bluuebunny/crossref_metadata_2025 huggingface dataset:
An Apocalyptic Vision of Islamic History
Authors: Lewis Bernard
Published: January 2010

During the first four centuries of Islamic rule Messianic hopes ran high among the peoples of the Caliphate. Christians, Jews, and Zoroastrians, subjected to the rule of a new and alien religion, cherished and embellished their traditions of a Messiah or Saoshyant of a God-chosen line who, in God's time, would come or return to the world, end the sufferings of the faithful and the dominion of their opponents, and establish the kingdom of God upon earth. Before very long Islam itself was affected. First in the heresies of the newly-converted, dissatisfied with the status assigned to them in what was still an Arab kingdom, grafting their old beliefs on their new faith; then in the orthodoxy of all Islam, the belief arose in a MaMhdī, a “ divinely guided one ” who, in the words of the tradition, would “ fill the earth with justice and equity as it is now filled with tyranny and oppression ”.

With the passing of empires and the flowering and disappointment of successive hopes, the tradition of the Coming grew and developed. One oppressor after another added something of himself to the portraits of the Antichrist, while the many false Messiahs, in their failure, bequeathed new details and new tokens to the Messiah yet to come. Each group had its own traditions; yet they were in no way separate and water-tight, and many ideas and beliefs passed, through converts and other channels, from one religion to another.

By no means the least impatient in their expectation of Redemption were the Jews. When the crumbling of empires under the blows of internal revolutions and external invasions seemed to portend the long awaited end, anxious Jewish eyes scanned the Time of Troubles in which they lived for signs of the coming of Messiah, and sought to identify, in the events taking place about them, the vague prophecies and traditions handed down to them of the last wars of the Messiah. It was in such times that the apocalyptic books were written.
Cruelty as a Ground for Divorce at Burmese Buddhist Law
Authors: Gledhill A.
Published: January 2010

Having regard to its importance in human affairs, one might expect a reasonable degree of unanimity among mankind on the nature of the institution of marriage, and the circumstances in which it can be dissolved, but, comparing the views on these matters found in different systems of law, one cannot but recall the words of G. B. Shaw in the Preface to Androcles:—

“ We pass our lives among people who … have robust consciences, and hunger and thirst, not for righteousness but … for love and money. To these people one morality is as good as another, provided they are used to it and can put up with its restrictions without unhappiness; and in the maintenance of this morality they will fight and punish and coerce without scruple. They may not be the salt of the earth … but they are the substance of civilization.”

Initially, a people or its lawgiver has to decide whether marriage is to be regarded, as in the Canon Law and Hindu Law, as a sacrament, or, as in Mahommedan Law and Burmese Buddhist Law (to give the official name of what might more aptly be described as Burmese Common Law), as a contract.

In the former case it follows that a valid marriage is indissoluble, but when there is an impediment, or a fraud has been committed upon the sacrament, it is possible to dissolve a union on the ground that there has been no valid marriage. A Hindu marriage can be annulled, if at all, only because it has been effected by force or fraud, but, as the wife has not the liberty allowed the husband of taking subsequent spouses, she is in a less happy position than that allowed her by the Canon Law, which treats both spouses alike and will permit a declaration of nullity when there is a legal bar to the marriage, or when the petitioning spouse did not freely consent to the marriage.
On Some Problems of South Arabian Epigraphy and Archaeology
Authors: Ryckmans G.
Published: January 2010

Before the discovery of the ancient inscriptions of southern Arabia by Arnaud, Halévy, Glaser, and several other explorers, knowledge of the pre-Islamic peoples of Yemen and Ḥaḍramawt was incomplete and imprecise, and was derived from the Old Testament, the annals of Assyrian kings, and from the classical and Arab historians and geographers.
Two Ṣafavid Soyūrghāls
Authors: Lambton Ann K. S.
Published: January 2010

The text and translation is given below of two documents concerning the grant of an allowance in the form of a soyūrghāl. The first document, dated Ṣafar 1067 A.h. (Nov.-Dec., 1656 A.d.), concerns the redistribution of a grant dated Ramaẓān 1047 A.h. (Jan.-Feb., A.d. 1638) among the heirs of the original grantee, Mīr Ni'matullāh ‘Abd al-Wahhābī, a sayyid. The second document, dated Sha'ban 1115 (Jan.-Feb., A.d. 1704), deals with the settlement of disputes among the heirs of the original grantee concerning their respective shares. These documents illustrate the complicated problems which arose with the fragmentation of grants by inheritance.
Notes on the Phonetics of the Georġian Word
Authors: Robins R. H. , Waterson Natalie
Published: January 2010

Thispaper is intended to summarize the results of our observations on the phonetics of the Georgian language, gathered in some fifteen sessions of listening with our informant, Mr. A. Gugushvili. Mr. Gugushvili, who has been on the Panel of Additional Lecturers as a part-time teacher of Georgian at the School of Oriental and African Studies, was born in Kutais and describes his speech as normal educated West Georgian. He has lived in this country for the past twenty-four years as a member of the Georgian community in London, and has been engaged in the study of Georgian history and literature.
A Probable Fusion-word: wuh = wu jy
Authors: Graham A. C.
Published: January 2010

The discovery that a number of classical particles originated by the fusion of other, generally better understood, words, has already contributed a great deal to the understanding of eariy Chinese literature. The examples of such contraction which can already be taken as reasonably certain are:—
A Letter from James I to the Sultan Ahmad
Authors: Denison Ross E.
Published: January 2010

