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MARCH, 1874.]
to command the presence of genii and demons, who are to obey the behests of the exorcist in causing desired events to come off, to establish friendship or enmity, to cause the death or injury of enemies, to increase worldly prosperity, to command victory, and, in short, to accomplish all wishes, spiritual and temporal, which the votary may desire. The casting out of devils is still practised, and the belief in evil spirits generally entertained. Many years ago, when sailing from Port Louis to Calcutta, I saw the native supercargo a Chittagong Musalman-every evening visit each corner of the deck, burn incense and mutter a prayer to drive away evil spirits. Among the passengers was a well-known Chinese merchant of Calcutta who laughed at the supercargo for his belief in spirits, and yet burnt a joss-stick himself to keep away ghosts in his own cabin. The rules regarding travelling are full of singular superstitions. A general belief is entertained in an invisible being moving in a circular orbit round the world, who takes up his abode in different places on different days of the month. To ascertain this, and from this to calculate when it is lucky to set out, in what direction the journey may be made securely, and when it should be avoided, tables are constructed and calculations are devised. If a person wishes to proceed on a journey on a Saturday, he is to eat fish previous to starting; for his wishes in that case will soon be accomplished. If on a Sunday, should he eat betel-leaf before his departure, all his undertakings will prosper. If on a Monday, should he look into a mirror, he will speedily obtain wealth. If on a Tuesday, should he eat coriander seed, every occurrence will happen agreeably to his wishes. If on a Wednesday, should he eat curdled milk, he will return home in good health and with a large fortune. If on a Thursday, should he eat raw sugar, he will return with abundance of pearls and precious stones. There are propitious hours and days in every month, and there are also evil times which should be avoided, and rules are laid down for ascertaining them. In the same manner the making and wearing of clothes, the fashion of the beard and hair of the head, and the rules to be observed in eating and drinking are prescribed in amusing and childish detail. For example, if a person put on a suit of new clothes in the morning, he will become wealthy and fortunate. If at noon, he will appear elegant. If at sunset, he will be wretched. If in the evening, he will continue ill.-From a lecture by Dr. F. J. Mouat, in St. George's Hall, London, 12th January 1873.
MISCELLANEA AND CORRESPONDENCE.
SIR, I have succeeded in seeing a portion of the famous Bhandar of the Os val Jains of this
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town, and have obtained already results which repay me for the tedious journey, and the not less tedious stay in this country of sand, bad water, and guinea-worms. A large portion of the Bhandar consists of palm-leaf MSS. dating from circa 1140 to 1340 A.D., which contain also Brahmanical works, chiefly Kâryas, Natakas, books on Alamkara, Nyaya, and Grammar. One of these Pothis gives us an unknown work of Bilhana or Vilhapa, a Kasmirian Bhatta, whose Panchdsikd is of frequent occurrence. The poem gives, in 17 cantos, a life or eulogy of the famous Chalukya king of Kalyana, Vikramaditya, surnamed Tribhuvanamalla, while the last, the eighteenth canto, treats of Bilhana's personal history. Its title is Vikramánkabhidhanam Kdvyam or Vikramánkacharitam.
I believe the Chalukyas of Kalyana are known exclusively through their inscriptions, and it is, therefore, of the highest interest to find a description of their deeds in a literary work. This interest is heightened by the fact that Bilhan a was the Vidyapati of Vikramadityadeva, and that his testimony possesses great weight, as that of an eye-witness or contemporary of the events described by him. The Charita begins with the creation of the Chalukya race, and enumerates the kings of the modern line descended from Pailapa. The first kings are dismissed with a few slokas apiece. But the reigns of Ahavamalla and Somes var, the former of whom was Vikramâdityadeva's father, while the latter was his elder Vikrabrother, received greater attention. mâditya's history is not complete, as the king was still living when the poet wrote. The last canto gives, besides Bilhana's personal history, notices of Harshadeva of Kasmir, of his predecessors, and of his successors. Bhoja of Dhara is mentioned several times, once as a contemporary of Bilhana's, whom, however, he did not visit. The poem is written in various metres its style is the Vaidarbhirtti.
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The MS. is not dated, but was bought back at the end of the 13th century by Khet mall and Jetsingh. I should say that it was written towards the end of the 12th century. I have copied the whole of the book with the assistance of Dr. Jacobi, who accompanies me all through my journey. I trust that an edition will be feasible; for the MS. is very carefully written, and still more carefully corrected and annotated. The corrections are very old.
We have worked six days in the Bhanḍar and have not yet done. If what the people say of its extent is true, and if we succeed in seeing the whole, it may be possible that we shall not get away from here before March. We have bought
