, 565. vidhatte. Mg. 219. vidhappai. AMg. JM. M. 223, 286, 543, 548. vidhappiadi. Pkt. 543. vidhavai. AMg. JM, 223, 286, 553. vidhavijjai. AMg. JM. M. 223, 286, 543. viņaimsu. AMg. 516. viņačjja. AMg. 460, 462. viņačttu. AMg. 577. Finatthai. A. 3664. viņadaü. A. 100. viņayanna. Mg. 276. vinassudu. Mg. 63, 315.

Page #517

INDEX OF PRAKRIT WORDS.
viņassai. AMg. 63. viņassara. JS. 315. viņassihisi. JM. 527. viņā. (All dialects) 114.. viņasihi. JM. 165, 527. vinasehami. JM. 528. viniamsana. M. 74. vinikkamai. M. 302, 481. vinikkassa. AMg. 590. vinikkhamai. M. 302, 481. vinijjia. Pkt. 589. viniddhuṇamāna. AMg. 503. viņinta. M. 493.
viņinti. M. 493.
vinintehim. M. 397. vinibudda. M. 566. vinimukka. AMg. 566. vinimuyantim. AMg. 560. vinimuyantenam. AMg. 397. vinimmavidu. A. 192. viņimmnyamāṇa. AMg. 485. viņimmuyamānī. AMg. 485, 563.
viuihanti. AMg. 499. vinihammanti. AMg. 540. vinihittu. JM. 577.
vinn. A: 114, 351. vineu. AMg. 469.. vigenti. M. 493. vinehii. AMg. 521. vinodaissä mo. S. 528. vinta. AMg. 53, 116, 383. vinnaidavva. S. 551. vinnavaï. Pkt. 553. vinnavanahi. AMg. 382. vinnavanabi. AMg. 350. vinnavia. Mg. 276, 551. vinnavida. S. 551. vinnavidakāma. S. 577. vinnavissag. S. 528, 551. vinnaviadi. S. 543, 551. vinnavedi. S. 548, 551, 553. vinnavemi. S. 551.
vinuavemo. S. 551. vinnavĕmha. Pkt. 455. vinnavehi. S. 551.
vinnana. Pkt. 276. vinnaṇapatta. AMg. 116. vinnada. Mg. S. 276, 565. vinnadum. S. 574. vinnäsa. M. 282.
viņņus. M. 105.
Vinhu. JM. D. Mg. 119, 312, 314. Vinhuno. Pkt. (M.) 180, 379. Viņhudasa, S. 119.
Viņhu. JM. D. 78. vitarama. Pkt. (PG.) 10, 455. vitaramo. Pkt. 10. vitigimchai. AMg. 74, 215, 555, vitigimcha. AMg. 74, 119, 215. vitigimchae. AMg. 598. vitigimchiya. AMg. 74, 215, 555. vitigiccha.. AMg. 119, 215, 327. vitigicchami. AMg. 215, 327, vitigicchiya. AMg. 555. vitiriccha. AMg. 151. vitti. AMg 350. vitthada. AMg. 219. vittharai. M. 505. vittharanta. M. S. 505. vittharia. M. 505. vittharium. M. 505.
vitthariya. JM. 505, 565. vittharaïttaa. S. 600. vithatthi. Pkt. 207. vidaddha. Pkt. 222. vidittä. AMg. 582. vidittäņam. AMg. 583. vidisāsu. AMg. 413, 439. vidū. AMg. 411 note 2. vidūņate. AMg. 411 note 2. viddaa. Pkt. 568. viddaya. JM. 568. viddūņā. Pkt. 240, 244. viddha. Pkt. 53.
viddha. Pkt. 417 note 3. viddhi. JM. 52. viddhūņa. AMg. 586.
viddho. Pkt. (JM.) 34, 145. vidhuvedi. S. 508. vinasae.
JM. 462. vinesi, PG. 224.
vindehim. JM. 368. vindhai. AMg. 489. vindhanti. M. 489. vindhějja. AMg. 489. vinnappa. AMg. 572. vinnavana. AMg. 173. vinnavittä. JM. 582.
vinnayam. JM. 519. vinnayaparinayamitta, Mg. 109.
173

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THE INDIAN ANTIQUARY; APPENDIX.
vibhelays. AMg. 244. vibhbhamo. Pkt. 193.
vimana. M. 409. vimanam. M. 409. vimanai. M. 409. vimaṇāhim. M. 409. vimano. M. 409. vimala. AMg. 603.
vimalai. M. 244.
vimalia. M. 244. vimauehim. AMg. 369. vimukka. AMg. JM. S. 566. vimukka. AMg. 94. vimuccai. AMg. 542. vimuccadi. AMg. 542. vimhaa. M. S. A. 313. vimhaya. JM. 313.
vimbarai. Pkt. (JM.) 313, 478. vimbario. S. 478 note 2. vimharida. S. 96, 478.
vinnu. AMg. 105. vinnu. AMg. 380. vipakkha. A. 367. vipanollae. AMg. 244. viparamusaha. AMg. 471. vipariņāmittae. JM. 465. vipathattha. S. 285. vippainṇai. AMg. 367. vippakkha. A. 196. vippagabbhiya. AMg. 296. vippagalai. S. 553.
vippajadha. AMg. 67, 565. vippajahai. AMg. 500. vippajahanijja. AMg. 571. vippajahanti. AMg. 500. vippajahamana. AMg. 500.
vippajahami. AMg. 500, 582 note 2. vippajahämitta. Pkt. 582 note 2. vippajahaya. AMg. 591. vippajahittä. AMg..582. vippajabiya. AMg. 565. vippajahissamo. AMg. 580. vippajahe. AMg. 500. vippadivanna. AMg. 173, vippaḍīva. Mg. 220. vippanavanti. AMg. 251. vippadiva. Dh. 220. vippadiva. Dh. 25, 346. vippadivehim. Dh. 368. vippamukka. AMg. 566. vippariy ass. AMg. 134, 173, vippalambhaa. Dh. 71. vippava. Pkt. 296. vippasarittha. AMg. 517. vippalaiýaolamba. AMg. 161.
vippahūņa. AMg. 120, 503. vippahodaa. S. 311. viphphuramta. Pkt. 193.
vibudhavijana. S. 361. vibaha. JM. 201. vibbbala. Pkt. 209, 382. Vibbhāra. AMg. 266.
vibhajja. Mg. 506. vibhantadi. A. 599. vibhayya. Mg. 506, 546. vibharai. Pkt. 313. vibhāvedi. S. 475. Vibhasa. AMg. 208. vibhusãe. AMg. 361. vibhelae. AMg. 121.
vija. AMg. JM. Pāli 336, 337. viyaggha. AMg. 134. viyatta. AMg. 333. viyada, AMg. 49, 219. viyana. JM. 81. viýarijjaï. AMg. 537. viyahittu. AMg. 577. vijägaranti. AMg. 509. vijägarei. AMg. 509. vijägarojjā. AMg. 509. vijägaremane. AMg. 509. vijägarehi. AMg. 509. viyanao. AMg. 398. viýanadi. JB. 510. viyāņai. AMg. 170, 510. viyaṇādi. JS. 510. vijänäsi. AMg. 510. viyāṇāhi. AMg. 510. vijāņiūņa. JM. 586. vijänittä. AMg. JS. 21, 582. viyaniya. AMg. 73, 591.
vijāņedi. JS. 510. viyānehi. JM. 468. viyale. AMg. 366, 386.. viyavaḍiya. AMg. 219, viyyahala. Mg. 280. viraaami. S. 490.
viraïda. B. 367. viraema. S. 455, note 1. virattau, AMg. 367.

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INDEX OF PRAKRIT WORDS.
175
viram. M. 376. viramasu, M. 467. virala. M. 603. viralapādavacchāāsum. S. 376. viraha. M. 603. virahað. A. 366. virahida. S. 97. virahisu. M. 99. virahissa. JM. 405. Virahukkanthida. S. 96. Virāiyanga-m-ange. AMg. 353. virajae. AMg. 171. virāyante. AMg. 397. virāvino. M. 405 virikka. M. JM. 566.
viruddhāna. JM. 350. viruva. Pkt. 80. viruhanti. AMg. 482. virohiņo. S. 405. vilaggantam. S. 488. Vilagsējjāsi. JM. 460. vilambia. S. 102. vilāļa, S. 241. vilāsiņiu. A. 346, 387. vilia. M. 151. viļia. M. 81, 240. vilihantu. M. 471. vilumpaha. AMg. 471, vilumpittā. AMg. 582. viloijjati. S. 11, 275. viloianti. S. 11. viva. M. AMg. JM. P. 143, 336, 337. vivaā. M. 355. vivai. A. 413. vivainpa. M. 58. vivajjissam. M. S. 527. vivajjējjā. JM. 462. vivangadā. M. 204. vivala. M. 567. vivalāai. M. 567. vivalāanta.- M. 567. vivalāanti. M. 567. vivalāamāņa. M. 567. vivalai. M. 567. vivalhatthā. M. 285. vivikka. AMg. 101. viviņa. M. 199. vividhe. JS. 367. . visa. Mg. 263. visakannaä. Mg. 229.
visamaledi. Mg. 313, 478. višeśa. Mg. 229. Višņu. AMg. 314. Vissavasu. Mg. 315. Viśćavasuśća. Mg. 229, 379. visa. M. AMg. JM. S. 263.
visaamsenam. M. 182. visae. JS. 367 visam ghadantehim. M. 397. visamthula. M. S. A 308. visajjaissadha, S. 528. visajjidaisidāraa. S. 157. visaijidā. S. 463. visankhals. Pkt. (M. S.) 54, 213. visatļamāṇim. AMg. 563. tisadha. M. 67, 304, 565. visamathaņa. A. 375. visamā. JM. 94. visammihü. M. 527. visaya. PG. JM. 227, 253, 400. visayam. AMg. 465. visaġādīdam. JM. 348. visaýādo. JS. 365. visaye. PG. 169, 227, 258, 363. visarai. Pkt. 478. visaria. M. 313, 478, 565. visalas. Pkt. 333. visahantassa. M. 897. visāņāe. AMg. 361. visāna. P. 225. visāraya. Pkt. 30. visāhāhim. AMg. 376. visiýanto. AMg. 397. visam. Pkt. 152. Fisuddhasabbhāve. JS. 867*. visu marāmi. S. 318, 478. visumarida. S. 478, 565. visumarissam. S. 522. visumarissadha. S. 522, visumarissasi. S. 522. visumaresi. S. 478. visurai. Pkt. 478. visurahi. A. 455. visedbi. AMg. 66, 304. visesu vaogo. JM. 158. visõttiýa. AMg. 91. Visņu. Mg. 314. vismas, Mg. 314. vismayanirvede. S. 22. visrasā. AMg. 364..
-
978.

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176
THE INDIAN ANTIQUÀRY; APPENDIX.
vissamia. S. 590. Vissamiadu. S. 64, 315, 489. Vissambla. S. 64, 315. vissariýa. JM. 64, 313, 478, 565. vissariýa. JM. 348. Viszūrasa. S. 315. vissousiýa. AMg. 91. viha. AMg. 263, 442, 454. vihaga. AMg. 345. vihadavia. M. 552. vihadide. Mg. 366a. vibadidebim. $. 368. vibaņanti. 8. 499. vihatthi. AMg. 207. vihatthimitta. AMg. 109. vilammamāna, AMG. 540, 562. vihammāņa. AMg. 550, 562. vibarai. AMG. 477. vibarao. AMg. 396. viharantā. AMg. 516. viharanti. JM. vibarābi. JM. 468. vihariipsu. AMG. 350, 516. viharittae. AMg. 578. viharitthū. AMg. 517. viharidum. S. 575. viharissai. A Mg. 522. viharissanti. JM. 522. vibarissaha. AMg. 522. viharissãmo. Ang. 522. viharöjjn. M. 462. viharčjjába. AMg. 463. vihala. Pkt. (M. JM.) 206, 209, 332. villalavasaria, M. 184. vihaliya. JM. 332. vihalissa. Mg. 522. vibaledi. Mg. 477. vihava. S. 475, vihavu. Dh, 25, 346. vihave. Mg. 306, 367" and note 2. vibavehim. JS. 368. vihasanti. A. 200, 456. vihasia. S. 102. vilasinns. M. 586. vihādi. S. 489. vihavedli. S. 475. vihi. A. 100. viliimsai. Avg. 507. viliņa. M. 96. vibiņúvva. M. (iulsu) 9C.
vibiņo. S. 379. vihidu. A. 192. vihinnu. AMg. 105. vihimini. JM, 379. rihiņa. JS. S. 120. Vihum. Pkt. 72, 379. vibumdus. Pkt. 275. vibuņai. M. AMg. 120, 503. vibunanti. M. AMg. 503. vihunimi. AMG. 503. vibuņāhi. AMg. 503. vihuniya. AMG 503, 591. vibune. AMg. 503. vihuņinti. M. 503. vihunduo. Pkt. 9. vihnvval. M. 536. Viluvranta. M. 536. vihuhatthe. JM. 366. vihiņa, M. AMg. J'S. A. 120, 503. vibiniya. AMg. 73, 503, 591. viheuin. JM. 576. viheūņam. JM. 585. ribesi. M. 500. via. M. ? 165. vii. M. 186. viikkanta. AMg. 151. viiugāla. AMg. 102. viivaïtta.. AMg. 70, 151. viivayamāna. AMg. 151. viivayamāņe. AMg. 70. viti. (Ved.) 593. rīmaņsaya. A Mg. 251. vimaipsă. AMg, 251. viya. M. ? 165. Virachim. D. 360. Virakamla. M. AMg. JM. S. 52. Virasingha. S. 267. virie. ANG. 93, 357. viriya. Ang. JS. 134.
viriyāyāre. JS. 367. -Viladame., Mg. 402. vilayiņc. Mg. 256. vili. Pkt. 107. visn. AMg. A. 64, 75, 76, 445, 419. risai. Pkt. 445. vissim. Pkt. 445. visajma. Pkt. 419. risai. Avg. 445. visain. AMg. JA. 75, 76, 445, 447. visaha. Pkt. 447.

