bluuebunny/crossref_metadata_2025 huggingface dataset:
Art. VIII.—Emotional Religion in Islām as affected by Music and Singing. Being a Translation of a Book of the Iḥyā ‘Ulūm ad-Dīn of al-Ghazzālī with Analysis, Annotation, and Appendices.
Authors: Macdonald Duncan B.
Published: March 2011

“ Whosoever is harmonically composed delights in harmony; which makes me much distrust the symmetry of those heads which declaim against all Church-Musick. For my own part, not only from my obedience but my particular Genius, I do embrace it: for even that vulgar and Tavern-Musick, which makes one man merry, another mad, strikes in me a deep fit of devotion and a profound contemplation of the First Composer.” This is the confession of Sir Thomas Browne, and in that confession races the farthest apart join. The influence of music on the soul, the emotions it stirs, the fears and hopes it excites, all peoples, all climates, all ages have known. The negro at his camp-meeting, the darwīsh at his dhikr, are here kin with the English scholar and physician. For him it may not have been such a cataleptic ecstasy as befalls the negro or the darwīsh, but the cause was one and the essential nature. All religions have drawn strength and exaltation from this which lies at the root of all religion; it has ever kindled and fed the flame of devotion. The one could picture it to himself as “ a sensible fit of that harmony which intellectually sounds in the ears of God” ; the other can but ignorantly feel it working on his heart and soul, and sweeping him far from all the bonds of mind and thought. The unknown opens before him and clothes itself with his fancy.
Art. IX.—The Jānakīharaṇa of Kumāradāsa.
Authors: Thomas F. W.
Published: March 2011

The history of this little-known work is remarkable. No manuscript of it has yet been discovered, and on the continent of India the only traces of its existence consist in the facts that a few of its verses are quoted in two Sanskrit anthologies, the Çārṅgadharapaddhati and the Subhāṣitāvalī, and in the Aucityavicāracarcā of Kṣemendra, and that the author is coupled with Kālidāsa in a memorial verse of Rājaçekhara—

Jānakīharaṇaṃ kartuṃ Raghuvaṃçe sthite sati

kaviḥ Kumāradāsaç ca Rāvaṇaç ca yadi kṣamaḥ.
Art. X.—The Cities of Kirmān in the time of Ḥamd-Allah Mustawfi and Marco Polo
Authors: le Strange Guy
Published: March 2011

In a later number of this Journal I hope to give a summary account of the Cosmography known as the Nuzhat -al-Ḳulūb or “Heart's Delight” by Ḥamd-Allah Mustawfi, more especially indeed of the geographical part of that compilation, and this will serve as a supplement to the paper recently given us by Mr. E. G. Browne on the historical work written by this same Persian author, called the Tārīkh-i-Guzīdah. My summary, however, not being as yet quite ready for printing, I take this occasion to publish some preliminary notes on the vexed question of the older capitals of Kirmān, with a brief reference to the other chief cities of the province, since the account written by Ḥamd-Allah appears likely to prove useful in understanding the description of Kirmān given in the Travels of Marco Polo.
Art. XIII.—The Semitic Origin of the Indian Alphabet
Authors: de Zilva Wickremasinghe Don Martino
Published: March 2011

In my note on the above subject which appeared in the Royal Asiatic Society's Journal for 1895 (Vol. XXVII, pp. 895–898), I brought to notice the existence in Ceylon of several ancient inscriptions in Southern Maurya characters (Brāhmī lipi), which read from right to left. I stated further that “this oft repeated peculiarity of so many inscriptions certainly cannot be merely accidental or due to the ignorance of the inscribers; the more so, because of the important fact that the anomaly is to be met with only in the most ancient inscriptions in the Southern Aśoka character.” I hope before long to obtain ink ‘estampages’ of some of these from the indefatigable Archæological Commissioner in Ceylon, Mr. H. C. P. Bell, to whom should be given the credit of first suggesting a reading of one of them from right to left. Facsimiles will, in due course, be included in the forthcoming “Epigraphia Zeylanica.”
Art. XV.—Account of a rare manuscript History of Iṣfahán, presented to the Royal Asiatic Society on May 19, 1827, by Sir John Malcolm, and now described by Edward G. Browne, M.A., M.R.A.S
Authors: Browne Edward G.
Published: March 2011

Amongst the Persian manuscripts belonging to the Royal Asiatic Society is one, now numbered 180 (not described in Morley's Catalogue), which contains a very interesting monograph on the city of Iṣfahán. As these local histories are often of very great importance in supplementing the large general histories, with the contents of which we are gradually becoming acquainted, I was desirous of reading it through, which, thanks to the laudable generosity of our Society in lending its manuscripts to private individuals, I was enabled to do. Of the notes which I made during its perusal this article is the outcome.
Art. XVI.—Tales of the Wise Man and the Fool, in Tibetan and Chinese
Authors: Takakusu J.
Published: March 2011

The book I have chosen for my present paper is a sort of Jātaka or Avadāna entitled the “ Hien-yü-Ching,” which Mr. Nanjio has restored into Sanskrit as “ Damamūkasūtra” , or “ Tales of the Wise Man and the Fool.” It will at once remind one of the Tibetan work “ mDsans-blun ” (generally called Dsan-lun), that is, “Der Weise und der Thor,” published by I. J. Schmidt, and afterwards by Schiefner, for this is a popular work and is read by almost every student of Tibetan. The Chinese version was by Hui-hsio , Wei-teh , and others, written during their stay in Karakhodjo, a.d. 445 . There are, however, two texts both assigned to the same translators, one coming down through the Korean Buddhists and the other through the Chinese. It is said in the earliest catalogue in existence (a.d. 520) that the original text was obtained by the translators in Khoten (Kustana, ) and translated by them in the Temple Tien-an-shi, Karakhodjo . As to the Tibetan text we were first informed of its existence by Csoma de Cörösi in the “ Asiatic Researches,” vol. xx, 1836, and seven years later we were furnished with the text by the Russian savants mentioned above.
Art. XXIV.—Fresh Contributions to the Decipherment of the Vannic Inscriptions
Authors: Sayce A. H.
Published: March 2011

