bluuebunny/crossref_metadata_2025 huggingface dataset:
Art. XII.—An Unknown Work by Albīrūnī
Authors: Beveridge H.
Published: March 2011

There is in the British Museum a Persian MS., Or. 5,849, which is a translation of an Arabic treatise by Albīrūnī. It is a small quarto containing 175 folios, and at one time belonged to one of the Oude royal libraries, and has several red impressions of seals. It was picked up by me in Lakhnau, in 1899. The MS. is a materia medica, and contains accounts of drugs, vegetable and mineral, in alphabetical order. Its title is Kitāb-i-ṣaidanah, and the translator discusses at some length the origin of this name. Albīrūnī was inclined to derive it from the Indian chandan and the Persian chandal, sandalwood, but this etymology is rejected by the translator. There is a long preface by the translator, and as it is in very high-flown language, and as the MS. is much worm-eaten, it is not very easy to understand his meaning. However, we learn from p. 2b that the translator's name was Abū-bakr, son of ‘Ali, son of Us̤mān Asfaru’l-kāsānī, and further on we find that he came to India in the beginning of amsu-d-dīn Īltatmi's reign, or in the last year of his predecessor and father-in-law, Qut̤bu-d-dīn Aibak, and consequently about 607 A.H. (1211 A.D.). He speaks of staying in Dihlī for eighteen months.
Art. XXIV.—Description of Persia and Mesopotamia in the year 1340 a.d. from the Nuzhat-al-Ḳulūb of Ḥamd-Allah Mustawfi, with a summary of the contents of that work
Authors: Le Strange G.
Published: March 2011

Khurāsān in the middle ages was far more extensive than is the province of this name in modern Persia. Mediæval Khurāsān extended on the north-east to the Oxus, and included all the districts round Herat which now belong to Afghanistān. On the other hand, the small province of Kūmis, on the northern boundary of the Great Desert, which at the present day is included within the limits of Persian Khurāsān, was of old a separate district, and formed in the time of Mustawfi a province apart.
Art. XXVII.—Account of a rare, if not unique, manuscript History of the Seljúqs contained in the Schefer Collection lately acquired by the Bibliothèque Nationale in Paris
Authors: Browne Edward G.
Published: March 2011

His full name and title ran as-Sulṭánu'l-A'dham Mu'izzu'd-Dunyá wa'd-Din Abu'l-Ḣárith Sinjar b. Maliksháh Burhánu Amiri'l-Múminín. His motto (tawqí') was . His prime ministers were Mu'ínu'd-Dín Mukhtaṣṣ of Káshán, Shihábu'd-Dín Abu'l-Maḥásin b. al-Faqíhu'1-ajall (nephew of the Nidhámu'l-Mulk), Sharafu'd-Dín Abú Ṭáhir Mámísá of Qum, Yaghán b. al-Káshgharí, Qiwámu'd-Dín Abu'l-Qásim, and Náṣiru'd-Dín Ṭáhir b. Fakhru'1-Mulk. His chamberlains were the Amír Ghuzughlú cf. Bundárí, p. 185, 1.16, which has , Ḥusayn al-Ḥájib, Nidhámu'd-Dín Maḥmud of Káshán, and Falaku'd-Dín ‘Alí Chatrí (cf. Bundárí, p. 225,1. 1).
Art. XXIX.—Zarathushtra and Heraclitus
Authors: Mills Lawrence
Published: March 2011

Before the Lógos of Heraclitus, as is usual in the cases of all originators, the thing ‘originated’ was already present in its germ for his use in the half-formed surmises of his predecessors.

For it was none other than Hesiod who used a word and expressed an idea which, together with the hints of other schemes, led up to the early concept. The first Greek naturalists believed, indeed, in an original substance of the universe, out of which everything arose and in which everything consisted; they also attributed to it life and motion, and gave it different names. One thought it was ‘water.’ Another called it the infinite (sic), as undefined substance matter. At other times they thought it was ‘air.’
Art. II.—The Lineal Measures of Fa-hian and Yuan Chwang
Authors: Vost W.
Published: March 2011

The two principal terms of lineal measure adopted by Fa-hian, Yuan Chwang, and other Chinese pilgrims, in their narratives of the different countries in India and on its frontiers, are the yojana and the li.
Art. VII.—Further Notes on a Malayan Comparative Vocabulary
Authors: Blagden C. Otto
Published: March 2011

With reference to my article on MS. No. 29 of the Maxwell Collection in the Journal for July, 1902, my friend Mr. S. H. Ray, whose wide acquaintancewith a number of out-of-theway languages is well known, sends me the following note, which I think will be of interest to the readers of the Journal:—

“The languages of Mr. Blagden's specimens are, besides the Malay, (1) (Măkuah or M˘akuat), (2) or (Tulehu or Ambon Tulehu), (3) or (Mandura).
Art. VIII.—The Linear Measures of Babylonia about b.c. 2500
Authors: Shaw-Caldecott W.
Published: March 2011

It is deeply interesting to know how men's minds worked when the world was young. And it is to Babylonia—the cradle of the human race—that we must go for some evidence of this. The low alluvial plains at the head of the Persian Gulf are covered with the remains of primitive cities, palaces, temples, and cemeteries; from one of which, fifty years ago, was disinterred the little slab of unbaked clay which is now to engage, our attention, as embodying the world's earliest known arithmetical system.
Art. IX.—Notes on Indian Coins and Seals. Part V.
Authors: Rapson E. J.
Published: March 2011