The main object of this article is to explain the circumstances which induced James I to write to Sultan Ahmad the letter which is here reproduced. These circumstances cannot fail to be of interest to students of Oriental history, constituting as they do a kind of footnote to the relations existing between England and Turkey at the beginning of the seventeenth century. I cannot here recount in detail the many adventures of Sir Thomas Sherley, for they would occupy far too much space in the Bulletin; but I shall confine myself to an outline of the events which culminated in his falling into the hands of the Turks, who held him prisoner for a period of nearly three years (January, 1602, to December, 1605), and the correspondence that passed between Constantinople and London regarding his captivity.
Isophones of the Orthographic gh-, bh-, dh-, etc., and of h- in the Ambala District
Authors: Jain Banarsi Das
Published: January 2010

There is a saying in India that language changes every twelve kos. This saying will still hold good if we say language changes every kos, although the amount of change in the latter case will be almost impossible to detect. In spite of this saying, which is correct at bottom, we are apt to believe that our next-door neighbours (if they are not recent strangers) speak exactly the same language as we do. Similarly we also believe that we speak exactly the same language as our parents spoke or our children will speak. But this our belief is not true, for, as a matter of fact, language changes gradually and almost imperceptibly both in time and space. The language of one's neighbours is slightly different from one's own, but when the distance grows and two persons separated by twenty or thirty miles talk together, they are certain to pick up some peculiarities in each other's speech. In the like manner the speech of the children differs from that of the parents, and in the course of a few generations this difference becomes appreciable.
Die Stellung der Munda-Sprachen
Authors: Schmidt P. W.
Published: January 2010

Im Jahre 1928 erschien bei Luzac in London ein Buch unter dem Titel Munda–Magyar–Maori. An Indian link between the Antipodes. New Tracks of Hungarian Origins. Der Verfasser dieses Buches, Herr W. F. von Hevesy, der sich hier unter dem Pseudonym F. A. Uxbond verbarg, verehrte mir ein Exemplar (15. 1. 29) mit seiner persönlichenx Widmung und bat mich, darüber eine Besprechung zu veröffentlichen. Obwohl ich die schöne Alliteration des Titels “Munda-Magyar-Maori” und den grossen Mut, den der Verfasser bei der Konstruktion seiner Theorie zeigte, anerkennen musste, konnte ich mich doch nicht entschliessen, der Sache näher zu treten.
Iranian Studies IV
Authors: Bailey H. W.
Published: January 2010

Corresponding to Av. anra-, angra-, the Pahlavi has the word (occurring also with the doubledotted ). Numerous explanations had already been proposed when Bartholomae, Zur Kenntnis der mitteliranischen Mundarten, i, 1916, 18 ff., discussed the word more fully than had till then been done. He concluded that the Pāzand ganā was ùntrustworthy, rejected Spiegel's explanation of gan- as equivalent to zan-, equally Darmesteter's zanāk, his own earlier reading zūrāk, and Andreas's druvāk, to suggest a new interpretation dawāk ‘deceiving’.
Dated Chinese Manuscripts in the Stein Collection
Authors: Giles Lionel
Published: January 2010

Of the 7, 000 manuscripts (including fragments) which were taken by Sir Aurel Stein, almost at random, from the great hoard in Tunhuang, some 380 bear dates, ranging from A.D. 406 to 995. Six are of the fifth century, and forty-four of the sixth. A few of the undated MSS. may be even earlier than 406, while it is highly probable that others are later than 995, seeing that the date 1035 is found in the similar collection at Paris. But in any case the period covered does not greatly exceed 600 years.
Contributions to the Knowledge of the Fiscal Administration of Egypt in the Middle Ages
Authors: Ehrenkreutz A. S.
Published: January 2010

Although the ratio between Egyptian gold coins (dinars) and those of silver (dirhams) is known to have fluctuated throughout the history of Islamic Egypt, no attempt has been made to explain the principles underlying the rate of exchange. Any such research is handicapped from the start by a deplorable failure on the part of numismatists to provide their fellow-historians with details concerning the alloys of various Egyptian coins. This drawback deprives us of any means of counterchecking the textual evidence. Nevertheless, it is the belief of the present writer that the material contained in written sources relating to the period of the Ayyūbids (A.H. 569–648/A.D. 1174–1250), allows us to ascertain certain facts concerning the contemporary exchange pattern. The analysis of the nature of that pattern shows clearly that the exchange rate of the gold and silver issues of the BaḥrI Mamlūks (A.H. 648–784/A.D. 1250– 1390), which remained fixed at 1: 20, 1: 25, and 1: 28 1/2, had its roots in the system of the Ayyūbids.
A Mongol Decree of 720/1320 to the Family of Shaykh Zāhid
Authors: Minorsky V.
Published: January 2010

Through the kindness of Professor F. W. Cleaves I am in possession of an offprint of his important article ‘ The Mongolian documents in the Musée de Téhéran ’.

The first two documents are only insignificant fragments, but Document III, which consists of eight pieces and two endorsements, is nearly complete and full of personal and geographical names. It is a decree issued in the name of the last ilkhan of Persia, Abū-Said (716–36/1316–35), and bearing the date 720/1320 (according to Pelliot: September 1320).