Mr. Golénischeff has just published in the Transactions of the Russian Imperial Society of Oriental Archæology (vol. xiii) a new Vannic inscription of considerable interest and importance. As my memoir on the Vannic Inscriptions is not likely to be continued after the publication of the rich materials collected by Drs. Belck and Lehmann during their exploration of Armenia and Kurdistan, I will deal with this inscription separately, and provisionally number it LXXXVI in continuation of my former notation. The stone on which the inscription is engraved was found in the church of St. Gregory, four versts east of the monastery of Eshmiadzin, and is 2·70 metres high, 63 cent, broad, and 36 cent, thick. It will be seen that it is a record of Ruśas, the son of Argistis, whose existence, first asserted by Dr. Belck, but doubted by myself (J.R.A.S., Oct., 1894, pp. 705, 706), is thus certified.
Art. XIII.—The Risālatu’l-hufrān: by Abū'l-‘Alā al-Ma‘arrī. Part II, including Table of Contents with Text and Translation of the Section on Zandaḳa and of other passages
Authors: Nicholson Reynold A.
Published: March 2011

As for S̤āliḥ b. ‘Abdu’l-Ḳuddūs, though his zandaḳa has become notorious, he did not avow it (and knowledge belongs to God alone) until he was convicted out of his own mouth. The following verses are ascribed to his father, ‘Abdu’l-Ḳuddūs:
How many a visitor hath Mecca brought to perdition! May God raze Mecca and her houses!May the Merciful refuse sustenance to her living inhabitants, P 149. and may Mercy roast her dead [in hell-fire]!
Art. XIV.—On the Authority (Prāmāṇya) of the Buddhist Āgamas.
Authors: de la Vallée Poussin Louis
Published: March 2011

The well-known history of Buddhism by Tāranātha—not to mention here the book of I-tsing—is filled with tales of the controversies between Buddhists and ‘orthodox’ teachers of the Mīmāṁsā, Nyāya, or Vedānta schools.
Art. XVI.—Note on the Past Tense in Marāṭhī
Authors: Konow Sten
Published: March 2011

The past tense in Marāṭhī is formed by adding a suffix lā. The same suffix is also used in Bihārī, Oṛiyā, Bengali, and Gujarātī. This form has long been a puzzle to scholars. Mr. Beames, A Comparative Grammar of the Modern Aryan Languages of India, vol. iii, p. 135, compares the past tense in Slavonic languages; Dr. Hoernle, A Comparative Grammar of the Gaudian Languages, p. 139 f., derives la from the suffix ta of the past participle passive in Sanskrit; and Sir Charles Lyall, A Sketch of the Hindustani Language, Edinburgh, 1880, p. 48 f., thinks that la is a diminutive suffix added to the old past participle passive. This last view is essentially the same as that held by Dr. Grierson, who some time ago, and before I had arrived at any independent opinion regarding the question, told me that he derives la from the Prakrit suffix illa (Hemacandra, ii, 164).
Art. XXI.—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, and now described by Edward G. Browne, M.A., M.R.A.S
Authors: Browne Edward G.
Published: March 2011

In the pages of this Journal I have repeatedly had occasion to insist, especially in my notice of M. Blochet's most useful Catalogue (J.R.A.S. for 1901, pp. 331–3), on the unique value of the magnificent collection of Arabic, Persian, and Turkish MSS. formed by the late M. Charles Schefer, and now belonging to the Bibliothèque Nationale. During a fortnight spent in Paris in the Easter vacation of 1901, I was able to examine more closely some of the most interesting MSS. comprised in this collection, and in particular the MS. which forms the subject of this notice, which is remarkable alike for its age (it is dated the beginning of Ramaḍán, A.H. 635 = April, A.D. 1238); its fine, clear, careful script; the interest and authority of its contents; and the fact that it is, so far as I have been able to ascertain, unique.
Art. I.—The Ku

sh

ān, or Indo-Scythian, Period of Indian History,b.c.165 toa.d.320
Authors: Smith Vincent A.
Published: March 2011

The four epochs into which, the political history of ancient Northern India is naturally divided are marked by four imperial dynasties — (I) the Maurya, (II) the Kusana or Kushān, (III) the Gupta, and (IV) the Rājpūt line of Harṣavardhana. The date of the Maurya, the earliest of the four dynasties, was practically determined more than a century ago by Sir William Jones, and we know that Candra Gupta Maurya, the first emperor of India, and grandfather of Aśoka, ascended the throne in or about the yearb.c.321.
Art. III.—Preliminary Notice of the Tibetan Manuscripts in the Stein Collection
Authors: Barnett L. D.
Published: March 2011

Among the treasures brought to light by Dr. Stein in his excavations in Chinese Turkestan and lodged by him last summer in the British Museum, not the least interesting was a collection of fragmentary Tibetan manuscripts. These were found in the ruins of a Buddhist shrine buried in a site beyond the Endere stream, at the extreme eastern limit of the region explored, under circumstances which have already been detailed in Dr. Stein's “Preliminary Report,” pp. 55—56. It suffices here to say that the conditions under which the fragments were discovered were such as to make it practically impossible to date them later than the eighth century; and the evidence of a Chinese sgraffito in the same building has since proved this conclusion to be right. Hence they came to us as the earliest known relics of Tibetan literature.
Art. V.—The Mariwānid Dynasty at Mayyāfāriqīn in the Tenth and Eleventh Centuries a.d.
Authors: Amedroz H. F.
Published: March 2011

