bluuebunny/crossref_metadata_2025 huggingface dataset:
I. Sumerian and Georgian: A study in Comparative Philology
Authors: Tseretheli M.
Published: March 2011

Personal Pronouns.—Georgian (with Lazian, etc.) makes no distinction of genders in personal pronouns (as in general Georgian makes no distinction of genders). Herein Georgian corresponds perfectly to Sumerian. The personal pronouns in Sumerian are also very like to Georgian, though the same cannot be said of other pronouns. The 1st person singular is regularly me-e in Sumerian, and in Georgian me = I = Lazian ma, man = Mingrelian ma = Svanian mi. The 2nd person is in Sumerian za-e = Georgian šen = Mingrelian si = Lazian si = Svanian si. As to the 3rd person, it is most interesting that Georgian and the other languages of the Georgian group have no special pronoun to designate directly the 3rd person; in Sumerian it is the same. Both Sumerian and Georgian borrow the pronoun for the 3rd person from demonstrative pronouns: Sumerian ni (rectus) and na, (obliquas) for persons, and bi and ba for inanimate objects; Georgian is, igi, Mingrelian , ena, θena, Lazian ham, Svanian ada, ala. But in Georgian the root of the pronoun of the 3rd person appears in the genitive, dative, and other cases, and this root being m we can compare it with Sumerian demonstrative bi and ba. Indeed, we have in Georgian , is igi = he she, it, but in genitive m-is, dative m-as, etc.; in Mingrelian , ena, θena = he, she, it, but in genitive m-u-ši, etc. In Lazian as independent personal pronoun 3rd person, the demonstrative ham, = this, is used, but the pronominal nominative is m-u-q, genitive m-u-ši, etc. It must be remembered, moreover, that in Lazian the demonstrative pronouns have the root of the personal pronoun 3rd person m, and that is why they replace the personal pronoun 3rd person.
IV. A New Inscription of the Vannic King Menuas
Authors: Sayce A. H.
Published: March 2011

Captain L. Molyneux-Seel has been good enough to send me a photograph of a Vannic inscription discovered by him built into the wall of a ruined Armenian chapel at Baghin, north of the Murad Su. Baghin is on the right bank of the Kighi Su, which falls into the Murad Su near Kharput, and it is about 50 miles north-east of the latter city and almost due north of Palu, where an inscription of Menuas has long been known to exist (No. XXXIII of my memoir). The new inscription is important, since it not only adds a new word, litiani, “a boundary-stone,” to the Vannic vocabulary, but it also fixes the western boundary-line of the Vannic kingdom in the reign of, Menuas.
IX. Gazetteer Gleanings in Central India
Authors: Luard C. Eckford
Published: March 2011

The temple and dam which form the subject of this paper have already been dealt with in theIndian Antiquaryand in the Journal of the Asiatic Society of Bengal, the former paper, written by Colonel Kincaid, being the most complete.
XIV. Notes on the Edicts of Aśoka
Authors: Thomas F. W.
Published: March 2011

In these notes I propose to deal as compendiously as possible with a number of points in the Edicts to which even after the publications of Kern, Senart, and Bühler more or less obscurity still attaches, or upon which additional light may be thrown by the aid of subsequent discoveries, such as that of theArthaśāstraby Kauṭalya. However anxious we may be to avoid the fault ofpunarukti, it will be impossible in some cases not to recur to passages which have already been frequently discussed.
XX. The so-called “Mahāpadāna” Suttanta and the Date of the Pāli Canon
Authors: Waddell L. A.
Published: March 2011

To students of Buddhism and Comparative Religion desirous of knowing Buddha's own views and teaching from his own words, it is extremely disconcerting to find that the Pāli Canon can no longer be regarded as the actual “Word” and Doctrine of Buddha himself. It has been conclusively established by the researches of Kern, Minayef, Senart, Feer, Poussin, Lefmann, Winternitz, R. O. Franke, and others (including the writer) that the Pāli Canon is a mosaic of material belonging to different ages and stages in the development of Buddhism; and that the words and theories put into the mouth of Buddha therein are largely the composition of monks who lived several centuries after Buddha's death, and considerably later than was estimated by Professor H. Oldenberg. Embedded thus in this mass of heterogeneous material, with no outstanding distinctive marks, it seems almost hopeless to confidently detect and dig out therefrom the pieces containing unequivocally the true Buddha-Word.
XXIII Life in a Khalkha Steppe Lamasery
Authors: Binsteed G. C.
Published: March 2011

In August, September, and October, 1913, I was engaged on one of a series of journeys in Mongolia, which I hope, if I am given the opportunity to complete them, will enable me to collect sufficient data for a work about this little-known country and its people, a subject upon which English literature is perhaps even poorer than that of the other Western European nations, and certainly far poorer than that of Kussia. The particular journey in question started at Hailar, in Barga, and was pursued via the valley of the Kerulen River and Urga to the Mongolyor Goldfields on the Upper Iro and thence to Kiakhta, where modern means of travel again became available for the return to Peking. During this journey I saw a great variety of lamaseries and temples; I had as my constant and only companions two lamas, and for a week I lived continuously in a lamasery in the room of a lama. I was thus able to observe a large number of facts, some of which may be of interest to students of Lamaism, even if only as having been noted in a remote corner of the vast domain of the Yellow Faith, where, unlike Tibet, Englishspeaking people have seldom travelled.
XXIV. On some Grammatical Forms Occurring in the Old Baiswāṛī of Tulasī Dāsa
Authors: Tessitori L. P.
Published: March 2011

The object of the present note is to throw some light on certain grammatical forms which are met with in Tulasī Dāsa's Rāmacaritamānasa, and which either have not been paid sufficient attention hitherto or have remained unrecognized or have even been utterly misunderstood.
XV. Sumerian and Georgian: a Study in Comparative Philology
Authors: Tseretheli M.
Published: March 2011

For two reasons we give here the elements of Sumerian and Georgian–Lazian–Mingrelian–Svanian sound-changes: (1) to show how far the sound-changes in Sumerian correspond to the sound-changes in Georgian and (2) to justify our comparisons of Sumerian and Georgian words, i.e. to show that those comparisons are phonetically not impossible.
XVI. The Archives of an Oracle: Notes on The Text
Authors: Hopkins L. C.
Published: March 2011

In these Notes the numbers refer to the similarly numbered phrases and sentences published in the January number of the Journal.