Here is Professor Cleaves's summary of its contents:

‘ It had been reported by the šiγ Badaradin Abul Maqmad Maqmud that, although, by virtue of an edict, he had, in the place of his father the šiγ ǁamaladin, sat on the sujada of the šiγ šaqid Ibrayim and had been appointed over the qaγas-a-yin waγb-ud, his elder brother, Šamsadin Maqmad, not letting him approach, took his edicts and writs and let the foundation go to wrack and ruin.
Gender in Kurdish
Authors: Mackenzie D. N.
Published: January 2010

It is not yet generally accepted in European works that a distinction of grammatical gender exists in Kurdish. In the Northern group of Kurdish J dialects the Izafe appears in a number of forms, e.g. a, ā, ē, ī, and the nominal 5 oblique case ending as -ē and -ī. An analysis of these forms into a clear system, with two declensions according to grammatical gender, has been made by members of the princely family of Bedir Xan. A comparison of all the available texts in the light of their analysis serves to confirm the general validity of the paradigms and therefore of a distinction of grammatical gender, disguised to a varying extent by the generalization of certain forms. The history of a number of words of known gender suggests that the distinction is inherited.

A hitherto unexplained phenomenon is the appearance in the Central Kurdish Mukrī dialect of two forms of the nominal oblique case ending, -ē and -ī. The similarity of these forms to the corresponding Northern dialect forms is obvious. A comparison of related words in the two groups of dialects shows that in the Mukrī dialect also the difference of the forms marks a distinction of grammatical gender.
Retroflexion in Sanskrit: Prosodic Technique and its Relevance to Comparative Statement
Authors: Allen W. S.
Published: January 2010

In an earlier article it was suggested that the allotment of certain phonic data of Sanskrit to prosodic categories would make it possible to eliminate the antiquated and improper process-metaphor of ‘ assimilation ’ by stating such data as exponents of properties of appropriate structures. It was not then intended to go beyond a purely descriptive statement; but it has since appeared that a fuller exploitation of prosodic techniques may result in descriptions which enjoy a more or less extensive relevance to comparative statement. Certain points have therefore been re-examined in the light of such a possibility; and the expectation seems to be justified by the results of the final statement below (item 5); the other statements (items 1–4) are presented as illustrating various phonological principles involved in the re-examination.

1. It is not to be assumed that phonemic statements can be translated into prosodic statements: for the selection and allotment of data are governed by different theories in the two cases.5
Hymns to Kuan-Yin
Authors: Waley A. D.
Published: January 2010

The following hymns are written, one on the back, the other on the front of a picture in the Stein Collection dated A.D. 910, representing Kuan-yin and two donors (register mark 1919. 1. 1. 014).
An 11th Century Spanish Account of the Northern Nations
Authors: Dunlop D. M.
Published: January 2010

The object of the present note is to draw attention to another source— qualiscunque est—on the Ṣaqālibah, Bulgars, etc., which has not hitherto been investigated. A full discussion of the literary and historical relations of the text is not proposed, but it seems desirable to signalize its existence.
Another Ancient Tribe of the Panjab
Authors: Barnett L. D.
Published: January 2010

In his admirableCatalogue of the Coins of Ancient India, pp. 282–4 and Introduction, pp. clvii ., Mr. J. Allan describes what he calls “a puzzling group” of coins in the British Museum, of which he has deciphered the legends ; but he is unable to throw any light upon them beyond the fact that they were obtained by the late Mr. Rodgers at Barwala (in Hissar District, Panjab). I am able to locate them with certainty, and propose to add some relevant observations.
The Secret Committee of the East India Company
Authors: Philips C. H.
Published: January 2010

The importance and function of the Secret Committee as an essential part of the East India Company's home government have in general been misrepresented or ignored. From the beginning the Company's executive body in London consisted of the rather large number of twenty-four and, since the Company was wholly dependent upon trade, the formation of a smaller, trustworthy committee, which in emergency could safeguard the Company's voyages, especially against the threat of war or piracy, by giving secret instructions to the ships' captains, was sooner or later inevitable. Likewise, as the Company became increasingly entangled in Indian politics, it realized the necessity of issuing secret political orders from London, and since the Company's unwieldy executive body was obviously ill-fitted for this task a Secret Political Committee soon evolved. That the duty of ensuring the safety of the Company's ships and of issuing secret political orders should have been entrusted to one and the same Committee was convenient and natural. Historians have not only underestimated the significance of this Committee's activities down to its statutory establishment in 1784, but have also tended to disregard the part it thenceforth played, describing it at best as a mere ministerial instrument or as a channel, conveying to India the Ministry's instructions “which it could neither discuss nor disclose”. The truth is much less one-sided than this, and in fact long before 1784 the Secret Committee had emerged as the cabinet council of the Company, the most powerful Committee at the India House, a status which it maintained until the Company's extinction in 1858.
“Sulphur” in Sogdian
Authors: Henning W. B.
Published: January 2010

A Passage in the Sogdian edition of the Manichæan Book of the Giants relates what punishment the angels meted out to the γίγανтες (Sogd. kwyšt, cf. βγyšt, etc.). They apply” ṯr nfṯṯ'ṯ[yy l–2]wqṯṯ “fire, naphtha, and?” It is a priori obvious that the third, damaged word is “sulphur”, and further confirmation (although not necessary) can be found in a similar sentence of the Middle Persian Kawān where we read: pd 'dwr npt' wd gwgyrd “with fire, naphtha, and sulphur” (both fragments are unpublished).
A Study in Medieval Nubian
Authors: Stricker B. H.
Published: January 2010

The medieval phase of the language now spoken between Korosko and Ḥannak on the Upper Nile is known to us since 1906, when first documents were brought to Berlin and deciphered by Professor H. Schäfer. In 1913 a full inventory of the then available material was published by the late Professor F. Ll. Griffith, in the proceedings of the Prussian Academy. It was completed by a subsequent article in 1928.

