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# The Indian Biographical Dictionary (1915)/Thibaut, George Frederick William

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​Thibaut, George Frederick William, Ph.D., C.I.E., (1906); Carmichaol Professor of Ancient Indian History and Culture, Calcutta University: s. of Karl Thibaut, Librarian of the Heidelberg University; b. at Heidelberg, 1848; educ: at the Gymnasium, Heidelberg and Berlin; proceeded to England, 1871; was Assistant to late Professor Max Müller in the preparation of the Rig Veda; joined the Indian Educational Department as Professor of Anglo-Sanskrit, Banares College, 1875; Principal of the College, 1879-88; joined the Muir Central College, Allahabad, as Professor, 1888-95; became its Principal, 1895; was Superintendent of Sanskrit studies in the United Provinces; retired from Government service, 1906; Registrar, Calcutta University, 1907. Publications: on the Sulva Sutras; the Sulva Sutra of Baudhayana, with translation; the Arthasangaraha on Purvamimamsa with trans lation; the Panchasidanthamtika; the Astronomical work of Varaha Mihirh with Translation (in collaboration with Pandit Sudhakara Divivedi); the Vedanta-Sutras; Indian Astronomy, Astrology and Mathematics in Buhlers Encyclopaedia of Indian Research; Edited (with Mr. R. Griffith) “The Benares Sanskrit Series”. Address: 46, Wellesley Street, Calcutta.
# The Indian Biographical Dictionary (1915)/Thomas, Henry Sullivan

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​Thomas, Henry Sullivan, I.C.S., (retired); educ: at Haileybury; joined the service, 1855; Collector and Magistrate in several districts, 1867-78; Acting Member, Board of Revenue, Madras, 1878; Secretarv to Government, 1878-79; 2nd Member, Board of Revenue; 1881; 1st Member, 1884; Member, Legislative Council, 1882-85; on special duty in connection with the Pearl Fisheries of Tuticorin and Ceylon, 1884; Fellow, Madras University; Member and President, Board of Examiners, 1886; retired, 1889. Recreations: The Rod in India, 1881; Tank Angling in India, 1887; A report of Pearl Fisheries and Chank Fisheries, ​1884. Address: c/o India Office, London.
# The Kaleidoscope; or, Literary and Scientific Mirror/Series 2/Volume 4/Number 198

13 April 1824
* "Men and Manners" (transcription project)
** "Alexandria" (transcription project)
** "The Garret-Window"
* "The Political Economist"
* "Literature, Criticism, &c."
* "The Housewife"
* "Poetry" (transcription project)
* "Biographical Notices" (transcription project)
* "Chit Chat" (transcription project)
* "The Bouquet" (transcription project)
* "Scientific Records" (transcription project)
* "Correspondence" (transcription project)
* "The Fireside" (transcription project)
* "To Correspondents" (transcription project)
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Kaleidoscope; or, Literary and Scientific Mirror/Series 2/Volume 4/Number 195

23 March 1824
* "Men and Manners" (transcription project)
** "The Piedmontese" (transcription project)
** "The Dog With Two Masters"
* "Poetry" (transcription project)
* "The Fireside" (transcription project)
* "Metaphysics" (transcription project)
* "The Bouquet" (transcription project)
* "Chit Chat" (transcription project)
* "Scientific Records" (transcription project)
* "To Correspondents" (transcription project)
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Kaleidoscope; or, Literary and Scientific Mirror/Series 2/Volume 4/Number 196

30 March 1824
* "Men and Manners" (transcription project)
** "La Superga" (transcription project)
** "Pawnbrokers" (transcription project)
** "The Dog With Two Masters"
* "Poetry" (transcription project)
* "The Bouquet" (transcription project)
* "The Drama" (transcription project)
* "What means this new Pain in my Breast?" (transcription project)
* "Literature, Criticism, &c." (transcription project)
* "The Housewife" (transcription project)
* "Metaphysics" (transcription project)
* "The Political Economist" (transcription project)
* "Scientific Records" (transcription project)
* "Advertisements" (transcription project)
* "Correspondence" (transcription project)
* "The Fireside" (transcription project)
* "The Kaleidoscope" (transcription project)
* "To Correspondents" (transcription project)
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Kaleidoscope; or, Literary and Scientific Mirror/Series 2/Volume 4/Number 197

