bluuebunny/crossref_metadata_2025 huggingface dataset:
V. Was there a Kusana Race?
Authors: von Staël-Holstein A.
Published: March 2011

There is no lack of numismatic evidence for the fact that the words Kūšān šāhān šāh and Kūšān šāh were used as personal attributes by certain princes reigning about the year A.D. 300. On the obverse of one of the coins in question Professor Marquart reads the legend: mazdēsn bagē Pērōzē (i) wažurg Kūšān šāh, “des mazdaverehrenden Gottes Pērōz, grossen Kōnigs der Kūšān.” M. Drouin translates the saine legend as follows: “le mazdéen, le divin Pérose, grand Kouchan, roi.”
XV. Documents relating to the Mission of the Minor Friars to China in the Thirteenth and Fourteenth Centuries
Authors: Moule A. C.
Published: March 2011

Of the monuments of medieval missionary work very few can surpass in interest the letters written from China by John of Monte Corvino, Archbishop of Khan-balig, and Andrew of Perugia, Bishop of Zaitun; arid many persons will be grateful to the Council of the Royal Asiatic Society for printing a more accurate text of these letters than has hitherto been available. The letters, together with most of what is known of the history of the missions to the Far East, of which the writers were members, are found in a single MS. which is preserved in the Bibliothèque Nationale at Paris. The Librarians, whose extreme courtesy and kindness have made the following transcript possible, inform me that this MS. is now numbered “Latin 5006”, and that it dates from the first half of the fourteenth century. It contains 192 leaves, parchment, measuring Om. 20 × 0 m. 15. The credit of discovering the letters appears to belong to Luke Wadding, the voluminous historian of the Minor Friars, who was born at Waterford 16 October, 1588, and died 18 November, 1657, or to an unnamed friend of his.
XVIII. The Vedic Calendar
Authors: Keith A. Berriedale
Published: March 2011

In an article in theIndian AntiquaryMr. R. Shamasastry has made a new attempt to prove the existence in Vedic India in the period of the Saṃhitās and the Brāhmaṇas of a really elaborate calendar. He starts from the admitted existence of an intercalary month, which is referred to from theṚgvedaonwards, and from the fact that in theYajurvedaand theAtharvavedawe find the Ekāṣṭakā, traditionally identified with the 8th day of the dark half of Māgha, treated as the commencement of the year. “Whether we will or no,” he concludes, “the fact cannot be denied that the idea of a thirteenth month, i.e. an intercalated month, could not have dawned upon the mind of the Vedic poets unless they had been quite familiar with the true lengths of several kinds of years.”
XIX. The Inscription on the Māṇikiāla Stone
Authors: Pargiter F. E.
Published: March 2011

This record has been treated by M. Senart in theJournal Asiatique(sér. IX, vol. vii), 1896, i, 5 ff. (where he has described its provenance and appearance and has mentioned earlier notices of it), and by Professor Lüders in this Journal, 1909, pp. 645 ff. My treatment of it is based ou my own reading of the two facsimile plates published with M. Senart's paper, and I have to thank Dr. Fleet for various criticisms and suggestions. Where pages are cited in connexion with M. Senart's or Professor Lüders' readings, they mean the pages of their respective articles; and when quoting their readings of particular words, I distinguish the readings by adding S or L, using these letters for the sake of brevity.
XXI. The History and Evolution of the Dome in Persia
Authors: Creswell K. A. C.
Published: March 2011

It is my intention to trace the history and evolution of the dome in Persia from the earliest times to the present day; and I hope to show at the same time the very important part played by Persia in the evolution of domed construction, which I believe has never been pointed out before. Before I can do this, however, I must first briefly review the dome in antiquity.
XXVI. The Date of Aśōka
Authors: Hultzsch E.
Published: March 2011

The fixing of the exact time of the earliest Indian king whose inscriptions havesurvived to our days depends very much on the dates of two contemporaries whom he mentions: Magā or Makā, and Alikasudara or Alikyashudala. The former has been identified long ago with Magas of Cyrene, and the second was either Alexander of Epirus, or, as Professor Beloch thinks, Alexander of Corinth. The fresh dates to which these three rulers are assigned in Beloch's Griechische Geschichte induce me to reconsider the much-discussed question of the period of Aśōka's reign.
II The Indo-Aryan Nasals in Gujrati
Authors: Turner R. L.
Published: March 2011

The following discussion of the treatment of the Indo-Āryan nasals in Gujrātī is based on materials which I have been collecting with a view to a more complete account of the sound changes of the language, but of which circumstances have delayed the publication.
VIII. Notes on the Edicts of Aśoka
Authors: Thomas F. W.
Published: March 2011

The phrase ete ca amne ca bahukā mukhā dānavisagasi vyāpaṭā = ete ca anye ca bahukā mukhā (masc.) dānamsarge vyāpṛtāh, occurring in Pillar Edict VII–VIII, 6, is rendered by M. Senart “these functionaries and others are my intermediaries: it is they who are occupied with the distribution of my alms …” (Inscriptions de Piyadasi, ii, p. 97), and it is explained (pp. 91–2) that the employment of the word mukha is similar to that of dvāra in the sense of “means” (separate Orissa Edicts, i, 3).
XXVI. Tables for finding the Mean Place of the Planet Saturn
Authors: Fleet J. F.
Published: March 2011

In examining the astrological details of the date in Śaka 380 (p. 482 above), I had to work out the bases for tables, and to make parts of the tables themselves, for finding the mean place of the planet Saturn, that is, his mean longitude, according to the first ārya-Siddhānta and the Original and Present Sūrya Siddhāntas. It has seemed useful to complete the tables and publish them, with examples of the use of them, so that they may be available for any future work of the same kind. At the same time, I seek to give them an interest by attaching some general remarks and showing the bases from which they have been made.
XII. Notes on the Gabri Dialect of Modern Persian: A Commentary on the Account of the Dialect given in the Grundriss der Iranischen Philologie
Authors: Lorimer D. L. R.
Published: March 2011