This coin belongs to Professor Gardner's class (γ), “Base silver; type, Śiva” (Brit. Mus. Oat., Greek and Scythic Kings, etc., p. 104), and to the latter of the two subdivisions into which the coins of this class naturally fall. The broad characteristics of these subdivisions are as follows:—(1) King on horseback 1.; name title trātārassa; rounded forms correct Greek: (2) king on horseback r.; name title maha(ṃ)tassa; square forms corrupted Greek. A further distinction is that, in the former, the name and all the titles of the Kharoṣṭhī inscription are in the genitive case; in the latter, the name only is in the genitive, and the titles are given in their undeclined base-form, as if they were the first part of a compound which the name was intended to complete. In the case of both, and wherever else it occurs on the coins of Gondophares, there can be no doubt that the correct title is devavrata, ‘devoted to the gods,’ and not devatrāta or devahada as hitherto read; that is to say, the third akṣara, on good specimens, seems to be undoubtedly intended for rather than for or .
Art. XI.—A hitherto unrecognised Kushaṇ king
Authors: Fleet J. F.
Published: March 2011

It is a matter for some surprise, that, of the scholars who have been engaged in public in the attempt to settle the date of Kanishka, none should have noticed the existence of a member of his dynasty who ought to have been recognised at least eight years ago. The case is as follows.
Art. XII.—An Ancient Hindu Temple in the Punjāb
Authors: Talbot W. S.
Published: March 2011

Some twelve miles east of the junction of the Sawān with the Indus, between Makhad and Kālābāgh, and about three miles due south of the village of Shāh Muhammad Wālī in the north-west corner of the Jhelum (Jehlam) district, is an old temple called Kālar or Sassī dā Kallara, which has hitherto escaped notice. It is situated at a height of about 1,100 feet above sea-level, on the edge of a hillock rising steeply from the bank of the Kas Letī, one of the torrents, tributary to the Sawān stream, which descend from the northern face of the Salt Range; it here passes through a rough tract of hillocks and ravines. The temple is in a ruinous condition, due largely to the gradual wearing away of the soft sandstone hillside on the edge of which it stands, and its further decay will probably be rapid.
Art. XIII.—A Malay Coin
Authors: Gerini Lieut-Colonel
Published: March 2011

My esteemed friend Mr. Henry G. Scott, Director of the local Royal Department of Mines and Geology, who had just returned from a tour of inspection of the mining districts in the Malay Peninsula, sent to me for examination two small gold coins which he had obtained in the course of his tour. They were found, together with a considerable number of similar coins, by some people who had occasion to dig a hole in the grounds of a Siamese Wat (Buddhist monastery) in the province of Jaring, near Patani. This was more than a year ago. Jaring is a Malay state, but has a large Siamese population which is comparatively modern.
Art. XVIII.—The Pahlavi Texts of Yasna X for the first time criticallytranslated
Authors: Mills Lawrence
Published: March 2011

(1) Hence backward (or ‘after’) away from here they fly:— hence the daēva Demons and the daēva's friend, [and the daēva-worshipper]!

(2); and he who is the good Srōš makes (here) his dwelling; [that is to say, for him there becomes a lodging here].
Art. XXI.—Some Problems of Ancient Indian History
Authors: Hoernle A. F. Rudolf
Published: March 2011

It has long been a puzzle to me that no coins of the two great emperors Vikramāditya and Harsha Vardhana should have survived, when we have, in comparatively large numbers, coins of most minor kings before and after them. I believe, however, that coins of these two emperors do exist, though they have not been recognized hitherto. My attention was drawn to them recently, while writing a sketch of the ancient history of India.
Art. XXII.—Who was the Inventor of Rag-paper?
Authors: Rudolf Hoernle A. F.
Published: March 2011

I propose, in this paper, to review briefly the present stateof the question, and of the answer thereto. Within the last twenty years a great advance has been made with regard to it; and we owe this advance almost entirely to the researches of two savants, Hofraths Dr. J. Wiesner and Dr. J. Karabacek, both Professors in the University of Vienna. In the following review I shall state the results of those researches, together with such conclusions as appear to me legitimately deducible from them.
Art. XXVII.—Early Documents in the Persian Language
Authors: Margoliouth D. S.
Published: March 2011

This document is described by Dr. Hoernlé in a Report on the British Collection of Antiquities from Central Asia, reprinted from the Journal of the Asiatic Society of Bengal, vol. lxx, pt. i, extra No. 1, p. 27. On the discovery of these documents Dr. Hoernlé's Note on the British Collection of Central Asian Antiquities, Oxford, 1899, should be consulted. The Persian leaf is now in the British Museum. There is with it another of about the same period, but almost illegible. They formed crumbled up lumps of waste paper, and required very careful unfolding and smoothing out.
VI. The Pahlavi Texts of Yasna XI, XII, for the first time critically translated
Authors: Mills Lawrence
Published: March 2011

Three manifest Holy ones there are who proceed according to the word of the Āfrīn.
VIII. Critical Observations on the Mistakes of Philologers, by Ali ibn Hamza al-Basri: Part V : Observations on the Mistakes in the Book called Ikhtiyar Fasih al-Kalam, composed by Abu’l-‘Abbas Ahmad ibn Yahya Tha‘lab.
Authors: Bell Richard
Published: March 2011