The following narrative is derived from a MS. of the History of Mayyāfāriqin by Ibn al-Azraq al-Fāriqi, B.M. Or. 5,803, of which I have already given some account; see J.R.A.S., 1902, p. 785.
Art. VI.—The First Part of the “Natījatu'l Taḥqīq”
Authors: Muḥammad al Dilā'ī Abū ‘Abdu'llah
Published: March 2011

In the name of God the Merciful and Compassionate, and may God bless our lord Muḥammad and his family and his companions, and give them peace.
Art. XVI.—Tulasī Dāsa, Poet and Religious Reformer.
Authors: Grierson G. A.
Published: March 2011

Much, of what I shall say to-day will be familiar to those members of the Society who have lived in Northern India. A good deal has been written about Tulasī Dāsa, but it has always been addressed to a comparatively small audience—those directly interested in the details of modern Indian folk-religion. I therefore gladly take this opportunity of repeating on a larger stage what has been said before. Tulasī Dāsa is surely deserving of more notice than is usually bestowed upon him in histories of the development of the religious idea in India. He was not merely a reformer who stirred the emotions of his contemporaries and then went his way. He wields greater influence at the present day than when he died two centuries ago. Modern Hinduism has many forms and many beliefs, and yet the character of every Hindu of Upper India has been moulded in part by his teaching.
Art. XVII.—On the Origin and Import of the names Muslim and Ḥanīf
Authors: Margoliouth D. S.
Published: March 2011

Although the religion founded by Mohammed is called by strangers after his name, its followers designate it differently. There is indeed a name which rarely occurs, ḥammādūna, which is applied to them, and which indirectly, at least, is connected with the name of the Prophet. That word signifies “Those who utter the formula ‘Praise be to God,’” and this formula (al-ḥamdu lillāhi) has some connection with the Prophet's name, which was interpreted by his contemporaries as ‘the greatly to be praised.’
Art. XXVIII.—The words ‘Ḥanīf and ‘Muslim’
Authors: Lyall Charles J.
Published: March 2011

In the issue of this Journal for July, 1903 (pp. 467–493), Professor D. S. Margoliouth propounds a theory in explanation of the words Muslim and Ḥanīf, used in the Ḳur'ān, which is thus stated:—

“The suggestion, then, which I should offer for the explanation of these terms is that some twenty years before Mohammed's mission some sort of natural monotheism was preached by Musaylimah, whose followers being called Muslims [after the preacher's name] and Ḥanīfs [from the tribe of Ḥanīfah to which he belonged], these words were supposed to signify monotheist, and as such were adopted by Mohammed, who, owing to the comparative obscurity of Musaylimah, had at least at first no knowledge of their origin, and afterwards felt bound to assert positively that they were both in use in Abraham's time.”
XII. —Hastivanj
Authors: Beveridge H.
Published: March 2011

There is a mountain-ridge on the old route to Kamīr viâ Bhimbar and Bahrāmgala which bears the name of Hastīvanj. It is near the ‘Alīābād Serai, but is on the other, or right, bank of the Pīr Pantsāl stream, and is marked on Dr. Stein's map of Kamīr. See also his Rājataranginī, book i, pp. 44–5, and vol. ii, pp. 394–5. Dr. Stein visited the spot and identified it as the place where King Mihrakul, who lived in the first part of the sixth century, is said to have had a hundred elephants thrown over the cliffs. The circumstance is mentioned in the Āīn Akbarī, Jarrett, ii, 382, but both there and at p. 347 id. the place is called in the Persian text Hastī Watar or Vatar. The name Hastīvanj occurs apparently for the first time in Ḥaidar Malik's history of Kamīr, which was written during Jahāngīr's reign and about 1621. After that it occurs in a note to the oldest MS. of the Rājataranginī, written apparently about 1680, and in Narayan Kūl's history, which was written about 1710. Ḥaidar Malik mentions the place in his account of Mihrakul near the beginning of his book. He there describes the incident, and says that the place has since been called Hastīvanj , because hastī means elephant (fīl) in the Hindī (qu. Sanskrit) tongue, and vanj in the same language means ‘going’ (raftan). Narayan Kūl's explanation is similar, and is probably copied from Ḥaidar.
XVI. A Projected Edition of the Mufaddaliyat
Authors: Lyall Charles
Published: March 2011

In 1885 Professor Heinrich Thorbecke, then of Heidelberg, published the first part of his edition of the collection of selected ancient Arabic poems (, or , or ), made, at the instance of the Caliph al-Manṣūr, for the instruction of his son, afterwards the Caliph al-Mahdī, by Abu-l-‘Abbās al-Mufaḍḍal, of the tribe of Ḍabbah (died 168). This collection, more generally known as the Mufaḍḍalīyāt, consisted, according to the Kitāb al-Fihrist (p. 68), of 128 poems, of which the published portion contains 42. In January 1890, Professor Thorbecke died, and the edition has not been carried further.
XVII. On the Bhattikavya
Authors: Mazumdar B. C.
Published: March 2011

Some modern commentators have ascribed the Bhaṭṭikāvya to Bhartṛihari, the author of the celebrated Śatakas, without assigning reasons for their assumption. It has never been shown why this kāvya, dealing with the story of Rāma, is entitled Bhaṭṭikāvya. The imaginary derivation of the title from either of the names Bhartṛihari or Bhaṭṭanārāyaṇa is so far-fetched that it must be rejected, if strong evidence be not adduced to prove that either of them was really the author of the epic.
XIX. A New Historical Fragment from Nineveh
Authors: Pinches Theophilus G.
Published: March 2011