The following notes are based on material which I collected in Kerman during the months June to October, 1914. The spare time at my command was less than I could have desired, and a Benjamin's portion of it was devoted to the more interesting and less exploited Bakhtiari dialect, while the local Kermani dialect provided a further distraction. In these circumstances my researches were not exhaustive, but I think they will be found to have done something towards rendering our knowledge more exact.
XVIII. The Sutta Nipāta in a Sanskrit Version from Eastern Turkestan
Authors: Hoernle A. F. Rudolf
Published: March 2011

While preparing a descriptive register of the manuscript fragments recovered by Sir Aurel Stein from the sand-buried ruins of Khadalik in the course of his second tour of exploration in Eastern Turkestan, I have recently discovered a portion of the Sanskrit version of the Sutta Nipāta. It is contained in fragments of five consecutive folios. According to Fausböll, in the reasoned statement in the Introduction to his Translation of the Sutta Nipāta (in SBE., vol. x), certain portions of that work, including the Aṭṭhavagga, are “very old”, containing as they do “some remnants of Primitive Buddhism” (loc. cit., p. xi). It is just the Aṭṭhavagga which happens to be preserved in the fragments, and it is this fact which imparts a particular interest to the discovery.
XX. The Chinese Numerals and their Notational Systems. Part II
Authors: Hopkins L. C.
Published: March 2011

With this Part we attack the series of the Normal Numerals, together with those characters which have been singled out, as homophones of more elaborate structure, to serve as Accountants' or Bankers' alternative forms, less liable to fraudulent alteration.
XXII. Śālivāhana and the Śaka Era
Authors: Fleet J. F.
Published: March 2011

Inscriptional records show that from some time in the ninth or tenth century a.d. the era of b.c. 58, the chief reckoning of Northern India, became known by such names as the time called Vikrama, Vikrama-kāla, i.e. “the time or era of Vikrama,” Vikrama-saṁvat, the years of king Vikrama, the years founded by Vikramā-ditya, the years elapsed since the time of king Vikrama. The same source of information shows that, at a later time, the Śaka era of a.d. 78, which, though it too was of northern origin, became the chief reckoning of Southern India, came to be known by such names as Śālivāhana-Śaka, i.e. “the Śaka or era of Śālivāhana,” the Śaka or era of the glorious and victorious king Śālivāhana, the years of the Śaka or era established by Śālivāhana. And the popular belief, as presented, for instance, in the introductory passages of some of the Pañchāṅgs or Hindū almanacs from which I have given extracts in this Journal, 1911, p. 694, is that the Vikrama era was founded by a king Vikrama reigning in b.c. 58 at Ujjain, in Mālwā, and the Śaka era was founded by a king Śālivāhana reigning in a.d. 78 at Pratishṭhāna, which is the present Paiṭhaṇ, on the Gōdāvarī, in the Nizam's territory.
II. Viśvāmitra, Vasiṣṭha, Hariścandra, and Śunaḥśepa
Authors: Pargiter F. E.
Published: March 2011

In a former paper in this Journal (1913, p. 885) I set out the kṣatriya ballad, which told of the fortunes of Satyavrata Triśaṅku, prince of Ayodhyā, as affected by the two famous rishis, Vasiṣṭha, the great priest of Ayodhyā, and Viśvaratha, king of Kānyakubja, who relinquished his kṣatriya status and became a brahman with the name Viśvāmitra. This paper carries on their story in connexion with Triśaṅku's successors.
IV. On some River Names in the Ṛgveda
Authors: Stein Aurel
Published: March 2011

The historical interest presented by Hymn x. 75 of the Ṛgveda, the famous Nadīatuti or “Song of the Rivers”, has been recognized ever since the critical study of Vedic literature began. The numerous ancient river-names of North-Western India therein mentioned furnish an indication more definite than can be found elsewhere of the area once occupied by, or familiar to, the Indo-Aryan people, to whom we owe the oldest literary remains of India as contained in the Vedic Saṁhitās.
VI. The Gospels of the Infancy, the Lalita Vistara, and the Vishnu Purāna: or the Transmission of Religious Legends between India and the West
Authors: Kennedy J.
Published: March 2011

Buddhism and Christianity are essentially unlike, no two religions more so, but no other worldwide religions have so many points of superficial resemblance. Some of these resemblances are natural or accidental. For instance, Christ and Buddha taught in parables, because, as Galen says, parables are the most instructive form of teaching for simple men. Again, Buddhism and Christianity lay stress on right conduct; and although Buddhists and Christians do not mean exactly the same thing by these words, both lay hold of great ethical principles. Such coincidences are in the nature of things. But the greater number are undoubtedly due to the secular contact of the two religions in Central Asia from the second to the twelfth century a.d., and they are confined of necessity to legend and to ritual.
X. Two Notes on Javanese Archæology
Authors: Vogel J. Ph.
Published: March 2011

The frontispiece plate of Mr. H. G. Rawlinson's recent work, Intercourse between India and the Western-World (Cambridge, 1916), gives a very fine reproduction of two bas-reliefs, placed one above the other, from the famous Javanese stūpa of Boro-budur. The most conspicuous object shown in the lower panel is a sailing vessel, which the unknown artist has rendered with remarkable skill and vigour, whilst the remaining portion of it exhibits some six men (apparently belonging to the vessel in question) being hospitably received by another party of people whose quaint-shaped dwelling is visible in the background. The author, evidently with reference to this scene, has felt at liberty to label the illustration “A Hindu Ship arriving at Java”.
XI. The Act of Truth (Saccakiriya): A Hindu Spell and its employment as a psychic motif in Hindu fiction
Authors: Burlingame Eugene Watson
Published: March 2011