Page #521

INDEX OF PRAKRIT WORDS.
visattha. AMg. JM. S. 64. visaddla. Ā. 367. visama. S. 489. visamai. M. JM. S. 64, 315, 489. visamau. M.JM. 489. visamamīņa. JM. 489. visamamha. S. 489. visamasi. M. JM. 489. vīsamasu. M. JM. 489. visamāmi. M. JM. 489. visamāmo. M. JM. 489. Visamiedu. S. 489. visambha. M. 64, 315, 343. visambhagbāiņā. JM. 405, visarai. Pkt. 478. vibaria. M. 64, 313, 478, 565. Visarida. JS. 313, 478, 565. vīsariya. JS. 64, 478. Visasai. M. 64, 496. visasadi. S. 64, 196. visasāmi. S. 496. Visase. AMg. 64, 496. visā. AMg. JM. A. 75, 76, 100, 364, 145. vihi. AMg. 287. vīhiņam. AMg. 381. vihiņi. AMg. 358, 381. vuccai. AMg. 279, 337, 544. vuccai. AMG. 544. vuccattha, Alg. 337. vuocadi. S. Mg. 279, 337, 544. vuccanti. Alg. 544. vaccamāņa. AMG. 544. yuccasi. S. 544. vuccā. A.Mg. 587. vuccāmi. S. 544. vacchamu. AMG. 346, 455, 516. vujjhai. Pkt. 541, 544. vuñai, A. 104, 237, 488. vuñeppi. A. 237. vuñěppi. A. 488, 588. vuñéppiņu. A. 237, 488,588. vuttha. M. 51. vutthae.. A. 337. vatthi. AMg. JM. 51. vatěhě. AMg. 85. vuda. Pkt. 219. vudālia. S. 241. vuddha. M. AMg. JM. S. Mg. 53, 333. vuddhakustaņi. Mg. 386. vuddhi. AMg. 333.
vuddhạn. AM g. 178. vunna. Pkt. 276. vutta. AMg. JM. 337, 565. vuttaitā. S. 275. vuttanta. JM. S. 51. vuttantenam. AMg. 182. vutto. Dh. AMg. 25, 250 note 8. vuttha. M. S. 303, 337, 564. vundāraa. M. 52. vuppanta. JM. 337. vubbhai. M. AMg. JM. 206, 337, 541. vubblai. Pkt. 541. vubbhasi. Pkt. 541. Vusaha. S. 49. vusima. AMg. 602. sūdha. M. JN. 837 note 3, 565. vūdha. M. 376. Vūdho. M. 519. vūhae. AMg. 76. veaņā. S. 102. veamāņāe. Pkt. 563. vea. N. 365. Veāria. Pkt. 77. veårium. M. 77, 573. veārijjasi. M. 77. Veu vviya. AMg. JM. 565. vég evam. AMg. 174. vēccbam. Pkt. 523, 526, 529. vejayike. PG. 60. vējja. M. JM. S. 60, 280, 535. votthi. PG. AMg. 119, 199, 303. vetbati. Pali 87, 304. vethita. Pali 87. veda. Aug. 122, 240. vedisa. M. 101, 218. vedujja. Pkt. 241. vedha. M. AMg. S. 304. vedbai. Pkt. (M.) 87, 304. vedbana. M. 304. vedhāviýa. JM. 304. vedhāvei. AMg, 304, 552. vedhia. M. 304. yedhium. JM. 304. vedhittā. AMg. 804. vedhida. S. 87, 304. vedhima. AMg. 304, 602. vedhiya. JM. 304. vedbiyaya. JM. 304. vedhei. Alg. JM. 87, 304, 490, 552. vedheum. JM. 304.

Page #522

178
THE INDIAN ANTIQUARY; APPENDIX.
vedběttä. JM, 804, 582. vedhenti. AMg. 304. vedhemi. AMg. 304. venaijāņam. AMg. 173. venaiýänuvājam. AMg. 131. veņu. AMg. 243. Veņudeva. AMg. 243. vēgta. Pkt. (M.) 53, 119, 333. Véņhu. Pkt. 119. Vetasa, P. 101, 190, 218. vetālika. Pkt. 61. rétti. S. M. (both false) 96. vēttum. Pkt. 574. vittuna. Pkt. 586. vedanti. AMg. 558. vedasa. S. 101, 218. vedimasu. AMg. 516. Yedissadi. S. 529. vedissanti. AMg. 529. Yedūņā. Pkt. 240, 244. vedema. AMg. 490. vēbbhala. AMg. 119, 209, 382. . Vebhära. AMg. 266. veys. AMg. 97. Veyaddha. AMg. JM. 60, 279. veýanti. AMg. 553. Veýaranim. AMg. 175. Veýarani. AMg. 175. veyaviū. AMg. 411. veyarido. AMg. 855. veyavi-y-ãyarakkhie. Ag. 858. .. veyavi. AMg. 413. veýāvacca. A Mg. 219, 280. vera. M. AMg. JM. S. 61, 166. veragga, AMg. JM. 279. veri. M. JM. 61. veria. A. 61. Verija. JM. 61. veralia. M. S. 80, 131, 134, 241. veraliya. AMg. JM. 80, 181, 134, 241. veruļiỹamaņīmolla. JM. 70. veraliýāmaya. AMg. 70. vela. Mg. 61. Velanaya. AMg. 240. velia. Mg. 61. veļu. AMg. Pali 243. volaga. AMg. 248. veluya. AMg. 243. veluria. Pkt. 241. veļarin. Pkt. 241.
velalia. Pkt. 241. veļalia. Pkt. 241. veluvana. Pkt. 70. veļūnā. Pkt. 240, 244. veluvana. Pkt. 70. vele. Mg. 357. vēlla. S. 107. věllai. M. A. 107. vēllamāņa. S. 107. věllari. Pkt. 107. věllā. Pkt. 107. velli. M. 107. vēllira. M. A. S. 107, 596. veyai. Pkt. 560. vevantoru. M. 386. vevaha. Pkt. 456. vevira. JM. M. S. 596. verirapaoharāņam. Pkt. 180. Vesika. Pkt. 61. Vesa. S. 600. vesaia. 61. vesattaņa. M. 597. Vesamaņa. AMg. JM. 61, 361. Vesalaga. AMg. 78. vesā. M. 315. vesājana. S. 315. vesāba. S. 61. vesiýa. AMg. 61. vēssa. AMg. 61, 315. včasåjana. S. 315. vehai. AMg. 489. vehavva, M. 60. vehima. AMg. 602. vo. M.'S. PG. 420, 422. Võccattha. JM. 337. voccham. M. AMg. 104, 523, 529. vocchāmi. M. AMg. 529. vocchijjai. M. 546. võcchijjihinti. AMg. 549. võcchindai. AMg. 506. Föcchindanta. M. 506.. võcchindantassa. M. 397. Vocchindasi. AMg. 506. võechindihinti. AMg. 532. võjjha. AMg. 104, 572. võijbaa. Pkt. 104. Võjjhaamalla. Pkt. 104. vodhūņa. M. 586. võuta. Pkt. 53. võttavva. (S.) M. 570.

Page #523

INDEX OF PRAKRIT WORDS.
179
Võttuāna. Pkt. 584. võttom. M. AMg. JM. 104, 570, 574. võttūņa. M. 586. Vodāņa. AMg. 154. vodraha. M. 268. vovalo. Pkt. 36. vosirai. AMg. JM. 235 and note 1. vosirasu, JM. 285. vosirāmi. AMg. JM, 235. vosirittă. A. 235. vosirija. JM. 235. vobire. AMg. 235. vosirējjā. AMg. 235. výadha. AMg. 67. vratta. A. 268. vrattu. A. 194. Vrāsa. A. 268. vrāsu. A. 28. vya. M. S. Mg. JM. JS. AMg. 21, 72, 85, 92,
96, 113, 142, 143, 185, 833, 336, 402, 409, -Travahāro. M. 227.
. saaņābā. Mg. 179, 264. saala. Mg. 207. saülānam. Mg. 179. samcide. Mg. 357. samcehi. Mg. 502, samthāvehi. Mg. 810. Gamthida. Mg. 310. samyammadha. Mg. 488. samvattā. Mg. 144. sakki. Mg. 85, 364. sakkiadi. Mg. 545. sakke. Pkt. (Mg.) 85, 364. sagudābasuņķhi. Mg. 206. bankhalā. Mg. 213. saccakam. Pkt. 487 note 8. batthaväha. Mg. 290. éatchavähe. Mg. 290. sattao. Mg. 442. battie. Mg. 385. sattuno. Mg. 379. batthavāhs, Mg. 290. sada. Mg. 448. badakhande. Mg. 366b. saddhā. Mg. 333. santa. Mg. 83. banti. M. AMg. JS. Mg. 498. sante. Mg. 145. sapatheyya. (Ved.) 570.
sapattākam. (Sakāra Dialect) 70. sappaņia. Mg. 94, 229. samale. Mg. 256, 3668. samavisamam. Dh. 25. samassasadu. Mg. 88, 229, 315, 496. samassakidamaņā. Mg. 408, samāśāśiadi. Mg. 229. samudāhalāmi. Mg. 477. bamudda. Mg. 229. samuébasadi. Mg. 496. sampadam. Mg. 203, 220. balanam. Ph. 25, 228. salābaşia. Mg. 132. balila. Mg. 229. balisa. Mg. 245. salila. Mg. 229, 256. saliläha. Mg. 63, 386. savalāim. Mg. 182. savõtthanam. Mg. 303. bavedhaņa. Mg. 304. savedhanam. Mg. 303. savēstapona. Mg. 803. savvañña. Mg.-105, 276. savvappattana. Mg. 597. sayVuyyāņa. Mg. 158. sagadi. Mg. 815, 496. ensantā. Mg. 397, 496. baktaséa. Mg. 290. sastaväha. Mg. 290. saspakavala. Mg. 305. basyatayāba. Mg. 290. bahasa. Mg. 95. bahasa. Mg. 95. babakka. Mg. 229, 315, 448. bahi lanna. Mg. 282. bahki. Mg. 406. siadam. Mg. 203, 315, 348. bāmyammadha. Mg. 480. sāmañña. Mg. 282. bāmiņā. Mg. 405. bāmino. Mg. 405. kāmipasādās. Pkt. (Mg. S.P) 861. kämippakadattham. Mg. S. P 290, 361. bāmiņam. Mg. 405. sālskāba. Mg. 866. săvaks. Mg. 211. bāvaki. Mg. (text) 202. kāvaki. Mg. (text) 202. bāvaga, Mg. 202. sävagå. (Voc. sing.) AMg. Mg. 17, 202.

Page #524

180
THE INDIAN ANTIQUARY; APPENDIX.
kāvagānaı. AMg. 17. śāvagi. Mg. 202. śāvage. Aug. 17. śāśadi. Mg. 499. sāhu. Mg. 379. bi. Mg. 145, 498. biāla. Mg. 50. simpa. Marātbi 286. simpaņem. Marathi 286. simpvum. Gujarāthi 286. simba. Mg. 267. simhaśāvaa. Mg. 76. sigu. Mg. (false) 503. sila. Mg. 256, 364, 409. bilabi. Mg. 229, 408. kilascūlana. Mg. 301, 407. bili. Pkt. (Mg) 98, 229, 364. biliņam. Mg. 256. sile. Mg. 364, 366, 409. Aloluha. Mg. 347. kivila. Mg. 201, 256. sivilaņivesa. Mg. 229. bidadi. Mg. 482. bipa. Marāthī, Gujarathi, 286. bisa. Mg. 87. sībaka. Mg. 87. éukkba. Mg. 302. bukkha. Mg. 302. sukkhāvaïssain. Mg. 302. sukkhe. Mg. 302. baghaliņittaņa. Mg. 597. buna. Mg. 503. suņadba. Mg. 503. suņantn. Mg. 503. kuņahaka. Mg. 206. suņādi. Mg. 503. suņādu. Mg. 469, 503. bunadha. Mg. 471, 503. buņāmi. Mg. 503. suņia. Mg. 591. suņissam. Mg. 531. suņiadi. Mg. 457, 536, 545. suņiade. Mg. 457. suņu. Mg. 310, 503. bunudba. Mg. 508. sunedha. Mg. 503. buğdikāgāla. Mg. 84. suņņu. Dh. 25, 228. énttadhāli. Mg. 92 sudam. Mg. 519.
sumala. Mg. 478. sumaladi. . Mg. 139. bumalāmi. Mg. 478. bumalida. Mg. 478, 565. bumalidavve. Mg. 478. sumaledi, Mg. 313, 478. bumalehi. Mg. 478. sumalesi. Mg. 478. bula. Mg. 256. sulahittaņa. Mg. 597. savannake. Mg. 357, 423.. suvangacoliãe. Mg. 375. suvissam. Mg, 529. suśke. Mg. 302. fustu. Mg.803. bubbūsida. Mg. 555. busßūside. Mg. 315. başkā. Mg. 302. buştn. Mg. 303. suska. Mg. 302. suskāvaibsan. Mg. 559. suskhe. Mg. 302. sustu. Mg. 303. sustida. Mg. 310. śūla. Mg. 244, 284. bě. Mg. 94. se. Mg. 16, 144, 357, 423 and note 4, 429. benam. Mg. 176. seyyā. Mg. 101. seyyae. Mg. 375. sela. Dh. 25, 228. sevain. AMg. 173. çevida. Mg. 375. sevide. Mg. 366. sesti. Mg. 303. sökkha. Mg. 614. śõtthakam. Mg. 303. sotthakam. Mg. 303. sótthikam. Mg. 303. sotthikam. Mg. 303. boạiaņaidamsaņa. Mg. 97. soņida. Mg. 229. koņidam. Mg. 397. soyukam. Mg. 303. soņukkam. Mg. 303. sodhāvedum. Mg. 573. sõstukam. Mg. 303. somammi. Mg. 866, somesalaeva. Mg. 98, 229. bośāvedum. Mg. 229, 573.

