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326
THE INDIAN ANTIQUARY.
[NOVEMBER, 1893.
INTERCHANGE OF INITIAL K AND P IN
BURMESE PLACE NAMES. Ante, p. 19, I noted the change of Kabeng to Pabong (Bassein) and of Kak'an to Pakàn (Pakinyi). I now give more instances. Mr. Thirkell White informs me that the modern Puntu, a Kachin village in the Bhamo district, Kuntu of older writings.
Of the reverse process there is an instance at Maulmain. The Farm " Caves near that town are well known to visitors, as one of the sights. The word "Farm” represents the old Shan P'Arum=Burmese K'ayun. Also in Tuulaing the Burmese word Bama, a Burman, becomes Khama : see Haswell's Peguan Language, p. 46.
By the way, from an inspection of the Barmese inscriptions preserved at the Mahamuni Pagoda at Mandalay I find that the speiling of Kukan (ante, p. 19) is really and invariably Kak'an.
R. C. TEMPLE.
the identification of this prince with the "Rudra" of the Anumakond inscription. He may as easily have been a later ruler of the same name. The similarity of the names might very easily cause confusion and lead to the omission of the other reigns by those who incised the Ekâmranatha inscription.
But the likelihood of the hypothesis receives apparent support from another quarter.
Ante, Vol. XXI. p. 197, Dr. Hultzsch mentions three synchronisms as existing between the Yadavas and the Kakatiyas. That between Mallugi and Rudra, and that between Singhana II. and Ganapati, he establishes satisfactorily. But when he affirms that Jaitngi the Yadava (A. D. 1191-1909) was also a contemporary of Ganapati it seems impossible to follow him.
In the Vratakhanda of Hêmadri (see Bhandarkar's Delekan, p. 82) Jaitugi is represented as slaying " Rudra, lord of the Tailangas," while the Paithņ 'grant of Ramachandra states that lie established Ganapati on his throne. It is natural, at first sight, to identify this Ganapati, as Dr. Hultzsch has done, with the prince of that name in the Ekamranátha inscription. But to do so involves a chronological difficulty of which he has apparently lost sight.
To make Ganapati a contemporary of Jaitugi, we must suppose his reign to have begun a year or two at least before A. D. 1209, Jaitugi's final date. As he died in A. D. 1207, that would give him a 50 years' reign; but we bave no justification for such an assumption, and the weight of our evidence, such as it is, is all the other way.
The supposition of an carlier Ganapati, if it could be proved a fact, would meet the case exactly. The list of the Kakatiyas would then stand somewhat as follows:
Próla, Prôļaraja ... ... circ. A.D. 1110-1160 Rudra I.... ... .. . »
» 1160-1195 Ganapati I. ... ... ... , 1195-1220 Rudra II. ... ...
.. » 1220-1237 Mahadeva (traditionally), 1237-1210 Ganapati 11.... ... ... » 1210-1257
Is it not possible that some of the numerons Kakatiya inscriptions might throw light on this point and clear away some of the confusion of names and dates, which at present prevents the formation of any satisfactory and systematic chronology of the dynasty ? Perhare some contributor might be able to direct his attention to this problem.
C. MABEL DUFF.
TALAPAY-TALAPOIN. Here is a contribution towards the solution of the vexed question of the origin of the extraordinary word talapoin=Buddhist monk, so common until quite lately.
In the Museum of Archæology at Cambridge there is a figure of Buddha of the usual modern type, with a brass chain round its neck, from which is hung an engraved medallion. On the medallion is cut the inscription given below and the figure of a Buddhist priest or monk. The figure is a very incorrect rendering of the reality, and belongs to the type of figure to be found in La Loubère's Kingdom of Siam, 1693, and in the Pères Jesuites' Voyage de Siam, 1686, and other illustrated books and maps of that period. Beyond that the image came from the Fitzwilliam Museum, it has, I believe, no further history. So the date may be taken as about 1700 A. D.
Inscription. Talspayi. e. Religiosi in Pegu Regno !
effigies 1 inventa in Templo ruinoso ad ripum fluminis
Syrian I).
From this we gather that the old visitor to Burna thoucht that the imave of Buddha was a image of a monk, probably on account of the dress, and that he found it either in a kyaung (monastic building), or in a pagoda, on the banks of the Pegu River near Syriam.
Talapay is an interesting variant of the well known Talspoin.
R. C. TEMPLE