I am here presenting a series of notes on Griffith's texts, obtained mainly by a careful comparison of the medieval with the modern language. May they serve to smooth the path of some future student.
Mambwe Proverbs
Authors: Werner †A. , Tucker A. N.
Published: January 2010

[On going through the papers of Dr. Alice Werner, I found many valuable and interesting documents. Miss Mary Werner very generously presented these papers to the School, and it is the aim of the African Department to edit and publish them from time to time in the Bulletin. It is hoped that the following short article will be the forerunner of an extensive series. A. N. T.]
Tone Ranges in a Two-Tone Language (Lingala)
Authors: Guthrie Malcolm
Published: January 2010

The language on which this short study is based is Lingala, the very interesting lingua franca spoken along the vast stretch of the central part of the main Congo River. The language is spoken almost entirely by Bantu tribes, all of whom have also their own tribal languages. Naturally there is considerable affinity between these languages, and in some senses Lingala may be said to represent the Highest Common Factor of them. Phonetically they are almost identical, and so Lingala has preserved a clearly marked phonetic system, a brief account of which should not be out of place here.
The Descent Group System of the Raj Gonds
Authors: Fürer-Haimendorf Christoph Von
Published: January 2010

The horizontal division of Indian societies into hierarchically ranked castes and sub-castes has been the subject of a considerable literature, and recent anthropological studies of individual villages have largely concentrated on analysing the function and interrelation of such caste groups. The internal organization or vertical divisions of endogamous castes have, on the other hand, received little attention, though the work of Louis Dumont in Tamilnad, of Kathleen Gough in Malabar, and of Adrian C. Mayer in Madhya Bharat, which is for the most part still unpublished, promises to throw considerable light on the internal structure of castes in these areas.
Tibetan So and Chinese Ya ‘Tooth’
Authors: Simon Walter
Published: January 2010

THERE would seem little to commend the establishment of an etymological equation between Tibetan so ‘tooth’ and Chinese ya of the same meaning, even after substituting for the northern pronunciation ya of the latter word the Cantonese pronunciation nga, which is identical with Karlgren's reconstruction of the ‘ancient’ Chinese sound, and almost identical with his reconstruction of the ‘archaic’ sound value as nga.1
Mr. Turumi-Syunsuke on the ‘Amuletic’ Use of Words: A Translation, with Commentary
Authors: Daniels F. J.
Published: January 2010

Mr. Tukumi-Syunsuke, the author of the article of which a translation is here offered, is a member of the Sisoo-no-Kagaku Kenkyuukai, or Institute for the Science of Thought, founded in Tookyoo in 1946. The article appeared in the first number of its journal. ‘Study group’ would be a more exact rendering of kenkyuukai than ‘Institute’, but the English title is that used by the members of the group themselves. A survey of the Institute's work has been published by a colleague of mine.
The Amuletic Use of Words
Authors: Turumi-Syunsuke
Published: January 2010

There are, broadly speaking, two uses of language, assertive and expressive. ‘The Marunouti building is in Tookyoo’, ‘1 and 1 are 2’, are assertive statements; their truth can be ascertained by experiment or by logic. ‘Go over there‘, ‘~ is good’, are expressive statements; they are designed to influence the recipient through expressing a state of the utterer. The wartime statement ‘America and Britain are inhuman monsters’ is a pseudo-assertive one.
Some Aspects of the Phonology of the Norminal Forms of the Turkish Word
Authors: Waterson Naralie
Published: January 2010

The relations within the suffixed forms of the Turkish word havt hitherto been treated as a series of unconnected statements as a result of the phonological and grammatical levels of analysis being made in phonemic terms. ‘Vowel Harmony’, which implies a separating out of the vowels from the rest of the word structure, ‘Consonant Alternance’, and ‘variant’ forms with the implication of consonants ‘changing’ from one form to another, all these are statements not related to the structure of the word, and bring in their train some irregularities in the grammatical statement where none need arise.
Draxt I Asurīk
Authors: Unvala J. M.
Published: January 2010

§ 1. The Pahlavi text treated in this article was first published by M. E. BLOCHET from a codex of the Bibliothėque Nationale of Paris—the manuscrit Supplément persan, no. 1216, p. 1—4— in the Revue de L'Histoire des Religions, Paris 1895, vol. 32, pp. 18—23 of the appendix, and translated by him with notes in the same volume of the Revue pp. 233—241. It was published for the second time in the PahlT. II, pp. 109—114 and edited by JAMASP-ASANA (Bombay 1913) with collations from the mss. JE. JJ. MK. and DP.
Preliminary Report on The “Livro Da Seita Dos Indios Orientais’ (Brit. Mus. Ms. Sloane, 1820)
Authors: Charpentier Jarl
Published: January 2010