Page #525

INDEX OF PRAKRIT WORDS.
181
sostakam. Mg. 303. bobide, Mg. 357. šõipra. (Avesta ) 818. Ścedas, Mg. 233.
scheda. Mg. 233. ésalāvam. Mg. 11.
58.
88. JM. PG. AMg. S. 92, 94, 423. 848. M. 448. Saam bham. Pkt. 383. Saam bhuņā. Pkt. 383. Saam bhuņo. Pkt. 883. Saambhussa. Pkt. 383. Baanga. AMg. 156. saattha. AMg. saadiä. S. 207, 238. saaddha. AMg. 291. Baadha. AMg. 207, 238. saaņāņam. Mg. 179. Baanha. M. 164. saala. M. 164, 186. Baahi. A. 371. saahuttam. M. 451. sa. M. 113. saärapaţthe. Pkt. 45 note 3. sai. M. AMg. JM. 113. Baïm. AMg. 181, 451. skingāla. AMg. 102. saittae. AMg. 578. saira. Pkt. 61. saila. CP. 60, 260. sağlä. CP. 367. sai. M. 560. sadaria. Pkt. 61. Saümdale. S. 275. saunäha. A. 264, 870. saüņihi. A. 881. Saüntale. S. 875. Barisa. M. 164, 840. saüha. Pkt. 61%. Bae. AMg. 493. Bačijā. AMg. 493. saehiņ. Pkt. (AMg.) 180, 369, 433. B . AMg. 350. sam kanta. S. 402, sa kantamaņā, S. 409. Bainkamai. M. 481. Samkaragharadhivāsiņo. S. 405. Samkalam. Mg. 348: sam kilitha. AMg. 136.
sam kilisgai. AMg. 186. samkuli. AMg. 74, 802. sakali. AMg. 74. samkhadi. AMg. 219, 306. samkhaya. AMg. 49, 306. sam khảe. AMg. 593. sap khudaai. Pkt. (AMg.) 206, 291. samkhuhin. M. 319. samkheijaha. AMg. 451. samkhějjāna, AMg. 465. Bamkhoh. M. 608. samkhohida, S. 319. samgantha. AMg. 333. samgahaņagāhio. AMg. 436. samgama. CP. 191. E samgiinammi. AMg. 366 samgiņhittäşam. Amg, 583. samgha, S. 368. samghaaņa. Pkt. 267. samghai, M. 267. samghadi. 8. 267. - samghayana, AMg. 367. samgbayani. AMg. 267. samgha. S. 76. samghäima. AMg. 602. samghādio. A Mg. 439. samghara. Pkt. 267. samcarañabandhari. M. 102. samcaranti. S. 456. samcāri, A. 594. samci. A. 502, samcikkhai. AMg. 492. samcikkbamāņa. AMg. 492. samcikkbe, AMg. 492. samcițbana. AMg. 453. samciņai. A Mg. 592, samciņu. AMG. 602. samjao, AMg. 85. . samjada. M. 204. samjamaüvaghāýe. JM. 157. sarjamao. AMg. 99. sam jamijjanti, M. 538. samjamuttarā. AMg. 369, 381. samjayam. AMg. 68. samja. Pkt, 276. samjāda, M. 204. samjāýasaddha. AMg. 333. samjutta. AMg. 404. samjutto. Pkt. (PG.) 10, 253. samjñāvibhāga. 39.

Page #526

A
182
THE INDIAN ANTIQUARY; APPENDIX.
samjhaai. M. 558.
samjha. M. JM. S. 269, 280. samjhaadi. S. 479, 558. samjhavahuavauḍha. M. 162. samthavanti. M. 553. samthavahu. A. 558. samthavehi. M. 551. sam thai. M. 309, 483. samtläṇa. S. 71. samṭhānosappiņi. JM. 161. samḍāsa. AMg. 222. samuajjhai. M. 331. sampahehi. AMg. 468. samtattha. M. 309. samtappadi. S. 95. samtappida. S. 565. samtappidavva. S. 570. samtaria. A. 100.
samtarima. AMg. 602. samtava. M. S. 275. samtā vaṇivväṇaittiä. S. 600. sam tavapivvä vaittaa. S. 660.
samtāvedi. S. 490.
samthada. AMg. 219. samthavehi. AMg. 350. samthunai. AMg. 494. samthuņittä. AMg. 494, 582. samthaya. AMg. 76. samthuvvanta. JM. 536. samthuvvanto. JM. 397. samdatta. M. 304. samdaṭṭebhamottia. M. 157. samdāva. M. S. 275.
samdāvida, S. 275.
samdavedi. S. 275.
samdbai. Pkt. (AMg.) 500, 575. samdhantena. M. 500. samdhium. JM. 575. samdbinti. M. 500.
samdhivālasaddhim. AMg. 362. samdbissami. AMg. 530. samdhibi. A. 379. samdhihisi. S. 530. samdhei. AMg. M. 500. samdhějja. AMg. 466. samdhěnti. M. 500. samdhemana. AMg. 500. sampaa. A. 413. sampai. M. 413. sampai. A. 413.
sampajjadi. S. JS. 95, 203. sampajjittānam. AMg. 583. sampajjissadi. S. 527. sampaddi. M. 204. sam padhariadu. S. 543. sampaya. JM. AMg. 413. samparivada. AMg. 219. samparivude. AMg. 362. sampalimajjamana. AMg. 257. sampalinti. AMg. 493. sampavevae. AMg. 457. sampassiya. AMg. 590. sampahae. AMg. 593 note 1 sampaima. AMg. 602. sampaunanti. AMg. 504. san pauņějjāsi. AMg. 504. sampadaittas. S. 600. sampadiavando. S. 569. sampademha. Pkt. 455. sampaviukāma. AMg. 577. sampahārimsu. AMg. 516. sampihittānam. AMg. 583. sampidia. M. 240. sampila. AMg. 240. sampehai. AMg. 328. sampehae. AMg. 323, 593. sampehitta. AMg. 323. sampehei. AMg. 323. sampeheitta. Pkt. 582 note 2. sampbāsā. AMg. 367. sam phase. AMg. 486. sambandha. S. 97. sambujjhaha. AMg. 71. sambohiyāni. JM. 367. sambham. JM. 367. sambhamanta. S 275. sambharana. M. 313. sap bharimo. M. 455. sambhare. AMg. 460. sambhavai. Pkt. 475. sambhavaandi. S. 275. sambhavayamdi. S. 275. Sambhuchim. JM. 360. sammaḍda. Pkt. 291. sammaḍdia. M. JM. S. 291. sammadda. M. AMg. S. 291.
sammāņemo. AMg. 470. sammāṇehinti. AMg. 528. sammillai. Pkt. 488. sammilia. M. 589.

Page #527

sammiliadahinaam. M. 589. samrakkhanaa. S. 361. samrujjhihi. S. 549. samrundhihü. Pkt. 582. samlatta. JM. 564. samlavamāņi. AMg. 563. samvattaga. AMg. 289. samvarevi. A. 588. samvidhuṇittāṇam. AMg. 583. samvidhuniya. AMg. 503, 591. samvinayika. PG. 224. samvinayikam. PG. 253. samvuda. AMg. 219. samvaḍakammassa. AMg. 402. samvude. AMg. 17. samvutta. S. 376. samvuttāņi. JM. 357. samvuda. S. 219. samvadi. M. 204. samvuya, AMg. 219. samvedium. AMg. 593. samvellai, M. A. 107. samvellei. AMg. 561. samvēllemane. AMg. 561. samsagga. JS. 97.
°ggi. AMg. 97. samsarammi. AMg. 366. samsarā. A. 100. samsi. AMg. 438.
samsiccamana. AMg. 542.
samsiccamaņā. Pkt. 592 and note 2.
samsiñciyānam AMg. 592. samharau. A. 166.
samhäro. A. 100, 166. samhävaamdi. S. 275. sakakale. PG. 169, 315. sakadabbhi. AMg. 196. sakanņi. A. 100.
sakalusaam. Dh. 25. sakalusaam. Ph. 228.
sakahão. AMg. 182, 858, 382. sakimiņa. AMg. 406. sakissamha. S. (text) 531.
INDEX OF PRAKBIT WORDS.
sakka. Pkt. (S.) 270, 279, 566. sakkaa. M. 76, 806.
sakkai. S. JM. A. 302, 465, 505. sakkanodi, S. 195.
sakkanomi. 9. 140, 505.
sakkada. S. 76, 306.
sakkade. JS. 457.
183
Bakkaya. AMg. JM. 76, 306. sakka. Pali AMg. JM, 6, 465, 505. sakkara. M. AMg. JM. S. 76, 257, 306.
sakkarija. JM. 76, 306. sakkaremo. AMg. 470. sakkarehinti. AMg. 528. sakkala. Pkt. 257. sakkiriya. AMg. 195. sakkissaha. JM. 581. sakkissamo. $.531. sakkihisi. M. 581.
sakkiadi. S. 545. sakkupodi. S. 195. sakkunomi. S. 140, 505. sakkuli, AMg. 74, 302. Bakkei. JM. 465, 505. sakkějja. JM. 462, 505. Sakkenam. AMg. 182. sakkěnti. JM. 505. sakkeha. JM. 505. Bakkehü. JM. 581. Bakkehi. JM. 165, 531. sakkham. AMg. 114. sakkha. S. 114. sakkhamo. AMg. 525. sakkhino. M. S. 406. sakkhi. JM. S. 406. sakkhikadua. S. 406. sakhinkhiniya. AMg. JM. 206. sakhinkhini. AMg. JM. 206.
sagada. AMg. 207, 288. sagadabbhi. AMg. 196. saganai. A. 859. Sagaranno. JM. 400. Sagaraputtavacana. P. 180. Sagaraiņam. JM. 400. saggaphala. S. 200. Bagge. JS. 366. saggha. AMg. 315. sankala. AMg. 218.
sankali. AMg. JM. S. 213. Badkaliya. JM. 218. sankaliya. AMg. JM, 218. sankaha. Pkt. 456. saikālus.
M. 595. sankino. M. 405.
sankha. AMg. 345.
sankhala. M. S. 218, 272. saikho. AMg. 845. sanga. M. AMg. JM, A. 50.

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184
THE INDIAN ANTIQUARY; APPENDIX.
sangā. AMg. 131 note 2. sargāsattīņa. JS, 350. Bacandanesum. M. 371. sacittakamme. AMg. 366a. Sacido. S. 386. Bace. Pali 423. SACCA. M. 280. Baccam. AMg. 349 note 1. saccarai. M. 559. Baccavia. M. 559. Baccaham. M. 603. Saccahāmā. M. 14. saccāmosa. AMg. 78. saccitta. AMg. JS. 196. saccittam. AMg. 350. sacco. S. 95. sacebara. M. (false) 559. Bacchahe. M. 3664 Sacchiě. Pkt. 385. Sacehie. P. 385. sajol, Amg. 411. sajja. Pkt. 270. sajjaņāņam M. 870. sajjihü. AMg. 527. Bajjia. M. 196. Bajjha. S. M. Mg. 331. sajjhaya. Amg. 299. sajjhasa. M. JM. S. 299. saññi. P. 276. satta. Mg. 449. sattha. Mg. 449. sathi. AMg. A. 446. Batthim. AMg. JM. 446, 449. satthitanta. AMg. 446. satthi. JM. 446, 448. sathie. JM. 448. saththa. Mg. 449. sadai. Mg. 222, 482. sadangavī. AMg. 841, 413, 441. sadā. M. 207. saddha. Ang. JM. 223, 888. saddhai. AMg. 333. sadabā. AMg. 223, 383. sad dhi. AMg. 228, 333. saddhiya. AMg. 383. Badha. Pkt. 207. sadhila. Pkt. 115, 150, 221. Saņamkumāra. AMg. JM. 74. Sanamkumireņam. AMg. 182. saņapphaya. AMg. 148.
saņiam. M. S. 84, 176. sayimcara. Pkt. (AMg.) 84, 181. saņiccara. S. 84. Baricchara. AMg. 84. saņiddha. A. 140, 313. saniyam. AMg. JM.,84, 176. saniýāņappaogā. AMg. 357. saņeura, S. 126. saņeha. Pkt. 140, 313. Banthe. CP, 191. saņd ya. AMg. (false) 213. saņņavaņāhi. AMg. 350, 882. Banyā. M. 276. sayha. M. AMg. 312, 315 and note 1. sapho. Pkt. 315 note 1. sata. PG. 189, 227. satana. P. 190, 224. Batasahassa. PG. 448. satasahassappadāyino. PG. 287. Batta. M. S. AMG. JM. 293, 442, 448. Battama. M. AMg. JM. S. A. 449. sattakkhatto, AMg. 451. sattakhkhutto. Pkt. 193. sattanha. M. AMg. JM. JS. 196, 442. sattaqbam Avg. JM. JS. 442 Battama Pkt. 103. . sattarasa. AMg. JM. 2 45, 443, 448, sattari. Alg. JM. 245, 446. sattarin. A Mg. JM. 245, 446. sattarisi, S. 55. sattavaņņa. AMg. S. 103. sattavaụnehim. AMg. 368. sattaviba. AMg. 451. Battavisai. AMg. 445. Battasna. M. 448. sattasaţthim. AMg. JM. 446. sattasa. Pkt. 442. sattahattarim. AMg. JM. 264, 446. Battabā. AMg. 451. sattahim, AMg. 442. sattao. Pkt. 70. sattăi. Mg. 367. sattāīsā. A. 445. sattāīsāt. A. 447. Battānaüim. AMg. 446. sattāņi. S. AMg. 367. sattānaüja. Pkt. 449. sattāvannam. AMg. JM. 265, 278. Battāvanāt. A. 265, 273. sattāvanuãe. AMg. 447.

