________________
REVIEWS
165
Zeitschrift der Deutschen Morgenländischen Gesellschaft. Supplement VI: XXII. Deutscher Orientalistentag vom 21. bis 25. März 1983 in Tübingen. Ausgewählte Vorträge herausgegeben von Wolfgang Röllig. Stuttgart, Franz Steiner Verlag Wiesbaden GmbH., 1985. 444 S. m. 23 Abb., 2. Falttaf., 62 Abb. auf 30 taf., kt. DM 220,
Iranian studies are represented in this volume by one article (F. Thordarson, Bilinguismus in der Entwicklung des Ossetischen, pp. 221-224) and one summary (R. E. Emmerick, Khotanese baljse, p. 225). The complete text of Emmerick's communication is published in MSS 45 [Festgabe für Karl Hoffmann II] (München, 1985), pp. 39-53.
Indian studies are much better represented by six articles and twelve summaries in Fachgruppe 8: Indologie, three articles and five summaries in Fachgruppe 9: Buddhismus, and five articles in Fachgruppe 14: Kunst und Archäologie. P. Thieme discusses RV 10.86, which he explains as a burlesque recited during the bridal night as a fertility spell (Bemerkungen zum Vțşākapi-Gedicht (RV 10.86], pp. 238248). M. Witzel shows the importance of studying scribal mistakes based on local pronunciation and on misreadings, and the geographical spread of texts which are transmitted in not more than one or two regions of India as in the case of the Paippalada-samhitā of the Atharvaveda. He suggests that Gujarat was the medieval centre of the Paippaladins but that their tradition must have become extinct between ca. 1250 and 1431, and that from 1431 until c. 1700 the Saunaka-Samhita was transmitted in Gujarat by one family (AtharvavedaTradition und die Paippalada-Samhitā, pp. 256-271). Harry Falk examines the origin of the sattra sacrifice which he compares and contrasts with the srau ta sacrifice. According to Falk, the sattras continue the traditions of the festive occasions during which the greater part of the sūktas of the Rg were composed (Zum Ursprung der sattra-Opfer, pp. 275-281). J. L. Brockington distinguishes several stages in the development of the Rāmāyaṇa (Rāma der Rechtschaffene, pp. 249-255). B. Banerjee believes that Śūdraka flourished between the first and second century of the Christian era and that there seems to be no reason why the drama should not be ascribed to a person named Śūdraka, who was a king (Śūdraka, the author of the Mșcchakaţikam, pp. 285-289). M. Hahn presents a survey of research on the Tibetan niti texts and discusses the following four texts: Prajñāśataka, Prajñādanda, Janaposaņabindu and Āryakosa (Die indischen Nitiśāstras im tibetischen Tanjur, pp. 227-237).
A. Mette studies two Tibetan translations of texts relating to the Asoka legend: the Mya-nan-med pa'i sgo-nas klu btul-ba'i le'u (Derge No.4197) and the ku-na-la'i rtogs-briod (Derge No. 4145) (Zur tibetischen Überlieferung der Aśokalegende, pp, 299-307).J.P. McDermott has in terpreted the Sadhīna Jataka (494) as
Indo-Iranian Journal 31 (1988).