An Act of Truth is a formal declaration of fact, accompanied by a command or resolution or prayer that the purpose of the agent shall be accomplished. For example, a hunter asks a sage how a certain nymph can be captured, and the sage replies: “Nymphs can be captured by the utterance of a truth; nor, under such circumstances, have they power to vanish from sight.” Accordingly the hunter says to the nymph he desires to capture: “You are the beautiful daughter of King Druma; if this be true, halt! you are bound fast! If it be true that you are the daughter of King Druma, and that you were reared by the king, move not a foot, O fair Mancharā!” By the utterance of this truth on the part of the hunter the nymph addressed is immediately bound fast, and is unable to vanish from sight; but all of her companions vanish into the air.
XIII. Yasna XLIII, 1–6, in its Sanskrit Forms
Authors: Mills
Published: March 2011

1. Salvation's Hail to the Nations Chief,—Prayers for the Support and Progress of the Cause—and for the Spiritual Reward.
XV. Notes on Hittite Hieroglyphic Inscriptions
Authors: Cowley A.
Published: March 2011

In trying to decipher texts of which we know neither the language nor the values of the written characters it is evident that the first steps must be taken by conjecture. It is only when the conjectures corroborate one another that progress can be made. I have tried to restrict my guesses to what is in itself probable, and had not intended to publish them without further investigation. But investigation takes time, and for special reasons it seemed best to print now such of my results as appear to be fairly well justified. It is unnecessary to criticize other attempts at decipherment, as I have tried to start entirely afresh, without a prejudice for or against any previous system. Several of the identifications of Professor Sayce, the pioneer in this as in many other lines of research, have, however, been adopted without discussion, because they appeared on consideration to be certainly right. Much else may be derived unconsciously from him, for we have often discussed the problem together, and but for his encouragement I should long ago have given it up altogether. The notes relate almost entirely to texts in Messerschmidt's Corpus, and only to the more legible of those. A valuable addition to the material has been made by the publication of excellent facsimiles of inscriptions at Carchemish (Jerabis) by Hogarth, Lawrence, & Woolley, with which I hope to deal on another occasion.
XXIII. Pictographic Reconnaissances: Being Discoveries, Recoveries, and Conjectural Raids in Archaic Chinese Writing
Authors: Hopkins L. C.
Published: March 2011

Chance molested by caprice has dictated the selection of the characters studied in the following paper, and now that their tale is told and the MS. copied, I find myself wishing I had made a different list and followed another method.
IV. Four Poems by Ta'abbaṭa Sharra, the Brigand-Poet
Authors: Lyall Charles
Published: March 2011

Some time ago I endeavoured to explain to an audience in this room the predominantly pictorial character of the ancient poetry of the Arabs, and gave as illustrations some passages from the poets, chiefly describing the fauna of the wilderness and the landscape in which their life was set, and showing the minute observation and vivid sympathy which the artist brought to bear upon his subject. I wish, now, to continue the same theme by setting before you a poet's picture of himself, of his life and its ideals, of the things which he admired and strove to attain.
X. Pictographic Reconnaissances. Part II
Authors: Hopkins L. C.
Published: March 2011

It is one pleasing feature of the absence of logical method in these palæographic excursions and alarums, that interesting irrelevancies are more easily introduced and less severely regarded than where a stricter scheme has been pursued.
VII. Moses b. Samuel, a Jewish Katib in Damascus, and his Pilgrimage to Medinah and Mekkah
Authors: Mann Jacob
Published: March 2011

The vicissitudes of a Jewish secretary, whom his master, an Emir in Damascus, compelled to adopt Islām and to accompany him on his pilgrimage to Medinah and Mekkah, are described in a number of skilfully wrought Hebrew poems printed here for the first time. They are extant in two manuscripts, Oxford MS. Heb. f. 3 and 4 (see Neubauer-Cowley's Catalogue of Hebrew MSS. at the Bodleian, vol. ii, Nos. 27262–4 and 2766). They are designated as Ḳaraite hymns (so on the backs of the binding), but have really no connexion whatever with this sect. The handwriting seems to be of the fourteenth century, but furnishes no conclusive evidence.
XI. Graves of Europeans in the Armenian Cemetery at Iṣfahān
Authors: Haig T. W.
Published: March 2011

The Armenian cemetery at Iṣfahān is an arid and waterless tract of desert land lying to the south of the city, between the Armenian suburb of New Julfa and the high hill known as the Kūh-i-Ṣuffah, and was granted to the community by Shāh 'Abbās the Great (1587–1629), who gransported the colony of Armenians from Julfa on the Araxes to his capital and granted to them the tract of land on the southern bank of the Zāyandah Rūd, opposite to the city, where the suburb which they named after their old home in Armenia now stands. Here they have enjoyed, from the time of āh 'Abbās, various privileges, not uninterrupted by periods of oppression and persecution. They have been allowed to build churches, of which the suburb now contains twelve, including All Saints', the Cathedral Church of the extensive Armenian diocese of Persia and India, to practise their religion freely, and even to offend the ears of pious Muslims with the sound of church bells.
XII. Sagara and the Haihayas, Vasiṣṭha and Aurva
Authors: Pargiter F. E.
Published: March 2011