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INDEX OF PRAKRIT WORDS.
185
sattāvisam. AMg. 445. sattāvisam joaņo. Pkt. 9. sattāvisā. AMg. 445, sattāsiim. AMg. 446. sattiag ga. AMg. 162. Sattivaņņa. AMg. 108. Sattissa. PG. 879. satta. M. 289. Sattaggha. S. 132. sattacuņņāim. AMg. 367. Sattuạo. S. 379. Sattuhana. S. 132. sattů, AMg. 38 1 sattoraväiya. AMg. 498. sattha. AMg. JM. M. Mg. 97, 240 288, 331. Batthaya, Pkt. 76. satthāram. AMg. 349 note 1, 390. satthāva, Pkt. 76. satthillaya, JM. 595. satthus. Pkt. 76. satthěht. A. 128, 180. sids. S. 448. sadahiņā. S. 879. sadi. S. 896. sadda. S 55, M. 270. saddala. M. 298. saddayehinti. AMg. 528. saddahai. AMg. 333, 500, 561. sad dabaņa, JS. 338. saddshadi. S. 333, 500. saddahanti. AMg. 333. saddehamāņa, AMg. JS. 333, 500. saddehagu. AMg. J'S. 333, 467, 500. mddabäi. AMg. 333, 500. saddahāņa. AMg. 333. saddshāmi. AMg. 333, 500. anddahāhi. AMg. JS. 883,500. saddahia. M. 833, 500. saddahimo. M. 833, 500. saddshissai. AMg. 530. saddahe. AMg. JS. 388, 500. saddahějja. JS. 500. sadd. AMg. 465. saddala AMG. 595. saddā vaissan. S. 527, 559. saddāvittā. AMg. 582. saddāvija, JM. AMg. 559. uddaviadi. S. 37, 559. maddărei. A Mg. 559. oddávéttü. AMg. JM. 569.
saddāvedi. $. 559. saddīvemi. S. 559. saddāvesi. $. 559. saddĀvehi. S. 559. saddiffhi. JS. 196. sadde. A. 166. saddei. JM. AMg. 559. saddeņām. JM. 182. saddhasa. Pkt. 299. saddhi. M. AMg. JM. S. 383. saddhāla. Pkt. 595. saddhälus. M. 333, 595. saddhim. AMg. JM. 6, 83, 103, 288, 350, 362. Banim. Pali 84. sanikam. Pāli 84, 176. santam. S. M. 397. · santā. JM, 397. santāṇata. AMg. 897. santi. M. AMg. JS. 45 note 3, 173, 381, 417,
498. santiudas. $. 162. santi. JM. 560. sante. AMg. 8664, 397. santehim. AMg. 368, 397. sandava. S. 275. sandavedi. S. 275. sandi. S. 275. sandbeya. AMg. 213. sapadāga. AMg. 218. sapadidavāre. AMg. 366. saparir. Pkt. 200 note 1. sapisallaga. AMg. 282. sapattaķa. Mg. 292. sāpehãe. Taw 598 notal. sepebão. såpebijā. AMg. 78, 829, 590. sappim. AMg. 411. sappiväsa. M. 196. sappi. AMg. 358, 411 and note 3. sappurisa. M. 270, 840. sappha. Pkt. 305. saphala. S. 200. saphalam. AMg. 404 note 1. sabadhu. A. 192, 519. sabbhävs. M. 270. sabbhāveşam. M. 182. sabbhuehim. AMg. 368. sabhari. Pkt. 200. sabhals. Pkt. 200. sabhalau, A. 193.

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186:
sabhalam. Pkt. 200. sabha. P. 190. sabhae. AMg. 375. sabhãovāsa. JM. 161. sabhajaidum. S. 573. sabhasãe. AMg. 16. sabhikkhu. Pkt. 340. samaavasenam. M. 182. samai. AMg. 489. samae. S. 367.
THE INDIAN ANTIQUARY; APPENDIX,
samaenam. AMg. 182. samakkanta. M. JM. 88. samaccharehim. M. 328, 376. samattha. AMg. 173, 290. samatthe. AMg. 178, 290. samana. AMg. 367. samanakkha. AMg. 306. samaṇamahanaaihi°. AMg. 156. samanasampayä. AMg. 376. samanasahassio. AMg. 448. samana. AMg. 357, 396, 397, 516. samaņauso. AMg. 396. samaṇānam. AMg. 382. samaniņam. AMg. 382. samanugammanta. AMg. 538. samanujanai. AMg. 510. samaņujāņamīņa. AMg. 110, 562. samanujāņāhi. AMg. 510. samaņujāņějjā. AMg. 460. Bamaņunna. AMg. 276. samaņuvāsějjāsi. AMg. 460. samane. AMg. JS. 16, 367. samanena. AMg. 465.
samatta. M. AMg. S. 214, 307, 308.
samattha. Pkt. (M. JM.S.) 214, 288, 307, 808
samatthão. AMg. 367.
samatthijjai. M. 543.
samanu-gammamāņa. AMg. 588.
samanenam. AMg. 182.
samanninti. AMg. 498. samapaaht. A. 366.
samappihü. M. 549, 550 and note 1.
samappetūna, P. 586.
samabhiyanahi. AMg. 349 note 1.
samabhiloe. AMg. 463. samays. AMg. 157. samayammi. AMg. 366.. samayamsi. AMg. 366. samayanna. AMg. 276. samayunaim. M. 436.
samara. Pkt. 250. samalliai. M. 196, 474, 482. samalliyai.. JM. 196, 474, samallina. M. 169.
samavatthavemi. S. 309, 551 samavisaman. Dh. 25, 228, 351. samassaia. S. 473, 590.
samassasa, S. 496 samassasadu. S. 88, 496. samassasadha. S. 471, 496. samakarisium. JM. 575.
samagae. JM. 367. samagacchia, S. 581. samagamissai. M. 523. samajamhi. Girnar 7. samadhatta. M. 223, 286, 565. samana. AMg. JM. Pali 561. samaņamsi. AMg. 366. samanasahassio. AMg. 376. samaņassa. AMg..126. samania. M. 81. samani. AMg. JM563 samāņu. A. 351. samadaya. AMg. 591. samadahamāņa. AMg. 222. samäýãe. AMg. 593. samārabhějjā. AMg. 181, 460. samārabhějjāsi. AMg. 460. samarambhantam. AMg. 397. samarambhante. AMg. 397. samarambhāvei. AMg. 552. samārambhāvējjā. AMg. 552, samaruhai, M. JM, 482, samaruhantammi. M. 397. samaruhasu. M. JM. 482. aamaroviya, JM. 590. samāvis. S. 591.
samavei, Pkt. 504. samāsajjāvitaham. AMg. 179. samäsijja. AMg. 21. samähattu. AMg. 289, 577, samljjhai. Pkt, 326, samiddhi. M. JM. 77. samiyam. AMg. 75. samiya. AMg. 75. samiyae. AMg. 75, samiriya. AMg. 177. samila: AMg. 247.
samive. S. 102. samukkhas. M. 80, 566.

Page #531

samukkhivaï. M. 319. samucciņai. M. 502.
samucchijjibinti. AMg. 535, 549.
samucchida, S. 287.
samucchihinti, AMg. (metric) 535, 549.
samuṭṭhae. AMg. 593. samuṭṭhehi, JM. 483.
samutthaïum. M. 309.
samutthide. Mg. 310.
samudda. AMg. M. S. 160, 268, 288, 329, 439.
samudda. CP. 191 note 1, 367.
samudra, Pkt. 268.
INDEX OF PRAKRIT WORDS.
samudhdhare. S. 462 note 1.
samupehamana. AMg. 323.
samupehiya AMg. 323, 590, 592. samupehiyānam. AMg. (metric) 592.
samuppanna. S. 102.
samuppajjit. AMg. 517. samuppajjihü. AMg. 527. samuppanna. JM. 349. samuppehamāņa. AMg. 323. samuvastida. Mg. 310. samuvènti. AMg. 493. samussiņai. AMg. 511. samussiņāmi. AMg. 473. samussināsi. AMg. 473. samussiya. AMg. 64, 327. samusasanta. M. 496. samusasanti. M. 143, 496. samusiya, AMg. 64. samūsua. S. 327. samecca. AMg. 591. samera. AMg. 176.
samo. JS. 85.
saniotthaïa. M. 309.
samosaṭṭa. AMg. JM. 67 note 2.
samosaḍddha. AMg. JM. 67 note 2.
samosaḍha. AMg. JM. 67, 35, 304, 565.
samosadda. AMg. JM. 67 note 2.
samosarai. M. 477.
samosarana. AMg. 235.
samosaraṇāņi. AMg. 439. samosaranta. M. 477.
samosarahs. AMg. 477. samosaria. M. 565. samosariukāma. AMg. 235.
samosariya. AMg. JM. 235, 565.
samosarějjā. AMg. 235.
samohanai. AMg. 499. samohananti. AMg. 499.
sampai. M. JM. 220.
sampadam. S. Dh. 184, 203, 220.
187
sampadi. M. 204. sampayam. JM. 220.
sampahittäṇaro. AMg. (text) 583. sammam. AMg. JM. JS. S. M. 75, 358. sammattadasino. AMg. 405. sammāņeūņa. JM. 586. sammera. AMg. (text) 176. sammo. PG. 357. samvacchara. AMg. 350. saya. AMg. JM. 448. sayaï. AMg. 493. sayam. AMg. 450. sayagghi. AMg. 276. sayagghio. AMg. 387. sayanijjamsi. AMg. 366. sayam. JS. PG. 349. sayamana. AMg. 493. sayari. JM. 245, 446. safari. JM. 445 note 2, 446. sayalaatthamiyajiyaloa. JM. 156. sayalaguaanibino. JM. 381. sayalam. JM. 143, 187. sayalãe. JM. 375. sayalana. Pkt. 187. sayasahassam. AMg. 448. sayasabassaim. AMg. 448. sayasa bassi. AMg. 448. sayasahassio. AMg. 448. sayasabassinam. AMg. 447. sayahassakkbutto. AMg. 451. saya. JM. AMg. 367, 448. sayaim. AMg. 436, 439, 448, 450. sayanam. JM. 265, 447.
sayha. Pkt. (Mg.) 331.
garaa. M. AMg. JM. S. A. 355.
saraasura. AMg. 156.
sarai. Pkt. (JM.) 235, 313, 477, 478.
sarai. AMg. 73, 313, 478.
sarao. Pkt. 355, 358, 413. saraduya. AMg. 82, 259. sarada. Pali 355. sarantapavaba. M. 376. saraphasa. CP. 191. sarammi. M. 409. saraya. AMg. JM. 355. sarala. Pkt. 226. sarala. A. 367. saravarehim. A. 368.

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188
THE INDIAN ANTIQUARY APPENDIX.
sarasakaittana, S. 597. sarasi. Pkt. 408. sarasu. JM. 313, 467, 478. Sarassai, M, JM, 315. Sarassaia. M. 385. Sarassadī. S. 315. Sarassadjuvana. S. 162. sarā. M. 409. sarāņa. M. 409. sarāņi. Ang. 409. garāmi. JM. 313, 478. Bari. AMg. A. 245. saria. A. 895. sariā. M. 876, 393. sariāhi. M. 264, 395. sariccha. MS. 245. $aritã. Pali, 187, 244, 395. sarittae. AMg. 578. sarittajā. AMg. 413. sariýā. Pkt. (JM.) 187, 893. Barisa. M. AMg. JM.JS.S.D. 1. 245, 603. garisaehimto. AMg. 369. sarisam. M. 340. sarisamkula, M. 340. sarisammi. M. 3664 sarisaya. AMg. 245. sarisava. AMg. 81, 135. sarisavakhala, M. 184. sarisima. A. 245. Barisijā. AME. 245. sarisiva, AMg. 81. sarib7. A. 395. Barira. AMg. 355. sariram. S. 145. sarīrāim. AMg. 465. sat isava. AMg. 81. sarisiva. AMg. 177. sarīsivāņam. AMU. 16. Saresu. AMg. 409. Sarehi. M. 409. sarehım. A. 368. saro. M. 345, 356. sala. Pkt. 256. salanam. Db. 25. salapha. OP. 191. salahai. M. 182.salabijjai. A. 132. salahijjasu. A, 132, 461. salāhana. M. 132. salābanijja. M. 132.
salahania. $. 132. salāhamāņa. M. 132. salabā. M.S. 182. salāhiadi, S. 132. salila. P. 260. Balila. Ang. 244. salila. AMg. 244. salilar. Pkt. 180. saliluppaññāi. M. 385. salona. A. 154. sallaiu. A. 346, 387. sallaįbī. S. 386. saya. A. 251. 8va. M. JM. 201. savai. Pkt. 473,494. savaņajāe, AMG. 364. Bavaņāna. JM. 850. savatta. M. 276. eavatti. M. JM. S. 276. savattio. AMg.387. sayattīņam. AMg. 387. Eavattha. PG. 10, 193. savara. M. AMg. S. 201, 250. savari. M. AMg. 201, 250. savala. M. 201. savalesu. AMg. 447. Bavaha. M. 199. savimo. M. 455. saviya. AMg. 390.. saviliýa. AMg. 81, 240. savisesam. S. 414. saveiýātoraņehi, Pkt. 180. savva. AMg. M. 157, 287.. Bavvatthesu. JS. 156. sayyaüvarilla. AMg, M. 157, 695. savvain. Db. 351.. savvakammāvabāo. Mg. 85. savvangão. A. 876. savvangia. M. 598. sav vajiņa-m-aņuņņa, AMG. 353. savvajoýāņa. JS. 350. eavvajja. M. 276. Bavvañña, P. 105, 276. savanna. S. 276. savvaņņu. AMg. M. JM. S. 105, 276. Bavvangū. JS. 866. 587Vaņņūņam. Amg. 381. savvaşhu. S. (text) 105. savvanhū. JS. 3668. savvatto. Pkt. 197..