The learned Father Paulinus a S. Bartholomœo (1749–1806), a discalceate Carmelitė and a missionary of Malabar, in his Examen Historico-criticum Codicum Indicorum Bibliothecœ Sacrœ Congregationis de Propaganda fide (Rome, 1792), p. 72, seq., records in the following way the work of one of his fellow-brethren of the Order of Carmelites, Father Ildephonsus a Prcesentatione (d. 1789): “Num. XXXI. Collectio omnium dogmatum & arcanorum ex Puránis seu libris Canonicis paganorum Indianorum, seu tractatus de falsa secta paganorum Asice maioris seu Indice Orientalis, & prœsertim de superstitionibus Gentilium Malabarium.
Omar Again
Authors: Arberry A. J.
Published: January 2010

There's never two without a third, they say. So I might have guessed, after being twice unsuspectingly drawn into this Omar business, that presently I should be bothered again. But I didn't guess; and so it was a surprise, and I suppose as a pretender to scholarship I ought to say a pleasant surprise, when last fall (my transatlanticism is not without justification) I received a letter from Professor Arthur Upham Pope asking me if I would like to have a look at yet another ancient codex of Omar that had turned up, this time in New York. I fell; and these notes are the first fruits of that transdigression. I don't know yet who owns the thing; it flew the Atlantic twice to my knowledge; where its present resting place may be I cannot imagine.
The Place Names of the Avroman Parchments
Authors: Edmonds C. J.
Published: January 2010

The Avromān parchments, two (I and II) in Greek and one (III) in Parthian, were brought to England in 1913 by Dr. Sa'īd Khan Kurdistāni and were acquired soon afterwards by the British Museum. Professor E. H. Minns, of Pembroke College, Cambridge, in his article ‘Parchments of the Parthian Period from Avroman in Kurdistan’, published in the Journal of Hellenic Studies, 1915, has translated and discussed at length the two Greek texts. The latest and most authoritative of several articles on the Parthian manuscript is that of Dr. H. S. Nyberg entitled ‘The Pahlavi Documents from Avroman’, in Le Monde Oriental of 1923. The summary of information relevant to the present paper given in the following three paragraphs is based on these articles.
Ancient Survivals in Ossetic
Authors: Gershevitch Ilya
Published: January 2010

When Soslan went to the land of the giant Uomar, son of Tara, he pretended to be his own hireling: Tari furt Uomari zænxæmæ ranæxstæræy ye'xuærsti ræuoni, Pam. ii 60. The Dictionary translates Dig. ræuonæ as ‘cause, pretext, appearance’, and quotes our passage to illustrate the third meaning: ‘in the appearance of his hireling.’ There is, however, another passage, in which ræuonæ clearly means ‘disguise’. Uaskergi had placed watchmen at the gorge of Zadælesk, to prevent Cænxigol, the spirit of salt, from leaving the heights. The villain Sirdon advises Cænxigol: mæn gadcay ræuændtæy leu næ rayervæzay uædta, dæ ramardzænæncæ ‘if you do not escape by means of my bitch's ræuændtæ (plur. of ræuonæ) they will kill you’; thereupon Cænxigol Sirdoni gadcay cari bacudæy ma uotemæy qalaurtæbæl rayevhudæy, “Sirdoni gadca æy!” zæhgæy ‘Cænxigol entered the hide of Sirdon's bitch and thus passed by the watchmen, who said: “it is Sirdon's bitch”’ (Miller, Ocemuhckue Эmю∂ы i 102). Miller translated mæn gadcay ræuændtæy as ‘by the ruse of my bitch’; evidently the meaning is ‘by disguising yourself as my bitch’. The plural ræuændtæ is also used, according to B., my Digor friend, when the word means ‘pretext’.
The Old Iranian Calendars Again
Authors: Taqizadeh S. H.
Published: January 2010

Most Iranists are probably acquainted with some of my writings on Iranian chronology and systems of time-reckoning. One of the essential points in my outline of the history of the Iranian calendars is the theory I put forward about the date of the creation of a fixed religious year, co-existing and running parallel with the civil year, which was a vague one. This fixed year, called in Pahlavi literature Vihēǰakīk, was, however, theoretical and without any application in daily life. It was used only by the Zoroastrian clergy for the purpose of ascertaining the original position of the religious festivals and keeping them in or about their astronomical positions. By the ‘original position’ is meant the places these most important religious days occupied in the tropical year at the time of instituting the Vihēǰakīk year, which time may or may not have been the epoch of the initial adoption of the Mazdayasnian or ‘Young Avestan’ civil year in Iran. The date I proposed was 441 B.c., or at any rate some time in the first decade of the second half of the 5th century B.c.
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lu 'Alī on the Christian Turks of the Dobruja
Authors: Wittek Paul
Published: January 2010

The steppe which stretches between the Lower Danube and the Black Sea, from the Delta southward as far as the foothills of the Emine Dagh, and which since the middle of the 14th century has been called, after the Bulgarian prince Dobrotitsa, the Dobruja, is the homeland of a small Turkish-speaking people, the Gagauz. It is because of their religion that they appear as a distinct group among the Turks: they are Christians belonging to the Greek Orthodox Church. In the past the Gagauz may have constituted, among the various ethnic elements of the region, a group of considerable importance, especially in the southern and middle Dobruja, from Varna and Kaliakra towards Silistria on the Danube. Besides, small isolated groups of them are to be found also in the Balkans (where they are more commonly known by the name of Sorguch): in Eastern Thrace, round Hafsa, to the south-east of Adrianople, and in Macedonia, to the east and west of Salonica, round Zikhna (near Serres) and round Karaferia (Verria). In modern times the Gagauz of the Dobruja have shrunk to a feeble minority chiefly as a result of a prolonged and massive emigration into Bessarabia. To-day even this remnant is rapidly dwindling.
A Note: Qafar-Khafara
Authors: Combe Étienne
Published: January 2010