In two papers published in this Journal I dealt with the stories about the first Vasiṣṭha, who is famous in historical tradition. He flourished during the reigns of three kings of Ayodhyā, Trayyāruṇa, Satyavrata Triśaṇku and Hariścandra, and his personal name was Devarāj. This paper deals with the next great Vasiṣṭha, who lived in the reign of a later king, Sagara. Those papers brought the Ayodhyā genealogy down to Hariscandra and his son Rohita. The next portion of the genealogy is given thus by five Puranas, which agree generally, and the collated text runs thus, immaterial variations being omitted:—

Harito Rohitasyâtha Cañcur Hārita ucyate

Vijayaś ca Sudevaś ca Cañcu-putrau babhūvatuḥ

jetā kṣatrasya sarvasya Vijayas tena sa smṛtaḥ

Rurukas tanayas tasya rājā dharmârtha-kovidaḥ

Rurukasya Vṛkaḥ putras tasmād Bāhus tu jajñivān.
XIII. Pictographic Reconnaissances. Part III
Authors: Hopkins L. C.
Published: March 2011

A bad plan, they say, is better than no plan at all, and I think it must be so. Perhaps, too, a less morbid attraction to perplexing problems might have avoided, or more Pelmanistic concentration reduced, the unanticipated disproportion of treatment in the present instalment of these Papers.
XV. The Aryan Invasion of Northern India: an Essay in Ethnology and History
Authors: Kennedy James
Published: March 2011

Ethnologists divide the Indian Āryas into two groups, the Indo-Aryan and the Aryo-Dravidian. The Indo-Aryans occupy the Indus basin, that is to say the greater part of the Panjab; and they have colonized a considerable part of Northern and Central Rajputana. They are homogeneous, more homogeneous than the English, who are the most homogeneous people in Europe; and that, despite various foreign invaders, who have settled among them within historic times, and whom they have assimilated. Prince and peasant differ little in their physical build.
Spontaneous Nasalization in the Indo-Aryan Languages
Authors: Grierson George A.
Published: March 2011

Professor Turner, in his valuable articles on Gujarātī Phonology, refers to what he terms “ Spontaneous Nasalization ”. In regard to Gujarātī he says (JRAS., 1921, p. 344) “ there seems from the earliest times to have been a tendency to pronounce vowels with the velum incompletely raised, which results in the vowel becoming nasalized ”. Similarly, Professor Bloch (La Formation de la Langue Marathe, § 70) says “ Toute voyelle longue tend à développer une résonance nasale ” and he discusses this question at greater length in his article on “ La Nasalité en Indo-Aryan ” on pp. 61 ff. of the Cinquantenaire de l'École Pratique des Hautes Études.
Note on the Padmasana
Authors: Enthoven R. E.
Published: March 2011

On p. 174 of the late Dr. King's History of Sumer and Akkad there is reproduced the design of a cylinder seal of Lugalanda, the patesi of Lagash. In his chronological list in Appendix II to this volume, Dr. King gives the date of Lugalanda as circa 2850 b.c. In the centre of the seal design will be noted a curious geometrical pattern, to which the following reference is made on p. 176:—
“Another peculiarity which may here be referred to is the employment on the larger seal, below the inscription, of a sort of arabesque pattern, an ingenious and symmetrical combination of straight lines and curves, the course of which may be followed without once passing along the same line a second time.”
Metamorphic Stylization and the Sabotage of Significance. A Study in Ancient and Modern Chinese Writing
Authors: Hopkins L. C.
Published: March 2011

The selection of a title is sometimes a choice of evils. Which shall most move us, the desire to attract the many, or the fear of offending the few?

For the heading of this paper, the original aim had been laudable. Pith, brevity, and point were to combine with brilliant exactness of definition, alluring to the reader and doing justice to the theme. “ That,” as they say in the street, “ was the idea.” Followed an interval for intellectual refreshment and repose, and then, “ sudden in a minute,” in a flash, was captured the caption. But the disillusion of it! Gone were the pith and the brevity, and in their stead appeared a sesquipedalian pomposity. But however ponderously, the present title has the merit that it does precisely formulate the baffling and hitherto little noticed phenomena of substitutional types to which this paper essays to call attention by the illustration of a few out of many examples.
Abu Tammam and Ibn Hani
Authors: Dewhurst R. P.
Published: March 2011

In recent years I have had occasion to examine the Dîwâns of these two Arabic poets in connexion with theses prepared by two Indian candidates for the degree of Doctor of Philosophy in the University of Oxford, and it has occurred to me that a short selection of what appeared to me at the time to be the best verses of these poets might not be lacking in interest, as no translations into English of any of the poems of either have yet been published, so far as I have been able to discover. I am not unmindful of the objections made by Doctor Nicholson when I applied a similar method of selection to the works of Mutanabbi eleven years ago, but I think that they apply, if at all, only in a very limited degree to poets of the calibre of Abu Tammâm and Ibn Hânî, whom no critic would be inclined to place in the first rank. Abu Tammâm is mainly famous as an anthologist, but his original verse is of much higher quality than that of Ibn Hânî, whose fame seems to rest more on the incidental facts that he was born in Spain and that he expressed heterodox religious opinions in a very violent way than on any poetic quality. The really great poet Abu,’l ‘Alâ, al-Ma‘arrî expressed a great dislike for his verse, comparing it to wheat grains crushed in a mill, owing to the harshness of his phraseology.
The Later Satavahanas and the Sakas
Authors: Sastri K. A. Nilakanta
Published: March 2011