5. Here, and elsewhere on these bones, the word hsiang is always written with the once homophonous character for sheep, yang, both probably in ancient times being pronounced approximately tsāng.
XIX. The Zoroastrian Period of Indian History
Authors: Spooner D. B.
Published: March 2011

Omitting the various other passages in the Mahābhārata which might be cited to support our thesis, and viewing synthetically the results of our study so far, we find that, to use Hopkins's phrase, “the more important building operations” of the epic are of pronouncedly Persian character. In the excavations of Pāṭaliputra we find that the palaces of Chandragupta were of pronouncedly Persian character, as well. The Mahābhārata ascribes its buildings to supernatural agency. The Chinese pilgrims tell us that the Mauryan halls were built by genii. The general attributes, as well as the very name, of the agent, Asura Maya, are found to be directly reminiscent of Ahura Mazda. It was by Ahura Mazda's grace the Achæmenian monarchs reared the palaces of Persepolis, which served as models for the Mauryan king. The epic tells us Maya wrought his works by magic. Pāṭaliputra is “wrought by magic” in the Kathāsaritsāgara. Moreover, the description which the Asura Maya gives us of the palaces he built agrees most strikingly with the account of Chandragupta's palaces recorded by Megasthenes. Both are inferentially confirmed by the stratigraphical evidences in the soil, and by the general topography of the site, at Pāṭaliputra.
XXI. Examples of Tibetan Seals: Supplementary Note
Authors: Walsh E. H.
Published: March 2011

In my paper on Tibetan Seals in the last number of this Journal (JRAS., 1915, p. 1) I regret that, owing to there not being time for a second revision of the proof, on account of my being in India, there are certain misprints, which I correct below.

For 'abar in line 6 of the inscription of the seal on p. 7, read hbar.

For the top word of the third column of the seal on p. 8, read.

For the second word in the same column, read

For the bottom word in the sixth column of the above seal, read
XXIII. Jāḥiẓ of Baṣra to al-Fatḥ ibn Khāqān on the “Exploits of the Turks and the Army of the Khalifate in general”
Authors: Walker C. T. Harley
Published: March 2011

The treatise of Jāḥiẓ, of which a translation is given in the following pages, was published at Leyden in 1903 by Brill. The editor was Van Vloten. But he died before completing the work; it was continued and sent to the press by de Goeje. Since then another edition has appeared at Cairo from the “Maẓba'a al-Taqaddum” by Muḥammad Effendi al-Sāsy al-Maghriby. I have used the Cairene edition for my translation. In the Leyden edition there are two other opuscula (rasā'il) besides the one translated here, namely those entitled “The Boast of Black People over White” and “The forming of Squares and Circles”. In the Cairene edition there are eleven rasā'il in all, including the three of the Leyden edition, the titles of the remainder being as follows:—

The Envious Man and the Object of his Envy.

The Superiority of Speech to Silence.

The Praise of Merchants and the Blame of the Work of Government. Love and Women. Keeping One's Promise.

Exposition of the Practices of the “Faction”. Gradations of the Competent.
XXIV. The Telling of Time in Ancient India
Authors: Pargiter F. E.
Published: March 2011

Certain passages in the Kauṭilīya Arthaśāstra and the reading of the inscription on the Māṇikiāla stone, published in this Journal for 1914 (p. 641), have invited some attention to the question how time was measured, marked, and told for ordinary use in ancient India; and Dr. Fleet has recently discussed the ancient Indian water-clock fully (p. 213 ante), showing how time was measured and marked by it. This paper continues the subject, dealing with the marking and telling of time for ordinary use. I have to thank him for drawing my attention to the passages in the Arthaśātra, the Jyotiṣaratnamālā, and the Divyāvadāna, and to the notice of the Jain muhūrtas, and for some criticisms and suggestions.
III. The Ḥisba Jurisdiction in the Aḥkām Sultaniyya of Māwardi
Authors: Amedroz H. F.
Published: March 2011

The Ḥisba jurisdiction, which is the subject of the twentieth and concluding chapter of Māwardi's work, is akin to those dealing with the Ḳaḍi and with the Maẓālim tribunal; these have been discussed in the Journal (1910, p. 761, and 1911, p. 635). In the following pages an attempt is made to give, in an abridged form, the substance of the Ḥisba chapter (ed. Enger, Bonn, 1853, pp. 404–31), to be followed by some observations on the working of the rules there laid down, and on their effect in practice.
IV. Yasna XXXII, 9–15, in its Indian Equivalents
Authors: Mills Lawrence
Published: March 2011

9. Duḥ-(-ś-)-śastiḥ (-r asmākaṃ) śravāṅsi mṛdnāt svaḥ (saḥ, sa) jīvātoḥ, (tasya) śāsanaiḥ(-s), sva-śaṅsanaiḥ, kratum;

(b) apa mama *iṣṭim (?) 2 *iṣṭi-(?)-(-dravṇaḥ-(-o-)-vedatām)(apa-)yaṃtā((-ā-)asti(-y), āsīt, kila,(-ā-) asmākaṃ. draviṇaḥ(-o) vedam apayayāma), bhrājasvatīṃ (?) satyām *iṣṭim ((?) aiśya*-raivatya-vedatāṃ) vasoḥ(-or) mánasaḥ(-a), (kila (-ar-) ṛtāvanaḥ (-no vasumanasvataḥ(-s))),

