bluuebunny/crossref_metadata_2025 huggingface dataset:
Iranica (II)
Authors: Bailey H. W.
Published: March 2011

The Latin strāta is one of the words of culture which passed to the East. Greek has στρτα Aramaic has srṭy' Levy, Chaldäisches Wb., Dalman, Aram, nhebr. Wb., with plural srṭyn, as also the form 'sṭrṭy' in the same sense. For Syriac is quoted (Brockelmann, Lex. Syr.) 'sṭrṭ. Arabic has ṣirāṭ in the eschatological al-ṣirāṭu 'l-mustaqīmu of the Qur'ān. A similar narrow bridge is well known in the Zoroastrian činvatō pərəntuš of the Avesta.
Al-Risālat Al-Laduniyya. By Abū Ḥāmid Muḥammad Al-Ghazālī (450/1059–505/1111)
Authors: Smith Margaret
Published: March 2011

Know that Knowledge can be divided into two types, one religious knowledge () and the other intellectual (), and most of the branches of religious knowledge are intellectual in the opinion of him who knows them, and most of the branches of intellectual knowledge belong to the religious code, in the opinion of him who understands them. “And he, to whom God does not commit light, has no light.”
The Date of the Hsia Calendar Hsia Hsiao Chêng
Authors: Chatley Herbert
Published: March 2011

In a well-known collection of ritual notes, the Ta Tai Li (The Rites of the Elder Tai), considered to be earlier than the Han period (206 B.C.), there is a calendar section (No. 47), termed Hsia Hsiao Chêng (The Lesser Canon of the Hsia), which is traditionally regarded as a true relic of the Hsia dynasty (about 2000 B.C.). It was translated by DouglasR. K.Professor (Orientalia Antiqua, 1882) and was regarded by him and some other students as of great antiquity. On the other hand, it is very difficult to understand, in the light of modern discoveries as to the Shang culture (circa 1200 B.C.), how such a document could have been produced in 2000 B.C., and the more conservative students are unwilling to admit that it can be much older than, say, 500 B.C.
The Image of Buddha in the Jo-wo-Khang Temple at Lhasa
Authors: Walsh E. H. C.
Published: March 2011

The image of the Buddha which is the most widely renowned and the most revered by Buddhists throughout Tibet and Central Asia is the image in the Jo-wo-Khang, the Great Temple at Lhasa. This image has been mentioned by many writers. Sarat Chandra Das says, “The image is exquisitely modelled and represents a handsome young prince. The Kunyer said that the image represented the Buddha when at the age of twelve, hence the princely apparel in which he is clothed and the dissimilarity of the image to those seen elsewhere.” The Japanese monk Ekai Kawaguchi also refers to the image, but does not describe it. But, until Sir Francis Younghusband's Mission reached Lhasa in 1904, it had not been described in detail by anyone who had seen it. It was then seen by certain of the officers on the Expedition, and has been described by Colonel L. A. Waddell, who was with the Mission as Principal Medical Officer, in his Book Lhasa and its Mysteries (1905), and by the late Mr. Perceval Landon, who was with the Mission as the Correspondent of The Times, in his book Lhasa (1905). These two descriptions differ as regards every detail and cannot be reconciled.
The Gopālpur Bricks
Authors: Johnston E. H.
Published: March 2011

Over forty years ago a number of bricks, inscribed with Buddhist sūtras, were discovered in an underground chamber at Gopālpur in the Gorakhpur district of the United Provinces by men ransacking the site for building materials. Four of these came into the possession of Dr. Hoey and Mr. Vincent Smith, who published an account of the find with a transcription of one of the bricks inProc. ASB., 1896, July, pp. 99–103, but there is reason to believe that a number more remained in the hands of the villagers or were built into an indigo vat by the local zamindar. No further steps were taken for publication of the texts, though references to them have been made occasionally since; and the bricks themselves were lost sight of. On taking over recently at the Indian Institute in Oxford, I noticed in one of the cases of the small Museum attached to it several inscribed bricks, which on examination were found to be the missing ones, Mrs. Hoernle having presented them some fifteen years ago. They were still largely encrusted with mortar, which made the reading of many characters difficult, but Mr. Rickard of the Ashmolean Museum proved equal to removing these deposits and to rendering them as legible as on the day they were inscribed, except for certain fractures. As the contents are of considerable interest to Buddhist scholars, I publish a transcription of the unpublished portion here, and for the benefit of those interested in palæography I adjoin photographs of IIa, IIIb, and IVa; it is not necessary to reproduce them in their entirety, as the writing on all the bricks is of the same kind and the repetitions in the matter are such that the portions not illustrated contain hardly any characters of which typical specimens are not available on the plates.
XIX. The History of the City of Kanauj and of King Yasovarman
Authors: Smith Vincent A.
Published: March 2011

Kanauj, the most famous of Indian cities during the period extending from the early years of the seventh to the close of the twelfth century, undoubtedly was founded in very ancient times, but when, how, or by whom it is impossible to ascertain. The city is mentioned not only in both the great epics, the existing texts of which date from many different ages, but also in the Mahābhāshya of Patañjali, which is known to have been written in or about 150 B.C. Its foundation, therefore, must be anterior to 200 B.C., but nothing more definite can be said on the subject.
XX. On the Newly Discovered Samaritan Book of Joshua
Authors: Gaster M.
Published: March 2011

A Peculiar fate seems to be hanging over the Samaritan literature. Although it is very old, and parts of it go back to centuries before the Christian era, yet one may say that it remained unknown to our very days. It was a continued discovery, one book after the other turning up haphazard, the first discovery dating only from the end of the sixteenth century. Since Scaliger came in contact with the Samaritan community in Cairo, the knowledge of Samaritans and Samaritan literature began to penetrate into Europe.
Archaic Sons and Grandsons A Study of a Chinese Complication Complex
Authors: Hopkins L. C.
Published: March 2011