In BSOS., London, X, 1, pp. 179 ff., Mr. Bernard Lewis has published a paper: “A Jewish Source of Damascus just after the Ottoman Conquest.” On p. 181, note 4, he says. “. A Hebrew transcription of an Arabic word I have not been able to identify …. It is perhaps connected with the Arabic root kafara, to be an infidel”.
Ajamila-Moksa-Prabandha Of Narayana Bhatta
Authors: Śāstrī Pandit V. Venkatarāma Śarmā
Published: January 2010

The Campū-prabandha Ajāmila-mōksa is a little literary work belonging to Travancore. In publishing it I am relying on a Malayalam manuscript written on cadjan leaves, which I obtained from Mr. Tāzhaman Sankarar Tantri of Chenganur in the Travancore State. A piece of poetry interspersed with prose is called a Campū-prabandha, or Prabandha, in the Kērala country.
Sir W. Jones' Revision of the Text of Two Poems of Anacreon
Authors: Stewart J. A.
Published: January 2010

The original of the MS. here reproduced was recently presented to the A Library of the School of Oriental and African Studies by Professor Arberry, with the suggestion that the handwriting might be found to be that of Sir W. Jones. This conjecture, as will be shown below, has proved to be correct.
New Light on Sir William Jones
Authors: Arberry A. J.
Published: January 2010

In a footnote to page 1083 of K. C. Balderston's Thraliana (Oxford, 1942) we read Mrs. Thrale's opinion of our only full-length biography of Sir William Jones (1746–1794), that written by his friend Sir John Shore (later Lord Teign-mouth) and prefixed to the definitive edition of the great scholar's published works: “This Fashion of publishing Lives & Remains is a very amusing Fashion—& Sir William JOne's is the least entertaining among them all.” This judgement on Teignmouth's Memoirs is 'pretty generally shared by all who have read them with an eye to truth and proportion; the book is marred by the author's too patent anxiety to make of his hero a prophet of Clapham evangelicalism, and to mitigate the harshness of his uncompromising politics. For the bare facts of Jone's life and career Teignmouth may, nevertheless, be consulted with due caution: the purpose of this paper is to attempt to put into a proper perspective certain aspects of Jones's activities and character which have not been hitherto sufficiently delineated. Almost all the material used in this essay consists of unpublished letters from Jones to his one-time pupil and life-long friend; Lord Althorp, the 2nd Earl Spencer: I here record my gratitude to the present Earl Spencer, who most kindly lent me copies of a considerable range of this interesting correspondence.
Sir William Jones and English Literature
Authors: Pinto V. De Sola
Published: January 2010

The Cambridge History of English Literature dismisses Sir William Jones in one short paragraph at the end of the chapter by the late Professor Saintsbury on “The Lesser Poets of the Eighteenth Century”. Here he is described as “more of an orientalist and a jurist than a poet”, and brief commendation is given to his Ode in Imitation of Alcaeus and his Epigram from the Persian. There is no mention either of his other English works or his influence on English poetry. None of the shorter histories of English literature, as far as I know, alludes to him at all, although they all devote a good deal of space to the so-called “Precursors of Romanticism” in the eighteenth century. Professor R. M. Hewitt in his valuable essay, Harmonious Jones, the best appreciation of Sir William Jones as an English writer which has hitherto appeared, has pointed out that “recent histories of literature, though they still find room for James Macpherson, omit even the name of Sir William Jones, whose influence on poetry and on public opinion and general culture has been both more extensive and more permanent”.
The Influence of Sir William Jones upon Sanskrit Studies
Authors: Master Alfred
Published: January 2010

The advancement of learning is learning is chiefly made in these three ways—by pure research, by applied research, and by interesting the general public in the results achieved. The last item is not the least important, although scientists, especially those engaged in pure research, are apt to discount and even to ignore it. In any event it is essential to publish the fruits of research among fellow-scientists for criticism, appraisement, and development. The spark of learning, which passes from master to pupil, is so feeble that unless fanned to a vigorous flame by some external agency it is apt to flicker out. It was only by a stroke of good fortune that the works of Mendel were brought to light after a long lapse of years.
Foreign Sounds in Swahili
Authors: Tucker A. N.
Published: January 2010

This monograph was originally intended as a continuation of “Swahili Phonetics”, which appeared in African Studies, vol. 1, nos. 2 and 3, 1942, but war-time typographical difficulties rendered publication impossible then. I am very grateful to the editor of the S.O.A.S. Bulletin for publishing it now. Although it may be read as a separate monograph, some knowledge of Swahili phonetics is necessarily taken for granted, and I have numbered the paragraphs as from the end of “Swahili Phonetics”, so as to allow for cross-reference to that article.
Foreign Influences on Muslim Theology
Authors: Tritton A. S.
Published: January 2010

