bluuebunny/crossref_metadata_2025 huggingface dataset:
II. Note on the Contents of the Ta'rikh-i-Jahan-Gusha: Or History of the World - Conqueror, Changiz Khan, By ‘Ata Malik Juwayni
Authors: Browne Edward G.
Published: March 2011

No event since the time of the Prophet Muḥammad has, probably, so profoundly affected the history of Western Asia as the disastrous wave of Mongol Invasion which, beginning with the first conquests of Changíz Khán at the beginning of the thirteenth century of our era, culminated in the sack of Baghdad and the extinction of the Caliphate by his grandson Húlágú Khán in a.d. 1258.
IX. —An Ahom Cosmogony, with a Translation and a Vocabulary of the Ahom Language
Authors: Grierson G. A.
Published: March 2011

The Ahoms are a tribe of the Tai branch of the Indo-Chinese. They conquered Assam early in the thirteenth century a.d., and held it, as the ruling nation, for many centuries. Their language, which is now extinct, was an old form of the Tai language from which Siamese and Shan have sprung. It is now known by tradition to a few priests of the old Ahom religion. It had a considerable literature (including several valuable historical works), manuscripts of which are still extant. Some years ago the Assamese Government deputed a native official, Babu Golap Chandra Baruā, to learn the language and translate such documents as were of value and had survived. He is, I believe, the only person who knows both Ahom and English. Through his assistance I was enabled to publish a short grammar of Ahom (with selections and a vocabulary) in vol. lvi of the Zeitschrift der Deutschen Morgenländischen Gesellschaft. Since then I have received from him a short Ahom kōṣa, or dictionary, and also the text and translation of the cosmogony printed below.
XXVI. Note on Ancient Coins: Collected in Seistan by Mr. G. P. Tate, of the Seistan Boundary Commission
Authors: Rapson E. J.
Published: March 2011

The following is a description of the coins referred to in Mr. Tate's article which appears in the present number of the Journal, pp. 663–672.
XXVII. Note on Musalman Coins Collected by Mr. G. P. Tate in Seistan
Authors: Codrington O.
Published: March 2011

The following coins were sent by Mr. Tate, together with those described by Professor Rapson in the preceding article:—

Khalif coins of Taimarah mint are rare, but one of the year 94 is given in Tiesenhausen, No. 402.
XXIX. A Note on One of the Inscriptions on the Mathurā Lion-Capital
Authors: Fleet J. F.
Published: March 2011

The explanation was given that the word Sakastana stands for Śakasthāna, with the use of the dental s for the palatal Ś, and with omission of the aspiration in the th (page 528). The word was thus taken to mean ‘the country of the Śakas,’ with, however, the observation that “the insertion of the “whole country of the Śakas in this list is remarkable, as “a similar case is not known” (page 530). And the deduction was made that the princes mentioned in these records, including the Mahachhatrava Rajula and his son the Chhatrava Śuḍasa, were “Śaka Satraps of Mathurā” (page 531).
XXXI. Some Unidentified Toponyms in the Travels of Pedro Teixeira and Tavernier
Authors: Gerini Colonel G. E.
Published: March 2011

While going over Messrs. Sinclair and Ferguson's able translation of the “Travels of Pedro Teixeira,” recently (1902) published by the Hakluyt Society, I have noticed that several names of places on the Indo-Chinese Peninsula have been left unidentified. As they all are important for historical geography, I venture to hope that the following short notes on them may prove acceptable to those who take an interest in the subject.
IV. The Discussion between Abu Bishr Matta and Abu Sa‘id al-Sirafi on the Merits of Logic and Grammar
Authors: Margoliouth D. S.
Published: March 2011

In his notice of the philosopher Abū Bishr, of Dair Ḳunnā, Ibn al-Ḳiftī mentions that he had a public discussion with the grammarian Abū Sa‘īd al-Ḥasan al-Sīrāfī, famous for his commentaries on Sībawaihi's grammar. This discussion is reported at length by Yāḳūt in his invaluable Mu‘jam al-udabā, on the authority of Abū Ḥayyān, from whose works Yāḳūt derives much that is interesting, though he accuses Abū Ḥayyān of habitually romancing. Abū Ḥayyān, whose full name was ‘Alī Ibn Muḥammad al-Tauḥīdī, was an eminent writer of the fourth century of Islam, of whose works only three (to the best of my knowledge) have as yet been published: his treatises on Friendship and the Sciences, printed at the Jawā‘ib press in 1301 a.h.—without the very important treatise on the lives of the two viziers Ibn al-‘Amīd and Ibn ‘Abbād, which had been promised in advertisements, but which is said to be a book that brings ill-luck; and a work lithographed in India called Muḳābasāt. A brief account of him is given by Ibn Khillikān in his life of Ibn al-‘Amīd (translated by De Slane, iii, 264) ; a lengthier one by Ṣafadī, which Mr. Amedroz has kindly copied for me, and which is given in a note; and a very lengthy one by Yāḳūt, in the fifth volume of his dictionary. An extract from one of his works, which occurs in al-Ḳiftī's dictionary, is translated into German by Dieterici (“ Philosophie der Araber,” i, 144).
V. Jaunpur and Zafarabad Inscriptions
Authors: Vost W.
Published: March 2011