Last year Professor Sachau, of Berlin, pointed out to me among the MSS. in the British Museum an important work of Arabic philology. The work bears the title “ Critical Observations on the Mistakes of Philologers by Abu’l-Qāsim ‘Ali ibn Ḥamza al-Baṣri ” (cf. Rieu, Supplement to Catalogue of Arabic MSS., No. 841). The British Museum MS. is a modern copy of an ancient codex in the Khedivial Library in Cairo, and is on the whole legible and accurate, though at points it is not quite reliable. Another similar copy exists at Strassburg (cf. Nöldeke, Z.D.M.G., 1886), and the Library of Count Landberg contains a third. The work includes ‘observations’ on the following eight ancient philological works:—(1) The Nawādir of Abu Ziyād al-Kilābi al-’A‘rābi; (2) the Nawādir of Abu ‘Amr ash-Shaibāni ; (3) the Kitāb an-Nabāt of Aḥmad ibn Da’ūd ad-Dīnawari; (4) the Kāmil of al-Mubarrad; (5) the Faṣīḥ of Tha‘lab ; (6) the Gharīb al-Muṣannaf of Abu Obaid Qāsim ibn Sallām; (7) the Iṣlāḥ al-Manṭiq of Ibn as-Sikkīt; (8) the Makṣur wa’1-Mamdūd of Ibn Wallād. The ‘ observations,’ though sometimes pedantic, are usually valuable from a lexicographical point of view. Abu’l-Qāsim gives many corrections of the statements of the authors on whose books he comments, and supports his contentions by quotations from the poets, which are in many instances not to be found in the lexicons or in similar works.
XI. —Kausambi
Authors: Vost W.
Published: March 2011

Although the city of Kauśāmbī is frequently mentioned in the Pāli and Hindu classics, few data are given therein from which its position can be accurately determined. We shall see as we proceed that the details given in these books, when read in conjunction with what we learn from Yuan Chwang, enable us to fix with tolerable accuracy, but not with absolute certainty as yet, the probable position of this famous city.
XIV. —The Pahlavi Text of Yasna XIX, 12–58, for the first time critically translated.
Authors: Mills Lawrence
Published: March 2011

Zartūšt asked of Aūharmazd thus: O Aūharmazd, Spirit (good) and bountiful, Creator of the bodily worlds, holy, …. [this (is: hanā=aē for aēγ, that is to say, the meaning is this), that it is Aūharmazd (who is) the holy Creator, not merely ‘ the bodily worlds’ which are holy; the rest is for (ordinary) praise. Some (text) says (i.e. reads) ‘ dātār, aharūv′’ (so putting the aharūv′' of the text in unmistakeable position as applying to Aūharmazd)].
XV. —The Indians in Armenia, 130 b.c.—300 a.d.
Authors: Kennedy J.
Published: March 2011

The existence of an ancient Indian colony in Armenia is well known to Armenian scholars, but Indianists have paid little attention to it. We owe our knowledge of it to Zenob, a Syrian, and a native of Glak (Klag), which Mr. Ellis suggests may be the Armenian equivalent of Kerak. Zenob became an ecclesiastic in an unknown town of Cappadocia called Nystra, and was the companion of St. Gregory the Illuminator on an idol-smashing tour through Armenia, about the year 304 a.d. By St. Gregory's command he wrote an account of this expedition to his Cappadocian brethren, and in it he gives a lively account of the Illuminator's little war with the Indian idolaters of Tarôn (Darôn). Zenob's history, composed originally in Syriac, has come down to us in an Armenian version, which has suffered from revision. It has been twice translated into French, and part of it into English. Zenob's work has the charm and freshness of a contemporary narrative, and throws a good deal of light on the early history of monachism and the worship of relics. He was well acquainted with the Indians he mentions, as he was for twenty years Abbot of the Convent of the Nine Springs, founded by St. Gregory on the site of the Indian temple. The convent beacme one of the most famous in Armenia, and was popularly known from the time of Zenob as the convent of Glak.
XXI. The Kurku Dialect of the Munda Family of Speech
Authors: Konow Sten
Published: March 2011

The Kūrkūs are a Muṇḍā tribe living in the north of Berar and the adjoining parts of the Central Provinces. At the last Census, of 1901, their dialect was returned as spoken by 87,675 individuals.
XXIV. Some Problems of Ancient Indian History. No. II: The Gurjara Empire
Authors: Hoernle A. F. Rudolf
Published: March 2011

The object of this essay is not so much to propound a new theory of my own, as to draw more prominent attention to one put forth by Mr. Devadatta Ramkrishna Bhandarkar in two papers contributed by him to the Journal of the Bombay Branch of the Royal Asiatic Society for 1903. They are entitled Gūrjaras and Epigraphic Notes and Questions, No. III. Stated quite briefly, the theory is that the well-known ‘ Kings of Mahodaya ’ were Gūrjaras. Mr. Bhandarkar does not claim the whole credit of it for himself. Much of his material, as he himself admits, has been drawn by him from the Bombay Gazetteer. But he has added to it new material and fresh points of view, and worked up the whole into a consistent theory. To me it appears that, in the main, the theory is sound, and throws unexpected light on a period of Indian history until now very dark. I will first briefly explain the main positions of the theory, as I gather them from the two papers above referred to: the evidence, in detail, must be read in the papers themselves. Next, I shall set out, in detail, such further particulars as a closer examination of the contemporary records of that period appears to me to yield, partly in corroboration, partly in modification of Mr. Bhandarkar's theory.
XXV. Coins and Seals Collected in Seistan, 1903–4
Authors: Tate G. P.
Published: March 2011

The sources whence have come all the coins and seals obtained in Seistan are the extensive ruins situated to the east of the Helmand, in Afghan Seistan, which it has not been possible to explore thoroughly.
XXXII. Linguistic Relationship of the Shahbazgarhi Inscription
Authors: Grierson G. A.
Published: March 2011