A New religion has no theology; that develops later. It is only natural that Islam should show some influence of the older religions among which it grew up. New ideas came in with converts or through talk with men of other faiths. Muslim theology moved in a circle, and came back to its starting-point with the same ideas deeper and riper. The second and third centuries of the Hijra were the formative period, after which thought degenerated into the splitting of hairs. The religious world was in a ferment which threw out many strange ideas. Sober thinkers mostly belonged to the Mu‘tazila, who taught the freedom of the human will to free God from the responsibility for sin and evil. Others found a solution of this problem in other ways, some being forerunners of al-Ash‘ari, who in 300 A.H. deserted the Mu‘tazila and used their methods to build up the system of orthodoxy. Many of these men were not Arabs, and their writings have perished; so all that is known of their teaching comes from the works of their opponents. The earliest of these is Maḳālāt al-islāmiyyīn by al-Ash‘ari; it is also the most valuable, for it is objective and free from theological hatred. The author has done his best to report what these men taught, and his education fitted him for this. Later books are not so impartial. ‘Abd al-Ḳāhir al-Baghdādi († 429) calls each deviation from the strait path an error.
Notes on Anti-Christian Propaganda in the Mamlūk Empire
Authors: Perlmann M.
Published: January 2010

The Mamlūk empire contributed decisively to the crushing of the Copt element in Egypt. Nevertheless, the public offices and the offices of the management of the estates of the emirs, were full of Coptic scribes, who often drew upon themselves the hatred of the population, and became the scapegoats when popular passions ran high. The Jihād spirit of the closing stages of the struggle against the Crusader and the Mongols also played its part in creating agitation against the Christians. It is instructive to find that after about 1250 the tide of theological polemical literature against Christians and Christianity rose to its highest. These movements were fostered with the express purpose of whipping up popular antagonism. Speeches, pamphlets, fatwas were used to stir the people in the struggle against the Copts, and in particular those holding office.
The Influence of

Ch

ingiz-

Kh

ān's Yāsa upon the General Organization of the Mamlūk State
Authors: Poliak A. N.
Published: January 2010

IN an article published several years ago we have collected evidence corroborating al-Maqrīzī's statement (mistrusted by Quatremère in Histoire des Mongols) that siyāsa, the legal code of the Mamlūks, was founded upon the Great Yāsa of Chingiz-Khān. The Great Yāsa was not merely a code of criminal and civil law but a system of rules governing the entire political, social, military, and economic life of the community which adopted it. The expansion of this system outside the Mongol nation was due to the belief that it was responsible for the extraordinary military success of the Mongols in the thirteenth century, and that it might be regarded as a talisman ensuring victories on the battle-field. The Yāsa rules concerning communal organization were even more important from this point of view than the laws treating of the behaviour of individuals. It is natural, therefore, to suppose that not only the Mamlūk criminal, civil, and commercial law but also the general organization of the Mamlūk state was based upon the Yāsa. The present article, inspired by the attempts made in modern times to collect and systematize the fragmentary evidence concerning the contents of the Yāsa, is intended to show that this organization is indeed comprehensible only in the light of such evidence. Some preliminary remarks are necessary.
Indo-Iranica
Authors: Duchesne-Guillemin J.
Published: January 2010

Cette expression se lit á la ligne 41 de la Charte de Suse et désigne l'un des deux matériaux, avec l'argent, qui ont été importés d'Égypte pour servir à la construction du palais de Darius.

Le second terme en est relativement clair. Son premier signe est très endommagé, mais on reconnaît, même sur la reproduction, de quoi justifier la lecture du P. Scheil. Celle-ci est reprise notamment par M. Benveniste, BSL., XX, iii, p. 132: dāru, équivalent de skr.
Mani's Last Journey
Authors: Henning W. B.
Published: January 2010

The most detailed account of Mani's last days is contained in the Coptic “Narrative on the Crucifixion” (Polotsky, Man. Hom., pp. 42 sqq.). As I had occasion to point out before, this “Narrative” had been quoted by the Christian Jibrā'īl b. Nūḥ in his anti-Alanichaean book which was still available to al-Bērūnī (Chronology, 20819–22).

During the brief reign of King Hormizd Mani went to Babylonia, where he stayed until the accession of Bahram I. After some time he left Babylonia and slowly travelled down the River Tigris, visiting his communities on the way. He reached Hormizd-Ardašīr (Ahwāz, Sūq al-Ahwāz), one of the four chief towns of Susiana, from where he started on a journey to the north-eastern provinces of the Sasanian empire. But he was forbidden to go there and compelled to turn back to Susiana. From Hormizd-Ardašīr he journeyed to Mesene, thence up the River Tigris in a boat to Ctesiphon. From the capital he went to “the Pargalia”, where he was joined by Bαατ. He travelled to Kholassar, and from this town he reached Belapat, where he was destined to die. The route taken by him on the journey from Kholassar to Belapat is not known, as there is a gap in the manuscript. While the situation of “the Pargalia” remains unsettled, that of Kholassar (Khalasar) is well defined by a comparison of the itinerary given by Isidorus Kharacenus with the Arab geographers (journey from Ctesiphon to Holwan):—
An Overlooked Type of Inference
Authors: Kunst Arnold
Published: January 2010