At first sight it must seem strange that words so commonplace and simple, in whatever language, as sons and grandsons, should deserve discussion in the Journal of our Society. But any reader who should endure to the end of the following pages would readily admit that simplicity is the last quality tha emerges from the fog of forms and symbols examined.
A Fragment on Pharmacy from the Cairo Genizah
Authors: Gottheil R.
Published: March 2011

Ms. Alliance Israélite Universelle, unnumbered; paper 8 × 5½ in.; Arabic in Hebrew characters, of a Syrian square type. Provisionally numbered viii–B–26. The script is fairly legible, though in places the page has faded and a guess has to be made at the right reading. As is usual in such MSS. the headings are in red, as, for instance, in MS. Arabe 2965 in the Bibliothèque Nationale, the Minhāj al-Dukkān of Abu al-Muna ibn Abi Naṣr ibn Ḥaffāṭh, called al-Kōhēn ibn al-Attār al-Israīlī al-Hārūnī of Cairo, ca. 1260 (see Brockelmann, i, p. 492, No. 34), or an earlier author Badr al-Dīn Muḥammad ibn Bahrām al-Ḳalānisī (ibid., p. 489, No. 23), which I have consulted in MS. 2946 of the Bibliothèque Nationale. In the Genizah collection of the late Mr. Jack Mosseri (Med. No. 14) there is a fragment of a similar work, the original of which, unfortunately, I have been unable to see, but only a photograph.
The Question of Gramas
Authors: Aiyar M. S. Ramaswami
Published: March 2011

In his article on Gandhara Grama that appeared in the issue of October, 1935, of the Journal of the Royal Asiatic Society, Mr. A. H. Fox Strangways observed that a particular line in Damodara's Sangitadarpana regarding Ga-Grama, had induced him to visit India thirty years ago. The whole of that article, now under consideration, induces me to revisit the region of the Grama-question.
Muhammad's Pilgrimage Proclamation
Authors: Bell Richard
Published: March 2011

That sūrah IX of the Qur'ān contains a proclamation made to the people at the pilgrimage is stated in v. 3 of the sūrah itself. As to how much of the sūrah was contained in the proclamation, there is, however, no agreement either in Moslem tradition or among European scholars. The tradition that the proclamation was made by 'Alī at the pilgrimage of the year IX is very generally accepted. The story is given by Ibn Hishām (ed. Wuestenfeld, p. 921): “When the Barā'a (sūrah IX) was revealed to the messenger of Allah, it was suggested to him that he should send it to Abū Bakr, who had already been sent to lead the pilgrimage. But he said: ‘No one shall act instead of me but a man of my own household.’ Thereupon he summoned 'Alī b. Abī Ṭālib, and said to him, ‘Go with this message from the beginning of the (sūrah) Barā'a, and proclaim among the people on the day of sacrifice, when they are gathered in Minā, that no unbeliever will enter Paradise, and that after this year no polytheist shall perform the pilgrimage, and no naked person shall make the circuit of the House.’” The story then proceeds to relate that 'Alī set out on the prophet's camel, overtook Abū Bakr and made the proclamation at the time and in the terms which the prophet had appointed.
A Ma

gh

ribī Work on Musical Instruments
Authors: Farmer Henry George
Published: March 2011

A frequently quoted authority on the musical instruments of the Arabs of Spain is a certain Muḥammad ibn Ibrāhīm al-Shalāḥī, to whom is ascribed a book entitled the Kitāb al-imtā' wa'l-intifā' fī mas'alat samā' al-samā' … (“The Book of Joy and Profit on the Question of Listening to Music…”), the unique copy of which is preserved in the Biblioteca National in Madrid. Unfortunately, so far as the present writer is aware, there does not appear to be a solitary instance of the original having been consulted by the several musicographers who have referred to this work. In almost every case the immediate or ultimate source of information has been Casiri's catalogue of the Escorial Library, which was once the home of this manuscript. A closer sanitation of this manuscript is long overdue and one day we hope to have a translation made for inclusion in our Collection of Oriental Writers on Music. Meanwhile, it appears urgent that a short notice of the work should be given for the following reasons: (1) Musicographers have erroneous impressions of the nature of this treatise; (2) the date and authorship require consideration; (3) the author's or copyist's name has appeared in so many different forms in European languages that this one individual is being registered under various names as different persons; (4) writers continue to depend on Casiri, whose list of musical instruments is somewhat faulty.
Correction
Authors: Margoliouth D. S.
Published: March 2011

In the review of Die Chronik des Ibn Ijas on p. 200 of the January number I was mistaken in thinking that the editors had postponed publication of the supplement to the lacuna in the Cairene edition covering the period a.h. 906 to 922. This had in fact been published in 1931. I tender my sincere apologies to the editors for this unmerited criticism.
A Bilingual Text Concerning Etana
Authors: Gurney Oliver R.
Published: March 2011

The present text is a duplicate of Ki. 1904–10–9, 87 (for a copy of which see AJSL., vol. xxxv, p. 138, and for transcription and translation Oxford Editions of Cuneiform Texts, vol. vi, p. 32), as indeed has been already noted by Güterbock (ZA., xlii, p. 9). But the fragment previously published was so small as to be scarcely intelligible, and the present fragment (K. 5119) throws a great deal more light upon the real nature of this text. It is probably, as will be shown, a text concerning Etana, thirteenth king of the first dynasty of Kish and subject of the famous myth in which he ascends to heaven on the back of an eagle in search of the plant of birth; but it is a type of text not hitherto associated with that hero.
Al-Risālat Al-Laduniyya. By Abū Ḥāmid Muḥammad Al-Ghazālī (450/1059–505/1111)
Authors: Smith Margaret
Published: March 2011