The relations between the later Śātavāhana Kings and the “ Western Satraps ” have formed the subject of many discussions already. The matter is, however, still in an unsatisfactory state. Mr. Smith's Early History of India (4th ed.), for instance, says that Nahapāna “ may be assigned approximately to the middle of the first century after Christ, or possibly earlier ” (p. 221); but this may not be done if “ it is possible that the Kshaharāta records are dated in the Śāka era (in the same way as those of the Castana line) ” (p. 232) ; and yet we are told in the same place that all the data seem to harmonize admirably. They do nothing of the kind, and it seems to be still true that “ the whole question of the history of Nahapāna and Castana, their relation to each other, and the relation of both to the Andhra power, requires careful re-examination in the light of the available inscriptions. Too much has hitherto been taken for granted ” (Rapson, JRAS., 1899, p. 376).
Sur la lettre en langue Mitanni
Authors: Skoeld Hannes
Published: March 2011

Le seul spécimen que nous possédions de la langue du pays des Mitanni est la lettre trouvée à Tell-Amarna M. Hrozný a bien reconnu, et M. Forrer l'a confiṛmé, que. la langue Harri, une des langues des inscriptions trouvées à Boghaz-Kueuï, est probablement apparentée au Mitanni; mais puisque le Harri, non plus, n'a pas été interprété jusqu' ici on en est encore à les conjectures plus ou moins vraisemblables sur la lettre en langue Mitanni, seul document d'une certaine extension, les quelques phrases en langue Harri connues jusqu'ici, n'étant guère que des formules sacerdotales, ne donnant que peu de renseignement sur la nature de la langue et le sens des mots.
Babylonian Foundation Texts
Authors: Gadd C. J.
Published: March 2011

The Trustees of the British Museum recently acquired two inscribed tablets, one of limestone (116662) and the other of copper (116663) which proved to be from the same foundation-deposit, and to be engraved with identical texts. The stone tablet (5 in. × 2⅞ in. × in.) is almost perfectly preserved, except for slight damage on the obverse, but the same side of the copper tablet (4¾ in. × 3 in. × ¼ in.) is rather more seriously injured by oxidization of the surface. By far the greater part of the inscription, however, can be read without difficulty in both examples, and the two together make up a complete text. For permission to publish this and the following dedications I am indebted to the Keeper of the Egyptian and Assyrian Antiquities.
Hittite Legends
Authors: Sayce A. H.
Published: March 2011

Among the Hittite cuneiform documents discovered at Boghaz Keui is a considerable number of legendary texts relating to the gods and heroes, the creation of the world and the like. Unfortunately they are all in a very fragmentary condition, but as progress is made with the examination and copying of the collections in Berlin and Constantinople it may be hoped that in many cases a sufficient. number of fragments will be found to allow some of the texts to be more or less completed. I have already attempted a translation of the fragments of a legend of the Great Serpent (JRAS. April, 1922), and the Yuzghat tablet edited for this Society by Dr. Pinches and myself some years ago (1907) contains one of the mugauwas or circle of “stories” connected with the deified king Telibinus, the Telephus of Greek tradition.
A Second Chinese Buddhist Text in Tibetan Characters
Authors: Thomas F. W. , Clauson G. L. M.
Published: March 2011

The text contained in the MS. described below begins with three syllables śa-li-ẖbur, which scholars will naturally (unless illuded for a moment by the thought of sāli “year”) find suggestive of Śāriputra. The recurrence of the syllables will confirm this impression, more especially when far on in the document appears 'an.nog.da.la.sam. yag.sam.bu.de, previously recognized as=Sanskrit anuttara samyak-sambodhi. But, since the conjunction of this expression with the name of Śāriputra is frequently exemplified in the mass of Sanskrit Buddhist writings, we are grateful for the occurrence early in the text of the combination 'a.myi.ẖda, i.e. obviously Amitābha or Amitāyus, pointing to the Amitābha literature. When we come to try the smaller Sukhāvatīvyūka (published by Max Müller and Bunyiu Nanjio in Anecdota Oxoniensia, Aryan Series, vol. i, part ii, pp. 92–100), the distribution and character of the paragraphs soon enables us to fix upon sections ix(viii)–xx, of which several afford great assistance by furnishing names of numerals or of Buddhas in succession. As in the former case, some apparent divergencies from the Sanskrit original direct attention to the Chinese version translated into French by Messrs. Ymaizumi and Yamata in Annales du Musée Guimet, vol. ii, pp. 39–44. And this has enabled Captain Clauson to verify the whole text as a transcription, syllable for syllable, of Kumārajīva's rendering (Nanjio, No. 200). We give the Chinese characters from the India Office copy, and append a direct and inverse index of the syllables as represented in the Tibetan writing. From the interesting colophon it appears that the copy was a work of piety.
The Substance called Didi by the Ancient Egyptians
Authors: Dawson Warren R.
Published: March 2011

In the Egyptian medical papyri, as well as in certain other texts, there occurs a substance called didi which for many years was understood to mean the fruits of the mandragora or mandrake. This equation didi = mandrake arose out of the opinion stated in his dictionary by Brugsch that the word didi was akin to the Hebrew doudaim “mandrake”. Brugsch, some years after the publication of the supplement to his dictionary (vol. vii, 1882), reaffirmed his opinion in a special article with the title “Die Alraune als altägyptishe Zauberpflanze”, which appeared in 1891. From that time the identification was accepted without question until in 1904 M. Henri Gauthier published an important article in which he showed quite conclusively that didi was not the mandrake, nor even a plant at all, but a mineral. It does not in the least detract from the importance and value of M. Gauthier's paper that it is now necessary to go over the ground once again, because further evidence has become available since its publication. We will first, therefore, enumerate the texts in which the word didi occurs.
On the Pronunciation of the Common Turkish “R”
Authors: Dmitrijev N. K.
Published: March 2011

