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269
THE INDIAN ANTIQUARY.
(SEPTEMBER, 1906.
for the term and the transfer of the name from the palm-leaf sunshade to the man who carried
Considering the date at which the word first appears, the derivation is more likely to be from Peguan (i. e., Monor Talaing) than from Burmese. On this assumption, Gerini, Hist. Retrospect of Junkceylon Island, 1905, pp. 55 and 139, commenting on Forrest's Voyaye, 1792, which talks about "twenty priests called tollopoys," explains the word as tala-poi, "my Lord.” This is correct Peguan and a reasonable derivation for the form talepoin, which is Portugueso originally, so far as Europeans are concerned.
But Gerini seems to think that it explains also Mendez Pinto's talagrepo and grepo talapoy, because he says (p. 55), the word is properly tala, lord, and khópoi, our (my), though he abandons this at p. 139 and says that poi is our (my). Poi is "our" in Peguan no doubt, but the form khópói I cannot find. So I fear that talagrepo and grepo are still unexplained.
Now, Mendez Pinto's list of ecclesiastics is, (1) grepo, (2) talagrepo, (3) rolin, (4) neepoi, (5) bico, (6) Bacareu, (7) chaufarauho.
Rolin is an old word for Buddhist monk. It occurs in Ovington, 1690 (vide ante, Vol. XXIX
p. 28) in three forms, raulini, roolim, and royolet. It occurs again, in 1801, in Bucbanan's Religion, etc., of the Burmas (loc. cit.) thus: - "These priests by Buropeans commonly called Talapoins, and by Muhammadans Raulins, are in the Burma language called Rahans and in the Pali Thaynka (for Sangha)." The Burmese term rahan = Pali arahanta, a celibate monk.
The Neopoi, Gerini says, op. cit. p. 55, are novices or deacons (mnih-kh'poi), but at p. 139 he says the term for novice is thapôi and th' poi and not kh pui. Mnil-poi would mean in Peguan "our men" or "our people," but I cannot find the term thapoi for a novice.
Bico is clearly the bhikshri or bhikkhu, the begging monk, as to whom De La Loubère has a quaint note, p. 119:- "Mr. Gervaise distinguishes the Talapoins into Balouang, Tchaou-cou and Pecou. In this Country I never heard speak of the word Picou, but only of Tchaou-cou."
Sacareu seems to represent the Sankrat of De La Loubère (p. 114 ff.), the Lord or Master of a Convent (scil, monastery], "whom the missionaries have compared to our Bishops."
R. O. TEMPLE. | 8th March, 1906.
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BOOK-NOTICE. THE CHAMTU-JIVANDHARA OF HARICHANDRA, edited which of the two authors priority may be claimei by T. S. KUPPUSWAMI SASTRI. Tanjore: 1905. in such instances. As Harichandra lived after (Sarasvativilasa Series, No. IV.)
A. D. 900, he is certainly distinct from that IN two former issues of this Journal (Vol. namesake of his whose prose composition is XXXII., p. 240, and Vol. XXXV., p. 96) I noticed praised in Bana's Harshacharitam. I cannot say two previously unpublished Sanskrit works of it he was identical with the physician Harichandra the Jaina author Vadibhasiba which have been who resided at the court of a king Sahasanka, edited by Mr. Kuppuswami Sastri - the Gadya- but feel inclined to identify the author of the chintamani and Kshatrachúddnani. Both are champú with the composer of the poem Dharmabased on Gunabhadra's Uttarapurdna, and farmübhyudaya (Kavyamåla, No. 8). Both styled consequently are posterior to about A. D. 900. themselves Mahakavi Harichandra' and were The same holds good for Harichandra's Champu- members of the Jaina sect, and on pp. 147--150 Jivandhara, now edited for the first time by the of his edition Mr. Kuppuswami Sastri notes some same scholar. The subject of all three is the passages of the Dharmasarmabhyudaya which legend of Jivandhara; but, while the Gadya- remind us strongly of the Champu-Jinandhara. chintamani is written in prose and the Kshatra. But, even apart from this connection, the new chidamani in the Anushtubh metre, the new work possesses so much intrinsic merit, and is work belongs to the champú class, i.e., it consists edited with such care and scholarly judgment, of a mixture of ornate prose and of verses in that it must be considered an important contri. various metres. As the editor remarks in Lisbution to Sanskrit literature. The type and preface to the Gadyachintamani, there are get-up are excellent and reflect credit on the passages in Harichandra's champi which closely | Sri Krishna Vilasa Press at Tanjore. resemble certain passages in the two works of
E. HULTZSCH, Vadibhasiba; but it is difficult to decide for Halle, 6th July, 1906.