(c) téna (-o-) ukténa manyoḥ, (-or) ātmanaḥ(-s) mama tubhyaṃ, súmedhaḥ, (-a) ṛtāya ca, yuṣmabhyaṃ, yuvābhyāṃ (?), garhe.
XIV. The Fravashi of Gautama
Authors: Spooner Elizabeth Colton
Published: March 2011

On the reliefs of the Gandhāra School, in all scenes where Gautama is shown, and thus in constant association with him, there appears a figure which has been the subject of much discussion. He is called Vajrapāṇi by reason of the thunderbolt which he either grasps by its middle, or supports on the palm of his hand. This thunderbolt is the exact copy of the weapon which Indra, or Sakka, holds; but in these sculptures it is not so much a weapon, to my mind, as it is a symbol of divine authority, which is a matter of importance for the interpretation of the figure.
XVII. On the Śāradā Alphabet
Authors: Grierson George
Published: March 2011

The earliest account of the Śāradā alphabet with which I am acquainted is that contained in Leech's “Grammar of the Cashmeeree Language” in the JASB., vol. xiii, pp. 399 ff., 1844. Leech gives the forms only of the vowels and of the simple consonants, and does not deal with the combinations of consonants with vowels or with conjunct consonants. As the subject is one of some interest, I here give complete tables, showing not only the simple vowels and consonants, but also al; possible combinations of these, as they occur in this alphabet. The characters have all been written for me by my friend Mahāmahōpādhyāya Paṇḍit Mukunda Rāma Śāstrī of Śrīnagar, and may therefore be accepted with the fullest confidence. Two plates illustrating the alphabet were published by Burkhard in his edition of the Kaśmīr Śakuntalā (Vienna, 1884), but I think it will be found that the following tables are much more complete.
I. The Minor Friars in China
Authors: Moule A. C.
Published: March 2011

The only complete manuscript of this Chronicle of the Bohemians which is known to exist is a folio paper volume written partly in the fourteenth and partly in the early fifteenth century. My efforts to see the MS. itself have so far been unsuccessful, and the following extracts are translated from the text printed by Gelasius Dobner in his Monumenta Historica, Boemiœ nusquam antehac edita, etc., 6 tom. 4to, Pragæ, 1764…85. The Chronicle is in tom, ii, 1768, pp. 79–282. It is entitled Chronicon Reverendissimi Joannis dicti de Marignolis de Florentia Ordinis Minorum Bysinianensis Episcopi …, and begins: Incipit Processus in Cronicum Boemorum, ending, on p. 282, Et sic est finis hujus Cronice Boemorum. The MS., it should be said, was formerly in thelibrary of the Church S. Crucis majoris at Prag, and is now in the University Library in that city.
XII. The Gospels of the Infancy, the Lalita Vistara, and the Vishnu Purāna: or the Transmission of Religious Legends between India and the West
Authors: Kennedy J.
Published: March 2011

The Jews were the first in the field; and the earliest Western legends which made their way to the East are taken from the Old Testament. Josephus has told us that the Semites were settled on the Kabul River by the first century a.d.; they may have been there still earlier; and there is an ancient tradition that Jews penetrated about this time into China—a thing not improbable in itself, if it could be authenticated. Now in the year a.d. 75 a Chinese general (Keng) Kong was besieged by the Hiungnu somewhere in the neighbourhood of Kashgar. The Hiungnu cut off the water supply; and the Chinese dug a well 150 feet deep, but found no water. They were reduced to the last extremities by thirst. Kong, lifting up his eyes to Heaven, cried: “I have heard that in olden time the Erh-Shih general drew his sword, and pierced the rock, and straightway a rushing stream gushed out.” Thereupon Kong put on his garments of state, and prostrating himself beside the waterless well, prayed for the army and for himself. Presently the well brimmed over with water.
XXI. The Dragon of Tagaung
Authors: Brown R. Grant
Published: March 2011

Tagaung lies on the Irrawaddy River 124 miles north of Mandalay in lat. 23° 30′, long. 96° 2′, and is regarded by the Burmese generally as their most ancient capital. There are remains of other cities in the neighbourhood, and to at least one of these, Tonngè, local tradition assigns a still greater antiquity.
II. “Jang Nafuskh” and “the Red Thread of Honour”
Authors: Yate A. C.
Published: March 2011

It was in April of 1839 that Sir John Keane's army found its way up the Bolan Pass to Quetta. When Outram reached Shikarpur on March 2 of that year he found the heat at 104° in the shade. This is nothing to the 130° in tents and hospital sheds which Jacob and others record in 1840–1, but it is an earnest of what the Bolan Pass, with the heat radiating from the rocky slopes and cliffs, meant in April.
VI. Notes on Chinese Prosody
Authors: Waley Arthur
Published: March 2011

Certain elements are found, but in varying degree, in all human speech. Thus it is difficult to conceive of a language in which rhyme, stress-accent, tone-accent would not to some extent occur. In all languages some vowel-sounds are shorter than others, and in certain cases two consecutive words begin with the same sound. If we number these speech-elements we get (1) rhyme, (2) stress-accent, (3) tone-accent, (4) vowel-quantity, (5) alliteration. No doubt other characteristics could be enumerated, but for the purposes of poetry it is these five which have been principally exploited. English poetry has used chiefly (1), (2), and in earlier times (5); it is doubtful whether (3) has played any part, but an unconscious use has probably been made of (4).
XII. The Chronology and Genealogy of the Muhammadan Kings of Kashmir
Authors: Haig T. W.
Published: March 2011