In the discussion lately held as to how far Sanskrit was a spoken language, I drew attention to the points of resemblance which existed between the so-called ‘Dard’ languages and the language employed by Aśōka in the Shāhbāzgaṛhī inscription. During the past few months I have been examining all these languages with considerable minuteness, and hope to publish the results of my studies after a reasonable period. In the meantime I have been pressed to give further details regarding the connection between ‘Dard’ and Shāhbāzgaṛhī. I therefore submit the following list of phonetic parallels. I have taken the Shb. examples entirely from M. Senart's analysis of the Kapur di Giri inscription in the Indian Antiquary, vol. xxi (1892), pp. 8 ff. As for the ‘Dard’ examples, I intend them to be taken as preliminary to my more extended account which I hope to publish at a future date. I must therefore ask leave to make a few explanatory statements in anticipation. Miklosich and Pischel have shown reasons for assuming that these ‘Dard’ languages are modern representatives of the old Paiśācī Prākrit described by Hēma-candra. My researches have amply corroborated this suggestion, and I now call these languages, not ‘Dard’ (which is an unsuitable name), but ‘Modern Paiśācī.’ It will be noticed that I sometimes refer derivations to the Avesta, and sometimes to Sanskrit.
IX. The Manavulu-Sandesaya Text and Translation
Authors: Barnett Lionel D.
Published: March 2011

The Mānāvuḷu - sandesaya, or in Pali Mahānāgakula - sandesa, which to-day first reaches the Western reader, is a little Pali poem of somewhat singular character. It is in the form of a poetical epistle, in the style of high kāvya. It is dated from Mahānāgakula (Mānāvuḷu), a city of Ceylon. After long and occasionally complicated panegyrics upon this city, a local Buddhist monastery, and the mahāthera Nāgasena residing in the latter, it proceeds to describe in similar strains the city of Arimaddanapura (Pugāma, the modern Pagan), the emperor Siri-Dhammarāja who bears rule therein, a monastery built by the latter near his capital, and a distinguished mahāthera named Kassapa - Saṅgha - rakkhita who dwells there. Then follows an address from Nāgasena to Kassapa, in which Nāgasena mentions that he has received a letter from Kassapa through a minister Ñāṇa, apparently containing a request. The poem here practically comes to an end. Five verses follow, containing greetings to a certain Sāriputta and an exhortation to reform the Church in Pagan as it had been reformed in Ceylon by Parākrama-bāhu; but as these verses are in part grossly corrupt, as they are singularly feeble and debased in style, and as they are ignored by the Sinhalese translator of the rest of the poem, we are justified in regarding them with suspicion. Either they are altogether spurious, or they are a rough draft which the poet never worked out. The poem is thus a mere fragment.
XI. Epigraphic Researches in Mysore.
Authors: Fleet J. F.
Published: March 2011

Some seventeen years ago, the Government of Mysore inaugurated a new departure in archæology, the results of which have been greatly appreciated by those who are interested in exploring the ancient history of India. They appointed Mr. B. Lewis Rice, then their Secretary and previously their Director of Public Instruction, to be Director of Archæological Researches. And they made provision for the collection and publication by him, in a series of volumes entitled Epigraphia Carnatica, of the texts, with abstract translations and historical introductions, of all the inscriptional records of their territory.
XII. Nasir-i-Khusraw, Poet, Traveller, and Propagandist.
Authors: Browne Edward G.
Published: March 2011

Every Persian scholar must, I suppose, have meditated at some time or other on the extraordinary disproportion between the vast number of Persian poets whose names are familiar to him, and whose lives are enshrined in the Biographies of ‘Awfí, Dawlatsháh, Taqiyyu'd-Dín Káshí, Luṭf ‘Alí Beg, and other tadhkira-writers, and the small number whose works are read, even in the East, save by the very curious or diligent student. So far as the West is concerned, it may be said, I think, that of only four, Firdawsí, Sa‘dí, ‘Umar Khayyám, and Ḥáfi, does any clear and definite idea exist amongst educated Europeans not specially interested in Oriental literature. Of these four, thanks primarily to Edward FitzGerald, ‘Umar Khayyám is certainly the most popular in the West, especially in Europe and America; though ‘Awfí, writing exactly a century after his death, totally ignores him, and Dawlatsháh only mentions him incidentally in the course of another biography; while even his personal friend and admirer, Niámí-i-‘Arúḍí of Samarqand, places him in his Chahár Maqála not in the section which he devotes to poets, but in that which deals with astronomers. Ḥáfi, accessible to non-Orientalists in England in at least three good metrical translations, those of Hermann Bicknell, Miss Gertrude Bell, and Mr. Walter Leaf, and in Germany in the complete versified translation of Rosenzweig-Schwannau, certainly comes next in point of popularity.
XIV. The Pahlavi Texts of the Srosh Yasht with its Introductions, Being Yasna LV-LVI (IN S.B.E. xxxi LVI–LVII), For the First Time Critically Translated.
Authors: Mills Lawrence
Published: March 2011

‘Here be’ (or ‘here is’) this hearing (or ‘this listening to’) the sacrifice of Aūharmazd [that is to say, let him, Srōš (this listening personified), come on to this (our Sacrifice)], a sacrifice to the One wishful for our benefit (sic) (hardly ‘ of the One supplicated for our prosperity’), to the sacrifice of Aūharmazd, the Holy, who is desirous of our (prosperity) as at the first; [the meaning (is) (so I would here translate ‘mēnešnīg’);— the meaning is: ‘as I have now stood at the first thus within this sacrificial (precinct, so here be the hearing of the sacrifice now)], and at the last [so meaning, ‘ I would so complete its end’]. A person here attending is therefore this’ (meaning that every sincere attendant upon the sacrifice should assume the attitude herein above indicated).
XVII. List of the Arabic Manuscripts in the Baillie Collection in the Library of Edinburgh University
Authors: Bell Richard
Published: March 2011