6 April 1824
* "Men and Manners" (transcription project)
** "My Farewell to Turin" (transcription project)
** "The Garret-Window"
* "The Political Economist"
* "From a Correspondent"
* "Poetry" (transcription project)
* "Literature, Criticism, &c." (transcription project)
* "Metaphysics" (transcription project)
* "Scientific Records" (transcription project)
* "The Fireside" (transcription project)
* "Fashions for April" (transcription project)
* "The Kaleidoscope" (transcription project)
* "To Correspondents" (transcription project)
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Kaleidoscope; or, Literary and Scientific Mirror/Series 2/Volume 4/Number 197/From a Correspondent

[FROM A CORRESPONDENT.]
A Blackburn Bull.—On entering this literary town from the south, the traveller may observe the following jocular notice placed on a board, by the road side:—“No road this way!”
Wigan Orthography.—In that fashionable division of the ancient and loyal borough of Wigan, called the Scholes, may be seen a board placed on the wall with this inscription:—“Lodging down hare.” And on a building recently erected in Rodney-street, in Wigan, is inscribed:—Catholick Sunday School.”
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Lost Apocrypha of the Old Testament/Lamech

Lamech
Lamech is the next title in the lists of Apocryphal books which concerns us. There are two antediluvians of the name recorded in Genesis: in iv. 25 ff. we have the descendant of Cain, the author of the Song; in v. 25 ff. the descendant of Seth and father of Noah. The former has been the subject of more legend than the latter. The enigmatical Song has had explanations invented for it, of which that which has attained the widest currency is as follows. Lamech was blind, and used to go out shooting with bow and arrow under the guidance of the young Tubal Cain. The function of Tubal was to tell the old man where the game was, and direct his shot. One day Tubal was aware of something moving in the thicket; he turned Lamech's aim upon it, and the creature fell dead. It proved to be their ancestor Cain—covered with hair and with a horn growing out of his forehead—for such was the mark set upon him by God. Lamech, on learning what he had done, smote his mighty hands together in consternation, and in so doing smote and slew Tubal Cain. Thus it was that he "killed a man to his wounding and a young man to his hurt."
This tale is current in a separate form in Slavonic.
​No one has made a better conjecture than that the lost book of Lamech had this for its principal subject. Many are the Jewish writers and mediæval Western commentators who tell the story, and through the medium of the latter it became one of the regular episodes to be illustrated in continuous Bible histories of the twelfth and later centuries. In England it may be seen on the west front of Wells Cathedral and in the bosses of the nave of Norwich Cathedral; abroad, on the west front of Bourges, of Auxerre, at Toledo, at Orvieto—all these showing it in sculpture; while in MSS. it is very frequently to be met, and in glass—in "Creation" windows—is by no means uncommon.
# The Lost Apocrypha of the Old Testament/Melchizedek

Melchizedek
Connected with Abraham is Melchizedek. This mysterious figure interested many early thinkers, as it did the author of the Epistle to the Hebrews, and a sect who identified him with the Holy Spirit was either christened or christened itself Melchizedekian. Legend, both Jewish and Christian, was busy with him, identifying him sometimes with Shem, sometimes with a son of Shem, and sometimes finding other pedigrees for him. Though we do not hear from other writers of books specially concerned with him, we have two ​stories of Melchizedek which almost rank as independent apocrypha. One is in Greek, printed with the works of St. Athanasius, and setting forth that Melchizedek was the son of King Melchi and Queen Salem, and how he was converted to a belief in the true God, and at his prayer his whole kindred was swallowed up in the earth at the moment when his heathen father was about to sacrifice his other son Melchi to idols; how Melchizedek then lived as a solitary on Mount Tabor until Abraham, divinely guided, found him.
The other is a long episode attached in some MSS. to the Slavonic Secrets of Enoch. It will be found, in English, in Dr. Charles's edition, pp. 85–93. It is of great interest. It tells first of the succession of Mathuselam to the priesthood vacated by Enoch, then of his death and the accession of Nir, son of Lamech, and next of the miraculous birth of Melchizedek from Sopanima, wife of Nir. Melchizedek, like the mysterious Child of Rev. xii., is caught away to Paradise forty days after his birth, and thus saved from the Flood. Nir dies, and the priesthood remains vacant. A short account of Noah and the Flood ends the whole. Little attention has hitherto been paid to this story. Both it and the Greek one described above are, in their present form, Christian.
# The Lost Apocrypha of the Old Testament/Noah