A. Linin's article (“K voprosam formalnogo izucheniya poezii turetskikh narodov” in the Izvestiya Vostochnogo Fakulteta Azerbaidžanskogo Gosudarstvennogo Universiteta, t. i, Baku, 1926, pp. 139–201), criticizing the work of T. Kowalski (Ze studjów nad formą poezji ludów turechich, 1922) on Turkish popular prosody, deals with some new details connected in one way or another with prosody. Among them the author draws attention on p. 180 to the soft pronunciation of the Turkish r, at the same time he refers to analogous results in one of the previous treatises of Messrs. Kowalski and Bergsträsser (ibid.). This fact is so interesting that it can be examined without reference to its influence upon the character of the rhymes and can properly be made the subject of a separate article.
The “Fifty-seven Years” in the Zoroastrian Doctrine of the Resurrection
Authors: Jackson A. V. Williams
Published: March 2011

The doctrine of the resurrection of the dead is a familiar one in Zoroastrianism from the Avesta and kindred sources. It has long been a puzzle to me, however, to understand why the Pahlavi Books assign the exact number “fifty-seven years” at the end of the last millennium to the events connected with the resurrection of the dead (Phl. rīstāxēz) and the renovation of the world (Phl. frašōkarṯ, Av. frašōkәrәti) by the Saviour or Benefactor (Phl. Sōšyans or Sōšāns, Av. Saošyany) and his assistants, fifteen males and fifteen females. It has therefore seemed worth while to bring together the Pahlavi passages alluding to the fifty-seven years and see if anything can be deduced from them.
Temple-and-Image Worship in Hinduism
Authors: Farquhar J. N.
Published: March 2011

1. The use of images in Hindu temples and in Hindu homes is, perhaps, not absolutely universal to-day, as we shall see; but the non-conforming minority, if it still exists, is exceedingly minute. In every part of India temples and images may be seen; and the religious life of all classes of the people depends very largely on their use.
The Nizamiya Madrasa at Baghdad
Authors: Levy Reuben
Published: March 2011

MR. GUY LE STRANGE, in his Baghdad under the Abbasid Caliphs—which is likely to remain for long the standard work on Baghdad's topography—in discussing the site of the Niẓámíya madrasa, puts it in the southern part of the city, between the Bábu 'l-Azaj quarter and the Bábu 'l-Baṣalíya, now known as the Bábu 'l-Sharqí. The argument for this site rests chiefly—though there are other references which seem to support it—on an ambiguous passage in Yáqút's Mu‘jamu ’l Buldán, dealing with the Tutushí foundations built by Khamartagín, a slave of the Sultan Alp Arslán's younger son Táju'l-Dawla Tutush. These foundations are “a bazaar near the Niẓámíya madrasa, called the ‘Tutushí estate’, a madrasa called ‘Tutushiya’ near it, for members of Hanafite sect, and a hospital, also known as the ‘Tutushí’ in the Bábu 'l Azaj (quarter)”. Equally vague and obscure is another passage in which Yáqút refers to the Niẓámíya madrasa. It comes during his description of the locality of the Qurayya quarter on the west bank of the Tigris, “opposite,” he says, “to the lane leading down to the river from the Niẓámíya madrasa bazaar.”
A Chinese Mahāyāna Catechism in Tibetan and Chinese Characters
Authors: Thomas F. W. , Miyamoto S. , Clauson G. L. M.
Published: March 2011

In the India Office Library there exists an extensive and well-written MS. (A) in Tibetan writing and non-Tibetan language, belonging to the collection acquired by Sir A. Stein from the famous hidden library of Tun-huang (Ch'ien-fo-tung); it is described below. In the light of previous experience of such MSS. it was quickly apparent that the language was Chinese; but owing to the known difficulty of restoring Chinese characters from writing representing pronunciation, whether ancient or modern, an interpretation of the text seemed to be for the present practically out of the question.
Two Notes on the Ancient Geography of India
Authors: Vogel J. PH.
Published: March 2011

In recent years explorations of great importance have been conducted on a Buddhist site in the Pālnād taluk of the Guntur district of the Madras Presidency, lastly under the superintendence of Mr. A. H. Longhurst, of the Archaeological Survey of India. The site in question which comprises several ancient mounds is situated in the midst of wooded hills on the right bank of the river Kistna or Kṛishṇā, the Kaṇṇapeṇṇa or Kaṇṇavaṇṇā (Skt. Kṛishṇavarṇā) of Pali literature, at a distance of some 15 miles from Macherla and on the border of the Nizam's dominions. One of those mounds is known by the name of Nāgārjunikoṇḍa. Mr. Longhurst claims it to be the most important Buddhist site hitherto discovered in Southern India.
The Agni-Purana and Bhoja
Authors: Kumar De Sushil
Published: March 2011

The school of opinion, represented in Poetics by the alaṁkāra-portion of the Agni-purāṇa apparently follows a tradition which departs in many respects from the orthodox systems, and which is further developed in later literature by Bhoja in his Sarasvatī-kaṇṭâbharaṇa.
Some Remarks on the Hindu Drama
Authors: Charpentier Jarl
Published: March 2011

Amongst the dramatic works of the Hindus a peculiar position is occupied by the Mudrā-Rākṣasa, the one work known under the name of Viśākhadatta. Neither the superior genius of Kālidāsa, nor the pathetic sublimity of Bhavabhūti, nor even the versatility and skill of Śrī-Harṣa has been in any way rivalled by this author, nor can he perhaps lay claim to a very high rank as a stylist, although some of his verses are certainly among the loftiest passages in the classical literature of India. But he excels them all in the marvellous power of characterizing his personages ; and, if Rāma, Jīmūtavāhana, and even Śakuntalā often appear to us, with all their praiseworthy qualities, somewhat pale and lifeless, like fair spirits from a wonderland far away from the sin-stained earth, nothing of that sort could ever be said of the figures acting the play of Viśākhadatta. For there is certainly no lack of real life either in the diabolical plotting and unbending energy of Cāṇakya, or in the noble bitterness of Rākṣasa, or the stubborn blockheadedness of Malayaketu. Besides, the whole theme of the play is political intrigue and preparations for war, the hard work of men, and there is nothing at all about love and sentimentality, except the little scene between Candanadása and his family at the beginning of the last act, which is of absolutely no importance for the development of the play. Even religion and pious feelings seem to have been looked upon by the author as rather unimportant things—his interest is politics and nothing but politics.
Notes on the Phonetics of the Gilgit Dialect of Shina
Authors: Lorimer D. L. R.
Published: March 2011