The Risālat al-Laduniyya is a short treatise giving an account of al-Ghazālī's religious philosophy, in a compact form. It includes his theory of Knowledge, which is discussed very fully in regard to its nature, its different types, and the means by which it is acquired. The author gives special attention here to Revealed Knowledge and distinguishes between Revelation (), which was limited to the prophets and ceased with them, and Inspiration (), which is granted also to the saints and is, in fact, the awakening of the individual, human soul, by Universal Soul.
The Song of Songs: an Examination of Recent Theory
Authors: Rowley H. H.
Published: March 2011

The history of the interpretation of the Song of Songs is a fascinating, if inconclusive, study in the ingenuity of the interpreters. Bach has but to bring to the Song what he desires to find in it, and behold! it lies plain before him. And hence the pages of the commentaries are strewn with the strange extravagances that have been imported to becloud its apparent meaning. The older allegorical theory has fallen into disrepute because it is recognized that it built on subjective fancies; the dramatic theories have also lost the favour they enjoyed in the nineteenth century because it is recognized that the edifying plots they displayed were merely the creations of their discoverers; the wedding-cycle theory has lost something of the impetus Budde gave it because, while its point of departure was not an editor's fancy but an actual modern practice, it has to be forced upon the Song across a great gulf of centuries rather than found there.
The Babylonian Ritual for the Consecration and Induction of a Divine Statue
Authors: Smith Sidney
Published: March 2011

Attention has recently been called by Dr. Blackman to an important ritual text of Babylonian origin, of which the only versions hitherto known, from Ashurbanipal's library, were published by Professor Zimmern. The editor of these texts has pointed out their possible affinities, not only with the Egyptian ritual of “ Opening the Mouth ”, but also with Mandaitic ritual. Since the ritual appears to be of considerable importance for the study of comparative religion, attention must be called to another version in the British Museum, which serves to complete and explain what is already known to some extent. I am indebted to the Keeper of the Egyptian and Assyrian Antiquities for permission to publish this document.
Sh

afta ḏ Pi

sh

ra ḏ Ainia
Authors: Drower E. S.
Published: March 2011

Bshumaihun ḏ hiia rbia qadmaiia nukhraia mn almia ḏ nhura yatiria ḏ 'lawia kulhun 'ubadia asutha uzakutha hathamta uzarazta unaṭarta rabtia ḏ sharara nhuilia Idilia Plan br Plana uzawai ubnai ubnathai udaurai hikhlai ukulẖ binianai mn hiia umn Manda ḏ hiia asia maraihun ḏ kulhun asawatha 'zha u'tazha aina bishta ukabihta waina zruqtia waina (10) bruqtia waina kbishtia waina qliqtia waina 'kiltia kth abun Bil nsib mia urmẖ lrishia qirib rma 'l kwakiatha unsab tagha wathnẖ brishia uzaina tla '1 kadfẖ huṭra ḏ mura b'dẖ (or b'adia) am qarbala (?) lauma kulẖ bgumra tagha nad unfal mn rishia uzaina nfal mn kadfẖ huṭra ḏ mura nfal mn 'dẖ urishia (20)ṣmar ubarsa nfal gibta ḏ gaubat 'lẖ usilqit [sic] shgibun [sic] bshuba shibiahia kth taghaiun traṣlun brishaihun uzaina tlilia lkadfaiun huṭra ḏ mura nfal mn 'daihun umdabrania lalma kulẖ bgumura huṭra ḏ mura nfal mn 'daihun urishaihun ṣmar ubarsa nfal gibta ḏ gabat 'lh usilqit [sic] upagibun [sic] byama (30) k th mlia mia wazlia mia bgauẖ warbita piria u'nbia u'lania ḏ 'lawia rauzia wamarat kma shapiria yama ushapiria ḏ masgin bgauẖ ḏ 'bdit piria u'nbia u'lania ḏ 'lawiẖ rauzia wamarat kma shapiria yama ushapiria ḏ masgin bgauẖ ḏ rbita piria u'nbia u'lania d 'lawiẖ ṣba gibta ḏ gabat 'lawaihun usilqat pagibun baqnia ḏ hush raiia ushapir bnaiun ubnathun ushapiria baqaria ḏ masgin abathraiun aqnia lgaṭ pumaiun mn miria (40) ubnaiun lgaṭ pumaiun mn mimaṣ waramatha la masgin abathraiun gubta ḏ gaubat 'lawaihun usilqat pagibun btauria ḏ pirun malka ḏ miṣraiia
The “Graces” in Semitic Folklore. A Wedding-song from Ras Shamra
Authors: Gaster Theodor Herzl
Published: March 2011

1. The ancient Semitic poem here presented is inscribed in alphabetical cuneiform upon a clay tablet unearthed in 1933 at Ras esh-Shamrah (ancient Ugarit) on the north coast of Syria. The tablet dates approximately from the fifteenth-fourteenth century b.c. The text was first edited by M. Charles Virolleaud in the periodicalSyria, xvii (1936), pp. 209–228, but the present interpretation differstoto cælofrom that proposed in theeditio princeps.
Zarathushtra, Vishtaspa, and some Arabic Archæological Accounts
Authors: Inostrantsev C.
Published: March 2011

Ṭabarī (Annales, i, 2448), in his account of the capture of Madā'in-Ctesiphon, the capital of Sasanian Persia, in describing the booty which was taken by the Arabs, writes as follows:—

“And there (they found) two vessels (of a special kind). In one of these (was found) a horse made of gold, with saddle, tail-band and collar of silver, and in the silver were set gems and emeralds, and the bridle was similar; and (on this horse) was a horseman made of silver covered with precious stones. And in the other (was) a she-camel made of silver with saddlegirth of gold, and helm or rein of gold, and all these were set with gems; and on this (she-camel) was a man made of gold covered with precious stones.”
Art. XII.—On the Inscriptions found in the region of El-Hârrah, in the Great Desert South-east and East of the Haurân
Authors: Graham Cyril C.
Published: March 2011