Noah
The literature attributed to Noah and his family is various. We hear of writings under his name and under those of his wife and of one of his sons.
The Book of Noah seems nowhere to be mentioned by any ancient writer; but pieces of it have been incorporated with the Book of Enoch and the Book of Jubilees. It must, therefore, be at least as old as the early part of the second century B.C.
The portions of Enoch which Dr. Charles (Jubilees, p. lxxi) describes as Noachic are chapters ii.–xi.; lx.; lxv.–lxix. 25; cvi.–cvii.; and probably xxxix. 1. 2a; xli. 3–8; xliii.–xliv.; liv. 7–lv. 2; lix., but this second set has been modified.
Of these chapters, vi.–xi. contain the story of the fall of the Watchers. The most tell-tale passage is x. 1, where the Most High sends an angel (Arsalaljur, Istrael, or Uriel) "to the son of Lamech, saying, 'Go to Noah and tell him in my name,'" etc.
lx. is a vision, abruptly introduced, concerned largely with the two monsters Leviathan and Behemoth.
lxv. begins: "In those days Noah saw how the earth bowed itself," etc. In 5 the first person appears, and we read of "my grandfather Enoch." lxvii. 1, has, "The word of God came to me and spake, 'Noah, thy ​lot is come up before me,'" etc. It is mainly a prophecy of the Flood.
cvi., cvii. may possibly be the beginning of the Book. They deal with the birth of Noah. But Enoch is the speaker.
The second set of passages does not contain Noah's name.
In Jubilees, the Noah-passages are vii. 20–39, x. 1–15.
The former gives Noah's commandments to his sons. At v. 26 he begins abruptly to speak in the first person: "And we were left, I and you, my sons."
The other (x. 1–15) tells how the demons afflicted Noah's posterity, and how at his prayer all but a tenth part of them were bound in the place of condemnation, and how the angels taught Noah all the remedies for the diseases which the demons had introduced, which he recorded in a book and gave it to Shem. Parts of this section exist in Hebrew in a Book of Noah, printed by Jellinek and by Charles, and analyzed by Rönsch in his Buch der Jubiläen.
It will be seen that the book was of miscellaneous character; partly legendary and haggadic, partly apocalyptic: not unlike the Book of Enoch, in fact. As to its original compass, we have no indication whatsoever, and the absence of references to it in literature seems to show that it went out of sight and use at an early date. Possibly the speeches of Noah in the Sibylline Oracles (Book I.) may be derived from it, but not probably; there is little that is distinctive in them.
# The Lost Apocrypha of the Old Testament/Og

Og
The Book of Og the Giant, who is said by the heretics to have fought with a dragon after the Flood. This is the most sensational entry in the Gelasian Decree. How we should like to have the book in which such stirring incidents were related!
What can we elicit from records, or reasonably conjecture, about it? It was circulated by heretics. What heretics? I guess the Manichæans, for in a list of Manichæan books given by Timotheus, Presbyter of Constantinople (Fabricius, Cod. Apocr. N.T., i. 139) is one called "The matter (or treatise) of the Giants" (ἡ τῶνθιθάτων πραγματεία), which may fairly be identified with the Book of Og. Other Manichæan writings—the Foundation and the Treasure of Life— ​are condemned, be it noted in passing, in the Gelasian Decree.
But how should Og, who was conquered and slain by Moses, have fought with a dragon after the Flood? It is the constant Rabbinic story that he was one of the antediluvian giants, and that he escaped the Flood by riding on the roof of Noah's ark, being fed by Noah: and, further, that he was identical with Eliezer the servant of Abraham. Once one of his teeth fell out, and Abraham made an armchair out of it. This and many other stories demonstrating his great size, may be found collected in Eisenmenger's Entdccktes Judenthum, or Baring Gould's Legends of Old Testament Characters. But there is nothing in them about a dragon.
An unexpected source gives what may be a reminiscence of that incident. In the metrical Anglo-Saxon Dialogue of Salomon and Saturn are the following question and answer:—
"Salomon: Tell me of the land where no man may step with feet.
"Saturnus quoth: The sailor over the sea, the noble one, was named Wandering Wolf (weallende Wulf), well known unto the tribes of the Philistines, the friend of Nebrond (=Nimrod). He slew upon the plain five-and twenty dragons at daybreak, and himself fell down there dead: therefore that land may not any man—that boundary place any one visit, nor bird fly over it, or any more the cattle of the field. Thence the poisonous race first of all widely arose, which now bubbling through breath of poison force their way. Yet shines his sword mightily sheathed, and over his burial-place glimmer the hilts."
Only a reminiscence, clearly, if that: for Og, we see, survived the combat for many centuries. But quite possibly a reminiscence, for the hero is of the right sort of date, the friend of Nimrod, and early enough to be connected with the rise of the whole tribe of venomous beasts.
Dragons and floods are not unconnected in mythology. Sometimes the dragon, it is thought, is a torrent or flood ​personified; sometimes (as in Rev. xii. 15) he is the source of it. We may remember that it was after the Deucalion flood that the Python took up his abode at Delphi, where Apollo slew him. Some such myth as that lies, perhaps, at the bottom of the lost story of Og.
# The Hymns of the Rigveda/Book 6