This collection of Arabic and Persian manuscripts was handed over in 1875 by Mr. J. B. Baillie, of Leys, Inverness, to the University of Edinburgh for preservation in the Library. Colonel John Baillie (v. Dictionary of National Biography, s.v.), to whom the collection originally belonged, was a distinguished servant of the East India Company. In 1801 he was appointed professor of the Arabic and Persian languages and of Muhammadan Law in the College of Fort William, then newly founded by Viscount Wellesley. This collection of manuscripts, formed while he was in the East, shows the impress of the grammatical and legal studies which he pursued ; but it contains also some of the standard works of Arabic literature. No catalogue of the manuscripts has as yet been drawn up. The following list may serve to indicate to scholars what the collection contains. The works have not been arranged in any order of subject. The majority of the volumes have a number attached to the back, and I have simply taken them in the order of the numbers. The Persian works, of which there are quite a number, have been omitted in this list—they may perhaps be treated in a future article—and these will account for some of the omitted numbers. A good few of the numbers are, however, wanting altogether, but what this indicates, or when the numbers were attached to the volumes, I cannot say. (Cf. Note at end of article.)
XX. Bhamaha the Rhetorician
Authors: Narasimhiengar M. T.
Published: March 2011

It is a matter of great importance that Bhāmaha's work on Rhetoric has been discovered, and we are now able to judge of his position among Sanskrit authors. A careful and critical study of the work will amply repay the trouble of the reader ; but from a cursory reading I have been able to gather the following particulars of the author and his work, which I trust may be of general interest to the Sanskritists of the present day.
XXI. Further Note on Musalman Coins Collected by Mr. G. P. Tate in Seistan
Authors: Codrington O.
Published: March 2011

Since the note on these coins was published in the Society's Journal last year, p. 681, Mr. A. G. Ellis has been so good as to prepare the following list of the Sijistān or Nīmrūz Maliks from about a.h. 460 to 885, taken from the Iḥyā al-Mulūk, by Shāh Ḥusain b. Ghiyāth al-Dīn:—
XXII. Nagpur Museum Buddhist Inscription of Bhavadeva Ranakesarin
Authors: Kielhorn F.
Published: March 2011

About sixty years ago the Rev. Dr. Stevenson, in the Journal Bombay As. Soc., vol. i, p. 148 ff., published a kind of facsimile and a translation of an inscription, a copy of which had been received from Major Wilkinson, Resident at Nāgpur in the Central Provinces. Dr. Stevenson also laid before the Bombay Society a transcript of the text in Nāgarī characters, but this has not been made public. Through the kindness of my friend Dr. Fleet I have long been in possession of excellent paper impressions of this inscription, and I have briefly referred to its contents already in Ep. Ind., vol. iv, p. 257. As the inscription, though fragmentary, contains several points of considerable interest, I now give a fuller account of it, together with the text so far as I can make it out from the materials at my disposal, and part of a translation.
XXV. Notes on Three Buddhist Inscriptions
Authors: Fleet J. F.
Published: March 2011

For representations of the now well known Piprāwā relic-vase, reference may be made to this Journal, 1898. 579, plate, bottom; to Antiquities in the Tarai, plate 28, fig. 2, and see plate 13, fig. 1; and to Mr. Vincent Smith's Early History of India, 14, plate.
XXVI. Mas‘ud-i-Sa‘d-i-Salman: Mírzá Muḥammad b. ‘Abdu’l-Wahháb of Qazwín
Authors: Browne E. G.
Published: March 2011

The following critical study of a Persian poet who flourished in the latter half of the eleventh and the beginning of the twelfth centuries of the Christian era, and who, though highly esteemed by his contemporaries, is little known in Europe, is from the pen of my accomplished friend Mírzá Muḥammad of Qazwín, a Persian scholar of rare attainments in his own and the Arabic languages, and of still rarer critical acumen, who is now engaged in preparing a critical edition, with notes, of the Chahár Maqála, which, when ready, will be published by the Trustees of the E. J. W. Gibb Memorial. In the course of his work he had occasion to collect materials too extensive to be incorporated in the notes on that text, and amongst them the following study, compiled from numerous manuscript sources. This I make no excuse for presenting in English dress to the readers of the Journal, for from such careful monographs must the Literary History of Persia be ultimately built up, and at present they are, alas! all too few.
II. Mas‘ud-i-Sa‘d-i-Salman
Authors: Browne E. G. , Muḥammad Mírzá , ‘Abdu’l-Wahháb B.
Published: March 2011

After, Abú Naṣr-i-Fársí had incurred the displeasure of Sulṭán Mas‘úd, his protégés were also arrested, dismissed or cast into prison, and amongst them Mas‘úd-i- Sa‘d-i-Salmán, who was interned in the Castle of Maranj, where he remained a long time in confinement. During this period also he composed in praise of Sulṭán Mas‘úd and his advisers and courtiers poems so touching and full of pathos that, in the words of Niámí-i-‘Arúḍí of Samarqand, to read them “causes the hair to stand on end and tears to well from the eyes.” Yet these availed him nothing, until, after eight years, according to the most probable conjecture, the efforts of Thiqatu’l-Mulk Ṭáhir b. ‘Alí effected his release. I shall now cite verses in proof of the facts summarised above.
VIII. The Inscription on the Piprawa Vase
Authors: Fleet J. F.
Published: March 2011

Some remarks made in the Journal des Savants, 1905. 540 ff., by our valued friend and collaborator M. Sylvain Lévi, have given me a clue which enables me to now carry to a final result that which I have to say about the inscription on the steatite or soap-stone Piprāwā relic-vase,—the oldest known Indian record. He has drawn attention to a statement by Hiuen Tsiang (see page 166 below), overlooked by me, which has led me to weigh the wording of the inscription in such a manner that no doubt whatsoever remains as to the real meaning of it, and as to the circumstances connected with it.
XX. Identifications in the Region of Kapilavastu
Authors: Vost W.
Published: March 2011

Do the Chinese pilgrims know two cities named Kapilavastu?