Mr. Stanley Lane-Poole, on p. 311 of his most valuable work The Mohammadan Dynasties, has the following note after his list of the kings of Mālwa: “The list of the kings of Kashmīr should follow here; but their chronology is so uncertain that an accurate table can hardly be constructed. See my Catalogue of the Coins of the Muhammadan States of India, xlvii, 68.” It is evident, therefore, that the coins of this dynasty do not furnish us with sufficient materials for the construction of a complete chronological list of the kings of Kashmīr, and Mr. C. J. Rodgers, writing in the Journal of the Asiatic Society of Bengal (lxv, pt. i, p. 225, 1896), says of them: “They are not of much value, as I have shown elsewhere, for the assistance they render in fixing the chronology.” I have, therefore, the less reason to regret my inability, far removed as I am from museums and libraries, to consult specimens and catalogues of these coins, and I propose, with the slender materials at my disposal, to make an attempt to solve some of the difficulties of this interesting question and to construct a tentative list of the kings of Kashmīr which may at least form the basis of further investigation by those more fortunately situated than I am. My materials consist chiefly of the Ṭabaqāt-i-Akbarī, Colonel Jarrett's excellent translation of the Āīn-i-Akbarī, and Firishtah's history (Bombay text of 1830). The last-named can hardly be regarded as an independent authority, for Firishtah, in his account of this dynasty, is little more than a copyist of Niām-al-dīn Aḥmad, to whose Ṭabaqāt-i-Akbarī he has added little, but I have found his history useful for the reconstruction of various corrupt and defective passages in the text of my copy of the Ṭabaqāt-i-Akbarī, which is not one of the happiest efforts of the Newal Kishore Press of Lucknow.
XIII. Influence of Aristotle on the Development of the Syllogism in Indian Logic
Authors: Vidyabhusana M. M. Satis Chandra
Published: March 2011

The Nyāya-sūtra, which is supposed to be the earliest work extant on Nyāya philosophy, treats of four distinct subjects, viz., (1) the art of debate (tarka), (2) the means of valid knowledge (pramāṇa), (3) the doctrine of syllogism (avayava), and (4) the examination of contemporaneous philosophical doctrines (anya-mata-parīkṣā). The first subject, ample references to which are met with in the old Brahmanic, Buddhistic, and Jaina works, seems to have been first handled by a sage named Gotama or Gautama, who is reputed to have flourished in Mithilā (North Behar) about 550 b.c. The second subject, which is also referred to in old books, was associated with the art of debate at a very early stage. These two subjects, combined together, constitute the Tarka - śāstra (the philosophy of reasoning), popularly known as Gautamī vidyā (the Gotamide learning).
II. Yasna XLVII of the Gāthā(-a) Speñtāmainyu rendered in its Sakskrit equivalents
Authors: Professor Mills
Published: March 2011

Ahura is besought to send Success and Immortality, to the Representative Saint among His People, through His Holy Spirit and Its practical Influence.

1. Śvāntena, kila puṇyena, manyuna, vasiṣṭhena ca manasā,

(b) sacā ṛtāt(-te) cyautnenaca vacasā ca (-ā-)

(c) asmai dhuḥ(-r) (dāt) sarvatātī(-y-)-amṛtatve

(d) sumedhāḥ kṣatreṇa-(-ā-)-aramatī(-y) asuraḥ.

Ahura is besought to work out this Blest Result by Means of Personal Propagation and the Gāthic Hymns sung widely, and through the Organized Devoted Labour of Aramaiti—He is thus the Father of His Saint (inspired by Asha Archangel of the Law).
IV. Four Assyriological Notes
Authors: Langdon S.
Published: March 2011

1. The Identification of the Name D-Tagtug Sumero-Babylonian myths and legends were rich in tales of prehistoric rulers, heroes who became the subjects of epics, poems, and cults. Consecutive and intensive study of Cuneiform inscriptions has revealed a vast structure of ancient Sumerian hero-worship upon which was erected their extensive theological and ethical literature. Of the kings of the first legendary dynasty at Kish; Etana, a one-time shepherd, became the hero of a fine poem, preserved only in Semitic, known as The Legend of Etana, him who essayed to mount to heaven on the wings of an eagle in quest of the “plant of child- bearing”. Dumuzi, the hunter, king in a legendary dynasty of Erech, was deified and became the dying god of Sumerian religion. Gilgamish, a king of the same dynasty, became the national hero of Sumer and Akkad, about whom arose endless stories of the chase and the epic of “He that hath seen all things”, or the so-called Epic of Gilgamish. Ziudsuddu, last of the ten legendary kings before the flood, became the famous survivor of the Flood in both Sumerian and Accadian poems of the Deluge. About Adapa, a seafaring sage of Eridu, was told one of the versions of the fall of man.
V. Labour Songs in India
Authors: Coldstream W.
Published: March 2011

A Late issue of the Times contained an article on Labour action songs, giving illustrations. I give below two of the chants which are, or used to be, droned out by the palki-bearers on the Simla—Bilaspur and the Dalhousie-Pathānkot road The railway and Tonga have now nearly made them a thing of the past. The palki or palanquin is carried by four bearers who shoulder the pole running through the vehicle, two men in front and two behind.
VI. The Pahlavi Document from Avroman
Authors: Cowley A.
Published: March 2011

In the Journal of Hellenic Studies for 1915, p. 22, Mr. Minns published two Greek documents of the Parthian period acquired by Dr. Sa'id Khan from Avroman in Kurdistan, together with the facsimile of a third, not in Greek, which was found at the same place. As the writing of this third document (on parchment) seemed to be Aramaic in character, he very kindly sent me a photograph of it at the time, and has since given me additional information. The following note represents mainly what I then made out of the text, but it has lain in a drawer ever since because the results seemed hardly worth publishing.
X. An Ethiopic-Falasi Glossary
Authors: Hirschfeld Hartwig
Published: March 2011