A Detailed analysis of single statements corroborates more and more our conviction that the elements of Hindu mentality (viz. philosophy, religion, and fine arts) are subject to certain fixed and common rules of thinking. If we acknowledge any one analytical method—of course the most general possible—as sufficient and adequate, we can presume that whatever may at any time be the object of our analysis must follow the method adopted. If we accept as a principle for the veracity of all judgments that they must be subjected to the rule of sapakṣe sattva and vipakṣe asattva, then the analysis will show that in reality all statements are measurable under the aspect of those two criteria. The only breach in this principle was made by a Jaina logical school which, while anticipating the principles of our “implication”, admits the syllogism fulfilling the anyathānupapannatva condition, i.e. it accepts as true conditional sentences of which the protasis does not reach beyond the sphere of the predicated subject (pakṣa). In other words: the argument, when predicating a fact, forms a true sentence, even if it does not predicate the class to which the fact belongs. Whilst the Buddhist syllogism oscillates between class inference and sentence calculus (sapakṣa and vipakṣa being the necessary conditions), the Jaina syllogism advances exclusively the sentence calculus, and the validity of the predication is confined merely to the implication in question.
A Note on the “ Ying tsao fa shih ”
Authors: Yetts W. Perceval
Published: January 2010

The vicissitudes suffered by this famous architectural treatise, and especially the sources of the splendid re-edition published in 1925 were the subject of an earlier article in the Bulletin (Vol. IV, Pt. Ill (1927), pp. 473–92). A happy chance throws new light on the 1925 edition and allows me to add this note to what was said before. It is the presence in England of a sixteenth century manuscript copy of a part of the Ying tsao fa shih. If the editors of the 1925 edition had had access to this, they would doubtless have turned to it for data in their efforts to reconstruct the lost Sung original. At all events, the drawings it contains are of great interest to students of Chinese decorative design, for reasons to be mentioned presently.
The Orkhon Inscriptions
Authors: Ross E. Denison
Published: January 2010

The two famous monuments known as the Orkhon Inscriptions, erected in honour of the two Turkish princes, Kül-Tegin and his brother Bilgä Kagan, though mentioned in Chinese histories, remained forgotten and ignored down to quite recent times. They stand near the Lake Kocho Tsaīdam, to the west of the River Orkhon, about 50 miles north of the monastery of Erdentso (the site of the ancient city of Kara Korum), and about 25 miles to the north-west of the ruins of the capital of the Uighurs, Kara-Balgassun. They are two great square monoliths, which originally reposed in two sockets. Both these sockets are still in their original position, but the monuments have been thrown down, with the result that Monument II is in four pieces. They contain long Turkish inscriptions in Runic characters on three sides, and on one side (the western) the inscription is in Chinese. The Chinese inscriptions are very beautifully cut; the Runic inscriptions, which are also probably the work of the Chinese stonecutters, are less elegant. It may be mentioned that the Chinese inscriptions differ entirely in their contents from the Turkish.
The Tonyukuk Inscription
Authors: Denison Ross E.
Published: January 2010

This monument is found somewhat farther to the East than the two foregoing ones, about 48° N. and a little more than 107° W. of Greenwich, near a place said to have the name of Bain Chokto, between the Nalaikha post-station and the right bank of the upper waters of the Tola. The inscription is graven on two pillars that are still standing upright; on the first and larger of these the inscription starts on one of the narrow sides, the one turned to the West, and is continued round towards South, East, and North. On the other one, the inscription, which is a direct continuation of that on the larger stone, likewise begins on the West side, but here this is one of the broad sides. The latter stone is more weathered than the first, and the inscription from the very beginning not being here so carefully incised as on the other. On both stones the inscriptions are written in vertical lines as in the Orkhon inscriptions; but with this difference that while the lines in the latter read from right to left here they read from left to right.
To the Zāmāsp-Nāmak. I.
Authors: Bailey H. W.
Published: January 2010

I Give below a portion of the Pahlavi Žāmāsp-Nāmak with notes. The text is easily accessible in J. J. Modi's Jâmâspi, Pahlavi Pâzend and Persian Texts, 1903, Bombay, and, for a part only, in West's edition in Avesta, Pahlavi, and Ancient Persian Studies, 1904. It has, therefore, seemed unnecessary to reprint the Pahlavi. West used a MS., entitled DP., of the late Shams ul Ulama Dastur Dr. Peshotanji Behramji Sanjana (West, loc. cit.), for the other MSS. see Modi's introduction, loc. cit. I have noted the chief discrepancies only (Modi's MSS. are quoted as “ MSS.”, or separately as MU.,DE.).
Doura-Eropos.
Authors: Unvala J. M.
Published: January 2010

The present article is an analysis of the monumental work of the Belgian archæologist and savant, M. Franz Cumont, which embodies the results of excavations made by him on the site of the ancient Macedonian colony of Doura-Eropos. As it was impossible to give a mere resumé of this work without leaving out some of the important points and erudite suggestions which are scattered in the text and valuable foot-notes, I thought it best to give as clear and as complete an idea as possible of this once important and flourishing Macedonian colony situated in the heart of the Syrian desert. Further, speaking from the purely Iranian standpoint, the excavations atDoura-Eropos have furnished new documents pertaining to the Parthian civilization, which had penetrated into Parapotamia with its Parthian conquest, and which had left its traces not only in the costume of priest and soldiers, but also in fine arts—in sculptures and paintings, in ceramics and jewellery, as can be amply proved by the results of the excavations of 1928 and 1929.