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THE INDIAN ANTIQUARY.
(MAY, 1882
it, so that the chain coming in contact with the lamp produces a noise, which makes known the Indian Jew come to sell his goods.
sale dealers. The Marwadi repays himself by selling those mortgaged to him and not redeemed, or he buys old and worn out ones at the lowest rate possible, and after cleaning them sells them on credit at the highest rate. Besides these Marwadis, Musalmans from Delhi and other places, and Mâpillas from Malabar also come to Bombay to sell such goods. These hawkers are generally well-to-do persons, being men of property; they do not cry out, but go from street to street. Those that come from Pupa call out "bhändi pátele," "pots." They do not sell for cash, but barter for old clothes, &c. The Mâpilla from Malabar goes about ringing a small bell which he carries in his hand at intervals. The Marwadi holds a brass hanging lamp in his hand and goes on shaking
MOLASSES. The hawkers of molasses are by caste either Banyas or Marwadis. They go about with a wooden or metal tray on their heads, full of molasses, and a scale and weights. They call "god lé patni god" or "god sákarya god," meaning "take, if liquid patni, and if like sugar, sd karya molasses." They hawk this article the whole of the day, especially a few days before a Hindu holiday. They do not confine themselves to the selling of molasses only, for they also sell clarified butter, sugar, oil, &c.
(To be continued.)
CORRESPONDENCE AND MISCELLANEA. ELAPÅTRA NÅGA, &c.
and the first verse begins there with vibv&sa With reference to the Rev. Mr. Beal's letter instead of sadbhava. The bear is here an ape. ante, p. 50, he writes to say that the account of The story turns out to be founded on a Buddhistic Elapâ tra Näga visiting Buddha is found in the source (the Karmagatama), communicated by Vinaya Pitaka of the Mahisasaka school (Chinese Schiefner to Benfey, who has treated the subject version, K. xv. p. 18). The account agrees entirely in his translation of the Pañchatantra, p. 1208. with the sculpture.
A. WEBER. "Allow me also to suggest," he continues, " that the phrase vijiti vidy.idharal (Ind. Ant.
THE SO-CALLED HENOTHEISM OF vol. XI. p. 27) does not refer to a king of the Vidyå.
THE VEDA. dharas undoing his hair, but to Sumedha untwist.
We have long been accustomed to clase religions ing his hair to let Dipankara pass over, as in the
as monotheistic and polytheistio, according as legend. Sumedha is called frequently possessor of
they recognize the existence of one personal God magical power (irdhi). In a note (p. 17) of my
or of a plurality of such, and to call pantheistic a translation of the Legend of Dipankara Buddha,
faith which, rejecting the personality of a Creator I referred the peculiar flower (called by Fahian'a
accepts the creation itself as divine, or holds five-stalked flower') in plate L. of Fergusson's
everything to be God. The last of these is the Tree and Serpent Worship, to the girl who be.
one least definite in character, and confessedly caine Sumedha's wife. The sculpture at Bharhut
latest in the order of development; nor has it evidently refers to this."
any popular or ethnic value; it is essentially a
philosophic creed, and limited to the class of STORY OF VARARUCHI.
philosophers. The other two, monotheism and SIR-Referring to Mr. Grierson's interesting polytheism, divide between them the whole great paper on Maithila folk-lore in vol. X. p. 366ff., I mass of the world's religions. As to which of beg to state that the story of Vararuchi is told the two ts the earlier, and foundation of the other. also in the Simhasanadvdtrimsikd, see my paper opinions are, and will doubtless long or always on this work in vol. XV. of the Indische Studien, remain, divided, in accordance with the views pp. 249, 301-309. The names differ; the king's taken respecting the origin and first history of name is Nanda, his son is called Vijayapala, and the human race. But it does not appear doubtthe minister Vahusruta; the place of Vararuchi is ful that they will settle down into two forms: filled by Saradananda, but the queen's name is the either man and his first conditions of life are a same, Bhânumati. The four syllables sa sé mi rd, miraculous creation, and monotheism a miraculous and the verses belonging to them are identical, communication to him, a revelation; or, if he is with some variations. The greater number of the a product of secondary causes, of development, versions used by me read however vi sé mi rd, and had to acquire his knowledge of the divine
1 Proserved in the sixth verse भानुमतीतिलकं यथा.