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INDEX OF PRAKRIT WORDS.
189
savvattha, PG, M. JM, 287, 293. savvatthämena. M, 402. savvadarisiņam. AMg. 405. savvadarisībim. Amg. 405. savvannu. JM. 92. savvappaņaýäe. JM. 401. savvaphäliýāmaya. AMg. 70. Buvvabhbbantarilla. Pkt. 193. sav varayaņāmaya. AMg. JM, 70. sayyasābūhi. AMg. 131. sarvasumiņā. AMg. 447. Savvassa. P. 95, 336. Savvasseņāvi, S. 143. savvah). A. 368. sayvão. AMg. 483. sayyāņa. JM. 350. sayvāņaq. S. 361, 433. savvävanti, AMg. 357, 396. savvasim AMg. JM. 433. savvupparilla. AMg. M. 157, 595. savve. AMg. 357, 465, 466. savvesim. AMg. JM. M. 16, 102, 433. savvehim. AMg. 369, 433. savvouya. AMg. 157. sasai. M. 315, 496. sasaņebi. A. 140, 313. sasanta. M. 397, 496. sasavyasiddhe. JS. 367. sasă. AMg. 392. sasialäsuttiņā. M. 388. sasiņā. M. 405. sasiniddha. AMg. 140. sasiņo. M. 405. sasiriya. AMg 98. sasiriýn. AMg. 98. sasiseharavallabā. M. 227. sastavähe. Mg. 290. sassiria. S. 98, 195. sassiriattana. S. 98, 195. sassiriadā. S. 98, 195. nassirie. AMg. 367. sassiriya. AMg. 98, 195. saba. S. 519. sahaire. Pkt. 458. sabai. ANg. 78. sabajem. A. 146. sahattha. PG. 193, 307, 315. sabattbe. N. 367. sabanti. S. 417. sahandi. S. 275.
sahama. Pkt. 455. sabami. Pkt. 454. sabamu. Pkt. 455. sahara. M. 188, 200. saharisa. S. 135. sahari. Pkt. M. 200. sahala. Pkt. 200. sahasa., M. JM. 92, 96. sahasakkāreba. AM g. 471. Bahasă. AMg. 355, 364, 408. Bahasāgaassa. M. 172. Bahasitti. M. (false) 96. sabassa. M. AMg. JM.JS. S. 8!5, 448. sabassarassi. AMg. S. 312.sahassarassimmi, AMg. 366, 379. sahassarassiņo. S. 379. sahassarassimmi. AMg. 312. sahassaso. JM. 451. sahassahuttam. M. 451. sahassa. AMg. JM. 448. sabassāim. AMg. 448. sahassātireka. PG. 156. Osahassāya PG. 253. sahasse. AMg. 448. sabassehim. JS. 368. sahaht. A. 456. saha. M. 188. sahāattaņa. S. 597. sahamacceņa. JM. 172. sabūvattha. JM. 309. sahāvētti AMg. 582. sahāvēn M. 552. sahi, S. 386. sabia, Pkt. 150. sabič. A. 375. sahim. M. 83. sahima. Pkt. 415. sahimu. Pkt. 455. sahimo. M. 455. sahira. Pkt. 596. sabiri. M. 596. sahirio. M. 387. sahire. Pkt. 458. sabi. JM. 72, 379, 385. sahia. Pkt. 385. Bahia. Pkt. 385. bahii. Pkt. 885, sahiu. N. 387. Salie. Pkt. 385. salio. MS. 387.

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190
THE INDIAN ANTIQUARY; APPENDIX,
sabiņa. M. 337. sabīni. M. 387. sabihi. M. 387. sahibim. M. S. 887. sabihimi, A, 63, 520. sahu. A, 81, 206, 852. sabum. A, 352. sheire. Pkt. 458. sahettu. AMG. 577. sahèvraa. A, 254, 570. Sabya. Mg. 381. ... AMg. JM.A. 16, 92, 94. siadam. S. 185, 209, 815, 848. saaraho. A, 866. săarē. M. 85, 92. sala. Mg. 288. sijjimo. AMg. 470. sāima. A Mg. 602. são. AMg. 433. såka. PG. 227. sägapūgie. AMg. 302, 864. Sāgaracando. JM. 357. sāgarān. A Mg. 367. sägaro. AMg. 345. sägarovamakođākodio. AMg. 439. vagarovamā. AMg. 448. rāgarovamakodākodi. AMg. 448. såņa. A. 403. sēņassa. AMg. 403. sāņe. AMg. 403. sāņo. Pkt. 403. Sātābani. PG. 284. sātha.! ?. 191. sanandabiyayaim. JM. 357. sāmaa. Pkt. 80. sāmaggaa. M. 334. tamaccha. Pkt, 281, 334. Rāmattha, Pkt. (M. JM.) 281, 334. sāmari. AMg. 88, 109, 259. såmala. A, 100. såmali. AMg. 88, 109, 259. simalo. A. 346. sāmāpiýasāhassiņam. AMg. 447. sāmi, M. JM, 405. samiah. A. 366. samim. JM. 405. sāmijas.. PG. 253. såmiņā. JM. S. 405. sāmiņo. JM. 405. sāmitta. 'AMg. 597.
sāmiddhi. M.77. sämissa. AMg. JM. 405. sāmihu. A. 405. sāmi. AMg. JM. M. 405. sämio. S. 405. sämisu. S. 405. sāmihi. PG. 406. sāmous. M. 157. sayam. AMg. 141. Sāýambhalīšalaśivila. Mg. 256. sāyaṇamitta. AMg. 109. Sayavahaņa. JM. 244. Burakkhana. AMg. 76. särakkhaņaya. AMg. 76. sārakkhaṇijja. JM. 76, 571. Bārakkhantassa. JM. 76, 397. sārakkhamāņa. A Mg. 76. sūrakkhi. AMg. 76. sāranga. Pkt. 182. Bārangikkı. A. 194. sārassaya-m-Aiccā. AMg. 353. särahissa. AMg. 379. sārahiņam. AMg. 381. särikka. AMg. S. A, 321. särikkha. S. AMg. A. 245, sărikkhadā. S. 245. säriccha. M. JM. JS, 78. Bāriocha. M.JM.JS. S. 78 note 1, 245, 821 sărohi. AMg. 76. Bāla. S. 71, 329. sālas. S. 329, 439. sālamkariņa. Pkt. 180. sālatta. AMg. 597. sālattāe. AMg. 361. sālamanta. AMg. 601. salamanto. AMg. 396. Salavähaņa. M. 244. Sálasamajasa. PG. 253. Sālāhana. M. 167, 244. sālinganavațţie. AMg. 366. Sālivāhaņa. JM. 244. sālīņi. AMg. 358, 881. såra. A. 62. svaa. M. 199, 315. säraka. Mg. (text) 202. sävaki. Mg. (text) 202. sāvaga. AMg. JM. 202. sävagäņi. JM. 857. sāvada. S. Ā. 315. sāraya. JM. 315.

Page #535

savayattaṇa. JM. 597. savayaṇam. AMg. 382. saviyānam. AMg. 882. sävĕntā. AMg. 397. sasa. A. 367a.
sasam. AMg. 397.
sāsanassa. PG. 224, 227, 363.
sasanta, AMg. 397.
sasanto. AMg. 397. sasava. AMg. 62. sāsāasi. S. 558. sā sānala.
A. 156.
säsijjai. A. D. 26, 499, 535, 544.
sasida. S. 390.
säeilla. AMg. 595.
sasiadi. S. D.? 499, 535.
sāsue. S. 64.
sāsū. M. 64.
säsehim. M. 368.
säha. A. 64, 262, 434.
sabai. M. JM. AMg. JS. 264, 499.
sähaṭṭa. AMg. 577.
Bahaṭṭu. AMg. 76, 289, 577.
sahananti. AMg. 76, 499.
sahanijje. S. 571.
sähaṇittä. AMg. 76. sabania. S. 315.
sähanti. M. JM. 499.
sähamminio. AMg. 382, 387.
saharai. AM. 76.
INDEX OF PRAKRIT WORDS.
säharanti. AMg. 76, 477.
säharėjjā. AMg. 76.
sahavo. AMg. 369, 880. sähasam. S. 421.
sahasu. M. JM. 33, 499. sähassi. AMg. 448. säha. M. 188.
sähão. AMg. 439. sähämi. M. JM. 499. sähamia. S. 51.
sahimo. M. JM. 499. sähära. M. 167.
sähähi. AMg. 376. sähie. AMg. 367. sähijja. M. AMg. JM. 108. sahijjasu. JM. 461. sābijjā. Pkt. 101 note 1. Bahiyam. AMg. 350. sahiya. AMg. 73. sahu. A. S. 6, 879.
sähuajjava. AMg. 162. såhui. Pkt. 189. sähukkara. M. 196. sahuṇo. JM. 380, 381. sähummi. JM. 379. sähusa. Pkt. 33 note 7. sähussa. AMg. 379. sahu. JM. 380. sähūņam. JS. 381. säheu, M. JM. 499.
sähějja, M. AMg. JM. 108.
sähenti. M. JM. 499. sāhěnti. M. JM. 499. sähemi. M. JM. 499. sähesu. M. JM. 499.
eahehi. M. JM. 499.
si. AMg. M. JM. S. 85, 145, 169, 423, 498, 519,
siala. M. S. 50.
siali. Mg. 50.
siu. AMg. (text) 148.
sim. JM. 423.
simgha. Pkt. (AMg.) 76, 267. simghamuha. Mg. 76.
simghala, S. 267.
simghali. M. 267.
simghan. AMg. 267, 402. simghanei. AMg. 267. sim balim. Pkt. 109 note 1. simha. AMg. S. 76, 267. simhanida, S. 76. simhadatta, Pk. ? 76. simharaa. Pkt. 76. simhalihim. AMg. 387. sikka. M. 566.
191
sikkhai. M. 319. sikkhanta. JM. S. 319. sikkhanta. S. 397. sikkävei. AMg. 559. sikkhävettä. AMg. 582. sikkha vemi. S. 319. sikkhävehi. S. 559. sikkhävehü. AMg. 528. sikkhia. M. A. 319. sikkhida. S. 319. sikkhidukama. S. 319, 577. sikkbija. JM. 319.
sikkbiadi. S. 319. sikkbn. A. 106.
siukhali. Pkt. (M. S.) 54, 213. singa. M. AMg. JM. A. 50, 272.

Page #536

192
THE INDIAN ANTIQUARY; APPENDIX..
singāe. A Mg. 861. singha. S. (false) 267. singhädaga. AMg. 209. singbāņei. AMg. 559. siccanti. S. 542. siccanto. JM. 542. siccamāņā. S. 542, 568. sijjā. M. AMg. JM. 101 and note 1, 107, 108,
note 3 sijjāyari. JM. 101. sijjhimsu. AMg. 141, 516. sijjhissanti. AMg. 527. sijjhibü. AMg. 527. sijjbihinti. AMg. 527. sijjhihi. JM. 527. siñcadi. S. 485. siñcamha, S. 485. siñcia, S. 590. sibcissam. S. 526. siñcedi. S. 485. sidhila. M. AMg. S. 115 and note 1, 150, 221. sidhilattana. M. 115. sidhiladĀ. S. 115. sidhilei. M. S. 115. sidhilehi. S. 468. siņāi. A Mg. 133, 487. siņāio. AMg. (text) 133. siņāņa. AMg. 138.
siņāyaga. AMg. 138. · siņāýanta. AMg. 183.
siņāyanti. AMg. 188. siņāyaya. AMg. 133. siņāvěnti. 8. (wrong) 188. siņiddha. M. AMg. JM. 8.140, 270, 318. sižiddhaam. M. 140. siņidhdham. Pkt. 198. sineha. M. JM, S. 140, 318. sinns. M. 815. sinha. Pkt. 312. sitta. Pkt. 566. sittha. AMg. 270. sitthaa. Pkt. 270. siddham. AMg. 16. siddhattha. A. 867o. siddha. AMg. 417. siddhāņ. AMg. 178. siddhim. AMg. 141. siddhi. AMg. 141. siddhīkida. S. 49. sināņa. P. OP. 248.
sinata. P. 183, 224, sināna. P. 224. sindůra. Pkt. 119. sindhava. Pkt. 84. sladhu. M. 84. sipa. Sindhi 286. sippa. M. AMg. JM. 211, 296. sippai. Pkt. 286, 535, 542. sippanta. M. 286. sippi. S. 296. sippiņo. $. 405. sippi. M. AMg. S. Pali 286. sippia. M. 385. sippira. Pkt. 211. sibhā. Pkt. 200. simiņa. Pkt. 188, 177, 248. simisimanta. M. 558. simisimāanta. 8.559. simpai. Pkt. 286. do simbali. AMg. 109. Bimbbs. AMg. JM. A. 267, 312, 815. simbhiya. AMg. 267. siya. JM. 866a. siýarattapadāyabhūsie. JM. 366*. siya. AMg. Pali 94, 184, 141, 417, 464, 465,
498. siyals. AMg. JM. 50. siyalaga. AMg. JM. 50. siýalattae. AMg. JM. 50. sijāli. AMg. JM. 50. sirai. Pkt. 285. Biram. M. 356, 409, 426. sirakamala. M. 347. sirakavalana. M. 407. siracches. M. 847. sirammi. JM. 409. siralagga. M. 847. siravihatta. M. 347. sirasi. AMg. 8.408. sirasi. Pkt. 408. sirā.. ANg. 211. sirāhi. M. 409. siri. M. VG. A. 98, 402, 409. siriānanda. A. 98. sirio. AMg. 99. sirim. S. 417. sirikakka. JM. 98. alrikakkuys. JM. 98. Sirikanta. JM. 98. sirikamalāuha. M. 98. .
41.