The fragment here referred to belongs to Mr. John Quinn, jun., of Liverpool, and was purchased by him from the collection of the late Mr. Boutcher, artist to Mr. W. K. Loftus in Assyria. The height and the width are nearly the same, being about two inches and seven-eighths. Like all the tablets from Nineveh, it is of baked clay, but the colour is much darker than the generality of documents from that site which have not been stained with bitumen, or some other material, in consequence of their 2,500 years' burial in the earth. According to a statement made by the agent who sold it, the fragment, at the time it came into his hands, was covered with grease, which would account for the exceedingly dark brown of the surface. Unfortunately, none of the lines, which number eighteen in all, are complete, about a third only of the middle portion of the longest of them being preserved.
XX. Some little-known Chalukyan Temples
Authors: Workman Fanny Bullock
Published: March 2011

In January, 1904, in revisiting the more important Chalukyan temples of Mysore, we heard, for the first time, of the existence of two or three old temples in the Hassan district. Five miles from Arsikere, between that place and Hassan, one of these stands alone in a field off the turnpike. It belongs to the village of Haranhalli, which lies at a short distance off. Built in the form of a Maltese cross, it has a one-star formed sikra, similar to those of Somnathpur, but rather lower. Peculiarities of this tower are three smaller replica stars projecting from its base on three sides, each running up in sculptured tiers. Being small, they do not disturb the harmonious outline of the sikra.
XXVIII. The Pahlavi Text of Yasna I, for the First Time Critically Translated
Authors: Mills Lawrence
Published: March 2011

While I celebrate (my sacrifice) I invite (in this announcement) the Creator, Aūharmazd: [I invite Him to this Yasna sacrifice; and I will invite Him continuously on. That is to say, I would now make the beginning of it, and I (will) complete it, that is, I will perform its conclusion].
XXXIII. Notes from the Tanjur
Authors: Thomas F. W.
Published: March 2011

Ahitherto, I believe, unknown collection of Jātakas, bearing the above title, is to be found in the Tanjur (Mdo, xcii, foll. 1–229). It is, as may be seen, a work of considerable extent, though the number of the stories is no more than thirty-five, in three decades plus five. The detailed examination of this probably not uninteresting work may be left to those who devote special attention to this class of writings. But I may here collect the facts recorded concerning the author, and append the commencement of the book, the titles of the stories, and the colophons, together with as adequate a translation of these as I can provisionally present. The folio numbers given in the margin refer to the India Office edition and (when in brackets) the ‘ red’ edition of St. Petersburg.
II. A Study of Paramartha's Life of Vasu-bandhu; and the Date of Vasu-bandhu
Authors: Takakusu J.
Published: March 2011

Paramārtha (a.d. 499–569), or Kula-nātha as he was sometimes called, was a Brahmin of the Bhāradvāja family of Ujjayinī, West India. In 539 a.d. the Emperor of China, Wu-ti (502–549), sent a mission to Magadha, North India, in search of a learned Buddhist and the original Mahā-yāna texts. The Indian Court despatched Paramārtha, who was then staying at Magadha, with 240 bundles of palm-leaf texts, besides 64 works which he afterwards translated.
III. The Pahlavi Texts of the Yasna Haptanghaiti (Y. XXXV–XLI (XLII)),: for the first time critically translated.
Authors: Mills Lawrence
Published: March 2011

Isacrifice to Aūharmazd the holy lord of Aša (as the ritual Law) [whose is the ritual chieftainship in accordance with exact regularity (frārūnīh)] ; and I sacrifice to the Bountiful Immortals, the well-ruling, the well-giving.
XIII. Saketa, Sha-Chi, or Pi-So-Kia.
Authors: Vost W.
Published: March 2011

The exact position of Sāketa, a town somewhere to the north of the Ganges between Kanauj and Pāṭali-putra, now Patnā, for long has exercised the minds of the many who take an interest in the ancient civilization of India. It was a noted place from the days of Gautama Buddha down to about 400 a.d. Several places have been suggested, but no one is supported by very convincing proof, and when closely examined in the light of the discovery of the site of Kapilavastu more than one of the proposed identifications are manifestly wide of the mark.
XIX. Hellenism and Muhammadanism
Authors: Whinfield E. H.
Published: March 2011

I believe I shall be doing good service to students of Moslem literature if I venture to call their attention to a recently published book, which at first sight may seem quite foreign to their special subject. Dr. Caird's recent Gifford Lectures on the “ Evolution of Theology in the Greek Philosophers” throw a flood of light on the genesis and growth of those Hellenic ideas which have so profoundly modified Christian and some parts of Moslem theology. The scholastic and the mystical theology of Christendom and Islam ran in courses parallel to one another, and the influence of the Hellenic factor is equally operative in both. Each may be regarded as the offspring of a cross between Hebraic and Hellenic ideas. It has, of course, long been recognised that Moslem scholastic theology (Al Kalām) has been built up, like its Christian counterpart, from Aristotelian concepts, and, moreover, that the Christian schoolmen drew much of their knowledge of Aristotle from Arabic authorities. The great commentary of Averroes, for instance, is mentioned by Dante, who censures his doctrine of the Universal Soul, afterwards condemned by the Lateran Council of 1512. Long ago, Jourdain made a careful study of the translations of Aristotle used by the schoolmen, and showed how many of them had come through Arabic. Schmölders proved that Moslem scholasticism is Aristotle with a Neo-Platonic colouring. The so-called “ Theology of Aristotle,” for instance, is merely a summary of the Enneads of Plotinus, “the Shaikh of the Greeks.”
XXVII. The Haydarabad Codex of the Babar-Nama or Waqi‘at-i-babari of Zahiru-d-din Muhammad Babar, Barlas Turk
Authors: Beveridge Annette S.
Published: March 2011

