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DECEMBER, 1892.)
INSTALMENT OF THE BOWER MANUSCRIPT.
359
headache.50 Remove (from him) also hemicrania, indigestion, fly-like diseases of the skin, so diseases of the nose, diseases of the mouth, diseases of the throat, diseases of the heart, pains in the ear, paius in the teeth, pains in the beart, pains in the side, pains in the back, pains in the belly, pains in the cheek, pains in the bladder, pains in the thigh, pains in the legs, pains in the hands, pains in the feet, pains in any limb, whether large or small. Health at night; health in the day; health wbile midday lasts;
Second Leaf : Reverse. health all the time after midnight62; may all the Buddhas grant (it) to me! Idi, vidi, hividi! Nide, ade, yâde, drigade ! Oh ye Vêgudis of the sun-rays, ye dust-Pisachinis that ascerid and descend 163 Elé, mêlê, tilê, kile, tilé, mêlé, milê! Timi, dumipê! Itti, mitti! In a well fixed, spotless place! Hulu, huhu! O thou horse-faced-one Kätti,64 Mahakali, with dishevelled hair! Kulu, kulu, vasphala, kôlu, kôlu! Dhôså dumba, Dô-dumb 1,65 duma, dumba! In the district, 66 on the mountain ! Hisu, hili, hi. Mili, mili, tili, tili! Chulu, chalu, mulu, mula, mulu, mulu, mula, molu, mula! Huhu, hubu, huba, huhu, hahu! Baba, baba, baba, baba, baba! Jala, jala, jala, jala! Duma ...........
Third Leaf : Obverse. (May) the goddesses of rumbling, thundering, raining, crashing, falling, ripening, captiva ting, waving, delighting, adorning (grant me prosperity 67). May the dåva send rain all round over the borders of my district ! Ili Kisi! Sváhá!
"I do not quite understand the construction of this passage. There is no verb to govern jvarát and the other ablatives, except apanaye, which also belongs to sirishiriti. The construction of pari also is puzzling : it seems here to mean "from-to;" i.e., remove all diseases from the fovers down to the headache. Moreover pari seems to be compounded with firishórtti (like upari), and the whole compound declined in the accusative case širishórttiparim, instead of sirislirttöri pari. But m might also be a mere connecting consonant.-Sirishörtti is a curiously blundered compound, for Skr. firortti; for firisha ie a prikritised form of Skr. firsha, and the compound whould be firishartti. Perhaps firish Irtti is a mere clerical error for dirishartti.
60 Makshi-riga is not noticed in any dictionary accessible to me. But as makshikt is a synonym of malaka, I take makshiriga to be the same disease na malala. 61 Here the Mahdmdyúri or great apell' commences.
The text has mah-ratram "the night of the festival;" but the context rather suggests mahárólram "midnight" or "the time after midnight." The vowels 8 and & Are Occasionally confused in this part of the MS, compare firishdrtti for firinhlitti in I be (note 59), sukhs for sukh IVA
63 On the Pameu-pišáchint or “the female Pisachas of the dust" see Childers' Pali Dictionary, s. v. Pislicho. They are one of the four kinds of Prêtas. The phrase reminds one of the particles of dust that dance up and down in the rays of the sun. Végude I take to be a vernacular (Páli or PrAkrit) form of the Skr. bdkurl, which is given in the smaller Petersburg Dictionary as an epithet of the Apearas. Hari I take to be here the "pun" or "the rays of the sun."
Katti I take to be a vernacular form of Skr. Karttikt, the spouse or Sakti of Karttikėya (Skanda or Siva), the same as Mah&kalt.
65 Dhôad-dumbd and Do-dumba are probably also vernacular appellatives ; but I cannot identify them in Sanskrit.
65 GOLA occurs again on A. IIIA golayah parivélaya 'on the circumference of the district.' In Hémachandra's Grammar, lī, 174, it is noted as a vernacular form of the river name G8ddvari : and in this sense it is taken by Prof. Bühler in the Vienna Oriental Journal, V, p. 106 and 107, footnote, who refers it to the well-known Gôdkvari of the Dekhan. Dr. Stein, however, points out, ibidem, p. 345, that there is also a small river, Godavari in Kasmir," which enjoys considerable sanctity and is still at the present time visited by pilgrims." If gold should have to be interpreted here as river name, the Kasmir Godavari has undoubtedly a better claim to consideration, 88 the character of the letters in which the MS. is written shows that it cannot have been produced in South India. But Dr. Stein adds that he has not yet in Kaamtr texts come across the shortened form of GAIA for Gadavart ;" and it seems to me moat improbable that the word can be here & river name. It is placed by the side of the word šíla (or sell), which is clearly the Sanskrit saila, 'montain,' and is not the proper name of any partioular mountain. Similarly go (or gila) should be a mere common noun, and, accordingly, I take it in the sense circle,'' district.' This meaning also fita in better in the other phrase goldyah pariveldya, for parip 14 properly mean ciroumference, which can hardly be applied to a river. I prefer, therefore, adhering to my original translation in Proceedinge, 4e. 8oc, Beng., for 1891, p. 61. I may add that in the Abridged Petersburg Dictionary gild is noted with the meaning of disc,'circle,' and that the word is still used in the Indian Vernaculars in the sense of circle,' district."
67 I agree with Mr. Morris that we have here no "mantra for an oblation" (Prof. Bühler), and that the list of words does not contain the names of " various plants," but "epithets of Siva's female counterpart Durga."
