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No. 20.]
THE INSCRIPTION ON THE WARDAK VASE.
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of the present name of the place, Khawat, where this vage was found. If this expression be taken as one word, it would be Iyakkhavata (by rule 4), and this is suggestive of the Greek lakkhos, “Bacchus or Dionysos," whose legend was localised in this region as is well known. This view was tempting but appears antenable, because it is highly improbable (as a distinguished Greek scholar has informed me that the oriental Greeks of this region would have had the name lakkhos in pablio vogue, as it only had a real base in Attica and was a literary figment outside. Moreover, no Greek derivation can apparently be suggested except perhaps Takkho + hodos, which is unsuitable. Again Iyakkhavata is hardly an Indian word. The only alternative is to divide it into iya Khavata, and this division gives forth with the modern name Khawat, while iya appears to be a pronoun meaning "this,” or “ here." The pronoun idam developed, or had as an equivalent, a base ia in Prakrit (apart from the feminine nomin. iyam), for the masculine or neuter locative iammi is found and the base ia itself did exist. This ia might well be written iya here, for this inscription has literary qualities, and the neighbouring old Persian word iyam, which is its exact equivalent and is both masculine and feminine, might naturally influence the spelling. Iya Khavatamhi would then mean "in this very Khavata," where the monastery was situated. Or iya might equally well be taken as=Skt. iha, “bere. Either way the meaning is the same. Khavata, or Khivata or Khāvāta as it might be read, does not seem to have any meaning, if considered to be of Indian derivation though avata was a termination used in the names of places, as Värandvata."
Kadalayigra=kritalayika (by rule 1), which is formed from kritalaya, as hșidayika from hridaya, kāyika from kaya, etc. The whole is a more precise adjective than kritalaya, both menning" having fixed one's residence.” It suggests that Kamagulya did not belong to this place originally, but had come to reside here.
Tumbimhi.-The first akshara is clearly tu or thu, and thüpa, thuba or thuva suggests itself, but is inadmissible because the second akshara is not plain p, b or v. No other word begiuning with thu seems possible. The letter must be read then as tu. The second akshara is # new character. At first sight it seems to be based on the character for st; see the previous word stēhi and the fornis of sti and stu in Bühler's Table I (no. 39, v, vi and vii) and Dr. Thomas Tablo IV (E. I. ix, p. 146); but it cannot be sti or stu, because (1) it has a stroke to the left at the bottom more than st has and also the vowel mark i; (2) that stroke cannot denoto w, for u is not so made here and u would be in addition to i; and (3) st could not follow the preceding vowel , and sht alone would be permissible after in this dialect which clearly distinguishes between the three sibilants. The character however is not sht, for sht is found in the name Hashtuna afterwards. Moreover all such renderings are meaningless, and the character cannot denote st at all. In shape it is a b (or v) with a cross-line through its middle and the vowel-mark i, hence presumably it represents bi (or vi) in combination with 60 ne other consonant denoted by the cross-line. If it be so, then, since the language is a Prakṣit, the cross-line can only mean some secondary consonant such as m, y, r or v. It is not y norr, for their forms have been discussed above (p. 206); and v is hardly possible in
1 Piscbel's Prakrit Grammar, $ 429. * See Prüksitn-Paingala (Ed, Biblioth. Indien); references in the Index. . See J. R. A. S. 1909, p. 1089.
• M. BH. i, 142, 5675. It does not make the matter easier if we read Ifakhavata, which is not impossible since there is very little distinction between ya and fa in this inscription (see p. 203). This rendering might be resolved as Ita + kharata or lia + akkharata (by rule 4); but those words yield no satisfactory solution (though akkharata could - akshavata) and do not account for the present name Khawat. Moreover any such solution would weaken the special significance of kadalayigra. . Professor Rapson has pointed out to me that ito occurs with the meaning "here" in the third line on the reverse of figure N. xvi. 2 in Plate CI of Dr. Stein's " Ancient Khotan." If we rent ia here, the expression becomes (la Khavadamhi with precisely the same meaning as iya Kharadumi; but the latter reading is preferable because the letter resembles y rather than