This article carries on and amends my notes on the Turkī manuscripts of the Bābar-nāma which appeared in this Journal in July 1900, and July 1902. It serves too, as broader basis to the formal preface of the photographic reproduction of the Haydarabad Codex which has been published recently under the E. J. W. Gibb Memorial Trust.
III. The Pahlavi Texts of Yasna LVII–LXI (Sp.; in S.B.E. xxxi, LVIII–LXII), for the first time critically translated.
Authors: Mills Lawrence
Published: March 2011

To that Beneficial Farming result (literally ‘to that cattle-culture profit’), (and) to the Praise (i.e. to the Celebrated Service), do I devote my desire (i.e. do I turn my prayers). Which is (i.e. the above means): toward the Praise of the good seed (having the prospect of future beneficial results in cattle-breeding and harvest in view, do I turn my prayers). [It is (above all and as including the above) quite necessary to turn (our desiring prayers) toward the Dēn (possibly meaning ‘in accordance with the Dēn’), and toward the profitable (result). From that on they should make it their own (or meaning ‘do it (?) of themselves’)], (2) [even toward it (the beneficial result; see above), let us devote our desiring prayers] with the concurrence of Aši (as the Consideration of Recompense, and as the representation of wealth for the reward) [of themselves it is necessary so to act (or ‘it is necessary to make that their own’), when they would accomplish the Priestly course of Studies prescribed by Aši (as the Venerating Recognition of the Recompense); also to it, the Profit and the Service, they should offer their desiring prayers] with the concurrence of Perfect Thinking (i.e. with Perfect Reflection and Investigation the above indicated course of action is to be pursued) [when (meaning ‘in case that’) they should completely carry out a course of Priestly Studies (in reference to the duties of the Sanctuary, and to Agriculture as sanctified by the Religion of the State)].
XI. A Historical Enquiry concerning the Origin and Development of Sufiism, with a list of Definitions of the terms ‘Ṣúfi’ and ‘Taṣawwuf,’ arranged chronologically
Authors: Nicholson Reynold A.
Published: March 2011

The nucleus of the present article was meant in the first instance to be added as a note to a chronological list of definitions of the terms ‘Ṣúfí’ and ‘Taṣawwuf’ chiefly compiled from the Risála of Qushayrí (Cairo, 1287 a.h.), the Tadhkiratu'l-Awliyá of Farídu'ddín ‘Aṭṭár (cited as T.A.), and the Nafaḥátu'l-Uns of Jámí (Calcutta, 1859). These works contain about a hundred definitions of ‘Ṣúfí’ and ‘Taṣawwuf,’ none of which exceeds a few lines in length. I thought that it might be interesting, and possibly instructive, to arrange the most important in their chronological sequence, so far as that can be determined, since only in this way are they capable of throwing any light upon the historical development of Ṣúfiism. The result, however, was somewhat meagre. Taken as a whole, those brief sentences which often represent merely a single aspect of the thing defined, a characteristic point of view, or perhaps a momentarily dominant mood, do undoubtedly exhibit the gradual progress of mystical thought in Islam from the beginning of the third to the end of the fourth century after the Hijra, but the evidence which they supply is limited to a vague outline. Accordingly, I resolved to undertake a chronological examination of the doctrine taught by the authors of these definitions and by other distinguished Ṣúfís, and I have here set down the conclusions to which I have come. I do not claim to have exhausted all the available material.
XIX. The Sanskrit Pratoli and its New-Indian Derivates
Authors: Vogel J. Ph.
Published: March 2011

Some three years ago, I published a note on the above mentioned subject. Since then, I have been able to collect such additional material as to afford conclusive proof of what at first could only be advanced as a hypothesis. In laying my conclusions before the readers of this Journal, I may be excused for first summarizing the contents of my previous paper, which appeared in a publication and in a language accessible only to a limited number of students.
XXIII. The Cuneiform Inscriptions of Van. Part VII
Authors: Sayce A. H.
Published: March 2011

In the Journal of the Royal Asiatic Society, October, 1894, I showed that the Kelishin inscription (No. lvi) was a bilingual, the Assyrian transcript of it having been discovered by M. de Morgan, and I was thereby enabled to confirm some of my interpretations of Vannic words and grammatical forms and to correct others. My conclusion was disputed by Drs. Belck, Lehmann, and Scheil, but the question has now been decided in my favour. Dr. Leopold Messerschmidt, together with Dr. Belck, has made a careful examination of a cast of M. de Morgan's squeeze in the light of the fresh materials obtained by Drs. Belck and Lehmann in their scientific mission to Armenia, and the result is to prove that the Vannic and Assyrian texts are close representatives one of the other. The revised texts have been published by Drs. Belck and Messerschmidt in Anatole I (1904), and Dr. Lehmann has written upon them in the Zeitschrift der Deutschen Morgenländischen Gesellschaft, lvi, 4 (1904), pp. 825–829.
XXIV. The Tradition about the Corporeal Relics of Buddha
Authors: Fleet J. F.
Published: March 2011

By way of a preliminary to some further remarks on the inscription on the Piprāhavā relic-vase, which I shall present when a facsimile of the record can be given with them, I offer a study of an interesting side-issue, the tradition regarding the corporeal relics of Buddha.
XXX. Studies in Ancient Indian Medicine. II. On Some Obscure Anatomical Terms
Authors: Hoernle A. F. Rudolf
Published: March 2011

In the Vedas and the earlier medical works there occur some anatomical terms which have never, or at least not usually, been correctly understood, but which, on reference to the actual human skeleton, can, with much probability, be identified.
XXXI. Studies in Buddhist Dogma. The Three Bodies of a Buddha (Trikāya)
Authors: de la Vallée Poussin Louis
Published: March 2011