In the following pages I propose, first, to give a short account of the locality in which the remarkable inscriptions which accompany this memoir were found, and of the circumstances which led to their discovery, and then to offer a few remarks on the nature of the inscriptions themselves, and of the method I have employed in endeavouring to decipher them.
Tokharian Elements in the Kharoṣṭhī Documents from Chinese Turkestan
Authors: Burrow T.
Published: March 2011

The language of the Kharosthi documents recovered from Chinese Turkestan by Sir Aurel Stein is in the main Prakrit, but contains a considerable amount of non-Indian material. Of this there are a number of Iranian words (under a score). The rest consists of about 1,000 proper names and about 150 words. The latter consist of titles, names of agricultural products, articles of dress, etc., for which no doubt there was no Indian term that exactly corresponded. We may take this as representing the native language of the Shan-Shan kingdom, as opposed to the Indian Prakrit which was used as the official language. Most of the documents come from the Niya site, which was an outpost of the kingdom bordering on Khotan. For the rest there are a few from Endere (= Sāca) and about forty from the Lou Lan area (666–707). Since the names in these latter are of the same type and often the same names, we may conclude that the population and their language was uniform throughout the whole kingdom.
A propos the Legend of Nāropā
Authors: Tucci Giuseppe
Published: March 2011

Nāropā, with Padmasambhava, Mi, la ras pa, and Tsoṅ k'a pa, is one of the most famous Buddhist teachers in Tibet. He may certainly be considered as one of the most conspicuous factors of Tibetan Buddhism, since he was the spiritual father of Marpa, who is acknowledged as the guru of Milaraspa and the founder of the bKa’ rgyud pa sect. This school later split up into several sub-sects, widely spread even now in Tibet, and through Karma Bakshi allied itself with the rÑiṅ ma pas; but its first teacher or ādiguru is said to have been rDo rje ạc'aṅ, or Vajradhara, whose doctrines were secreṭly transmitted to Tilopā, and by this siddha to Nāropā, who was to exercise through his pupil a great spiritual influence all over Tibet.
The Punch-Marked Coins: A Survival of the Indus Civilization
Authors: Jayaswal K. P.
Published: March 2011

In this Journal, ante, pp. 307 f., in an article with the above title, Dr. C. L. Fábri draws attention to the affinity that seemingly exists between symbols found on the Mohenjo-daro and Harappā seals and those on certain punch-marked coins. As the impression might be conveyed by this paper that Dr. Fábri was the first to be struck by this correspondence, it is only fair to note that two Indian scholars had previously called public attention to this similarity, citing several of the identical examples now given by Dr. Fábri. Dr. Pran Nath noticed the resemblance between the signs five years ago, and made a special study of the punch-marked coins in the British Museum in this connection; he referred to the question on more than one occasion, and published specific examples in the Indian Historical Quarterly, vol. vii (1931), Supplement, pp. 11 f. Mr. Durga Prasad also, in pamphlets and lectures and in the thesis submitted to the Numismatic Society of India, which won the gold medal of the Society in 1933 (at Baroda), had dealt with the question.
Sumerian Philological Notes
Authors: Langdon S.
Published: March 2011

Landsberger, ZA., 42,147 and 155, deduced the reading zamin for i.e. zag-mim > zamin, loan-word sammû, from the gloss [za]-me-in on gišar-ri “instrument of praise” = sammû. But the reading zagšal > zašal is proved by the dialectic ša-za-al in Genouillac, Textes Cunéiformes, xvi, pl. 144, AO., 7687, 28; a ùr-a al-a ša-za-al ga-na-ab-du “How long, O city, to the tambourine and lyre? I will say”. Cf. á-lá zag-sal-zu = ina alê ta[nitta-ka], K. 3228, Rev. 8, OECT., vi, pl. 16. zag-sal ba-an-du, Zimmern, Kultlieder, 207, i, 9. For a ùr-a, dialectic for a uru, see my Babylonian Liturgies, 189, 12, a urú-mu im-me “How long, O my city, she cries”. a urú, PBS., x, 4, pl. 94, 52. a é-mu im-me = aḫulap bîti-mi igabbi, SBH., 93, 1. For du = ḳabû, cf. be-dúg (= iḳbi) with var. be-du, RA., 9, 115, 31 = 10, 100, 10; ga-an-na-ab-du, JRAS., 1932, 929, iii, 1 = ga-na-ab-dúg, 946, 28.
The Spanish Historian Ibn Ḥubai

sh
Authors: Dunlop D. M.
Published: March 2011

Ibn ḥubaish is mentioned by Francisco Codera as a source of Ibn al-'Abbār who deserves attention. Caetani also stresses his importance as a representative of the Medinese tradition which aṭ-Ṭabarī neglected. There is very little about him in the standard books of reference.
An Important Armenian MS. with Greek Miniatures
Authors: Kurdian H.
Published: March 2011

In 1941 while in New York City I was fortunate enough to purchase an Armenian MS. which I believe will be of interest to students of Eastern Christian iconography.
The Muslims in Poland Their Origin, History, and Cultural Life
Authors: Bohdanowicz L.
Published: March 2011

With the Tatar tribe which inhabits the north-eastern region of Poland there is connected a little known page not only of Polish history, but of history in general. Whereas all other Muslim peoples established themselves in Europe as conquerors (omitting the majority of Muslims in Yugoslavia, who are of Serb origin and were converted to Islam by their Turkish conquerors), the Polish Tatars inhabit a region never touched by a Muslim invader, and history teaches us that they began to settle in Poland from the middle of the fourteenth century and already professed the religion of Islam.
An Astronomical Chapter of the Bundahishn
Authors: Henning W. B.
Published: March 2011

