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MARCH, 1921]
BOOK-NOTICES
Sakti or Female Energy, and Târâ, the Saviour, becomes the female counterpart of Avalokites. vara, giving rise to the stotras or hymns "in no way differentiated from those which are devoted to the veneration of Vishnu or Siva" to the dharanis "intended to present in a nut-shell', various doctrines, but descending to mere unin. telligible holy formule, that is, mantras: to the tantras, books of rites "worth consideration as a testimony of the complete mental decadence in Buddhism." All this is Sectarian Hinduism, and Mr. Nariman throws out the useful hint that the tantras were used as the best means of amal. gamating [Mahâyâna] Buddhism with the analo. gous creed of wizards," to which may be added that in India they were equally useful in creating a liaison between philosophic Hinduism and the prevalent phallic worship and Animism of the public.
Following on his discussion of Buddhism in decadence, Mr. Nariman has a useful chapter, on the mutual borrowings of Buddhism and Christianity, after a review of his authorities. This is well worth the perusal of those who wish to study the development of the religious ideas of the general" Aryan" variety of mankind. Then he gives us an equally interesting chapter on Indian Literature in general and its influence on the thought of the world, especially on the European thought. In this matter may not a suggestion I would throw out be worth following up? Namely, that after all said and done, the European and the "Aryan" Persian and Indian are them selves the result of the physical as well as the mental development of one and the same fundamental variety of mankind. And does not this fact account for much that Mr. Nariman has observed ?
After some remarks on the study of Indian Literature in recent years, Mr. Nariman winds up his useful volume with a discussion of its chrono. logy. He does not appear to think that we have gone far towards settling this contentious matter, I am not sure that I altogether agree with him here. Every day the study is advancing, as the pages of this Journal, for one among many, afford evidence.
I have thus briefly gone through this valuable book, but I think I have said enough to show how valuable it is, and I can do no better than express a hope that it will receive the attention it deser. ves from the Indian Universities.
R. C. TEMPLE.
97
BY G.
ANCIENT HISTORY OF THE DECCAN JOUVEAU-DUBREUIL translated by V. S. SWAMINADHA DIKSHITAR. pp. 114. Pondicherry, 1920..
This is a translation into English of a well known work of Professor Jouveau-Dubreuil by his colleague, Professor Swaminadha Dikshitar, who is himself favourably known for his works on Architecture and Iconography. There is no index, unfortunately, but from the Contents list one sees that the book takes us from Asoka, Kharavela and the Satavahana Kings, through Sakas and Pallavas, to the Dynasties of the Central, Western and Eastern Deccan, and those of the Kanarese districts. So it is comprehensive enough and embraces many controversial points. The period covered is between Asóka and Pulikêéin II, i.e. from 261 B. c. to A.D. 610, and I am glad to see that Ancient India is looked upon as ending with the seventh century A.D., because I have my. self, in a work dealing with the outlines of his. tory in India as a whole, looked on the middle of the eighth century as the limit of ancient history, making the Mediaeval period to extend from that time to the commencement of the sixteenth century. I note this, because I observe that even well known writers are inclined to call the fourteenth century" Ancient History" in India. The position of the Deccan between the North and South right across the Peninsula makes the study of its annals always important.
Adverting to the fact that Asoka's only expedition into the Deccan was that to Kalinga, the very pertinent question is asked: how did Asoka then come to be in possession of the whole Deccan ? This is answered by two suppositions. Either it was already in the possession of the Mauryas, or it submitted quietly on hearing of the doings in Kalinga, which in his recollection were so hor. rible that the memory of them affected Asoke all his life.
With regard to the important king Kharavela of Kalinga, the date 170 B. o. is fixed for the commencement of his reign on grounds that carry much weight.
The early Satavahana Kings are taken to have existed from the time of Kharavela to about 60 B. C. These dates are important and throw light on the difficult chronology of this ancient period.
Of the Sakas there are some most interesting remarks on Nahapana, or rather "the Nahapanas," and the coinage bearing that name. The remark that coinage bore that name long after Nahapana or the Nahapanas had ceased to exist is in consonance with much that has happened in