* Hymn 1
* Hymn 2
* Hymn 3
* Hymn 4
* Hymn 5
* Hymn 6
* Hymn 7
* Hymn 8
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* Hymn 11
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* Hymn 62
* Hymn 63
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* Hymn 66
* Hymn 67
* Hymn 68
* Hymn 69
* Hymn 70
* Hymn 71
* Hymn 72
* Hymn 73
* Hymn 74
* Hymn 75
# The Meaning of the Glorious Koran (1930)/The City

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London: Alfred A. Knopf Ltd, page 653
SÛRAH XC
Al-Balad takes its name from a word in verse 1.
A very early Meccan Sûrah.
THE CITY
Revealed at Mecca
In the name of Allah, the Beneficent, the Merciful.
$^1$ Nay, I swear by this city— $^2$ And thou art an indweller of this city— $^3$ And the begetter and that which he begat, $^4$ We verily have created man in an atmosphere: $^5$ Thinketh he that none hath power over him? $^6$ And he saith: I have destroyed vast wealth: $^7$ Thinketh he that none beholdeth him? $^8$ Did We not assign unto him two eyes $^9$ And a tongue and two lips, $^{10}$ And guide him to the parting of the mountain ways? $^{11}$ But he hath not attempted the Ascent— $^{12}$ Ah, what will convey unto thee what the Ascent is!— $^{13}$ (It is) to free a slave, $^{14}$ And to feed in the day of hunger $^{15}$ An orphan near of kin, $^{16}$ Or some poor wretch in misery, $^{17}$ And to be of those who believe and exhort one another to perseverance and exhort one another to pity $^{18}$ Their place will be on the right hand. $^{19}$ But those who disbelieve Our revelations, their place will be on the left hand. $^{20}$ Fire will be an awning over them.
* ↑ Or "when thou hast control over this city" (prophetically).
* ↑ Or "in affliction."
Footnotes
# The Meaning of the Glorious Koran (1930)/The Coursers

Layout 2
London: Alfred A. Knopf Ltd, page 664
SÛRAH C
Al-A'âdiyât takes its name from a word in the first verse.
A very early Meccan Sûrah.
THE COURSERS
Revealed at Mecca
In the name of Allah, the Beneficent, the Merciful.
$^1$ By the snorting coursers, $^2$ Striking sparks of fire $^3$ And scouring to the raid at dawn, $^4$ Then, therewith, with their trail of dust, $^5$ Cleaving, as one, the centre (of the foe), $^6$ Lo! man is an ingrate unto his Lord $^7$ And lo! he is a witness unto that; $^8$ And lo! in the love of wealth he is violent. $^9$ Knoweth he not that, when the contents of the graves are poured forth $^{10}$ And the secrets of the breasts are made known, $^{11}$ On that day will their Lord be perfectly informed concerning them.
Footnotes
# The Mahabharata/Book 2: Sabha Parva/Section XXV