Certain discords and bearings in the itineraries of the pilgrims are discussed in the Prefatory Note to Antiquities in the Tarai, Nepal, and from them it is inferred there were two cities named Kapilavastu; one the city visited by Fa-hsien, now represented by the ruins at Piprāhavā; the other that described by Yuan Chwang, of which the “royal precincts” are found in Tilaurā Koṭ, some ten miles to the north-west of Piprāhavā. Paltā Devī is held to mark the site of the town either of the Buddha Krakucandra or of the Buddha Koṇāgamana; or Sisaniā Pānḍe may represent the town of Koṇāgamana. Guṭihavā is believed to represent the site of the famous Nyagrodha grove.
XXI. Modifications of the Karma Doctrine
Authors: Hopkins E. Washburn
Published: March 2011

The Karma doctrine in its Brahmanistic form teaches that every individual in successive existences reaps the fruit of ignorance and desire as these were expressed in action performed in antecedent existences. As a man himself sows, so he himself reaps; no man inherits the good or evil act of another man: nā ’yam parasya sukṛtaṁ duṣkṛtaṁ.cā ’pisevate (Mbh. xii, 291, 22). The fruit is of the same quality with the action, and good or bad there is no destruction of the action:. na tu nāśos̒ya vidyate. The result is exactly as when just retribution follows a wrong; there can be no cessation till the account is squared: ubhayaṁ tat samībhūtam. Whether “with eye or thought or voice or deed, whatever kind of act one performs, one receives that kind of act in return”: kurute (v.l. karoti) yādṛsaṁ karma tādṛśam pratipadyate (ib. 16, 22; cf. 139, 24).
XXII. The Persian and Turkish Manuscripts in the Hunterian Library of the University of Glasgow
Authors: Weir T. H.
Published: March 2011

In the Journal for October, 1899, there was published a hand-list of the Arabic, Hebrew, and Syriac manuscripts in Dr. Hunter's collection. The following pages contain a list of the Persian and Turkish manuscripts. The late Mr. E. J. W. Gibb visited the library and examined the Turkish manuscripts, leaving in each of them, with the exception of one or two which escaped notice at the time, a slip, with his initials, describing its contents. These slips have been copied down here verbatim, and one or two remarks have been added. A detailed catalogue of the whole of the European manuscripts by the Rev. Patrick H. Aitken, B.D., is now in the press, and will be published by the Messrs. MacLehose in due course. I have to thank Professor Browne for kindly reading the proof of this paper.
IV. The Foundation of Fustat and the Khittahs of that Town
Authors: Guest A. R.
Published: March 2011

The establishment of the town of Fusṭâṭ as a new capital of Egypt is an important event in the Arab conquest, inaugurating as it does the permanent occupation of the country by the Arabs. One has to look to Arab authorities alone for details. In the works that are generally available at the present time by having been printed, the particulars are but few. The direct references in these books to the foundation of the town, containing information beyond a mere mention of the fact, do not take long to sum up. Traced back as far as possible to their originals, so as to eliminate repetition which adds nothing to our knowledge, they appear to be included in the following passages:—
VIII. The Inscription on the Piprahwa Vase
Authors: Fleet J. F.
Published: March 2011

I had not intended to write anything more about the inscription on the Piprahwa relic-vase, treated by me in this Journal, 1906. 149 ff., until I should have completed my examination of the tradition about the corporeal relics of Buddha, and should be able to offer a facsimile of the record. And it is only recently that the occasion has arisen for presenting sooner any further remarks, as the result of the criticism of my interpretation of the record advanced by M. Senart in the Journal Asiatique, 1906, 1. 132 ff., and by M. Barth in the Journal des Savants, 1906. 541 ff. That two such distinguished scholars should differ from me so radically, is an important matter. And I wish that I had seen M. Senart's remarks sooner; but, though issued early in the year, they did not become known to me until towards the end of September. M. Barth's paper, issued in October or November,— in which he has reviewed all the principal previous treatments of the record and suggestions made regarding it, and has endorsed M. Senart's conclusions except in the grammatical analysis of the compound sukitibhatinaṁ,— reached me after the writing of this article, but in time for me to make a few additions to it.
X. The Tablet in Cuneiform Script from Yuzghat
Authors: Pinches Theophilus G.
Published: March 2011

It has more than once been said that the domain of Assyriology is one of surprises, and the more one follows the discoveries which are constantly, but for the most part unobtrusively, being made, the more one becomes convinced of the truth of this statement. The first texts deciphered were those of Persia—important documents for the history of that country, especially the great text of Behistun, gained for students at the risk of his life by that pioneer of research, the late Sir Henry Rawlinson, one of the most illustrious members of this Society, who afterwards brought to light many other important facts in “our glorious science,” as the Germans call the study of Assyrian texts. The reading of this document, with the other trilingual inscriptions of Persia, enabled the tablets found in the palaces of Assyria to be deciphered, and showed that the language was the same as that of the third system of writing in the records of the early Persian kings, opening out a literature which, at the present time, occupies many volumes, and is constantly and steadily increasing.
XV. The Tradition about the Corporeal Relics of Buddha
Authors: Fleet J. F.
Published: March 2011

In continuing the inquiry into the tradition about the subsequent fate of the eight original deposits of the corporeal relics of Buddha, we take next the second Ceylonese chronicle, the Mahāvaṁsa; or, more precisely, the earlier part of that work, which was composed, by way of being a commentary on the Dīpavaṁsa, by the Thēra Mahānāma, in or about the period A.D. 520 to 540.