60. (a) Shina palatal š corresponds to Sanskrit palatal š () in the following:—
The Earlier History of the Arabian Nights
Authors: Macdonald D. B.
Published: March 2011

It is unfortunate that almost all investigators of the origin and development of the Nights have been, more or less, under the spell of that quite modern recension which Zotenberg first identified and called “la redaction égyptienne” (hereafter ZER). In the numerous Egyptian prints derived from the I Būlāq edition (Būlāq, a.h. 1252=a.d. 1835), in the Calcutta edition of the same recension (II Calcutta, a.d. 1839–42), in at least two Beyrout editions (Salhani and Adabīya Press), this recension has attained to the dignity of a Vulgate, and of it most people, even most Arabists, think when they refer to the Arabian Nights. This almost subconscious assumption was the great obscuring element in Lane's mind and with De Goeje in his Britannica article on the Nights. From this point of view it is especially unfortunate that Zotenberg did not publish any further researches; he was evidently on his way to complete freedom of attitude.
Pictographic Reconnaissances. Part VI
Authors: Hopkins L. C.
Published: March 2011

In presenting another instalment of these papers, and after reading the proofs, I am reminded (without being cheered) of the quatrain of an alleged competitor in the Newdigate prize poem on “Nebuchadnezzar”:

“Nebuchadnezzar, when put out to grass,

Like stallèd oxen, or the patient ass,

Said, as he munched the unaccustomed food,

‘It may be eaten, but it is not good.’”
Suggestions for the Use of Latin Character in the Writing of Kurdish
Authors: Edmonds C. J.
Published: March 2011

The Kurdish language resembles the Persian in that it belongs to the Western Iranian group, but is distinguished from it by striking differences of sound, form, vocabulary, and syntax. Before the year 1919 Kurdish was not ordinarily written: only poetry had been to any extent committed to writing, although a newspaper in the Bohtan dialect is recorded to have been published in Cairo and England between 1892 and 1902, and there was a certain amount of journalistic activity in Constantinople about 1912, following the Turkish revolution.
New Fragments of the Commentaries on the Ritual of the Death and Resurrection of Bel
Authors: Langdon S.
Published: March 2011

The texts which narrated the episodes of the death, burial in a tomb, the sojourn in Hades, and the resurrection of Marduk, have not been recovered. The contents of this remarkable myth, which transferred the Tammuz legends to Bel-Marduk, must be reconstructed from the rituals and commentaries. On it the Babylonians based a ritual or mystery play in which the entire myth was represented. The rubrics which contained full directions of the details of this play also remain unknown. If they are ever recovered they will correspond to the directions for the zagmuk or New Year's festival at Babylon and Erech. The only sources for reconstructing this mystery play are the commentaries of the scribes on the mythical meaning of each act in this play, corresponding to one fragment of a commentary on the ritual of the zagmuk at Babylon. Two large fragments of the commentary on the Death and Resurrection of Bêl as celebrated at Assur, are published by E. Ebeling, Keilschrifttexte aus Assur Religiösen Inhalts, Nos. 143 and duplicate, No. 219, both of which were used for an edition by Professor Zimmern. The writer gave an edition in his Babylonian Epic of Creation, pp. 34–49, together with two fragments from the library of Asurbanipal, Rm. 275 and K. 9138. Soon after the appearance of my book, Mr. C. J. Gadd found two more fragments of the same collection in the British Museum, K. 6330, which joins K. 9138, and K. 6359. Both fragments are published here, by permission of the Trustees of the Museum. As with the previously published fragments no connected text can be extracted from them. In my notes to the transcription, the passages in the large Assur texts which seem to be parallels have been noted; any new information on this remarkable myth and ceremony which can be gleaned from them has been indicated in the notes. At Assur the national of god Assyria replaced BS1- Marduk in the ceremony, but the texts of the commentaries were undoubtedly copied from the original tablets at Babylon. The contents leave no doubt at all but that the mystery play refers to Bel-Marduk.
IX. Two Kharoṣṭhi Inscriptions from Taxila
Authors: Thomas F. W.
Published: March 2011

This official designation, belonging to Seleucid and Ptolemaic times, is not a quantity that we should expect to see expressed in Indian letters; but to find it a second time is more than surprising, and it may be termed significant, more especially as both occurrences belong to the limited range of Kharoṣṭhī inscriptions.
Tabaqat of Ansari in the Old Language of Herat
Authors: Ivanow W.
Published: March 2011

1. Stems. Besides a few uncommon spellings (as etc., see above, A, 4) nothing particular can be observed with regard to the formation of both verbal stems, present and past. The latter in a few cases appears to be formed from the former in a so-called ‘regular’way, and to be used instead of the original preterite, as in (18) ,(92 v.), etc. The verbal compounds also do not show many peculiarities, and only a few more or less archaic prepositions, as , etc., deserve to be mentioned.
Further Arabic Inscriptions on Textiles (II)
Authors: Guest A. R.
Published: March 2011

A previous article on the same subject appeared in the Journal for 1918, p. 263. Mr. A. F. Kendrick has kindly supplied a photograph, observations, and a description of the following fabric :—