One of the more interesting features of the Great Vehicle, or Mahāyāna School of Buddhism, is the system of the Three Bodies. Being at first a ‘ Buddhology,’ a speculative doctrine of the Buddhahood, this system was afterwards made to cover the whole field of dogmatic, of ontology, and was in particular substituted for the antiquated ‘ dependent origination’ (pratītyasamutpāda). At first the Buddhas alone had three ‘ Bodies’ ; afterwards the whole universe was looked upon as residing in or made of the Bodies. Later, or by parallel development, new mythological, mystic, and physiological reveries caused serious alterations of the primitive ‘ trinitarian’ form, and in particular the addition of two more Bodies to the ‘ classical’ ones ; and the Tantric school, in its own fanciful, mystic, and theurgic way, reduced the speculative system to a mere practical method of Yoga.
I. Studies in Ancient Indian Medicine. II. On some Obscure Anatomical Terms
Authors: Hoernle A. F. Rudolf
Published: March 2011

It has already been stated (ante, p. 918, Oct. 1906) that skandha, in the plural number, denotes the cervical vertebræ (not the shoulders). To the examples there given the following may be added:—

In the Atharva Veda, vi, 135, verse 1, we read:
VII. The Oldest Record of the Ramayana in a Chinese Buddhist Writing
Authors: Watanabe K.
Published: March 2011

In the Mahāvibhāṣā, the well-known commentary on the Jñānaprasthāna of Kātyāyanīputra, there is a short passage which is of importance in the history of Sanskrit epic literature. The great commentary mentions, as an example of the contrast between Buddhist and non-Buddhist books, the size and contents of the Rāmāyaṇa.
XIV. Phallus-Worship in the Mahabharata
Authors: Mazumdar B. C.
Published: March 2011

For want of a critical edition of the Mahābhārata, such an eminent scholar as Professor Rhys Davids has been led to think that, though there is no mention of the worship of Śiva under the form of the Linga in the old Buddhistic records, “Phallus-worship is often mentioned, quite as a matter of course, in the Mahābhārata” (“Budhistic India,” p. 165). Whatever may be the date of the Mahābhārata Saṁhitā, it may be successfully shown that the Linga, as a form of Śiva, is not recognised in that great epic.
XXI. The Inscription on the Sohgaura Plate
Authors: Fleet J. F.
Published: March 2011

Sohgaura is a village on the right (western) bank of the Rāptī, about fourteen miles south-south-east from Gōrakhpūr, situated in a locality which presents various indications that there was a large settlement there in ancient times. It is shewn as ‘Soghowra’ in the Indian Atlas sheet No. 102 (1880), in lat. 26° 32′, long. 83° 30—a small thing measuring about 2½″ by 1⅞″— was discovered there, in digging the foundations for a house, some thirty-three years ago. Mr. Hoey secured it in 1893, and presented it to the Asiatic Society of Bengal; and we are greatly indebted to him for rescuing this relic of antiquity and ensuring the preservation of it. The standard of the Brahml characters of the inscription refers it to at any rate an early date in the Maurya period, B.C. 320 to about 180; and the method of spelling presented in it, along with the use of those characters and the general style of the record, would justify our placing it even before that time.
XXIV. Sultan Khusrau
Authors: Beveridge H.
Published: March 2011

Khusrau was the eldest son of Jahangīr, and was born at Lahore on August 4th, 1587. His mother was the daughter of Rajah Bhagwān Dās. Her original name does not seem to be known, but after birth Jahangīr, or, as he then was, Prince Selīm, gave her the name of Shāh Begam. She poisoned herself with opium on May 6th, 1605, on account, her husband says, of the bad behaviour of and of one of her brothers. But there was madness in the family, and her father once tried to kill himself.

There are three interesting points connected with First, was he blinded by his father? Secondly, was he murdered by his half-brother, Shāh Jahān? Thirdly, what is the date of his death?
VIII. A short Account of the Origin, Journey, and Results of the First Royal Prussian (second German) Expedition to Turfan in Chinese Turkistan
Authors: le Coq A. v.
Published: March 2011

The first modern traveller to enter the oasis of Turfan was a German botanist in the service of Russia. Dr. A. Regel. His account of the ancient sites he had visited in 1879 appeared in Petermanns Mittheilungen, but, owing to the description of the obstacles encountered, the expedition failed to produce any practical results beyond furnishing the proof that substantial and most remarkable ruins and other remains were still existent in that distant land.
XVII.—The Pagan Races of East Sumatra
Authors: Moszkowski M.
Published: March 2011

There is a close affinity between the aboriginal tribes of Sumatra and the Sakais of Malakka, so well studied by a long series of English authors. From the long list of eminent works about these interesting peoples I can cite only a few of the most important. A complete bibliography is to be found in the standard work of Skeat and Blagden, The Pagan Races of the Malay Peninsula, which can be regarded as an encyclopædia on this matter.
X. Sennacherib's Campaigns on the North-West and his Work at Nineveh
Authors: Pinches T. G.
Published: March 2011

THE British Museum having been fortunate enough to acquire a new historical document from Assyria of considerable importance, it has been thought that (not withstanding that an excellent translation and commentary upon it, from the pen of the copyist of the text, Mr. L. W. King, of the British Museum, has been published) a few notes concerning it would not be without interest to the readers of the Journal of the Royal Asiatic Society, and more particularly those whose studies deal with the pre-Christian Semitic East, especially the tract lying north-west of the Persian Gulf.
XVII. Kanauri Vocabulary in two parts: English-Kanauri and Kanauri-English
Authors: Bailey T. Grahame
Published: March 2011