At Jaunpur, in the United Provinces of Agrah and Oudh, there are two unpublished inscriptions. One is of āham Beg, at first a page of Humāyūn, and afterwards the notorious favourite of ‘Alī Qulī ān, ān Zamān, a governor of Jaunpur during the reign of Akbar, who was killed in 974 h., when in rebellion against his sovereign, The other inscription is of āham Beg's father, named Ḥaidar.
VI. The Element Ilu in Babylonian Divine Names
Authors: Pinches Theophilus G.
Published: March 2011

On reading Professor Hilprecht's remarks upon the names in Professor Clay's “Business Documents of Murašû Sons of Nippur,” those upon the element îlu seemed to be especially interesting, and certain lists of gods in the British Museum occurred to me as possibly illustrating the point whether, in Assyro-Babylonian, the word îlu, ‘god,’ was ever used before the name of a deity, and pronounced with it. The inscription printed on the next page is from one of the tablets bearing upon the question.
VII. St. Thomas and Gondophernes
Authors: Fleet J. F.
Published: March 2011

Students of early history are greatly indebted to Mr. Philipps for the clear and compendious form in which, in his article entitled “The Connection of St. Thomas the Apostle with India,” published in the Indian Antiquary, vol. 32, 1903, pp. 1 ff., 145 ff., he has brought together from so many works, some of them not easily accessible, even if they were known, to general readers, so much matter of importance about the Christian tradition which connects St. Thomas the Apostle with India.
VIII. A Japanese Thoreau of the Twelfth Century
Authors: Kumagusu Minakata , Dickins F. Victor
Published: March 2011

Of the flowing river the flood ever changeth, on the still pool the foam gathering, vanishing, stayeth not. Such too is the lot of men and of the dwellings of men in this world of ours. Within City-Royal, paved as it were with precious stones, the mansions and houses of high and low, rivalling in length of beam and height of tiled roof, seem builded to last for ever, yet if you search few indeed are those that can boast of their antiquity. One year a house is burnt down, the next it is rebuilded, a lordly mansion falls into ruin, and a mere cottage replaces it: The fate of the occupants is like that of their abodes. Where they lived folk are still numerous, but out of any twenty or thirty you may have known scarce two or three survive. Death in the morning, birth in the evening. Such is man's life — a fleck of foam on the surface of the pool.
XV. On a Dirham of Khusru Shah of 361 A.H., Etc.
Authors: Amedroz H. F.
Published: March 2011

Among the uncertain Arabic coins in the British Museum are two dirhams of the years 361 and 363 a.h., which are described by Professor Stanley Lane-Poole (J.R.A.S., 1876, p. 295) as bearing the name of the Caliph al-Muṭī'lillah and of the sovereign (?) The mint place on one of the coins is illegible; that on the coin of 361 a.h. was identified by Dr. O. Codrington as “Rūbār,” and his collection contains a similar but more perfect specimen ; there is also one at Paris, in the Cabinet des Médailles, struck at Rūbār ; and one was published by Tornberg in the Rev. Num. Belge, 5th series, ii, 243. He read the mint Rūbār, and the name of usru āh's ancestor as adding that there was a dinar of the same type and mint in the collection of Baron Chaudoir, and that Millies possessed a dirham which he surmised to belong to the Dailamite dynasty of Wahsūdān.
I. The Metre of the Brhaddevata
Authors: Keith A. B.
Published: March 2011

It is perhaps difficult to exaggerate the importance from the point of view of the literary history of India of the Bṛhaddevatā attributed to Śaunaka. That this has not hitherto received full recognition is due in part to the fact that it has been held, for example even by Dr. E. Sieg, that the Bṛhaddevatā is later in date than the Mahābhārata. This is, however, certainly not the case, as Professor A. A. Macdonell has shown conclusively in his edition of the former work. About 300 ślokas of the work are devoted to legends, and this must, it seems, be regarded as a conclusive proof that at the date of its composition there existed in Sanskrit an ākhyāna or itihāsa literature. Now the date of the Bṛhaddevatā is fixed by Professor Macdonell, on grounds which appear to me unassailable, at about 400 b.c., perhaps earlier. It follows, therefore, that a Sanskrit itihāsa literature can be proved to have existed in the fifth century b.c.
IV. The Haydarabad Codex of the Babar-nama or Waqi‘at-i-babari of Zahiru-d-din Muhammad Babar, Barlas Turk
Authors: Beveridge Annette S.
Published: March 2011

