Indian Antiquary Vol 04

SR No.: 032496
Original Sutra Author: N/A
Author: Jas Burgess
Publisher: Swati Publications
Publication Year: 1984
Total Pages: 410
Language: English
Classification: Book_English
File Size: 18 MB

Page 195

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