Like the Dīpavaṁsa, the Mahāvaṁsa does not present any narrative such as that found in the Divyāvadāna. But, as we shall see, it gives a story about the relics at Rāmagrāma which is not found in either of those works.
XXX. ‘White Hun’ Coin of Vyaghramukha of the Chapa (Gurjara) Dynasty of Bhinmal
Authors: Smith Vincent A.
Published: March 2011

In the April number of the Journal (p. 413, ante), Mr. A. M. T. Jackson published a brief note stating that “the name Vyāghramuśa, read by Mr. V. A. Smith on one of his White Hun coins (see p. 95 of the January number of the Journal), is no doubt ‘Śrī Vyāghramukha of the Śrī Chāpa dynasty,’ under whom wrote the astronomer Brahmagupta.” I accept the correction in the reading of the name, which is clearly right. Not being previously familiar with the history of the Śrī Chāpa dynasty, I asked Mr. Jackson to explain his meaning. This he has kindly done, giving me references, which enable me to pursue the subject further. The shabby little coin which I published opens up side issues of considerable interest, which are worth following up.
XXXIV. Moga, Maues, and Vonones
Authors: Fleet J. F.
Published: March 2011

Certain well-known coins from the Panjāb (see the second part of this article), of which some present a Greek legend only and others present Greek legends on the obverse with legends in an Indian dialect and in the Kharōshṭhī or Kharōshṭrī characters on the reverse, give us a king whose name is not written quite in agreement in the two classes of legends. The Indian legends give the genitiveMoasa, and yield the name Moa. The Greek legends give the genitiveMauou. The nominative of the Greek name may have been either Mauos, Mauas, or Mauēs. The last-mentioned form appears to be the one which has met with general approval.
XXII. The Babylonian Universe Newly Interpreted
Authors: Warren William F.
Published: March 2011

Few studies in ancient cosmology can more entertain or instruct the investigator of to-day than a careful comparison of the seven diagrams published as correct pictures of the Babylonian universe in the works named below. No two of the seven agree. Moreover, the first represents the Zodiac as at a vast distance above the sphere of the fixed stars, a proceeding which at the start disarranges all ordinary astronomic ideas. Equally unpicturable in my imagination is the seventh of the series, the world sketched by Radau. Again and again have I tried to construct it in thought, but every time have failed. Even Jensen in his great work gives us for “the place of the Convocation of the Gods” (Du-azag), only a pitch-dark cavern in the thin crust of his sea-filled hemispherical earth, and has no place for Hades but another cavern located in the same thin crust and oddly enough farabovethe cave of the gods. Surely there is a call for new attempts to think the thoughts of these ancient Semites after them.
XXVI. The Hebrew Version of the “Secretum Secretorum,”
Authors: Gaster M.
Published: March 2011

1. Great was the reputation of Aristotle in the Middle Ages. His sway was undisputed, and whatever bore his name was sure to be treated as the expression of the highest wisdom. But that fame rested mostly on Arabic translations and interpretations of his philosophical writings. Along with the genuine writings, however, also other treatises were circulated which were ascribed to Aristotle, with what justification has not yet been settled, but probably because some of the ideas put into his mouth seem to have been culled from his genuine writings and others reflected, more or less accurately, views and opinions contained in his writings. Among such pseudo-Aristotelian writings, none enjoyed wider circulation than obtained by the treatise which claimed to represent the “Politeia” of Aristotle.
I The Day on which Buddha Died
Authors: Fleet J. F.
Published: March 2011

Early in the last century it was made known that the chronology of Ceylon, and that of Siam and Burma, derived from Ceylon, places the death of Buddha in B.C. 544 or 543. This result was apparently taken from almanacs or tables, which were found, for instance, to couple the Buddhavarsha or “year of Buddha” 2364 (completed) with some point in A.D. 1822, the year 2372 (completed) with some point in A.D. 1830, and the year
2380 (completed) with some point in A.D. 1837: or else it was derived from verbal statements to that effect. It has been supposed that the Ceylonese chronology places the death in B.C. 543, against B.C. 544 according to the Burmese and Siamese chronologies.
V Some Problems in Ancient Indian History IV.—The Identity of Yasodharman and Vikramāditya, and some Corollaries
Authors: Hoernle A. F. Rudolf
Published: March 2011

The journal for 1903, pp. 545 ff., contained an essay of mine discussing the problem of Yaśodharman-Vishnuvardhana. In the meantime, 1908, Mr. Vincent A. Smith's valuable Early History of India has appeared in a second edition. As it offers an entirely different solution of the problem, it appears to me desirable to reconsider the evidences bearing on its solution.
IX. The Origin of the Buddhavarsha, the Ceylonese Recking from the Death of Buddha
Authors: Fleet J. F.
Published: March 2011

A Passage in the Last Edict of Aśōka, which is explained by, and at the same time endorses, certain statements in the Dīpavṁsa and the Mahāvaṁsa, shows that in the third century B.C. there existed a record, of the time elapsed since the death of Buddha, from which it was known that Aśōka was anointed to the sovereignty 218 years after the death.
X. A Translation of the Japanese Anthology known as Hyakunin Isshiu, or Hundred Poems by a Hundred Poets
Authors: Dickins F. Victor
Published: March 2011

This anthology, much the best of all the shorter mediæval anthologies of the kind, was compiled by the Deputy Chungon Fujiwara no Sadaiye, more commonly known as Teika, who died in 1242 in his 81st year. He has inserted one of his own compositions, the stanza numbered XCVII. The editions I have used are the following:—Hyakunin isshiu miné no kakehashi (“Steps to the complete Understanding of the Hundred Poets”), Sensai Hyakunninisshiu Yamato kotobuki (“The Ever-Famous Anthology of the Hundred Poets”), and, chief of all, the Hyakunin isshiu isseki-wa (“One evening's talk on the Hyakunin”—i.e. a brief commentary; the title being a humilific one).
XIII.—Gleanings from the Bhakta-Mala
Authors: Grierson George A.
Published: March 2011