Page #537

INDEX OF PRAKRIT WORDS.
193
sirkaya. JM. 98. sirikhandadāsa. S. 98. Sirigatta. AMg. 98. sirighara. AMg. 98. siri Jasavamma. M. 98. siri Ņūhada. JM. 98. sirittarianda. JM. 98. sirittāla, M. 98. Sirithaņa, M. 98. Siridamsana. M. 98. Siripavrada. S. 98. siri Bhillua. JM. 98. Sirimai. JM. 98. siriga. AMg. 98. siri Rajjila. JM. 98. siri Räasehara. M. 98. siri Lakkhaņa. JM. 98. sirilārudatta. S. 98. sirivaccha. AMg. JM. 98, 327. sirisa. Pkt. 80. sirisamaņasamgha. JM, 98. sirisamāņavesão. AMg. 98. sirisamudaya. AMg. 98. Siri Sarassadiņam. S. 860. sirisiva. AMg. 177. sirisüyaga. JM. 98. Sirisevia. M. 98. sirihara. AMg. 98. siribā. JM, 206. + siribiri. AMg. 98. siri. Pkt. (S.) 135, 360. Siria. M. 385. sirīě. Pkt. 885. sirio. AMg. 98. siriga. AMg. 98. sirisa. M. 80. Sirisamāņavesão. AMg. 98. sirīsa mullása. M. 98. sirisiva. AMg. 81, 177. sirisehim. AMg. 368. siru. A. 346, 356. sire. AMg. M. 409. sirena. M. A. S. 409. sirenam. AMg. 409. sirehi. M. 409. sirehim. M. 409. siroampa, M. 407. sirodhara. S. 347. sila. A. 100. silae. Pkt. 68. pilasilāadi. S. 558. silā. AMg. 97.
siladalékkadesa. S. 161. silāvațgha. AMg. 51. siliţtha. AMg. JM. 186. silimba. Pkt. 136, 312. silujjāņe. JM. 866. silesa. AMg. 136. silesai. Pkt. 489. silos. S. 136. siloga. AMg. JM, 136. silogagāmi. AMg. 202. silogo. JM. 92. siloya. AMg. 186. siva. AMg. 16. sivakhamdavamo. PG. 10, 169, 227, 287, 402. siviņa. M. S. 133, 177, 248. Biviņas. M. S. Mg. 177, 248. siviņae. $. 95. sivijā. AMg. JM. 165, 201, sivire. JM. 201. Sive. AMg, 867 sivviņi. Pkt. 197. sivvissimi. AMg. 527. sivvi. Pkt. 9, 197. sisira. M. 227. sisiramsi. AMG. 3664 sisu. M. 117, 227. sisuāla. S. 117. sisanāga, AMg. 117. Sisu pāla. AMg. 117. sisubhāra. S. 117. sisühi. M. 381. sissa. JM. S. 63, 315. sissaņi. AMg. 63. Bissa. S. 68. sissini. AMg. 68. sibai. Pkt. 311. sihaqdiņo. AMg. 405. sihara. M, 196. Siharimmi. AMg. 405. Sihario. AMg. 405.. sihare. JM. 8664. siharovari. JM. 172. sibāla. M. 595. sihiņam. M. 406. sihiņā. Pkt. 406. sihiņabl. Pkt. 406. sihi-r-iva. AMg. 353. sihi. M. 405. siai. Pkt, 482. Biala. A. 864. sīāparimatghena. M. 519. siuphe. AMg. 183, 812.

Page #538

194
THE INDIAN ANTIQUARY; APPENDIX.
sidadi. S. 482. sidalāadi. S. 558. sidslāvehi. S. 153, 559. Sidā Mandari Umniilā. S. 162. Sidā Rāmehim. S. 360. Bipa. Hindi 286. sipi. Hindi 286. sibhara. M. 206, 266. simam. PG. 374. siýai. JM, AMg. 482. siýatta, JM, 597. siyasiņa. AMg. 133. siỹā. AMg. 165. siýão. AMg. 375. siyālisam. AMg. 445, 448. sila. P. 260. silamanta. AMg. 601. silamantă. AMg. 897. sīlamanto. AMg. 396. silonomūliar. Pkt. 189. sība. M. AMg. JM.S. A. 68, 87, 815. sisai. M. JM. 488, 499, 544. sisam. AMg. 175. sisakka. M. 194. sisaga. Pkt. 68. sisammi. JM. M. 866, 319. sisah. A. 264, 366. siska, M. 865. Sisão. AMg. 867. siha. M. AMg. JM. A, 76, 267. Sībagubā. AMg. 76. siha-m-ziņo, AMg. 358, 880. Sihamaha. Mg. 76. sibara, M. 206, 266. sibasamba. S. 76. Sibā. AMg. 93. sihi. AMg. 76. . sihu, M. A. 188, 346. siho. AMg. 345. su. A. 428. SUA. M. 12, 186. suai. M. 8, 152, 497. suatkhāya. AMg. 363, suaņassa. A. 106, 366. suaņu, M. 386. suaņuyatta. JM. 162, suaņehim, A. 368. suadamiavāṇarapariosa', M suanti, M.-497. sualam kiya, "AMg. 162. ravattadi. A. 599. suasi. M. 497.
suaba, M. 497. suahi. A. 152, 497. sushijjiýa. AMg. 162. suaikkha. AMg. 853. Buina. A. 152, 177. suidavya, S. 570. suidi, M. 204. suiram. M. 589. suila. Pkt. (AMg. )136, 296. suisi. AMg. 57, 162. suisi. Pkt. 379. suujjuýārs. AMg 156. suuddhara. AMg. 156. sunmāra. M. S. 123, 257. Suumärakesarasibāim. Pkt. 180. suurisa. Pkt. 167. sue, AMg. 139, 345. sumsøka. Pkt. 74, 296. sumsumára. AMg. 117. sumsumari. AMg. 117. sukada. AMg. 49, 219. sukadhiya. AMg. 221, 227. Sukaņha. M. AMg. JM. 52. sukilla. AMg. 136 note 1. sukumära. S. 128, 257. sukumārajā. JM. 123, 257. sukumāla. AMg. M. 129, 160, 167, 257. sukdam. A. 47. sukdu. A. 47. sukka. AMg. JM. 74, 296, 302. sukkanti. AMg. JM. 302. sukkaht. A. 302, 557. sukkila. AMg. 136 note 1, 195, 296. sukkilis. JM. 135, 195. sukkilla. AMg. 136 note 1. sukkha. M. AMg. S. 302. sukkhanta. M. 802. Bukkhavjanti. S. 543, 559. sukkhāņa. S. 302. sakkhiyam. JM, 519. sukkhu. A. 423. sugandhatella-m-āiehim. AMg. 853. sugandhattana. Pkt. 84. sugga. Pkt. 829. sugbě. A. 192, 8664. sunga. Pkt. 296. suciņņa. A Mg. 340. suciräd. AMg. 341. succai. AMg. (text) 536. succa. JM. 587. sajja. Pkt. (M.) 276, 284. sajjapää. S. 376.

Page #539

INDEX OF PRAKRIT WORDS.
195
sujjodaě. S. 95. sutthu. 3. M, Mg. 185, 303, 379, 421. suthioca. AMg. 587. suththu, Pkt. 193. suņa. JM. S. 503. suņas. M. 206. saņai. M. 503. supai. JM. 503. suņaü. Pkt. 472, 593. soņaehim. AMg. 536. sunaga. AMg. JM 206. suņndha. S. 508. suņanti. JM. M. 503. suņantu, AMg. S. 471, 503. suņamade. AMg. JM. 206. suņamāņa. A Mg. 503. suņamāņe. AMg. 561. suņamba. S. 503. suņaya. AMg. JM, 906. suņasu. JM. M. 503. Sunasseha. S. 211. 329. suņaha. M. AMg. JM, D. 206, 3666 , 503. suņahaü. A 206. Bunahapaürammi. M. 366*. suņiu. Pkt. 503. suņādi. S. 503. soņādu. S. 469, 503. suņāmi. S. 503. suņimo. S. 508. suņávidā. S. 552. suņāhi, S. 503. suņia. S. A. 591, 594. suņiūņa. Pkt. 576. suņijjai. AMg. 536, 545. suņijjae. AMg. 536. suņijje. A. 536. suņittă. AMg. 582. suņittu. AMg. 577. suņidsvvs. S. 570. suņidum. $. 574. suņimo. .M. S. 108, 455, 503. saņiya. JM. 591. suņiýa. A Mg. JM. 206. suņissai. JM. 581. suņissam. S. 581. suņissāmo. S. 531. suņiai. AMg. 536. suņiae. 'AMg. 536. suņiadi. S. 536, 545. suņiadu. S. 586. suņianti. S. 536. suņiyamti. S. 275, 586.
suņu. Mg. S. 310, 603. sunei. JM. ANg. 508, 561. suņeu. Pkt. (AMg.) 472, 508. suņēttä. JM. 582. suņedi. S. 503. soņemi. AMg. S. 503. saņēmha. S. 503. suņēssami. A Mg. 531. suņčasāmo. AMg. 581. suņeha. A Mg. 503. suņehi. A. 468. suņomi, S. (false) 503. sunda. Pkt. 84. suņdia. Pkt. 84. suņņahiaattaņa. S. 597. suņņāra. Pkt. 66. suņņi. A. 594. sunhatta. A Mg. 148. suņbā. M. AMg. JM. S. 93, 111, 139, 148 and
note 6, 263, 313. sutikkha. AMg. 312. sutta. M. AMg. JM. 151, 270. suttam. AMg. 16. suttadhāli. S. 92. suttisu. M. 99, 384, 447. sudam. S. 519. sodavandeņa. S. 569. sudattāra. AMg. 307. Suddhoaņi. Pkt. 84. sudbiradbammā. AMg. 357. . sunaü. Pkt. 472. sanakba, Pali 206. sunusā. P. 139, 148, 224, 268, 313. sundaria. Pkt. (S.) 84, 184. sanders. M. S. 84, 176. sunnägāramsi. AMg. 366. supakka. S. 101. supati. Pali 8. supāvajāim. AMg. 367. sapis. Pali 248. sapurisa. A, 864, 367. suppaü. M. 279, 544. suppasiddhāgam. JM. 350. subambbana. A Mg. 250. subäbuena. JM. 465. Subuddhinimeņāmacceņa. JM. 172. Subuddhi. AMg. 71, 879. sobba. Pkt. 296. subbhi, AMg. 148. Subhaddappamubānam. AMg. 360. sumanam. Pkt. 356. so magā. AMg. 408.

Page #540

196
THE INDIAN ANTIQUABY; APPENDIX.
su maņão. S. 409. sumappajjai. AMg. 417, Bumara. S. 478. sugarai. M. AMg. JM, 139, 813. Bumaradi. S. 139. sumarasi. S. 478. samaraha. AMg. 478. samarāidayva. S. 570. sumarāmi. M. S. 478. Bumarāmo. S. 455, 478. sumari. A. 251, 478. sumaria., S. 590. sumariūņa, JM, 478. sumarijjai. M. A. 537. sumarijjai. JM. 537. sumarittae. AMg. 578. Bu marida. S. 478, E65. sumaridarva. Mg. 478. sumariýa. JM. 478, 590. sumarissasi. S. 522. smariadi. S. 537. sumare. Pkt. 478. samaream. AMg. 465. samaredi. S. 313, 478. Bu maredha. S. 478. sumaresi. S. 478. sumaresu. S. 94, 478. rumarehi, S. 478. sumaballa. AMg. 595. sumiga. AMg. JM. 133, 152, 177, 248. sumiņaga. JM. 177, 248. sumiņā. AMg. 447, 519. sumuņi. Pkt. 379. samaha. AMB. 340. Sambha. D. 360. Sumbba-Nisambhe. D. 860, 367. summaü. JM. 261, 536, 545. Sumbā. Pkt. 380. snyai. JM, 8, 152, 497. suyai. JM. 469, 497. suyam. AMg. 519. su-y-akkbāya. AMg. 353. suyaga. Pkt. 392. sayautassa. JM. 497. suyamāṇie. AMg. 563. suyamāņo, JM. 497. sayarāe. AMg. 845. Boyasahasså.. JM, 448. eayya. S. 284, 1904. S. Mg. 384. . saraaņā. A. 100. suraasuramaņuyamahiğā. JM. 156.
surakusumehi. M, 14. Bur-aņucara. AMg. 853. surabhi. AMg. 148. suravai. JM. 879. surayadhūo. AMg. 387. surasuranta. M. 558. surasurņem. Marathi 558. Burahim. M. 848. Burāsura. JS. 156. Suraggha. Pkt. 139, 276. surūva. AMg. 340. sarenam. JM. 182. salaha. Pkt. 340. sulusalénta. JM, 558. sulūha. AMg. 257. su važ. M. 8, 152, 497, 586. suvaņņa, Pkt. 182. suvannam. Dh, 851. suvannareha. A. 100. sa vaņņsadasāhassio. S. 448. suvaņpasayāņi. JM. 367. su vaņņāim. Dh. 182. buvaņņia. Pkt. 84. savanna. AMg. 340. guFarahi, A. 251, 478. Buvasi. M. 497. savasu. M. 497. savāmi. JM. S. 159, 497. Baviņa. AMy. JM. 183, 152, 177, 248. suviņaga. JM. 177, 248. suvidayra. S. 570. suvidavram. $. 497. suvissam. $. 529. saviadi. S. 544. save. Pali AMg. 107 note 11, 189, 345. su věmba. S. 472, 497. savo. S. 139, 345. BUVVAY, JM. M. 261, 503, 536, 545. suvvai. AMg. 586. suvvaū. JM. 469. savvae. AMg. 586. sayvanta. M. 536. suvvanti. AMg. M. JM. 536. Bayramāņa. M. JM, 586. sasamvuda, AMg. 219. susamvude. AMg. 460. susamiddhāe. S. 375. susilitba. S. 136. susā. Pkt. (S.) 148, 313. susāņa. AMg. JM. 104, 312. sasäņamsi. AMg. 3664 susiņu. AMg. 366.