(Digvijaya Parva)
Vaisampayana said,--Arjuna, having obtained that best of bows and that couple of inexhaustible quivers and that car and flag-staff, as also that assembly-house, addressing Yudhisthira said,--Bow, weapons, great energy, allies, territory, fame, army-those, O king, difficult of acquisition however desirable, have all been obtained by me. I think, therefore, that what should now be done is for the swelling up of our treasury. I desire, O best of monarchs, to make the kings (of the earth) pay tributes to us. I desire to set out, in an auspicious moment of a holy day of the moon under a favourable constellation for the conquest of the direction that is presided over by the Lord of treasures (viz. the North)."
Vaisampayana continued,--"King Yudhisthira the just, hearing these words of Dhananjaya, replied unto him in a grave and collected tone, saying,--O bull of the Bharata race, set thou out, having made holy Brahmanas utter benedictions on thee, to plunge thy enemies in sorrow and to fill thy friend with joy. Victory, O son of Pritha, will surely be thine, and thou wilt surely obtain thy desires fulfilled.
"Thus addressed, Arjuna, surrounded by a large host, set out in that celestial car of wonderful achievements he had obtained from Agni. And Bhimasena also, and those bull among men, the twins, dismissed with affection by Yudhishthira the just set out, each at the head of a large army. And Arjuna, the son of the chastiser of Paka then brought under subjugation that direction (the North) which was presided over by the Lord of treasures. And Bhimasena overcome by force the East and Sahadeva the South, and Nakula, O king, acquainted with all the weapons, conquered the West. Thus while his brothers were so employed, the exalted king Yudishthira the just stayed within Khandavaprastha in the enjoyment of great affluence in the midst of friends and relatives."
# The Mahabharata/Book 2: Sabha Parva/Section XXVI

SECTION XXVI
(Digvijaya Parva continued)
Janamejaya said, "O Brahraana, narrate to me in full the history of the conquest of all the points of the horizon. I am never satiated with listening to the great history of my ancestors." Vaisampayana said, "This earth was subjugated by the sons of Pritha at the same time. I shall, therefore, tell thee of the campaign of Dhananjaya first.
"At the outest, the long-armed Dhananjaya brought under yoke the kings of the country of the Kulindas, by his courageous feats. Having brought the Kulindas, the Anarttas, and the Kalakutas under his sway, Arjuna subjugated (king) Sumandala with his troops. Then, O king, that chastiser of all foes, capable of fighting with equal skill with both hands, assisted by (king) Sumandala, conquered the island called Sakala, as also king Pritivindhya. There were many kings in the island of Sakala. which was one of the seven islands of the earth. The encounters that took place between them at the head of their troops and Arjuna were fierce. But O bull of the Bharata race, even those great bowmen were all vanquished by Arjuna. And uniting himself with all of them, he then attacked the kingdom of Pragyotisha. There, O king, was a great monarch called Bhagadatta, with whom the encounter that the illustrious Pandava had was fierce. And the king of Pragyotisha was supported by a host of Kiratas and Chins and numerous other warriors that dwelt on the sea-coast- King Bhagadatta, having fought with Dhananjaya for eight days continuously, and finding him still untired in battle, similingly said, 'O thou of long arms, O son of the Kuru race, this energy (that thou hast exhibited) is, indeed, well-suited to thee who art the son of chastiser of Paka, a great hero and a jewel among warriors, I am the friend of Indra, scarcely inferior to him in battle. But, O child, I cannot stay before thee in fight. O son of Pandu, tell me what I am to do and which thou desirest, O son, O thou of long arms, I shall accomplish whatever thou wilt say.' Thus addressed, Arjuna replied, 'That bull amongst the Kurus, king Yudhishthira, the son of Dharma, is conversant with the rules of morality, devoted to truth, and a performer of sacrifices in which the gifts (to Brahmanas) are great. I desire to see him acquire the imperial dignity ; let tribute be paid by thee unto him. Thou art my father's friend, and gratified thou hast also been by me, I cannot command thee. Let the tribute, therefore, be paid by thee joyously at thy will !'
"Bhagadatta, hearing this, said, 'O thou who hast Kunti for thy mother, as thou art to me, so is Yudhishthira also, I shall do all this. Tell me, what else I may do for thee."
Thus endeth the twenty-sixth section in the Digvijaya Parva of the Sabha Parva.