KĂNAURĪ is one of the complex pronominalized languages of the Tibeto-Burman family. It is spoken in the Sătlăj Valley in the Pănjāb, from a point about 20 miles up the river from Rāmpūr to near the Tibetan border. Băshăhr State, of which Kănaur is the eastern part, begins 50 miles east of Simla; it has an area of 3800 square miles, and a population of 84,000.
XXII. The Dīwān of Abū Dahbal al-Ǧumaḥī
Authors: Krenkow Fritz
Published: March 2011

QURAIŠ had not been distinguished for great poets in the time of paganism, but during the first century after the Hijra they boasted of the following five: 'Umar b. Abī Rabī'a, al-Ḥārith b. Ḫālid al-Maḫzūmī, al-'ArǦī, Abū Dahbal al-ǧumaḥī, and Ibn Qais ar-Ruqayyāt. Of the first and last named we possess excellent editions; I give here the text of what remains of Abū. Dahbal, while of the other two we have scattered in the Kitāb al-Aġānī and elsewhere a fair number of poems to give us an opportunity of comparing the style of their poetry with that of the poets of other Arab tribes. A lighter vein appears to pervade all these poems; a large predominance is given to the shorter metres, and the poems also are as a rule shorter than the lengthy qaṣīdas of poets from other tribes. As might be expected, the descriptions of the desert and its typical animals and phenomena are practically lacking. These men were born and brought up in towns; how could they share the ideas of the Bedouin Arab roving through the wide country?
XXIX. The Tibetan Anatomical System
Authors: Walsh E. H. C.
Published: March 2011

In the present article I give a translation and description of the anatomical chart kept in the Temple Medicine on the lChags-po-ri (“Iron Hill”) at Lhasa which, together with its connected monastery, forms the medical college of Tibet. The chart demonstrates the Tibetan science of anatomy, and every Tibetan doctor taught his anatomy from it.
The Sāñchi Edict of Aśōka
Authors: Hultzsch E.
Published: March 2011

The short and much damaged edict of Aśōka at Sāņchi is not without interest, because it supplements and explains the still more fragmentary Allahabad edict and the mutilated fourth line of the Sarnath edict. The beginning of the Sanchi edict is lost, and the legible words of the first and second of the preserved lines do not yield a complete sentence. The end of the second line and the beginning of the third have not yet been deciphered completely.
X. A Preliminary Study of the Fourth Text of the Myazedi Inscriptions
Authors: Blagden C. O.
Published: March 2011

Having dealt in JRAS., October, 1909, and July, 1910, with the Talaing text of the inscriptions of the Myazedi pagoda at Pagan (Burma), I propose to offer a few suggestions here upon the hitherto undeciphered fourth text of this polyglot record. This text, like each of the others, exists in two copies, on two separate pillars. On the one it measures about 39½ by 13 inches, on the other about 45½ by 11 to 12 inches. I shall call the former A, the latter B, when a distinction has to be made between them. The script is an old form of the Indian alphabet.
XX. The Epic Use of Bhagavat and Bhakti
Authors: Hopkins E. Washburn
Published: March 2011

NO doubt Dr. Grierson is right in translating the first of these words as “Adorable” (JRAS., 1910, p. 159 f.), in so far as that translation expresses to the devout believer the supreme divinity of his adored God. Nor is there any objection to the view taken by Govindācārya Svāmi in his paper on the Artha-Pañcaka (ibid., p. 591), that, to the same believer, Bhagavat is the perfect God possessed of the five (or six) attributes— knowledge, power, etc. In a later paper (ibid., p. 861), Govindācārya Svāmi shows that Blessed, Perfect, Glorious, or God, anything, in short, to render approximately the content of the native word, would be sufficient in a translation, which is at best amakeshift, and, because it is devoid of the connotation of the original, can never really translate it to the heart. Any merely etymological translation would, of course, be as unsatisfying to a worshipper of Bhagavat as “loaf-holder” would be if offered as an equivalent of our “Lord”.
XXXII. The 256 Nights of Aśōka
Authors: Fleet J. F.
Published: March 2011

In an article entitled “Vyuthena 256”, published in the Journal Asiatique, 1911, part 1, pp. 119–26, M. Sylvain Lévi has reopened the subject of that record of Aśōka which we have, in various recensions, at Sahasrām, Rūpnāth, and Bairāt in Northern India, and at the Brahmagiri hill, Siddāpura, and the Jaṭṭiṅga-Rāmēśvara hill in Mysore. He has taken us another step towards the right understanding of the record, by showing that the words misā and amisā, which stand in one of the opening clauses, cannot mean mṛishā, ‘in vain, wrongly’, and amṛishā, ‘not in vain, not wrongly’, and do not represent the ablatives of misha, ‘false appearance, fraud, deceit’, and its converse amisha, but stand for missā and amissā, Pāli forms of the Sanskṛit nominatives plural miśrāḥ, ‘mixed’, and amiśrāḥ, ‘not mixed’. But we cannot agree with him in taking the word dēva in the same clause as denoting ‘kings’: in a record of Aśōka dēva can only mean ‘a god’. Nor can we agree with him in his interpretation of the general purport of the record.
IV A New Vannic Inscription
Authors: Sayce A. H.
Published: March 2011

General A. Houtumschindler has been kind enough to send me a photograph of a new Vannic inscription discovered by Count Kanitz, an attaché of the German Legation at Teheran, in October, 1910, at a place called Mākū. The stone, however, had been brought from some ruins 10 miles south-west of Mākū. The photograph was given to General Houtumschindler by the discoverer. The inscription, it will be seen, belongs to Ruśas II. In continuance of my previous notation its number will be XCII.
IX. The Origin of the Āhoms
Authors: Gurdon P. R.
Published: March 2011