Page #541

INDEX OF PRAKRIT WORDS.
197
susahu. Pkt. 379. susahů. Pkt. 879. susissa. S. 63. susu. AMg. 117, 177. susuāadi. S. 558. susu māra. AMg. 117. sussuissa. S. 528. sussūsaï. AMg. JM, 555, Bussüsaïdum. S. 555, 573. sussüsaīssam. $. 555. 81183ūsamāņa. AMg. 555. sussüsidapuruvvo. M. S. 227, 315. sansüsidavva. S. 555. sussüsidavvo. M. 227. suha. Pkt. (AMg.) 16, 329. suhaimi. Pkt. 557 note 2. suhaïttaa. S. 600. suhambharappa. M. 401. suhadattaņa. A. 597. subama. AMg. 140, 323. suhamā. AMg. 131 note 2. suhammamāņa. AMg. 540. Suhammāe. AMg. 375. suhammi. M. JS. 21, 366. Buhalli. Pkt. 107, 595. subavi. M. 231. subās. S. 22, 361. suhäai. M. 558. suhāadi. S. 558. subãe. AMg. 361. suhāņa. AMg. 350. suhāņi. S. 367. sahami. M. 557. suhävedi. S. 559. subūvesi. M. 559. suhiyão. JM. 466. suhuma. AMg. 82, 131, 143, 323. suhenam, AMg. JM. 182, suhelli. M. 107, 595. submi. AMg. 191 note 2. Bữai. Mg. 867. sui, A. 100. Osüidam. S.,429. osūidassa. S. 429. gũi. M. 164. Būņão. AMg. 875. sümäla. AMg. 128, 167, 257. Būra. All dialects 284. Būrių. JM. 880, 381. sūriýa. AMg. 134. sūrisa. Pkt. 167. sürihimto. JM. 379.
sure. AMg. 366. sūro. AMg. 17, 345. sülāhi, AMg. 175. sūsai. M. 488. gūsaire. Pkt. 458. sūsäsa. S. 327 sūhaya. S.-M. 62, 124, 231. sē. AMg. JM. 85, 867, 423, 425, 427. se. AMg. JM. M. S. JS, 7, 16, 17, 85, 94,
126, 150, 175, 182, 290, 357, 361, 423 and notes 3 and 9, 427, 429, 465. seni. Pkt. 485. seubandha, M. (false) 96. seubandhalahuam. M. 414. seubandhỏ. M. 96. seummi. M. 204, 379. seenam. M. 132. seo. JM. M. 839, 519. sekha, Páli 323. sejjam. AMg. 423. séjji. M. AMg. JM. Mg. (text) 101, 107, 284. séjjāe. Mg. 375. sējjāýara, JM, 101. sētthi. AMg. JM. S. 66, 304, 315... séghim. AMg. 405. Besthissa, JM. 405. sedhi. AMg. JM, 66 and note 1, 304. sedhiya. AMg. 66, 804. Senakanha. M. AMg. JM. S. 52. sëņāvai. D. 72. seuns. M. S. 60, 282. aéttam. AMg. 428. sedusimantammi. S. (false) 366. senanga. S. 400. senapati. PG. 224. sēndürs. Pkt. 119. sepha. Pkt. 267, 312, 315. sebha. Pkt. 200. sebhäliä. Pkt. 200. sẽmbhs. AMg. 267, 315. Sẽmbbị. AMg. JM, 267, 358. sēmbhiya. AMg. 267. *sčmba. 267. sēmāga. . seyam. AMg. JM. 94, 856, 409, 414. sejams. AMg. 414. seyamse, AMg. JM, 409, seyyatha. Pali 423. sera. S. 61. seram. Pkt. 313. serade. S. 498.

Page #542

198
THE INDIAN ANTIQUARY; APPENDIX.
gocchihāmi. Pkt. 520.
serayam. AMg. 850. seribs. M. 188. bela. M. A Mg. JM. 60. Selagajakkhaāruhaņa. AMg. 156. Hevanti. AMg. 357. sevā. M JM. 90. sevimeu. AMg. 516, Bevittba. AMg. 517. sevitthā. AMg. 517. seve. AMg. 166. sevējja. AMg. 462. sevv.. Pkt. 90. Besapphana. M. 196. sesah). A. 264. sese. JS. 3678. seha. AMg. JM. 323. sehanti, AMg. 323. sehambadālijambebim. AMg. 295. Beharāhi. . (false) 365. sehālia. M. S. 188, 200. sehäviýa. AMg. 323. sehāvei. A Mg. 323. sehāvehü. AMg. 528. BV. M. JS. S. 92, 94, 95. 80. M. S. AMg. A. JM. JS. A. D. P. 94, 95, "131, 144, 169, 359, 423, 465, 519. Boamalla. Pkt. 123, 285. SOAVV. M. 570. soāro. M. 390. soindija. AMg. 158. soum. JM. AMg. M. 152, 465, 497, 574, 576. sonāņa. Pkt. 584. souņiýa. AMg. 152. Bouņa. MJM. 586, E88. soūņam. JM. 585. Bevā. A. 152, 254, 497, 570. sõkkha. M. AMg. JM. JS.S. A. 61", 279. sökkbaha. A. 870. sõocam. AMg. 114, 587. Boccam. AMg. 114, 849. soocam. AMg. 587. BoccĀ. AMg. JS. JM. 21, 114, 299, 587. Boccāņa. AMg, 587. Bðocham. M. AMg. JM. S. 6, 528, 531. Bocchitthā. Pkt. 520. Bocchima. Pkt. 520. sõcchimu. Pkt. 520. sõochimo Pkt. 520. sõochissimo.
Omu. Pkt. 520.
ma, sócchiha. Pkt. 520.
mo. S soccbihittbā. Pkt. 520.
obima. Pkt. 520. Chimi. Pkt. 520.
himu. Pkt. 520. himo. Pkt. 520. Chissà. Pkt. 520.
Chiba. Pkt. 520. Bodira. M. 284. sodirattana. 8. 284. soņāra. M. 66, 152, 167. soņāratula. M. 92. soņijāe. AMg. 361. soņiam. AMg. 73. sõndira. $. 284. Boņdiradā. S. 284. söņbå. Pkt. (M.) 189, 148 and note 6, 263,
313. sõtta. M. 91. sõttum. Pkt. (M.) 180, 574. sötte, S. 409. sõtthi. M. S. 152, 861, 379 sõtthiya. AMg. 152. Botthiväana. M. S. 152.
naa. M. S. 162. sodavya. S. 570. sodha, S. Mg. 61%. söndajja. S. 84. sobbayantā. AMg. 490. soma. AMg. JM. 8, 61°, 87, 20, 603. Somadatto. S. 566. somāra. Pkt. (M.) 123, 166, 257, somāls. M. 129, 166, 257. sõmma. M. JM. S. 61%, 87, 282. soya.' AMg. 87, 91. soyao. AMg. 69. soyavisayam. AMg. 465. soyayva. JM. 570. Boyā, AMg. 356. Boria. Pkt. 134. 30ļa88. AMg. JM. 240,441, 443. 80ļasaņham. AMg. JM. 443. 80 lasama. Pkt. 449. Bolasaya. AMg. 443. Solasaviha. AMg. 451. so!aha. A. 240,441, 443. soļā. A. 448. sõlla. AMg. 244, 566. sõllai. Pkt. 194, 244. sõllaga. AMg. 244, 566. sõlliya. AMģ. 244 and note 6.

Page #543

INDEX OF PRAKRIT WORDS.
sovaï. Pkt. 78, 152, 497, 574. sovana. Pkt. 78, 152. sovaniya. AMg. 152. sovani. AMg. 78, 152. sovadhanike. PG. 407. soväga. AMg. 78, 152. sovägi. AMg. 78, 152. soventi. JM. 152, 497.
sosavia. Pkt. 552.
soba. M. 92.
sohagga. M. AMg. JM. S. 61, 279. sohadi. S. 227.
sohammakappaüddhaloys. AMg. 160.
Sohamme. Pkt. 68.
Bobase. M. 457.
sohino. S. 405. sohilla. M. 595. sohna. S. 148. skandham. Mg. 306. skandhena. Mg. 306. skhalanti. Mg. 306. skhanú. M. 90.
späämi. Mg. 487. sta. Mg. 23. stävaissam. Mg. 551. stavia. Mg. 551. stavemi. Mg. 551. stida. Mg. 310. stuna. Mg. 310.
nu. Mg. 310. stuşéyya. Vedic 570. snade. Mg. 175. spalisa. Mg. 311. sphamsa. Mg. 74. sphatanti. A. 238. sphulanti. Mg. 811. sma. Mg. 498. smi. Mg. 145, 498. svapitaki. Pkt. 454.
· sve. Pali 107 note 11.
H
hamti. JM. 275. hamda.
odi.AMg. 275.
hambho. AMg. 267, 275. hamho. S. Mg. 267. hamsa. Pkt. 74, $15, 354. hamsajuanao. M. 403. hamsattae. AMg. 364. hamsa. A. 71.
hakam. Asoka 417.
hake. Pkt. (Mg.) 415, 417. hakkarido. S. 22.
hakke. Pkt. 417.
hakkhai. Pkt. 265.
hage. Mg. 94.
hage. AMg. Mg. 17, 22, 23, 94, 142, 202, 415
417, 419, 421, 498.
hagge. Mg. 142, 194, 202, 415, 417.
haggo. Pkt. 417.
hacche. Mg. 310. hattha. Pkt. 188.
haṭṭhatufthacitta-m-aṇandiya.. AMg. 353.
hada. AMg. JM. 219.
hadaka. Mg. 194.
hadakka. Mg. 50, 150, 194, 222, 244. hadakka. Mg. 71.
hadakkado. Mg. 345.
hadha. M. 198.
hanai. M. A. JM. AMg. 499, 561.
hanao. AMg. 396.
199
hanam. AMg. 348, 396. hananti. AMg. 361, 499. hanamane AMg. 561. hanaha. AMg. 471, 499. hansi. AMg. 499. hanami. AMg. 499. hania. A. 565. haniūna JM. 586. hapijja. Pkt. 540, 544. hanijja. AMg. 464, 499. hanida. Pkt. 188. hagida. M. 204.
haniya. AMg. 134, 464, 499.
hapirf. Pkt. 188.
haniasi. S. 414.
'ha. AMg. 175.
ha. AMg. 275. hai. A. 417. haia.
Pkt. 121.
Hanüa. Pkt. 251.
hai. A. 34, 142, 352, 415, 417. haüm. Pkt. 417. 'ham. JM. AMg. Mg. 175, 518.
ua. Pkt. (text) 251. Hanumam. M. 398.
ham. A. M. AMg. JM. Mg. 34, 275, 415, Hanumantammi. M. 397.
417 and note 3. hamim. 417. hatma. Pkt. 275.
tassa. S. 397. Hanuma. M. 398. Hanumante. M: 397.

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200
Hanumasihale. Mg. 398. Hanume. Mg. 398. hape. AMg. 464, 499. hanejjasi. AMg. 461.
hanějjä. AMg. 350, 460, 464, 499. handana. Pkt. 188.
hande. Mg. 71.
hatta. Pkt. (A.) 194, 565.
THE INDIAN ANTIQUARY; APPENDIX.
"hattari. AMg. JM. A. 264.
hattarim. Pkt. (AMg.) 264, 446
hattha. S. M. Mg. 161, 214, 307, 310, 321.
hatthaggejjha. M. 572.
hatthaḍa. A. 599.
hatthadaa. A. 599,
hatthapphamsa. M. 196.
hatthaphamsa, M. 196.
hattha. M. JM. AMg. 360, 498. hatthi. Mg. A. 310, 405. hatthie. Mg. 310.
hatthim. M. AMg. JM, 405.
hatthikkhandha. JM. 214.
am. Mg. 306.
hatthissa. AMg. 405.
hatthi. AMg. M. JM.; S. 405, 439, 517. hatthikidam. S. 519.
hatthisn. AMg. 405.
hatthihi. AMg. 405. hatthu A. 351.
hatthuttarähim. AMg. 376 and note 4.
hatthulla. Pkt. 595.
hatthesv. AMg.
hatthehi. A. 123, 180. hatthehim. AMg. 350. hada. S. M. 85, 96, 204. hado. S. 85.
haddhi. S. 71.
hana. JM. 499.
hanta. M. AMg. JM. S. 275, 463. hantavvammi. M. 366.
hanti. AMg. 71, 275, 349, 582. hantuna. D. M. JM. 584, 586. handa. Pkt. 275.
handi. AMg. 275. hamara. A. 434.
hamira. Pkt. 188.
hamma. Pkt. 540.
hammiai. Pkt. (AMg. M.) 188, 266, 540, and
note 3, 544, 550, 557, 580. hammanti.
tu.AMg.
540:
hammamāns. AMg. JM, 540. hammare. A. 434.
hammaro. A. 100. hammihi. Pkt. 549. hammibanti. AMg. 550. haya-m-ai. AMg. 353, 880. hayapuvvo. AMg. 17. hayão. AMg. 367. hayayamanakammā. JM. 402. harai. M. JM. 477. haraïssadi. S. 533. harae. AMg. 366. Harakkhanda. S. 196. Harakhanda. S. ? 196. haraḍai. Pkt. 218.. haradai. Pkt. 120. haradi. JS. 477. harantena. S. 397.
haraya. AMg. 132, 332, 354. harāmo. JS. 470. Harärahanaa. M. 361. Haralinganalajjiýaě. A. 85. harāvidu. A. 192. haraharaiya. AMg. 558. harabi. AMg. 468. Hariando. JM. 301. Harianno. JM. (text) 301. Harianda. M. JM. S. 301. hariāla. Pkt. 354.
hariņai. A. 359, 367. Harino. JM. 379.
hariddaa. M. 375. harime. AMg. 98.
Hariyanda. JM. 301. hariyamanta. AMg. 601. hariyani. AMg. 367. barilli. M. 595.
harisa. M. AMg. JM. S. 135. harisai. Pkt. 185, 486. harisala. Pkt. 595.
harisävida. S. 135. harise. AMg. 185, 462. harihii. M. 522.
baribo. A. 872. Harl. Pkt. 71. bare. Pkt. 338. barějjäha. AMg. 477. haremi. M. 477... Hala. Pkt. 256.
halas. Mg. 50, 244.
halaka. Mg. 50, 194, 244. baladi. Mg. 477.
haladda. Pkt. 115, 257.
haladdi. Pkt. 115, 257.