Among the MSS. which came into the possession of the library of Jews' College from the collection of the late Rev. Dr. A. Löwy there is one bearing the superscription “Geez and Falasha MS. brought [and] presented to A. L¨wy from Dr. Athé, traveller in Abyssinia”. To judge from the paper the MS. is of comparatively recent date, probably late eighteenth or early nineteenth century. It consists of thirty leaves, 6½ by 4½ inches, with between 22 and 32 lines on each page. On the first two pages is to be found a number of pencil notes in German, probably by either of the late owners.
Five Questions in the History of the Tughluq Dynasty of Dihli
Authors: Haig Wolseley
Published: March 2011

Of the many questions connected with the history of the Tughluq dynasty of Dihlī which have not been thoroughly investigated or conclusively determined I propose to deal in this paper with five, viz. :—

1. The name of the dynasty.
More Notes on the Eight Immortals
Authors: Yetts W. Perceval
Published: March 2011

The following notes are intended to supplement an article written in 1912 and published in JRAS. for October, 1916, pp. 773–807. The theme then was the tradition of the group as generally accepted at the present day, and limitation of space confined the study to one hero-tale for each of the Eight. The tales were translated intact from an illustrated compilation of Taoist mythology which continues in popular favour and provides a fairly representative treatment of the subject. With a scope so restricted, the former article made but a small contribution towards a better understanding of an important national cult. It is essayed here to probe a little deeper and in more varied places in search of evidence about the origin and evolution of the conception. The writer feels that apologies are due for the scrappy nature of these notes rather than for reverting to the topic ; for surely there is call for much fuller inquiry, considering the ubiquity of the Eight in the folk-lore and folk-art of the Far East during many centuries, and the scant, attention paid them by Western students.
Remarks on the Text of the Prose Refutations of S. Ephrem
Authors: Mingana A.
Published: March 2011

The publication in two volumes by the “ Text and Translation Society ” of S. Ephraim's Prose Refutation of Mani, Marcion, and Bardaiṣān (1912–21) is an event in Syriac literature. Ephrem is the greatest Father of all the Syrian churches, and these two volumes contain, from the point of view of a modern scholar and theologian, the cream of his polemical writings. It was only two years ago that the Pope, as head of the Catholic Church, promoted the “ Edessene Deacon ” to the rank of a Doctor of the Universal Church, i.e. for all practical purposes, to the rank of a Thomas Aquinas.
Tabaqat of Ansari in the Old Language of Herat
Authors: Ivanow W.
Published: March 2011

Although there are several works still extant which are ascribed, correctly or wrongly, to the authorship of the great Sufic saint of Herat, ‘Abdu’l-lah Anṣārī (died a.h. 481/a.d. 1088), his hagiological treatise, dealing with the early period of Sufism, was so far believed to have been lost. It was an enlarged Persian version of Abū ‘Abdi’r-Raḥmān Muḥammad Sulamī's (d. a.h. 412/a.d. 1021) book Ṭabaqātu'ṣ-Ṣūfiyyīn, which was composed in Arabic. All we knew so far about Anṣārī's work was derived almost exclusively from Jami's description given by him in the preface to Nafaḥātu'l-Uns. As it appears now, a copy of that version came to light as early as 1809, when it was purchased for the library of the College of Fort William at Calcutta. It is at present preserved in the library of the Asiatic Society of Bengal and bears the mark D 232 (or old 536).
Further Notes on Baburiana I. The Identity of the “Bukhārā Bābur-nāma” II. Paternal Counsels attributed to Bābur in a Bhopal MS. [Dec. 1922].
Authors: Beveridge Annette S.
Published: March 2011

The full story of the Turki book on which, in Kehr's Codex, Ilminski based his Bābur-nāma (1857) is a very comedy of blameless error and mischance, primarily due to textual poverty; it has yet to be told but is too long for admission in the Journal; hence the purpose of this article is restricted to showing, on the evidence of its colophon and contents, that it is not the Bābur-nāma proper it passed for in Europe from 1725 to 1903, but is a work of independent authorship, plan, and date.
Notes on Tirahi The Speakers of Tirahi
Authors: Stein Aurel
Published: March 2011

The country where Tirāhī is spoken belongs to that border region between India and Eastern Irān which since my youth has never ceased to attract me by its varied historical, geographical, and linguistic interest. So when after my first Central-Asian expedition my hope of being employed in the newly constituted North-West Frontier Province was realized, I was anxious to use whatever chance might offer for securing materials concerning that old language of Tirāh, to the supposed survival of which Sir George Grierson had first called my attention. The inquiries I made with this object during 1904–5 both from the side of Peshāwar and from that of Kohāt and the Kurram valley proved, however, fruitless. The Political Agents of the Khyber and Kurram, whom their duties as Wardens of the Marches keep in close contact with the tribes occupying the valleys of Tirāh and the tracts of Afghānistān adjoining towards the Kābul river, uniformly asserted that their local informants knew of no other language but Paṣḥtō being spoken between the Kurram and Kābul rivers. Other Frontier Officers to whom I applied were equally unable to help. It seemed, indeed, as if that Tirāhī speech, of which Leech in 1838 had heard as a “ relict ” preserved by a small tribal community outside its original home, and had collected a very brief vocabulary, had since become completely submerged by the steadily spreading tide of Paṣḥtō. Nor did I fare better in 1912, when archæological work brought me back for some months to the Peshāwar border before my third Central-Asian expedition.
On the Tirahi Language
Authors: Grierson George
Published: March 2011