A Translation and full explanation of the complete recension of the Bundahishn have been wanted ever since Anklesaria in 1908 published his facsimile edition, the few Iranian scholars having been occupied with the endless stream of fresh material that has descended upon them since the beginning of this century. This article contains a translation of the second chapter; the first and third chapters were made available by Nyberg, JA., 1929, i, 206–237.
Notes on the Dhunnunids of Toledo
Authors: Dunlop D. M.
Published: March 2011

The notice of Abū Bakr Ya'īsh b. Muḥammad b. Ya'īsh in Ibn Bashkuwāl, ed. Codera, p. 628, gives his death as in 418 or 419. This confirms the view that Dhunnunid rule began before 423. Abū Bakr Ya'īsh must have reached power about 400: Ibn Kauthar was killed by his orders in 403 (loc. cit., p. 39) while at the funeral of a certain Qushairī (not the mystic) in 400 Ibn Ya'īsh, presumably Muḥammad the father, took the prayers.
Some Early Documents in Persian (II)
Authors: Minorsky V.
Published: March 2011

In 1932 my friend Professor P. Pelliot handed to me eleven photographs of the Persian documents discovered at Bāmiyān. The originals must have been brought to Paris by the French Archæological Mission to Afghanistan, but I understood that they were to be returned to Kabul.
A Mandæan Book of Black Magic
Authors: Drower E. S.
Published: March 2011

It is unfortunate that I have no copy of this interesting book that is complete or in good condition. I possess a broken remnant (D.C. 45 of my collection of MSS.), blotted, dog-eared, and often illegible, and a book of excerpts copied by a priest in Baghdad. The latter (D.C. 46) is extremely incorrect. Besides these, I have borrowed and transliterated pages from another fragmentary loose-leaved copy, brittle with age. All these manuscripts were illiterate and corrupt, each talisman displayed variations due to miscopying or miscomprehension, so that originally identical texts showed considerable differences. A dictionary-maker, however, may neglect no text, however corrupt, and although the illiteracy of scribes has led me on many a wildgoose chase, the labour has been amply compensated.
Rani Lakshmi Bai of Jhansi
Authors: Burn R. , Cadell Patrick
Published: March 2011

The chivalrous spirit that has moved Mr. Kincaid to make his defence of the Rani of Jhansi (Journal, 1943, p. 100) will be appreciated. Chivalry, however, is not sufficient reason for the reversal of an opinion generally recorded by historians. Mr. Kincaid seeks to show that the Rani was not a rebel and had nothing to do with the massacre of the English at Jhansi in the Mutiny of 1857. In arriving at this conclusion he relies on a letter written in 1889 by a Mr. Martin to the adopted son of the Rani, which states that he was saved from the massacre by the Rani, and asserts that she had nothing to do with it and actually supplied food to the garrison before their surrender. Mr. Kincaid accepts this statement as reliable and dismisses as based on hearsay the evidence of the official narrative compiled by Captain Pinkney in November, 1858. Mr. Martin's name does not occur in any of the reports to which we have access, and before accepting his assertion about the Rani's actions it would be desirable to know more about him. It is curious that he was not with his compatriots in the fort. As his letter states that he took messages from the Rani to officials he was perhaps in her service. On one point he is not borne out by the official narrative. Mr. Martin says that the Rani also saved another Englishman and a lady. The official narrative states that Mrs. Mutlow concealed herself in the town disguised as an Indian, and that a Mr. Crawford left the fort on the night of 7th June and made his way to Samthar. In neither case does the Rani appear to have given any help.
Masterpieces of Oriental Art. 3
Authors: Gordine Dora
Published: March 2011

This is a remarkable composition. The big elephant stands out distinctly, but not too definitely, against a subdued tropical background of interlaced branches and tangled vegetation, a monumental and majestic figure that dominates the scene.
The Murder of the Magi
Authors: Henning W. B.
Published: March 2011

When the Persians, led by Darius, had slain Gaumāta the Magian and a great number of his colleagues (. . . ἔκτεινον κου τιν μάγον εὕρισκον), they instituted an annual feast to remind the Magians of their humiliation: it was called τά μαγοϕόνια (Herodotus, iii, 79), or μαϒοϕονία (Ctesias, epit. Photii 15, § 46 ed. Gilmore). Gilmore (p. 149 n.) wisely remarked that “the agreement of Herodotus and Ctesias makes it impossible to doubt the existence of this strange custom”. Ctesias. after having stayed at the Persian court for seventeen years, could not help knowing whether or not such a feast existed, and he would never have foregone the opportunity of correcting his predecessor.
Hebrew Notes
Authors: Driver G. R.
Published: March 2011

It is a truism that incomplete or incorrect solutions of problems may serve a useful purpose in drawing attention to unsuspected difficulties, illuminate them, and even lead the same or subsequent workers to success; and thus I often regard my own suggestions as well as those of colleagues as mere gropings towards the light, though with no derogatory intention towards them. I was therefore very glad of Dr. Guillaume's article on “Magical Terms in the Old Testament” (JRAS., 1942, pp. 111–131), as it drew my attention to the unsatisfactory nature of the current interpretation of and some other Hebrew words; as, however, his reply shows that he has not appreciated certain of my remarks, I begin this article with a brief answer to his observations. Thereafter I similarly attempt to advance beyond or, it may be, to improve on several suggestions which Dr. Eitan makes in his “Contributions to Biblical Lexicography” (Columbia, New York, 1924) by way of illustrating my point.
The Music of The Arabian Nights
Authors: Farmer Henry George
Published: March 2011

