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APRIL, 1881.]
MISCELLANEA.
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him. Buddha, noticing foot-steps descending to is ready to hand," i.e., when he might escape his the pool, but none reascending, concluded that it difficulty by a very simple expedient. What this was haunted, and commended their caution. In expedient is, is represented, I believe, in the the meanwhile the ogre, observing their hesitation, following compartment of the sculpture; viz. showed himself and enquired why they did not (9) The sixteenth inscription, No. 11 on Plate come down to drink. Buddha asked him in XLVIII and No. 19 on Plate LIII, referred to on reply, whether he was the water-ogre who ate up p. 98. This is evidently a continuation of the prethose that came down to drink. The ogre admit- ceding one. It reads ted that he was, and threatened to eat up him and
jabu-nadode pavate his whole suite, if they dared to come down to or in full, jambu-nadode pavatte), i.e. "when the drink. Buddha said: "You suppose that unless Jambu-tree-expedient is ready to hand "; and we come down to the water, we cannot drink it; it explains the previous indefinite phrase nadode but we shall each take the hollow stalk of a lotus, pavatte. The Jambu is said to be an enormous tree and by means of it draw up the water to drink, on Mount Meru, in the great forest of Himalaya; without your being able to devour us." Then, it is 100 yojanas high, and has four branches; having, by his miraculous powers, caused a lotus- from the trunk and the four branches large rivers stalk to rise up to him, he tested it with his continually flow; it bears an immortal fruit, as mouth; but as the stalk was full of joints, he large as the water vessel called "mahalala." From failed in getting any water. Thereupon, by his it, Ja mbud vipa or India derives its name.** miraculous powers, he caused all the lotus-stalks The sculpture shows the Jambu tree with its four of the pool to turn into jointless hollow tubes; and branches; and on the companion-sculpture Mount now, by means of these he and all his monkeys Meru (or Himalaya) is represented by four pieces were able to drink the water of the pool, while the of rock. The Jambu tree is represented as supbaffled ogre had to return to his abode. This plying meat and drink to two persone, one of whom story may well have led to the proverbial use of is just receiving it, while the other is carrying the expression nadoda or "water (obtained) by away what he has already received. The man means of a lotus-stalk," to represent any clever ex- Vaduka is asked why he foolishly endeavours to pedient for escaping a difficulty. The word nadodaget his supply from an empty leather bag, when would thus practically come to mean simply "an the Jambu tree is ready to hand, from which he expedient." In the present case a foolish man, might obtain it, like the other two men. There who is represented as trying to draw water from is probably some story of Vaduka, to which the an empty leather bag, (apparently a relative of the sculpture refers; but I have not been able to well-known Indian “mashak," is twitted for
find it. doing so, when "water-obtainable-by-a-lotus-stalk
(To be continued.)
MISCELLANEA. CHINESE TRANSLATIONS OF SANSKRIT of the irregular nominal suffixes, Mancha could TEXTS.
hardly be anything, one should think, but a treatise In my review of the Kafika Vritti (ante, vol. IX, on the regular nominal suffixes, the so-called p. 305f.), I gave a short extract from the 39th chap- Krit. However, Mr. Beal called my attention to ter of I-tsing's Nan-hai-ki-kwei-chou'en, contain a note of Stanislas Julien's in his Index to Hiouening the titles of several grammatical works which Thsang, where (vol. iii, p. 514) Men-lae-kia is es I-tsing knew and studied during his stay in plained by Mandaka. Hiouen-Theang menIndia 673-95 A.D. Most of these titles are much tions Men-tse-kia (vol. i, p 166) as one of two disfigured in their Chinese transliterations, and, classes of words, the other class being Unddi. with regard to several of them, I was unable to But, though Stanislas Julien tells us that Prof. gire their Sanskțit equivalents. I have since Spiegel approved of this interpretation, I cannot received some communications on this subject from find any place where Prof. Spiegel has treated Mr. S. Beal and from Mr. Kasawara which enable of mandaka and traced it back as a technical term me to restore, at all events, one more name with to some corresponding snñiña of Sanskrit gramtolerable certainty. On the second of the so-called mariang. Mr. Kasawara's translation was :Khilas, which Mr. Kasawara had rendered by “Mancha treats of the formation of words by means Man-cha, I cannot say that I feel satisfied even now. of combining (a root and suffix, or suffixes). One By the side of Ashtadhatu, explained as declension of many names for tree, for instance, is vriksha in and conjugation, and Unddi, the well-known title Sanskrit (that is to say, the word vriksha is made " See Spence Hardy's Manual of Budhism.
From The Academy, Feb. 19, 1881.
