Indian Antiquary Vol 25

Author(s): Richard Carnac Temple
Publisher: Swati Publications

Page 32

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THE INDIAN ANTIQUARY.
tion to the religious history of Southern India. As all the land grants of the early Kadambas are made in favour of Jaina ascetios or temples, and as they begin with an invocation of the Arhat, it has been held hitherto that these kings had adopted the Jaina creed. Kubja's Prasasti makes this doubtful, and shews at all events that they patronised also Brahmans and a Saiva place of worship. An incidental remark in the concluding verses, which describe the temple of Sthâna Kundara, proves further that Saivism was in the fifth century by no means a new importation in Southern India. Kubja mentions Satakarni as the first among the benefactors of the Saiva temple. This name carries us back to the times of the Andhras, and indicates that Baivism flourished in Southern India during the first
centuries of our era.
Mr. Rice's two other finds are older than the Prasasti, and possess, in spite of their defective preservation, very considerable interest. They are found on one and the same stone pillar, and show nearly the same characters, which are closely allied to those of the latest Andhra inscriptions at Nasik and Amaravati. The upper one, which is also the older one, contains an edict in Prakrit of the Pali type, by which the Maharaja Haritiputta Satakaṇņi, the joy of the Vinhukaḍadutu family, assigns certain villages to a Bråhman. This Sâtakanni is already known through a short votive inscription, found by Dr. Burgess at Banavisi, which records the gift of the image of a Någa, a tank, and a Buddhist Vihara by the Maharaja's daughter. The new document, which contains also an invocation of a deity, called Maṭṭapaṭṭidova, probably a local form of Siva, teaches us that Sâtakanni was the king of Banavâsi; and it furnishes further proof for the early
[JANUARY, 1896.
prevalence of Brahmanism in Mysore. It certainly must be assigned to the second half of the second century of our era. For the palæographist it possesses a great interest, as it is the first Pali document found in which the double consonants are not expressed by single ones, but throughout are written in full. Even Haritiputta Sâtakappi's Banavasi inscription shews the defective spelling of the clerks.
The second inscription on this pillar, which immediately follows the first, and, to judge from the characters, cannot be much later, likewise contains a Brahmanical land grant, issued by a Kadamba king of Banavasi, whose name is probably lost. Its language is Maharashtri Pråkrit, similar to that of the Pallava land grant published in the first volume of the Epigraphia Indica, and Sanskrit in the final benediction. It furnishes additional proof that, at least in Southern India, the Maharashtri became temporarily the official language, after the Prakrit of the Pali type went out and before the Sanskrit came in. This period seems to fall in the third and fourth centuries A. D.
The numerous and various points of interest which the new epigraphic discoveries in Mysore offer, entitle Mr. Rice to the hearty congratulations of all Sanskritists, and to their warm thanks for the ability and indefatigable zeal with which he continues the archæological explorations in the province confided to his care. To the expression of these sentiments I would add the hope that he may move the Mysore government to undertake excavations at Sthâna-Kundura, or other promising ancient sites, which no doubt will yield further important results.
G. BÜHLER.
Vienna, Sept. 3, 1895.
NOTES AND
THE HARE TABUED AS AN ARTICLE OF FOOD.
The hare was a forbidden article of food amongst the Jews because (though I believe this is opposed to the actual fact) it chewed the cud (Levit. xi. 6; Deut. xiv. 7); amongst the ancient Britons (Cæsar, de Bello Gallico, Book v. Cap. 13); amongst the Shi'ah sect of Musalmâns, though not specifically forbidden by the Quran. I have heard that the reason is that the hare menstruates. But is that the actual fact? If so, is, there a sunnat or tradition of Muhammad rendering its flesh unlawful on this account? Again, if so, why do not Sunis also eschew its flesh P
T. C. PLOWDEN, in P. N. and Q. 1883.
QUERIES.
A METHOD OF SWEARING BROTHERHOOD. HERE is a curious application of the universal method of swearing eternal friendship and brotherhood by exchanging pagris. One Mori, a Musalman Jât, of Mari Dintala, Montgomery District, steals a bullock and is suspected of theft by the owner, one 'Atar Singh, a barber of Raka Chumân, Sarai Mughal, Lahore District. Finding himself suspected he offers to produce the bullock, but before doing so, in order to escape punishment, he makes 'Atar Singh exchange pagris with him, as an earnest of friendship that he will make no complaint.
D. K. HOMAN, in P. N. and Q. 1883.