The musical interlude which adorns so many a story in The Thousand Nights and One Night is one of the most interesting features of that “wondrous treasury of Muslim folk-lore”, as Burton dubbed the Alf laila wa laila. Yet, strange to say, our translators and commentators have taken little cognizance of this fact. Indeed, beyond the brief and inadequate notices contributed by Lane to his translation of the Nights, it can safely be averred that no serious attention has been devoted to the subject. It was on this account that the present study was made.
Notes on the Penetration of the Copernican Theory into China (Seventeenth–Nineteenth Centuries)
Authors: Szcześniak Bolesław
Published: March 2011

The astronomical theory of Nicolaus Copernicus (1473–1543) had similar difficulties in winning recognition and acceptance by the contemporary astronomers in China as it had in Europe. The conflict of the traditional astronomies of both cultures, the contrast between the cosmologico-philosophical ideas established during many centuries and the new theory of the solar system, all that was a basis not only for scientific but also for religious disagreement. The conservative attitude of the Church, rigorously interpreted to the disadvantage of the Copernican theory, went with the Christian missionaries to China.
Ibn Bājjah's Tadbīru'l-Mutawaḥḥid (Rule of the Solitary)
Authors: Dunlop D. M.
Published: March 2011

Though Ibn Bājjah (Avempace) is by common consent one of the representative Arab philosophers, our knowledge of his views has rested on a narrow basis. Carra de Vaux in France and Sarton in the United States stressed that he is little more than a name—though a famous one—and pointed to the desirability of getting to know more of his work. Students had, when Carra de Vaux and Sarton wrote, been confined for knowledge of Ibn Bājjah's writings to the Hebrew extracts from his Tadbīru'l-Mutawaḥḥid, translated into French by Munk eighty years ago and later dealt with by others. Though at least two MSS. were known to exist in Europe no work of Ibn Bājjah had appeared in the original.
The Date of Jāmī's Silsilat al-dhahab
Authors: Robertson D. S.
Published: March 2011

The date of the composition of Jāmī's “Chain of Gold” is usually given, for instance, by E. G. Browne in his Literary History of Persia, iii, p. 516, as a.h. 890. This is certainly the date of the second of its three daftar, for the poet states the fact plainly in its penultimate bayt, and the addition of 890 in figures in a few MSS., notably the famous Leningrad autograph, Rosen No. 80, adds nothing to this evidence. In very few MSS., however, to judge from the many catalogues which I have searched, is there any other indication of the date of any part of the poem, but I have found descriptions of two, which contain matter conflicting with the extension to the first daftar of the date of the second. The more important is No. 185 in vol. ii of the Catalogue of the Oriental Public Library at Bankipore (Patna, Bihar), published in 1910. This volume is missing from the two Cambridge copies of the Catalogue, but Dr. L. D. Barnett has kindly transcribed the entry for me from the copy in the Library of the School of Oriental and African Studies. It runs as follows: “No. 185. Silsilat al-dhahab, daftar 1, and minor lyrical poems, supposed to be in the author's own hand. MS. not dated but contains note and chronograms on birth of Jāmī's son, Shauwal 9, 882.” The Secretary and Librarian of the Oriental Public Library, Khan Saheb K. Hassan, has since called my attention to an article by Mr. M. Mahfuz-ul Haq in Islamic Culture, i, 1927, pp. 608 ff., entitled “Jami and his Autographs”.
The Rāmāyaṇa A Version of Rāma's Story from Ceylon
Authors: Godakumbura C. E.
Published: March 2011

A Version of the story of Sītā is related during the performance of the “Kohoābā Yakkama” or the “Kohoābā Kankāriya”, popularly called “Kankāriya”, one of the most interesting of ceremonies extant among the Sinhalese. The rite is supposed to have been first performed during the reign of Pṇḍduvāsadeva, the second Sinhalese king of Ceylon (circa fifth century B.C.).
Masterpieces of Oriental Art. 7
Authors: Gordine Dora
Published: March 2011

The border of this stone is composed of several rows of ornament. The outermost rim is carved in low relief that not only confines but gives width to the row of animals next to it. Those animals chase one another with the vigour of beasts in a circus ring, their exuberance apparent not only in the general rhythm but in the individual shape of every one of them. Each elephant is modelled with extreme sensitiveness in spite of his monumental form. The horses trot briskly with an air of concentration. The lions are alert and aggressive as if in. the presence of danger, while the cows are tame and placid. In every animal the massiveness of the body is a prominent feature, while sculptural stability is retained by the exaggerated shortness of the legs. The animals tread a row of foliated pattern, which gives the feeling of ground for their support and by its elaboration brings out the simplicity of the animals above and the geese beneath. The geese at first glance look symmetrical, yet they are not only pattern but alive, and the reason is that though they are subdued to an architectural purpose, there is individuality in every goose, and a slight variation in the gesture of every head. The lowest part of the border consists of two rows of lotus petals, delicate and faintly traced, the larger row climbing a swelling curve in the stone. The plain centre underlines the smallest modulation in the carving. This stone, which at first sight might be taken for decoration in the modern sense of a trade piece, proves on examination to be particularly rich and beautiful. How very different, for example, from Mestrovic's “Canadian War Memorial” illustrated in Some Modern Sculptors, by Stanley Casson.
Primitive Types of Water Transport in Asia: Distribution and Origins
Authors: Hornell James
Published: March 2011

There can be no doubt that to Asiatic ingenuity we owe the beginnings of the world's principal types of Water Transport. Early man in Asia invented means of extraordinary diversity to enable him to cross rivers, coast along the sea-shore, transport the produce of his little fields and the spoils of the chase to the tribal barter centre, carry his family and his scanty belongings to a new settlement, go afloat for fishing or waging war or to escape from hostile raids.
Portuguese and Spanish Rivalry in the Far East during the 17th Century
Authors: Boxer C. R.
Published: March 2011

