________________
332
THE INDIAN ANTIQUARY.
[NOVEMBER, 1874.
and it would be quite as logical to lump Musal. mans, and even Christians, along with Jews, as it is to set down the Jains as a mere sub-division of Buddhists. Indeed, as Dr. Cornish remarks, there are practically no Buddhists in Southern and Western India. There may be a few stray Singhalese or Burmese; as to Chinamen the application of the term Buddhist to most of them is rather a strain upon the meaning of the word. Dr. Cornish occasionally gives Marathi names for castes: generally wrong, as Hujam (Hajâm) for a Barber, and Dheda as an equivalent to the Madras Paria. (Vide vol. II. pp. 76 and 130.) Both are Hindustani words, andthe latter is applied only
to one caste (the Mabârs) of several which would come under the term Paria in Madras and are known collectively in Maharashtra as Parwari. This is an instance of how apt the most acute and well-informed of Indian scholars are to be misled in details relating to provinces with which they are not personally acquainted. Dr. Cornish generously acknowledges the credit due to his prede. cessor, the late Mr. Gover, one of the most valued contributors to the Antiquary; and it is pleasant to find here and there in these important returns the names of other supporters still flourishing and scraps of interesting information which have before appeared in these pages.
CORRESPONDENCE AND MISCELLANEA. PARADISE.
of d into l is common enough between Sanskrit, Answer to Query in the Ind. Ant. ante, p. 236.] Latin and Greek, but it has never been estab
The question whether Paradise is connected lished on good evidence as between Sanskrit and with the Sanskrit Paradeśa has been asked many Gothic. Besides the h ought in Gothic to appear times, but it must be answered in the negative. as g, as we have it in deig-8. Paradeśa does not mean in Sanskrit 'the best or The history of the word Paradise is therefore highest country, but a foreign country,' more this: It was a word of Zend origin, was adopted particularly an enemy's country. The word occurs by the Jews at a very early time, and thus found its for the first time in the Song of Solomon (iv. 13), way into the Old Testament. It was again adopted in the form of pardés, and it has found its way by Xenophon, and thus found its way into Greek. into Hebrew, not from Sanskpit, but from Persian. It was lastly used by the LXX., and thus transThe Sanskrit paradesa would in Persian have ferred into ecclesiastic Greek and Latin, and all the assumed the form of paradaeşa, the being a languages of modern Europe. palatal, not a dental e. Such a word does not
Max MÖLLER. ocour in Zend, but the word which does occur in Zend, and which alone can be the etymon of
NIJAGUNA (ante, p. 244). paradise, is pairidadza, which means ciroumvallatio, With regard to the date assigned to Nijaguna, & piece of ground enclosed by a high wall, after- I feel certain "the Saka year counted by guna, wards a park or garden. Xenophon found the pita, giri, and vishaya" is wrong. word used in Persia in that sense, and it afterwards Nijaguna mentions the sábara bhashya; the appears in the LXX. The root of this word is Bhatta of Bhattacharya; the vyakhyana on the DIH(or DHIH), for Sanskřit h=Zend z, and means Śábara bhdshya, called Prabhakara, by Prabhakara originally to knead, to squeeze together, to shape. guru, a disciple of Bhattacharya; the Vedanta From it we have the Sanskțit deht, a wall, while bháshya by Sasikara; the vivarana regarding this by in Greek the same root, according to the strictest Vivaranacharya ; a Vitti, the Panchapdelikd, the phonetic rules, yielded toixos, wall. In Latin the Ramdnandiya, the Brahmavidyabharana, and root is regularly changed into fig, and gives us many other vyakhydnasregarding the same Veddnta figulus, potter, fig ura, form or shape, and fingere. In bhdshya by Safi kara's disciples; the Bhamali by Gothic it could only appear as deigan, to knead, to Vâchaspatimiếra; the vyakhyana called Kalpataru; form anything out of soft earth; hence daig-s, the and the tik& called Kaustubha. English dough.
Nijaguna is mentioned in a Cankrese novel of The Sanskrit deha, body, also springs from the 1657 A.D.; and Dr. Barnell has been kind enough same root, body being, like figure, that which is to inform me that the Kalpataru was written by formed. Bopp identified this deha with Gothic leik, Appayya Dikshita, who lived in the Tanjore body, and particularly dead body, the modern Ger- province in the 16th century. So Nijaguna falls man Leiche and Leichnam, the English lich in Lich- somewhere between 1522 (the year generally gate. But such is the strictness of phonetio rules assigned to Appayya Dikshita) and 1667 A.D. that this identification, apparently so simple and
F. KITTEL easy, cannot possibly be allowed. The transition Mercara, 23rd October 1874.