Tirāhī is a Dardic language of which, till now, hardly anything has been known. Our only materials have been the contents of a short vocabulary compiled by Leech in the year 1838. According to him, its speakers once inhabited the Tirāh country, now the home of the Afrīdi Pathāns, and, in consequence of a feud breaking out between the Ōrakzāīs and the Afrīdīs, they left that tract and settled in the Ningrahār country in independent Afghānistān, where they are now found.
The Organization of the Sannyasis of the Vedanta
Authors: Farquhar J. N.
Published: March 2011

Two sannyāsī problems have long troubled me, first, how it was that the early rule, Any educated twice-born man can become a sannyāsī, was supplanted by the rule, Only Brāhmans can enter the order, and secondly, how it came about that, in North India, seven of the ten sub-orders of sannyāsīs became flooded with non-Brāhmans and lost their purity.
Akbar's Land Revenue Arrangements in Bengal
Authors: Moreland W. H.
Published: March 2011

The nature of Akbar's arrangements for the assessment of the land revenue in the newly acquired province of Bengal is a matter of some historical importance. It concerns the eighteenth century as well as the sixteenth, for the controversies which marked the early years of British rule found common ground in the revenue roll attributed to the year 1582; and, now that the famous Fifth Report of the Select Committee of 1812 is being studied so widely in India, it is desirable to know just what Todar Mal did, and just where Grant and Shore took erroneous views regarding the nature of his action.
The Text of the Buddha-carita, Cantos I–VIII
Authors: Johnston E. H.
Published: March 2011

Since the first printed edition of the Buddha-carita appeared over thirty years ago, so much labour has been devoted to clearing the text of corruptions that only the exploitation of fresh material would justify an addition to the accumulations on the subject. It so happened that a little time ago in accordance with the enlightened policy pursued by the Nepal Darbar the old MS. whose existence was revealed by MM. H. P. Śāstri in JASB., 1909, p. 47, was sent to Oxford to be rotographed. Some passages were so rubbed as not to be legible in the rotograph, and I accordingly took the opportunity to make a complete collation of the MS. itself before it was returned to Nepal. Finding difficulties in some of the readings, I then made a word-to-word comparison of the Tibetan translation; but while still at work on an article embodying my conclusions, I came across the first part of Dr. Fr. Weller's edition of the Tibetan text with a German translation covering cantos i–viii (Das Leben des Buddha von Aśaghoṣa. Eduard Pfeiffer, Leipzig, 1926). As this overlapped my article to some extent, I have redrafted the latter and limited it for the present to the first eight cantos. That the two did not coincide more was due to the different aims we had in view. Dr. Weller has concentrated on producing a correct Tibetan text and an accurate translation of it, dealing only incidentally with the text and meaning of the original with which alone I have been occupied.
On the Date of the Subhasitavali
Authors: De S. K.
Published: March 2011

Peterson, in his edition of the Subhāṣitâvali, wrote in 1886: “Of the compiler [of the anthology] all we can say is that he cannot have flourished before Jainollābhadīna [i.e. Zain ul-'Ābidīn], whose date is given by Cunningham as a.d. 1417–67.” Aufrecht places Vallabhadeva, the compiler of this important Sanskrit anthology, in the sixteenth century a.d., on the ground that Vallabhadeva has laid the Sārngadhara-paddhati under contribution in compiling his anthology. With this view Winternitz seems to agree.
The Hindu Sháhiya Kingdom of Ohind
Authors: Nazim Muhammed
Published: March 2011

With the exception of a very brief notice in Albírúní (Sachau's transl., vol. ii, p. 13) and a few references in the Táríkh-i-Yamíní of al-'Utbí, and the Rajataranginí of Kalhana, there is scarcely any mention of the Hindu Sháhiya dynasty of Ohind (Udabhanda of Rajataranginí and Waihand of Muslim histories), the successors of the Turki Sháhiya dynasty of Kushan. Cunningham (Coins of Mediæval India, pp. 55 et seq.) advances the conjecture that after a period of usurpation by Kallar (the Brahman wazir of the last of the Turki Sháhiya dynasty) and his descendants, the Turki Sháhiya dynasty was revived by the enthronement of Jaipál, the contemporary of Sulṭán Maḥmúd and the ruler of Ohind and the northern Punjab; i.e., Jaipál and his successors, according to Cunningham, were not the descendants of the Brahman Kallar, but of Kánishka and therefore Turks or Rajputs. This view is contradicted by V. A. Smith, and by the passage quoted below, in which Jaipál is definitely called a Brahman.
The Dual Authorship of the Kavya-prakasa
Authors: Divekar H. R.
Published: March 2011

It is, I believe, familiar knowledge that the work on Rhetoric called Kāvya-prakāśa was composed by two authors, Mammaṭa and Alaka or Alaṭa. The traditional verse quoted by Rājānaka Ānanda, in his commentary entitled Kāvya-prakāśa-nidarśanā—

informs us that Mammaṭa wrote the work as far as Parikara, and the rest was completed by Alaka. Sanskrit scholars therefore inferred that “about a third of the last chapter on Figures of Speech, or roughly speaking a tenth of the whole work, was written by Alaka, i.e. from the second half of the 118th, verse onwards”. But the reference to the joint authorship of the seventh Ullāsa by Arjunavarmadeva has given rise to the question whether “Alaka had a hand not only in the tenth, but also in the seventh chapter”. An attempt is made in the present article to examine the question and to arrive, if possible, at some definite conclusion in the matter.
A Hitherto Unknown Turkish Manuscript in “Uighur” Characters
Authors: Clauson G. L. M.
Published: March 2011