Woven silk textile in the Victoria and Albert Museum, No. T. 122. 1921.
Prakritica
Authors: Grierson George A.
Published: March 2011

According to the Prakrit Grammarians of the Western school, the Śaurasēnī-Mahārāṣtrī equivalent of Skr. ṣṭh is ṭṭh (Pischel, § 303), but the Māgadhī equivalent is sṭ (or, according to Namisādhu, śṭ) (Hc. iv, 290 ; Pischel, § 303). Nevertheless, the Māgadhī equivalent of tiṣṭhati is ciṣṭhadi (Hc. iv, 298), as compared with the Śaurasēnī-Mahārāṣṭṛi ciṭṭha (d) i. I shall deal later on with the initial c. So much for the Western school.
A Qasida by Rudaki
Authors: Ross E. Denison
Published: March 2011

In the course of an article I published in this Journal (October, 1924) entitled ‘ Rūdakī and Pseudo-Rūdakī ’ I referred to a long qaṣīda beginning with the words ‘ mādar-i-may’, which has been commonly attributed to Rūdakī, but could not be definitely assigned to that poet until the identity of the mamdūḥ Abū Ja‘far Aḥmad b. Muḥammad had been established. Moreover, Riẓā Qulī Khān, who quotes a few verses from it, was persuaded that the poem was not the work of Rūdakī but of Qaṭrān. I pointed out that I had not found it anywhere else attributed to Qaṭrān, and that the mamdūḥ was certainly not among the patrons of this poet. Thanks to my learned friend Mīrzā Muḥammad Khān of Qazwīn, the question has now been finally disposed of, and the qaṣīda is proved beyond doubt to be the work of Rūdakī. This discovery is of the highest importance for the history of Persian literature, as the qaṣīda represents the only genuine long poem of the “ Father of Persian Poetry ” which has hitherto been found. I naturally wish to disclaim any credit for the discovery, and the notes I now give and the edition of the poem which I print below are due entirely to the learned Mirza Muhammad.
Fragments of Two Assyrian Prayers
Authors: Mullo-Weir Cecil J.
Published: March 2011

Professor Langdon informs me that the prayer (K. 2407) which he edited in ZA. 36, 209 ff., is continued and completed by IV R. 21 c, col. ii, of which the first twelve lines are a duplicate of K. 2407, rev. 2–13. The context of the prayer is, accordingly, a long ritual used in connection with the building of a house. For a full discussion of the magic images mentioned in this ritual see Woolley, “Babylonian Prophylactic Figures,” in JRAS. 1926, 689 ff., where a translation of several similar ritual fragments is given by Sidney Smith.
Some Problems in the Nasalization of Marathi
Authors: Sardesai V. N.
Published: March 2011

Beames.—A comparative Grammar of the Modern Aryan Languages of India. London, 1872.

Blooh.—When referred to without special qualification refers to La formation de la langue marathe, Paris, 1920. His article, “La nasalité en Indoaryen,” is to be found on p. 61 fl. of the Cinquantenaire de l'École Pratique des Hautes Études.
Excavations at Kish, 1928–9
Authors: Langdon S.
Published: March 2011

LAST winter was the seventh consecutive season of the Herbert Weld (for Oxford) and Field Museum Expedition at Kish, when Mr. Watelin, in charge of the excavations, reached virgin soil 28 feet below plain level, and 61 feet below mound level. At the end of the sixth season (1927–8), Watelin, Mr. Henry Field, and Mr. Eric Schroeder found the series of vaulted brick tombs and four-wheeled chariots, described in Art and Archœology, 1928, November, pp. 155–68. The Neo-Babylonian reconstruction of the temple Ehursagkalamma by Nebuchadnezzar and Nabunidus, whose pavement lies 20 feet below mound level, may be seen in the back ground on the photograph in Illustrated London News, 1930, 8th February, p. 206. Where the deep wide excavations now appear, stood a large mound, when Mr. Mackay and I first attacked this great tal in 1925. This mound marked Z on my plan of Kish, contained above the red stratum or temenos platform (see below) a ruined building from the periods of Sargon of Agade and the first Babylonian dynasty. Outside the wall near the ziggurat we found that year a marble statuette after the style of the one published in Art and Archœology, 1928, November, p. 160, with the cartouche on the right shoulder as figured on p. 602.
A Fragment from the Pratitya-samutpada-vyakhya of Vasubandhu
Authors: Tucci Giuseppe
Published: March 2011

Very little, as it is known, remains in Sanskrit of the literary activity of Vasubandhu. If we except some kārikās of the Abhidharma-kośa, we have nothing else than the Viṃśikā and the Triṃśikā, recently edited by Sylvain Lévi. I may add that the Trisvabhāva-kārikā has also been found in Nepal, and copies are with the French Sanskritist and with me. I shall also mention the fragments of the vṛtti upon the Madhyānta-vibhaṅga (or vibhāga) by Maitreya, incorporated in the ṭīkā of Sthiramati, which is being edited by me and Vidhusékhara śāstrī from the Nepalese manuscript. It will, therefore, be of interest to Buddhist scholars and to Indologists in general to see here published another short, but not insignificant, fragment from the pen of the same ācārya, viz. the Pratītya-samutpāda-vyākhyā, a commentary upon the Pratītya-samutpāda-sāūtra referred to in the discussion of this same subject in the Abhidharma-kośa (Bkaḥ-ạgyur, Mdo, xviii, 11).
Hajji Mirza Hasan-i-Shirazi on the Nomad Tribes of Fars in the Fars-Nameh-i-Nasiri
Authors: Lane D. Austin
Published: March 2011

The Fárs-Námeh-i-Náṣirí (lith. Tihrán 1313/1895–6) contains much valuable information regarding the various nomad tribes of the province.