Indian Antiquary Vol 52

Author(s): Richard Carnac Temple, Stephen Meredyth Edwardes, Krishnaswami Aiyangar
Publisher: Swati Publications

Page 181

JUNE, 1923)
BOOK NOTICES
165
men had for a long while the proud title of Khan | years been rather dormant than extinct. In the Jahan bin Khan Jahan, but after a long service meanwhile the tendencies in the treatment of and much building for Islâm, including the Kalan
art, architecture and ritual have been in the direc. Masjid at Shahjahandbåd, he was eventually
tion of recognizing common or parallul develop murdered in 1387. Such are the Associations of a wonderful spot,
ments and reciprocal influences. What was lack the details of which are to be found in this excellent ing was the discovery of channels and lines of commemoir by Maulvi Zafar Hasan. One or two munication. The disinterment of the Central other minor matters in it are also worth notice.
Asian Civilization of the centuries immediately On p. 1, in talking of Nizâmu'ddin himself, the following the Christian epoch, and the interming. author says: "The original home of his ancestors, ling of religions and cultures which it reveals is who were Sayyid by caste, had been Bukhara." a new fact of considerable import, 49 is also Ho thus shows how deeply the idea of paste has the realization of the widespread influence of bitten into the Indian Muhammadan mind, even Byzantine art. In the Parthian and Sassanian in the case of "doctors" of Islam. On p. ll the empires also Christianity, Manichaeism aud Maulvi catches Prof. J. N. Sarkar tripping, and Buddhism were intermingled, and if they failed remarks: "At the head of the grave (of Nizâm. to influence each other, this must have been due u'ddin) on a wooden stand is placed a manuscript to a protective quality inherent in the nature of copy of the Qurdn, which is oddly described by religion. Professor J. N. Sarkar as having been written by Professor Günter's conclusions are mainly the Emperor Aurangzeb. The manuscript is dated negative. He denies that St. Eustachius and St. 1127 A.H. (1715-16 A.D.), some nine years after
Christopher have any proved connection with the death of that Emperor, and there is no internal
Brahmadatta and Patacard and with the Mahaor external evidence to indicate that Aurangzeb sutasoma Jâtake respectively and while or any other Mughal Emperor was in any way
acknowledging that Joasaph in the Story of Bas. connected with it The attendants at the shrine
Inam And Joasaph is the Bodhisattva, he denies relate that the copy of the Qurdn has been there
that the story of the Bodhisattva is here that of for a very long time, but they have no knowledge
Buddha. It is not until the 12th and 13th cen. of its origin." Lastly, he seems to trip himself
turies that he allows even the slightest indications
of Indian motifs in the west, and anything like in remarking on p. 14 that "the language of this inscription (of 'Alamgir m), which is Old Urdu
literary influence he postpones to the end of the deserves special notice." But it is dated 1766,
middle ages and the epoch of the modern age.
What there is in common between India and Clas. And so why is it called "Old Urdu" ? Perhaps
sical and early Christian story he would trace "antiquated " Urdu would be more appropriate.
back to common Indo-European inheritance, In vol. XXXV, pp. 141, 142, 169, 178, 203 f. of
parallel development, and the original Aesop. this Journal are quoted many specimens in 1654
In his second part Professor Günter considera and earlier.
more generally the sources of the resemblances R. C. TEMPLE
between the stories of saints in the two religions. BUDDHA IN DER ABHNDLUNDISCHEN LEGENDE, These he classes under three heads, adaptations
von HEINNICZ GÖNTER.Haesset, Leipzig, 1922, of primitive stories, features epringing from com. pp. XII, 305 and (1).
munity of saintly type due to community of theory The author of this work, who is Professor of of saiatehip, and actual experiences of life evoked History at Tübingen, dieclaims the quality of by the struggle to attain that ideal. Here we Indologue, but claims that sufficient Buddhist find much that is interesting and reasonable, and texts for his purpose are available in translations, it can hardly be denied that the causes thus defined whereas an Indologue would have needed for are true causes. The morks and saints of Buddhism the treatment of the topie a disproportionate and Christianity were not born amid surroundings amount of reading of Christian legendary matter having no psychological background; thuir ideal He has paturally had recourse mainly to the liter- led to deductions in regard to their procedure tiro of story, Jatakas, Avadanas, eto, taking under supposed conditions and to practical account of the comparisons which have been made encounters in the world of experience. by previous scholars, such as Kuhn, Speijer, It must be admitted, moreover, that in seeking Zacharise and Garbe.
for parallels between east and west we are in nord The old question of the interchange of fable of the corrective which Professor Günter supplice. and legend between the East and West has of late I Fixing our attention upon one or two striking