Mr. Gait, on pp. 71 and 72 of hisHistory of Assam, has given the mythical origin of the Āhoms, the branch of the Shán or Tai race which invaded Assam in the thirteenth century and which held sovereignty there for centuries till A.D. 1826, when Assam became a portion of British India. Mr. Gait's authority was probably the old Āhom Buranji, or history, which with other Buranjis was translated under the orders of the Assam Administration by Srijut Golap Chandra Barua. Mr. Gait describes how Lengdan. the king of heaven, directed his son Thenkham to descend to earth and establish a kingdom there. Thenkham was unwilling to leave heaven, and so it was arranged that his two sons Khunlung and Khunlai should go instead. Lengdan presented them with an idol called Somdeo, a magic sword (or Hengdán), two drums to be used for invoking divine aid, and four cocks for telling the omens.
X. Notes on the Language of the Dvāviṃśatyavadānakathā
Authors: Turner R. L.
Published: March 2011

The Dvāviṃśatyavadānakathā is a compilation of Buddhist Birth-stories of comparatively late origin. Much of it, particularly of the prose portions, was borrowed from the Avadānaśataka at a time when the MSS. of that work were already faulty. The recension of the Avadānaśataka, from which the author of the Dvā. took his material, was that to which Speyer's MS. D belonged. The language in which it is written resembles that of most of the Northern Buddhist texts, in particular the Vicitrakarṇikāvadanā— that is to say, a kind of popularly developed Sanskrit, which shows for the most part the same line of growth as that followed by the Prākrit dialects many centuries before. The solution of the history of this dialect, and of the question whether, as is probable, it was only a written language, depends on the collection of more material. Below I give a detailed list of the points in which the Sanskrit of the Dvā. differs from classical Sanskrit both in forms, in syntax, and vocabulary. It is possible that scribal errors may be responsible for some of the forms. Few of them are invariable; most are found side by side with their classical equivalents. It will be seen that the majority of the forms and constructions can be paralleled from Pāli and the Prākrits. The figures placed in brackets after forms show the number of times they occur in the text.
XVI Mr. Rabindranath Tagore's Notes on Bengali Grammar
Authors: Anderson J. D.
Published: March 2011

Since everyone interested in Indian studies has probably read Mr. Rabindranath Tagore's Gitanjali, and has learned from Mr. Yeats's Introduction to that work that its author is an expert in many other matters than poetry, it may be interesting to readers of our Journal to know that Mr. Tagore has written a very suggestive and original study under the title of Śabdatattwa of the grammar and phonetics of his native language. It would take too much space to give an account of the whole book, which, after all, contains many technicalities which are only useful to professed students of Bengali. But I may be allowed to give a brief description of the chapter which criticizes Mr. Beames, well-known Bengali Grammar. This chapter relates almost entirely to questions of pronunciation, and these are notoriously difficult to discuss in writing. The differences between Mr. Beanies and his critic are sometimes, I think, partly due to this difficulty.
XX Sargon's Eighth Campaign
Authors: Pinches T. G.
Published: March 2011

Such is the beginning of the somewhat remarkable inscription which came to the knowledge of French antiquarians last year, and which has just been edited by M. F. Thureau-Dangin with a very complete critical apparatus. It is inscribed on a tablet of baked clay 37·5 cm. high by 24·5 cm. wide. The text is in two columns on each side, for the most part closely written, but the ends of the columns on the obverse and the beginnings of those on the reverse are unfortunately rendered incomplete by fractures. Including the widely spaced colophon, however, the document contains 430 lines of writing, so that the amount of new material is considerable. Between the columns are the usual little holes which are supposed to be for the escape of steam whilst baking, but which were probably for the insertion of pegs to enable the heavy clay document to be laid down on its side without damaging the sharpness of the writing.
XXX. A Chinese Pedigree on a Tablet-Disk
Authors: Hopkins L. C.
Published: March 2011

In a scholarly paper contributed to Baessler-Archiv this year under the title “Frühgeschichtliche Orakelknochen aus China”, the author, Fräulein Anna Bernhardi, has discussed various questions arising from the great find of inscribed bones in Honan Province, and has illustrated her paper partly from the Wirtz Collection of these objects now in the Royal Museum für Völkerkunde in Berlin, partly from specimens in other cabinets. Considerable space is devoted to the consideration of the genealogies which have been found on certain of these relics, and peculiarities of writing markedly noticeable in these strange records of descent have caused Fräulein Bernhardi to ask whether they do not perhaps point to an early dissyllabism in the Chinese language, and also whether they do not show traces of a genitival form. And in order that the pros and cons of these hypotheses may be more adequately grounded, she appeals to the owners of the various collections now scattered over different parts of the world carefully to test the specimens they possess.
II. Notes on Sir Aurel Stein's Collection of Tibetan Documents from Chinese Turkestan
Authors: Francke A. H.
Published: March 2011

This collection of ancient Tibetan documents, of which I have been engaged in preparing an inventory under an arrangement sanctioned by the India Office, contains close on two thousand pieces, none of them probably of a later date than the ninth century A.D., and is certain to shed a flood of new light on Tibetan archæology, history, grammar, culture, religion, and folklore. Most of the documents were found at two sites, viz. Mīrān and Mazārtāgh. Mīrān is situated a few miles south of the westernmost end of the present Lop-nōr marshes, while Mazār-tāgh is a low barren ridge rising in the middle of the Taklamakān desert, on the left bank of the Khotan River. In his Ruins of Desert Cathay, vol. i, pp. 350 seqq., 439 seqq., Sir Aurel Stein has described the remains of the ruined fort which yielded these Tibetan records at the former site. For an account of the excavations which brought to light Tibetan and other documents in abundance from the refuse-layers adjoining the small ruined station on the Mazār-tāgh hill, vol. ii, pp. 417 seqq., may be consulted.