“Quanta sea la aversion entre Portuguéses, y Castellânos, es cósa tan sabída, que no necessita testimónios,” wrote the Spanish Friar, Juan Francisco de San Antonio, O.F.M., in his Chronicas of the Franciscan Order in the Philippines, China, and Japan, printed at the Convent of Our Lady of Loreto, at Sampaloc, a suburb of Manila, in 1738–41 (vol. ii, book i, ch. xv, page 81). Although, like most ex-cathedra pronouncements, this sweeping statement does not hold good for all times and places, it was undoubtedly correct for the region and century with which this essay is primarily concerned.
The Meaning of the name Esther
Authors: Yahuda A. S.
Published: March 2011

In the book of Esther ii, 7, we are told that Mordecai brought up his niece Hadassah, and it adds “Hadassah that is Esther” . While it has been generally recognized that is the feminine of “Myrtle” which occurs several times in the Bible (Is. xli, 19; lv, 13; Zach. i, 8, 10, 11; Neh. viii, 15), there has never been any clear and definite opinion as to the meaning of Esther. Already in olden times it was felt that Esther was of foreign origin, but no one thought that meant to convey that there was an identity of meaning in both names. Thus, we find in the Bab Talmud, Megilla 13A, that Rabbi Nehemia was of the opinion that her name was Hadassah, but that she was called by the Gentiles Esther, after the “star-Venus” whereas according to Rabbi Jehoshua, her name was Esther, and she was subsequently characterized as Hadassah “Myrtle” because of the greenish colour of her face.
Kingship and Enthronement in Malaya
Authors: Winstedt R. O.
Published: March 2011

Since I wrote a paper on the above (JRAS., 1945) I have received programmes of the installations of the present Sultan of Selangor in January, 1939, and the present Sultan of Perak in March, 1939.
Anuruddha and the Thaton Tradition
Authors: Wales H. G. Quaritch
Published: March 2011

The Burmese chronicles are emphatic that it was from the Mon city of Thaton that King Anuruddha in a.d. 1057 obtained the Pāli canon. Yet students of Burmese history have been by no means insensitive to the difficulty of reconciling this with the exclusively Hindu character of the more or less contemporary archæological remains at Thaton. The late Prince Damrong even went so far as to suggest that P'rӑ Paṭhóm, in the neighbouring Buddhist kingdom of Dvaravatī, rather than Thaton in Burma, must have been the city that Anuruddha conquered, and from which he derived his Hīnayāna Buddhism. I now propose shortly to reconsider the archæological evidence, in the light of recent advances in our understanding of the mechanics of Indian cultural expansion and of a certain passage in one of the Mon chronicles to which attention has not hitherto been directed in this particular connection. I believe that this may help us to resolve the difficulty.
The Commentary of Avicenna on Aristotle's Poetics
Authors: Afnan Soheil
Published: March 2011

In this commentary there are variations from the version by Abū Bishr and additions to it. Margoliouth says that the commentary is based on the version by Abū Bishr and suggests that Avicenna had a copy which had been annotated by one who had had access to the Syriac translation. If this should prove to be correct it will still not explain all the additions. That Avicenna uses for Úποκρîτης and not the of Abū Bishr may be due to the Syriac, but al-Fārābī before him had used tragodia and komodia instead of the (panegyric) and (invective) of Abū Bishr. Other changes may be explained by Avicenna's ability to get out of the faithful but obscure Arabic rendering more than the ordinary reader; as when he prefers to for γλττα (1457 b 1) and to for εύΧ (1456 b 11).
The New Turkish
Authors: Hony H. C.
Published: March 2011

I Have before me a cartoon by that talented Turkish caricaturist, Cemal Nadir, whose untimely death took place early this year. It represents a school mistress pointing to a blackboard on which is chalked a “plus” sign (+). She asks a child what the sign is called. The child replies: “Well, three years ago it was called cem, two years ago it was zait, last year it was toplama; I really don't know what they are calling it now.”
A Note on the Titles of Three Buddhist Stotras
Authors: Bailey D. R. Shackleton
Published: March 2011

Dr. rudolf hoernle's Manuscript Remains of Buddhist Literature Found in Eastern Turkestan (1916) contains the collected fragments of the two most celebrated works ascribed to the Buddhist hymn-writer Mātṛceṭa, generally known as the Śatapañcāśatka and Catuḥśataka Stotras. The editor pointed out (p. 76) that in the Catuḥśataka fragments the poem is twice called Varṇārhavarṇa Stotra and that the Tibetan translation in the Tanjur, parts of which were published by Professor F. W. Thomas in the Indian Antiquary, vol. xxxiv, pp. 145 ff., gives it the same title. Further perplexities are indicated in Dr. Hoernle's note on the first fragment of the Catuḥśataka (Stein MSS., Khora 005a) which begins in his edition as follows:—

Obverse

1. xxxxxxxx x ṁ prayātu citto jagati x (dhayu) x (matiḥ) ‖ 100 (śloka) ‖ Prasādapratibhôdbhavo nāma buddha stotram xxxxxx
Masterpieces of Oriental Art. 11: South Indian Figure Sculpture, 7th to 10th century A.D.
Authors: Irwin John
Published: March 2011

There is an aspect of the development of South Indian figure A sculpturebetween the seventh and tenth centuries a.d. that has received little attention, namely the stylistic relation of bronzework to stone sculpture, and in particular the reciprocal influences of the two different techniques, modelling and carving, on the formation of a single characteristic Coḷa style in the tenth and eleventh centuries.
Rñiṅ-ma-pa: the Early Form of Lamaism
Authors: An-che Li
Published: March 2011