In the series of papers of which this is the first, I hope to give, as opportunity allows, as full as account as possible of the contents of the Bhakta-māla of Nābhādāsa, a work of which the importance has long been recognized, but the difficulties of which have hitherto repelled serious students. It is acknowledged as the great authority in regard to the history of the saints of the Bhāgavata reformation started by Rāmānuja, Madhva, and other, in the twelfth century A.D., and also, incidentally, as a compendium of the tenets of that religion. Indeed, a somewhat minute study of the work has convinced me that it is impossible to understand the various phases of modern Hinduism as professed by the Vaiṣṇava sects without a knowledge of its contents.
XVI.—Maximilian Habicht and his Recension of the Thousand and one Nights
Authors: Macdonald Duncan B.
Published: March 2011

Christian Maximillian Habicht was born at Breslau in 1775. He went to Paris in 1797 as Secretary of the Prussian Legation, and remained there until March, 1807, when he returned to Germany. During this ten years he studied Arabic under De Sacy and a Father Raphael, of Cairo, then teaching Arabic in Paris, and lived for some years in the same house with a certain Mordecai ibn an-Najjār, of Tunis, a Jew apparently from his (Epistolœ Arabicœ, pp. 2 f.; Breslau text, vol.i, p.iii).
XVIII.—On the Antiquity of Vedic Culture
Authors: Jacobi Hermann G.
Published: March 2011

In a review of Professor Louis de la Vallée Poussin's book Le Védisme, p. 472 of this Journal, Mr. A. Berriedale Keith makes the following remark: “He [Poussin] is inclined with Barth and Winternitz not to reject as wrong Jacobi's great chronological argument: we think this is to be much too favourable to it. It cannot survive Whitney, Thibaut, and Oldenberg's onslaught.” As Mr. Keith probably does not stand alone in this opinion, may I be allowed to say a few words on this head?
XIV. The Sibyl and the Dream of One Hundred Suns: An Old Apocryphon
Authors: Gaster M.
Published: March 2011

IN addition to the more or less accredited ancient Sibylline oracles, others circulated, under the name of the one or the other of the Sibyls, which also claimed to be of equal authority. The name was a recommendation for a special kind of apocalyptic literature, and the example set of old of foretelling the future was thereby continued for many centuries. The character of this Sibylline Oracle was akin to some of the old Apocalypses, in which the future was revealed in a symbolical form, and the events to come foretold by allegories and signs, which were interpreted by the Sibyl as by one of the prophets of old. By connecting such apocalyptic revelations with some ancient name and ascribing to men or women of the past works composed at a much later time, these compositions entered into the domain of that apocryphal Christian literature which made use of old formulas for disseminating new teaching and thus prepared the mind of the people for untoward incidents. These oracles were soon drawn into the cycle of the Doomsday; the legends of Antichrist and of the Last Judgment were incorporated with the older oracle; and thus an oracle which originally may have been a mere forecast of purely political events became a religious manifesto, a prophetic pronouncement on the course of events, leading up to the final drama.
XXIV. The Astadasa-Bhedas, or the Eighteen Points of Doctrinal Differences between the Teṅgalais (Southerners) and the Vaḍagalais (Northerners) of the Viśiṣṭâdvaita Vaiṣṇava School, South India
Authors: Govindacarya A.
Published: March 2011

[On p. 566 ante reference was made to the two kalās or schools of the Viśiṣtâdvaita Vaiṣṇavas—the Teṅgalai and the Vaḍagali. The points of difference in their doctrines are of considerable importance for the study of religion in India, and I have much pleasure in forwarding to the Royal Asiatic Society the enclosed communication from Swārī Gōvindâcārya, himself a follower of the Tengali belief. It may be noted that while each school has numerous adherents in Southern India, the great majority of Vaiṣṇavas of Northern India trace their spiritual descent from Rāmânanda, and profess doctrines akin to those of the Vaḍagalai.—G. A. G.]
XXVII. Chinese Riddles On Ancient Indian Toponymy: I. Ch‘a-po-ho-lo and Ka-p‘i-li
Authors: Gerini G. E.
Published: March 2011

The New History of the T'ang dynasty relates that in a.d. 648 the Chinese envoy Wang Hsüan-ts'ê, having raised an army in Tibet and Nep¯al, advanced into Central India as far as the town Ch'a-po-ho-lo, which he stormed after three days’ siege. The Na-fu-ti(or Ti-na-fu-ti) A-lo-na-shun, an usurper who had just seized the throne after the death of King Śīlāditya (i.e. Harṣavardhana Śīlāditya of Kanauj), thereupon fled, but was shortly afterwards taken prisoner. A band of his dispersed followers, however, took position, barring the way across the Kan-t'o-wei River, but were in their turn routed by Hsüan-ts'ê's second in command.
XXX. Ancient Historical Edicts at Lhasa
Authors: Waddell L. A.
Published: March 2011

The other and most ancient historical edicts discovered by me at Lhasa are inscribed upon a lofty pillar of victory which stands at the foot of Potala Hill, under the castle of the ancient kings, now incorporated in the palace of the Talai Lamas.
VII. Another Unknown Language from Eastern Turkestan
Authors: Cowley A.
Published: March 2011

IT is only with the greatest diffidence that I offer the following notes on the document, in a hitherto unknown script, of which a facsimile is appended in the accompanying plate. My remarks may appear premature, and in any case the results obtained are very slight, but it was thought advisable to publish them as a preliminary notice, in the hope that some more competent scholar might be able to help in the decipherment.
XII. Chinese Riddles on Ancient Indian Toponymy II. Nan-ni-hwa-lo
Authors: Gerini Colonel G. E.
Published: March 2011

Chao ju-kwa, in his famous ethnographical work published during the first half of the thirteenth century (between 1205 and 1258 a.d.), mentions, among the one hundred and more countries of Western India (Hsi- T'ien = the Sind of Edrīsī and later Arab writers), that of Nan-ni-hwa-lo, of which he gives an interesting account. This has been made readily accessible to non-Sinologists through a translation by Professor Hirth which appeared in an earlier number of this Journal.