British Museum MS. Or. 8193 was presented to the Museum on the 18th July, 1918, by one of our members, Mr. R. S. Greenshields (I.C.S., retd.). It had been purchased by him at a sale held on behalf of the British Red Cross Society in London on 22nd April, 1918. I understand that the MS. was presented to the British Red Cross Society by Sir Douglas Seton Steuart, in whose family it had been for many years. It was no doubt brought from India by one of the donors' ancestors, whose name, “The Honble. A. Seton, Esq.,” is written on the fly-leaf in a hand which recalls the late eighteenth century. A note in the same hand on the first folio of the MS. states that it is in the “ancient pehlawee character” (a statement apparently founded on a similar note in Persian on the margin of the recto of the second folio) and that “according to another information … a certain religious person, Mohummud Moostukeem of Nornawl, intimated that this book had been presented to him by one of his pupils in the reign of Mohummud Shah (i.e. between a.d. 1719 and 1748), but no one can read it. Also in the time of the Nawab Feiz Gullub Khan it had been presented to the inspection of a learned Molawee of Delhie, who could not read it, but judged the writing to be in the ancient Cuffic character.” The only other evidence of the history of the MS. which appears to survive is a note in Persian written in the field of the miniature on folio 87v, as follows:—
The Original Home of the Hittites and the Site of Kussar
Authors: Sayce A. H.
Published: March 2011

The original home of the founders of the royal dynasties of the Hittites was the country of Kussar. It was of Kussar and Kussar only that Khattusilis, the ancestor of Subbi-luliuwas, the founder of the second dynasty, was king (KB. iii, p. 30); so, too, was “the lord” Labarnas or Tabarnas, the founder of the first dynasty (c. 1900 b.c.). From his death-bed in the city of Kussar Khattusilis I issued his last testament to his son and successor Mursilis I, and the only territorial title of the unnamed “great king” in whom Dr. Forrer is probably right in seeing Mursilis I is “king of Kussari”. The state records carefully preserved the annals of a still earlier monarch, Anittas “king of Kussara”, who describes in them his conquest of the Hittite-land.
Kandalānu and Ašurbanipal
Authors: Langdon S.
Published: March 2011

Among the unfinished papers left by the late Dr. Johns, Mrs. Johns has found one which he was preparing on the dated tablets of the reign of Kandalānu, last Assyrian viceroy of Babylonia, who succeeded Šamaš-šum-ukšn, brother of Ašurbanipal of Assyria. It is certain from a group of tablets from Dilbat, now in the Ašshmolean Museum (Weld Collection), that Kandalānu (Κινηλαδνου) and Ašurbanipal were the same persons; for this group of tablets from the same collection has the following dates: 1924, 487, Belibni, year 2, month Šabat, day 29; 1924, 489, Ašur-nādin-šumi, year 4, month Adar, day 2; 1924, 491, Ašur-aḫi-iddin, year 6, month Tebit, day 27; one in possession of Major A. H. Burn, C.I.E., Delhi, India, Ašur-aḫi-iddin, year 8, month Ab, day 8; 1924, 490, Kan-da-la-nu, year 15, month Kislev, day 9; 1924, 485, Kan-da-la-nu, year 19, month Nisan, day 14; one in possession of R. S. Cooke, Esq., Ministry of Awqaf, Baghdad, Kan-da-la-nu, year 17, month Šabat, day 3; 1924, 482, Kan-da-la-nu, year 15, month Kislev, day 9; 1924, 484, Ašur-bāni-apli, year 23, month Nisan, day 29; 1928,1, excavated at Ḫursagkalamma in 1927 by M. Watelin, but dated at Erech, Ašur-bāni-apli, year 18, month Ululu, day 21.
Pauskarasadi
Authors: Charpentier Jarl
Published: March 2011

The late Professor Buehler, in his admirable work on Indian palæography, points to the name of an old species of writing, otherwise unknown, called the puṣkarasārī or pukkharasāriyā, and mentioned by Buddhist and Jain authors. He quite correctly connects this name with that of Puṣkara° or Pauṣkarasādi, an old authority mentioned by some grammarians, Āpastamba, etc. But as far as I am aware, neither Buehler nor any other scholar has gone further into the possible problems connected with this name. Becoming slightly interested in this question, I tried to make a collection of the few passages mentioning Pauṣkarasādi, which are, unfortunately, not very illuminating. Still it may not be wholly out of the way to present here the meagre outcome of my investigations.
Islam and the Protected Religions
Authors: Tritton A. S.
Published: March 2011

In legal terminology kharáj means land tax, and jizya poll tax. It has been proved conclusively, and here it is only needful to mention the fact, that this usage is not primitive, and that both words, kharájin the east and jizya in Egypt, meant tribute. The commonly accepted tradition is that 'Umar I imposed two taxes, land and poll, which were uniform throughout the empire.
Tibetan Documents from Chinese Turkestan. III: The Nob Region
Authors: Thomas F. W.
Published: March 2011

By the “Nob region” I would for the present purpose indicate generally the stretch of country south of the desert of Chinese Turkestan and lying between “the Śa-cu region” on the east and “the Khotan region” on the west, together with any part of the mountain hinterland to the south. It would thus include, for example, Cer-cen(Calmadana), Charkalik (Nob), and the former Shan-shan kingdom. The documents come mainly from the old fort of Mīrān, which was also, as we have seen, in communication with Śa-cu; there is, indeed, ample evidence of active intercourse between the Tibetan authorities from Khotan as far as Śa-cu and Kva-cu and even further into China proper. In general it is clear that by the routes along the desert edge and otherwise, long journeys, covering many hundreds of miles, were habitual among the populations of the scattered oases and widely separated mountain settlements; in respect of distances they thought in large measures. It is in virtue of apparent importance and frequent mention in the documents that Nob, with its three or four towns, or forts, may be used to symbolize the whole region. The citations may be arranged under the names of the districts or places, which hereafter may acquire a more definite location. The dates are, no doubt, for the most part in the eighth century a.d.
Book-keeping for a Cult of Rameses II
Authors: Glanville S. R. K.
Published: March 2011