Rñiṅ-ma-pa is the early form of Lamaism or Tibetan Buddhism, as the name shows, but is popularly known as the Red Sect. The term “early” refers to Buddhism as introduced into Tibet before its destruction in the reign of King Glan-dar-ma (836–841). There is no difference between the exoteric Buddhism of the early and later periods. But in esoteric Buddhism, dependent upon direct instruction of the masters, there is a difference between the two. The early form and what has persisted since then is known as the “earlier translation” (sṅa-hgyur) or Rñiṅ-ma; and what was reintroduced after that king's death is known as “later translation” (phyihgyur), which branches out into different sects such as the Sa-skyapa, the Bkah-brgyud-pa, and the Dge-lugs-pa, popularly called the Mixed-coloured, the White, and the Yellow. This paper is concerned only with the Red Sect.
A Forgery in al-Ghazālī's Mishkāt?
Authors: Watt W. Montgomery
Published: March 2011

The importance of the Mishkāt al-Anwār for a full understanding of the thought of al-Ghazālī was long ago recognized by Goldziher. He impressed this on W. H. T. Gairdner, when, in 1911, he was guiding him into the higher reaches of Islamic studies; and in due course Gairdner produced an article on Al-Ghazālī's Mishkāt al-Anwār and the Ghazālī-Problem and a Translation of the opuscule accompanied by a thought-provoking Introduction. On the whole the problems there raised have not received from subsequent writers the attention which Gairdner's discussion of them merits and their own importance warrants.
A Manuscript Chinese Version of the New Testament (British Museum, Sloane 3599)
Authors: Moule A. C.
Published: March 2011

To those interested in the translation of the Bible into Chinese it is well known that there is a manuscript of part of the New Testament in Chinese among the Sloane MSS. in the British Museum. But no exact description of this manuscript seems ever to have been published, and even its author's name was unknown till lately.
The Disposition of Ritual Jades in Royal Burials of the Chou Dynasty
Authors: Hansford S. Howard
Published: March 2011

In a recent lecture before the Royal Asiatic Society I drew attention to a curious misunderstanding by Édouard Biot of a passage in the Chou li, as revealed in his French translation of that work. The mistake was repeated by Berthold Laufer, and by later writers; and since it has perplexed many antiquaries and collectors, it should, I think, be noted and corrected.
Eclectic Preferences: A Fragmentary Study in Chinese Palæography
Authors: Hopkins L. C.
Published: March 2011

The title of this short essay is not the outcome of any foible on my part towards a chance euphonious coupling of two not ill-suited concepts. The phrase indeed, being short, simple, and succinct, should convey accurately the motive and method which have together dictated the form of this study. Restricted as it had to be, the field of research is still wide, and the flowers that grow therein are not only time-worn, but their types show many and often baffling variations. Among these a choice had to be made, and I have made it, mainly in each case for the contrastive effect aimed at and displayed in the symbols of Then and Now.
A Late Sixteenth Century Manila MS
Authors: Boxer C. R.
Published: March 2011

Hodgson's Sale Catalogue for the 10th July, 1947, of books from Lord Ilchester's Library at Holland House, contained a curious manuscript which was listed as follows under item No. 60.

“Oriental MS.—75 Coloured Drawings of Native Eaces in the Far East, including the Ladrones, Moluccas, Philippines, Java, Siam, China, and elsewhere, those of China depicting Royalty, Warriors, Mandarins, etc., in gorgeous Robes, richly heightened with gold, also 88 smaller Coloured Drawings of Birds and fantastic animals (4 on a page), all within decorative borders, and a double folding Drawing of a Ship, and Natives in small craft, with about 270 pages of MS. text, sm. 4to, calf, lettered, Isla del os Ladrones (eighteenth century).”
Masterpieces of Oriental Art: 15: Two Heavenly Dancers from Khedrapur (Twelfth Century A.D.)
Authors: Goetz H.
Published: March 2011

These two sculptures decorate the pedestal of the Koppeśvara Temple at Khedrapur, south-west of Miraj in the Deccan. Though mentioned in H. Cousens' Chāluhyan Architecture, this temple has so far hardly attracted attention, badly disfigured as it is by later restorations. In a.d. 1231 it was repaired by the Yadava king Singhanadeva. Nothing else is known about it, and the temple poses knotty problems for the art historian. Its sculptures are among the masterpieces of Mediaeval Indian art.
Arabian Musical Instruments on a Thirteenth Century Bronze Bowl
Authors: Farmer Henry George
Published: March 2011

One does not expect absolute fidelity of outline or intricacy of structure in any delineation to be found in the so-called industrial arts, but because of the scarcity of miniatures and other paintings and drawings in Arabic manuscripts, one has to fall back on this medium frequently for our ideas of the outline and structure of instruments of music at various periods of history. Indeed, some of our earliest iconographical specimens of instruments come from this source.
The Date of Pitts's Pilgrimage to Mecca
Authors: Beckingham C. F.
Published: March 2011

The date of Joseph Pitts's visit to Mecca, the first known to have been made by an Englishman, has not been satisfactorily determined hitherto. It appears from his own book that he was captured by Algerine pirates in 1678. Cruel treatment at length drove him to profess Islam. His third master took him on pilgrimage to Mecca and there gave him his freedom. Some time must have elapsed before this happened, for Pitts states: “I remain'd several Years a Slave after my Defection.” The next date he mentions is 1688, when he was at the siege of Oran.
Tibetan Folk-law
Authors: Li Shih-Yü Yü
Published: March 2011

Tibetans inhabit three major regions, Tibet proper, Khams, and A-mdo. Tibet is the region so marked on the maps; Khams is the province marked as Sikang; A-mdo does not exist as a political entity, but is divided into a number of Hsien (counties) in the north-western part of Szechwan, the south-western part of Kansu, and the area inhabited by Tibetans in Ts'inghai or Kokonor. My four years' field experience of Tibetan culture was in A-mdo on the Kansu-Ts'inghai border. My study of Tibetan folk-law, therefore, is based on conditions in A-mdo. The appended translation of “Rules of Punishment for Tibetans” (promulgated by the Manchu Imperial Court in 1733) applies mainly to Tibetans in A-mdo and secondarily to those in Tibet and Khams.