Page #545

INDEX OF PRAKRIT WORDS.
201
hala. M. S. 107, 375, 376. halāmi. Mg. 477. hali. A. 107, 375. Hali. P. 256. halia. A. M. 81. haliāra. Pkt. 354. Haliccanda. Mg. 301. haliddā. M. AMg. JM. 115, 257. halidui. M. 115, 257. haliddia. M. 375. halua, Pkt. 354. hale. JM, 107, 375. - hallavattam. DH. 351. havai. AMg. JM. 16, 188, 475, 482. havadi. Pkt. (JS. S.) 94, 188, 203, 475. havanti. M. AMg. 45 note 3, 475. havāmi. JM. 475. havim. M. 411. havijja. JM. 475. havissaui. Mg. 188. havissam. S. ? (false) 521. havissadi. S. ? (false) 188, 521. havi. AMg. 358. have. JS.S. 462, 475. havei. JS. 475. bavējja, AMg. 475. havějjā. A Mg. 459, 475. havedi. JS. 475. hayvam. AMg. 338. havvāe. AMg. 338. hasa. Mg. 468. hasche. Mg. 310. hasta. Mg. 310. haste. Mg. 23. hasa. M. S. 468. hasai. Pkt. 472. hasaire. Pkt. 458. hasai. Pkt. 560. hasaii. Pkt. 472. hasatia. Pkt. 885. hasatii. Pkt. 385. hasamtie. Pkt. 385. hasanti. Pkt. 472. hasantu. A. 397. hasanto. Pkt. 472.
Pkt. 455. hasami. Pkt. 454. hasamu. Pkt. 455, 467. hasamo. Pkt. 470. hasaha. Pkt. 45€. hasāma. Pkt. 455. hasāmu. Pkt. 455, 467.
hasāmo. Pkt. 455, 470. hasāvsi. Pkt. 553. hasāvia. Pkt. 552. hasāvijjai. Pkt. 543. hasăvfaï. Pkt. 543. hasăvei. Pkt. 552. hasiavra. Pkt. 570. hasiuāņa. Pkt. 584. hasināņam. Pkt. 584. hasium. Pkt. 573. hasiūņa. JM. M. 102, 586, 588. hasiūņam. JM. 585. hasitûna. P. 586. hasitūnam. P. 586. hasima. Pkt. 455. hasimu. Pkt. 455. hasimo. M. 455, 470. hasira. Pkt. 596. hasiri. M. 596. hasire. Pkt. 458. hasissam. Pkt. 520. hasissāmi. Pkt. 520.
-mu. Pkt. 520.
omo. Pkt. 520. hasibima. Pkt. 520.
®mo. Pkt. 520. hasihüre. Pkt. 458, 520. hasihitthā. Pkt. 520. hasihimi. Pkt. 520.
omu. Pkt. 520.
mo. Pkt. 520. hasihissā. Pkt. 520. hasihiha. Pkt. 520. haseavva. Pkt. 570. basei. Pkt. 472. haseijjasu. Pkt. 461. haseijjahi. Pkt. 461. haseijje. Pkt. 461. baseire. Pkt. 458. baseu. Pkt. 472. haseuāņa. Pkt. 584.
ņam. Pkt. 584. haseum. Pkt. 573. haseūņa. Pkt. 586. hasējjai. Pkt. 462. hasējjahi. M. 461. haséjje. Pkt. 461. basenti. Pkt. 472. hasènto. Pkt. 472. hasema. Pkt. 472. hasemu. Pkt. 472. hasemo. Pkt. 470, 472.

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202
THE INDIAN ANTIQUARY; APPENDIX.
haséssāma. Pkt. 520.. hasčasāmi. Pkt. 520.
mu. Pkt. 520.
mo. Pkt. 530. hagehāma. Pkt. 520.
mi. Pkt. 520. hasehü. Pkt. 520. hasehüre. Pkt. 458, 520. hasehitthā. Pkt. 520. bagehimi. Pkt. 520.
Omu. Pkt. 520.
mo. Pkt. 520. hasehissä. Pkt. 520. hasehiha. Pkt. 520. hastădo. Mg. 310. hasti. Mg. 310. hastiskandham. Mg. 306. hastī. Mg. 405. haste, Mg. 23, 310, 366a. hassa. S. AMg. 315, 354. hasse. AMg. 361. hassikarenti. A Mg. 354. hää. Pkt. 188. hāyaï. AMg. 500. hārayatthi, S. (text) 255. hāralattbi. $. 255. bāravai. Pkt. 553. hiraviraiyaraccbā. AMG. 409. Härianda. M. 801. hālidda. AMg. 257. bällida. AMg. 115. hāsā. AMg. 365. hāsās. M. 361. hābāvia. M. 552. hāsijjai. Pkt. 543. hāsiai Pkt. 543. hasei. Pkt. 472, 551, hia. M. 150, 219. hiaa. M. S. Mg. A. 50, 186. hiaam. M. 85, 184. hiaanivvisesammi. $. (false) 366*. hiaattaņa. S. 597. biaāu. M 365. hisābi. M. 365. hiaāhimto. Pkt. 365. biai. A. 85. hiao. S. 857. hiada. A. 599, hiadas. 599. hiadau. A. 352. hiadā. A. 71. hiis. A. 82.
hio. S. 134, 331. himsai. AMg. 507, 516. himsanti. AMg. 507. himsāido. JS. 379.
atido. JS. (text) 879. himsimsu. AMg. 350, 516. biņsidu. A. 192. himsissai. AMg. 516. hiecāņam. AMg. 587, 299. hijjo. Pkt. 134, 831. hitha. M. AMg. JM. 107, 308. hitham.) Pkt. 107.
im. hitthäbida. Pkt. 308. hishima. AMg. 107, 157. hitankam. P.(false) 191 note 2. hitapa. P. 50, 191, 254. hitapaka. CP. P. 47, 50, 191, 254. hittba. Pkt. (M.) 214, 308. hitthi. Pkt. 308. hidayãe. AMg. 361. Himavai. M. 396. Himayadassa. S. 397. Himavanta. AMg. 405. Himavantassa. S. 898. Himavante. AMg. 397. himora. Pkt. 266. hiýa. AMg. '16, 150. hiyam. AMg. 413. hiyatçhãe. JM. 861. hiýaya. AMg. JM. JS, 50, 187. hiyaýattha. JM. 309. hijāe. AMg 361. 'hiyāsae. AMg. 175. hira. Pkt. 259, 338. hiraņņa. AMg. JM. 282. hiraộnakodio. AMg. 387. hirapnakođihiņ, Mg. 489. hiraņņeņam. AMg. 182. Hiri, A Mg. 92, 98. hiriämi. S. 98. hiripadicchāyaṇa. AMg. 98. hirime, AMg. 98. hiri/siridhü/kitti/parivajjiya. AMg. 98, hirisiriparivajjiya. AMg. 98. hiri. Pkt. (AMg.) 98, 135. hirio. AMg. 98. hire. Pkt. 388. hivay. Pkt. 482. hi. S. 22. hins. All dialects 120. hirai. M. JM, 284, 587.

Page #547

INDEX OF PRAKRIT WORDS.
203
hiranta. M. 537.
hua. M. 476. hiranti. M. 537.
hua. A. 476. hirasi. M. AMG. S. (false) 537.
kaņa. Pkt. (AMg.) 120, 503, 506. hu. M. AMg. JM. JS. A. S. 7, 94, 148, 421, kūvanamenti. AMg. 172. 423.
būsaņa. Pkt. 188. huai. Pkt. 476.
he. Pkt. (AMg.) 71, 403. huaïre. Pkt. 458.
hea, Pkt. 188. huamga. Pkt. 188.
heuhim, AMg. 99. huaga. Pkt. 188.
heüim. AMg. 358. hua. A. 476.
hem. Pkt. 336. huire. Pkt. 458.
hěcca, AMG. 587. huei. Pkt. 476.
hěccā. AMg. 587. huere. Pkt. 458.
hiccâņa. AMg. 587. hučjja. Pkt. 466.
hoccānam. AMg. 587. hučjjaïre. Pkt. 466.
héttha. M. AMg. JM. 107, 308. huějā. Pkt. 466.
hctthao. AMg. JM. 107. huejjūire. Pkt. 458,466.
héttham. AMg. 107, 114. hujja. Pkt. 466.
hétthatthia. JM. 107. hujjaire. Pkt. 458, 466.
hettato, Pali 107. hujjalā. M. 172.
hčtěkammi. M. 107. hujja. Pkt. 466.
hétthayammi. JM. 107. hujjäire. Pkt. 458, 466.
hittha. A.Mg. JM. 107, 114, 142, 345. hatha. Alg. 84, 338.
hittlim. AMg. (text) 107. huņai. AMg. 501.
hittima. AMg. 107, 414. hunimi. AMg. 501.
hetthimai varima. AMg. 157. huņāsi. AMg. 501.
lētthimaya. AMg. 107. huņijjai. Pkt. 536, 545.
hitthilla. AMg. 107, 595. huņittā. AMg. 582.
hotghena. JM. 107. huttam. M. 206, 451.
hedisa. Asoka (Khalsi) 121. hunti. M. JM. A. AMO JS. 475, 476.
hediss. Asoka 121. hanto. A. M. JM. AMg. JS. 476.
hedisa. Asoka 121. humaa. Pkt. 188
hemantagimliāsu. AMg. 358. hulai. Pkt. 354.
hemantāmam. AMg. 358. hulāņi. AMg. 182.
helāa. M. 375. hundi. M. (false) 124.
Lelāi. M. 375. havai. Pkt. 475.
holli. A. 107. huvamti. S. 275, 560.
hevam. Pkt. 336. huvadi. S. 475.
ho. Pkt. 372. havanti. M, 188, 476.
hoai. Pkt. 476, 487, huvanti. S. 476.
hoaire. Pkt. 458. huvidavva. Mg. 188, 286, 476, 570.
hosūņa. Pkt. (A.) 487, 586. huvidavvam. Mg. 476.
hoaņa. Pkt. 188. huvissar. Mg. 521.
hoasi. Pkt. 487. huvissadi. Mg. 521.
hoāmi. Pkt. 187. Auvissadi. S. 527.
hoi. Ā. AMg. M. JM. A. JS. 26, 94, 113, 154 huvissånti. S. 521.
188, 204, 356, 475, 476. huvissasi. S. 521.
hoijjai. M. JM. A. AMg. JS. 476, 530. huvia. M. 466. 476.
hoire. Pkt. 458. huviadi. My 188, 476, 536, 550.
hoiai. M. JM. A. AMg. JS. 476, 536. huviyya. P. 188, 252, 462, 476.
hou. M. JM. A. AMg. JS. 71, 169, 176. huvvai. Pkt. 536, 545. .
houm. M. JM. A. AMg. JS. 188, 475. 476 hū. JM AMg. (text) 94.
hou. AMg. 71, 476.

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204 THE INDIAN ANTIQUARY; APPENDIX. bouna. JS. A. M. JM. 476, 487, 586. hounam. AMg. JM. 585. hoei. Pkt. 476. hoeire. Pkt. 458. hoejja. Pkt. 466. hocjja. Pkt. 466. hokkhas. AMg. 521. hokkham. AMg. 521, hokkhanti. AMg. 521. hokkhami. AMg. 521. hocca. AMg. 587. hoja. Pkt. (PG.VG.) 10, 92, 188, 189, 253. 466. hojja. M. AMg. JM. S. ? 466, 476. hojja. JS. 462, 466. hojjai., Pkt. 466. hojjaia. Pkt. 466. hojjai. Pkt. 466. hojamana. Pkt. (AMg.) 466, 561. hojjasi. Pkt. 466. hojjasu. JM. 466. hojjassam. Pkt. 521. hojjassami. Pkt. 521. hojjahami. Pkt. 521. hojjahu. Pkt. 521. hojjahimi. Pkt. 521. hojjahisi. Pkt. 521. hoija. AMg. JM. 91, 252, 459, 466, 475, 476. hojjai. Pkt. (AMg). 466. hojjaia. Pkt. 466. hojaa. Pkt. 466. hojjasi. JM. 466. hojjami. AMg. JM. 466. hojjasi. Pkt. 466. hojjaham. JM, 466. hojjabi. JM. 466. hojjahii. Pkt. 521. hojjahimi. Pkt. 521. Chisi. Pkt. 521. hojjihii. Pkt. 521. hojjehii. Pkt. 521. hottae. AMG. 578. hotta. S. 582. hottha. AMG. 476, 517. hodayva. S. Mg. 188, 286, 476, 570. hodi. S. JS. Mg. (false) 31, 145, 154, 18%. 203, 475, 476 and note 3, hodu. M. 204 nodum. JS. 188, 475, 476. hoduna. S. 584. hodha. . S. 471, 476. hontammi. M. 397. honti. M. JM. A. AMy. JS. S. 45 note 3, 456, 475, 476. hontu. M. JM. A. AMg. JS. S. 471, 476. honto. M. JM. A. AMg. J. 476. hoppinu, A. 351. homano. M. JM. A. AMg. JS. 476. homi. M. JM. A. AMg. JS. S. 14, 475, 476. homo. M. JM. A. AMg. JS. 470, 476 homba. S. 470, 476. hoyavva. AMg. JM. 188, 286, 476, 570. hosa A. 166, 315, 521. hosi. M. JM. A. AMg. JS. S. 476. hosu. M. JM. A. AMg. JS. 476. hose. A. 166, 521. hossam. M. 315, 521. hcssama. A. 5 hossami. Pkt. 521. hossamo. Pkt. (A.) 520, 521. hossamu. A. 521. hoha. Pkt. 456. hohaoi. Pkt. 127. hohama. Pist. 521. hohami. M. AMg. JM, A. 263, 315, 521. hobama. Pkt. 521. hohamo. Pkt. 520, 521. hohi. S. M. JM. A. AMg. JS. 102, 468, 476, 521. hohii. M. JM. 165, 521. hobitha. Pkt. 520' and note 1, 521. hohittbamo. Pkt. 520 and note 1, 521. hohinti. M. JM. 521. hohima. Pkt. 521. hohimi. M. AMg. JM. A. 263, 315, 520, 521. hohima. Pkt. 521. hohimo. Pkt. 520, 521. hobisi. JM. 521. hohissaiq. JM. 521.. hohissa. Pkt. 520 and note 1, 521. hohissamo. Pkt. 520 and note 1, 521. hohi. JM. M. 165, 521. hobia. Pkt. 466. hradahi. A. 366a. hrassa. AMg. 354. hrdakko. Mg. (text) 194. hri. AMg. 98. hladakko. Mg. 194. hvaanti. Pkt. 45 note 3. hsusta. Avest. 319. hsiw. Avest. 319. भग्नपृष्ठकटिग्रीवस्तब्धदृष्टिरधोमुखं / करेन लिखितं ग्रंथं यत्नेन प्रतिपालयत् //