In his Rechnungen aus der Zeit Setis I, p. 77, Professor Spiegelberg has published, à propos of New Kingdom account papyri in general, a fragment of papyrus, at one time in the Musée Guimet, whose interest lay in the mention of a new place-name in connexion with the well-known town of Nefrusi, , The occurrence of these two names in a hieratic fragment, B.M. Pap. 10447 (acquired by the British Museum fifty-one years ago) suggested the following synthesis.
The Minor Friars in China
Authors: Moule A. C.
Published: March 2011

In July, 1914, the Journal printed the Latin text, with English translation, of various documents relating to the Minor or Franciscan Friars in China. Of these the most important were three letters written from China and other extracts from a fourteenth century chronicle, which is preserved in the Bibliotheque Nationale at Paris (MS. Latin 5006). On p. 555 of the article referred to I wrote: “Monsieur H. Cordier tells me that he knows of no other copy of the Chronicles, but at the same time is inclined to doubt that the Paris MS. (Latin 5006) is the copy used by Wadding.” Wadding, readers may be glad to be reminded, was the author of a great work called Annales Minorum, in which the three letters from China were printed for the first time, and, indeed, for the only time until 1914 from a manuscript. All the other Latin texts with which I am acquainted and all the versions are obviously based on Wadding's text. In spite of M. Cordier's opinion I continued to think that it was at least possible that Wadding had copied rather carelessly the MS. which is now at Paris.
Babylonian and Hebrew Musical Terms
Authors: Langdon S.
Published: March 2011

In the introduction to my Sumerian and Babylonian Psalms was derived, from early rubrics attached to Sumerian songs, the principle that the Sumerians classified their psalms and liturgical services chiefly by the names of the instruments employed in accompaniments. The Babylonians and the Assyrians adopted the Sumerian chants for their own sacred music, and throughout the history of Sumerian, Babylonian, and Assyrian temple music each psalm and liturgy was usually said to the accompaniment of a single instrument. The early Sumerian psalms usually have the title eršemma or melody to the flute. But the drum, balag, Syriac pelaggā, and the kettledrum, liles, Babylonian lilissu, were freely employed in sacred music. The harp was also employed in early Sumer, as we know from a monument of Lagash, but the Sumerian and Babylonian name of the harp is unknown. The Sumerians classified their chants by the names of these instruments.
Some Poems from the Manyoshu and Ryojin Hissho
Authors: Waley A. D.
Published: March 2011

I. Manyō. Of the four thousand one hundred short poems in the Manyōshū, about two hundred have been translated, by Florenz, Aston, Dickins, and others. Many more deserve translation, particularly the dialect-songs, which have been avoided by previous translators. A few of these (noted as such when they occur), and some fifty other songs not hitherto translated, will be found below, with text and rendering.
A Specimen of Colloquial Sinhalese
Authors: Perera H. S. , Jones Daniel
Published: March 2011

In the following text an attempt has been made to represent as accurately as possible the speech of Mr. H. Perera, a form of speech which we believe to be fairly typical of that of the educated Sinhalese of Colombo. The form of speech here recorded is that used in familiar conversation and will be found to differ greatly from the literary or semi-literary language of the ordinary textbook
Errata
Authors: Krenkow F.
Published: March 2011

I wish to correct the following errors in the last two quarterly issues of JRAS.:—

October, 1920, pp. 535–63.

The interesting account of Mr. Ivanow about the manuscripts preserved at the shrine of Imām Rizā (Riḍā) at Meshhed contains many entries from which it is far from clear what works are meant, but the following corrections may elucidate some obscure places:—

p. 543. No. 286 is the well-known work of Murtaḍā lithographed in Ṭeherān, and in a more accessible edition, Cairo, 1325 A.H. (four volumes).

p. 549. No. 13. Insān al-'Uyūn is correct; it is a well-known biography of the prophet, and the remainder should read

Noe. 38–9. . No doubt the Constantinople print 1286 a.h. (in four volumes). No. 41. No doubt the work of Qazwīnī.

p. 550. Nos. 47–8. . Probably the Cairo edition of 1283 a.h.

p. 551. No. 71. . The history of Maḥmūd of Ghazna.

p. 554. No. 10. .

p. 555. No. 80. .

p. 556. No. 125. .

There are many other titles of books which by careful scrutiny could be identified, but the whole library appears to be very disappointing when compared with the libraries in Constantinople.

January, 1921, pp. 121 ff.

p. 121, 6a, read

p. 122, 33b, read

105a, read

p. 123, 224b, read

p. 123, 224b, read

p. 124, 226a, read

In several cases the vowels have been placed a trifle sideways from the consonants, but this should be no impediment to students.
The Hittite version of the Epic of Gilgames
Authors: Sayce A. H.
Published: March 2011

The Assyrian and Babylonian copies of the Seventh book of the Epic of Gilgames, which recorded the destruction of the demoniac Khumbaba and the death of Engidu, the companion of Gilgames, have not yet been recovered. It is, therefore, interesting to find that among the Hittite tablets from Boghaz Keui, now in Berlin, there are fragments of two or three different copies of it, not only in Hittite, but also in “ Kharrian ”, that is to say, Mitannian. There was, however, a reason for this. The home of Khumbaba was “ the Cedar forest” of the Amanus region, and the story of the struggle between him and the Babylonian hero possessed a special interest for the people of Asia Minor.
The Great Salients of the Mosque of al-Hakim at Cairo
Authors: Creswell K. A. C.
Published: March 2011

The mosque named after the eccentric Khalif al-Ḥākim was commenced, according to Maqrīzī, by the Khalif al-‘Azīz in Ramadān 380 (November–December, 990), and opened for worship in 381 (991–2) before being finished. Al-Ḥākim recommenced the construction in 393 (1002–3), and was still engaged thereon in 401 (1010–11). In 403 (1012–13) he had it furnished and decorated.