The opinion that a Bābar-nāma exists in Bukhārā rests upon inference and rumour only. It is on record that a copy of the book was made in Bukhārā in 1709 (p. 81), and that in 1824 this copy belonged to a Bukhāriot merchant, named Naẓar Bāy Turkistānī.
V. Yuan Chwang's Mo-la-p'o
Authors: Grierson G. A.
Published: March 2011

Yuan chwang describes a country which he calls Mo-la-p'o, immediately after his account of the kingdom of Broach in the modern Bombay Presidency. Up to lately, this name has (with some hesitation) been considered as equivalent to Mālava, the modern Mālwā. Mr. Vincent Smith, on pp. 279, 280 of his Early History of India, and at greater length in vol. lviii of the Zeitschrift der Deutschen Morgenländischen Gesellschaft, has attacked this interpretation, and, with a confidence somewhat strongly contrasted with the diffident opinions of his predecessors, maintains that “ the learned authors who identify Mo-la-p'o with Mālava, meaning by the latter term the kingdom of Ujjayinī, are demonstrably mistaken.” He insists that Yuan Chwang's Mo-la-p'o “ clearly corresponds with the modern Bombay districts of Kaira and Ahmadabad, together with parts of Baroda and some adjoining territory.” In other words, it roughly corresponds with a portion of what is now called North Gujarāt.
XIV. A Poem attributed to Al-Samau'al
Authors: Margoliouth D. S.
Published: March 2011

In the Jewish Quarterly Review for April, 1905, Dr. Hirschfeld published a poem discovered by him in the Cambridge Genizah Collection, attributed to Samau’al, and in Hebrew characters. This Samau’al is naturally identified by him with the Jewish hero of Taimā, whose name is commemorated in an Arabic proverb, and to whom certain poems preserved in the Aṣma‘iyyāt and the Ḥamāsah are ascribed. An account of him was given by Nöldeke in his Beiträge zur Kenntniss der Poesie der alten Araber, 1864, pp. 57–64. Verses would naturally be ascribed to such a person, as it is the habit of the Arabs to attribute at least a few to almost every famous man; thus they can recite to us the ode in which Adam bewailed Abel. Samau’al being a person on the confines of myth and history, the supposition that any verses ascribed to him were really by him is extremely hazardous.
XXV. The Lives of ‘Umar, Ibnu’l-Farid and Muhiyyu'ddin Ibnu'l-'Arabi, extracted from the Shadharátu'l-Dhahab
Authors: Nicholson Reynold A.
Published: March 2011

The Shadharátu'l-Dhahab fi akhbári man dhahab, briefly described in the J.R.A.S. for 1899, p. 911 seq., is a biographical dictionary of persons who died between the years 1 and 1000 A.H., of which, besides the MS. in my possession, the only copy known to me is one belonging to the Khedivial Library in Cairo (Catalogue, vol. v, p. 72). Some idea of its extent may be gathered from the fact that the articles printed below form approximately a 200th part of the whole work. It is unquestionably a compilation of great value, the author, Abu'l-Faláḥ ‘Abdu’l-Ḥayy, having derived his material from many excellent sources which are not easily accessible to the modern Orientalist. When I first described the MS., I hoped that it might be possible to publish one or two of the longer articles by way of specimen. The names of ‘Umar Ibnu’l-Fáriḍ and Muḥiyyu'ddín Ibnu'l-'Arabí, whose lives I have selected for this purpose, are too celebrated to require any further introduction.
XXIX. The Tradition about the Corporeal Relics of Buddha
Authors: Fleet J. F.
Published: March 2011

In my previous note on page 655 ff. above, I have given the narrative of the Mahāparinibbāna-Sutta about the cremation of the corpse of Buddha and the original distribution and enshrining of his corporeal relics. We come now to the tradition about the subsequent fate of the eight deposits of those relics, which were placed in Stūpas or memorial mounds at the localities shewn in the list given on page 671. And we take this matter in the order, as closely as we can determine it, of the dates of the writings from which we gather the tradition ; which, however, is of course not necessarily the order in which the tradition was developed.
II. An Unidentified MS. by Ibn Al-Jauzi, in the Library of the British Museum, Add. 7,320
Authors: Amedroz H. F.
Published: March 2011

(fol.91b) According to a tradition, the Prophet had foretold to ‘Abbās that the Khalifate would go to his posterity (ṫab. iii, 23–4); other traditions follow on the names to be borne by them. Ibrāhīm the Imām died in prison, having settled the succession, and ordered the members of his house to go to Kūfa, where Saffāḥ was proclaimed, ib. 27–8. His birth (in 105 A.H.) and parentage are stated, ib. 88, and Fragm. 214; and (fol. 92a) that he was younger than his brother al-Manṣūr; and that his laqabs were Saffāḥ, Murtada, and Qāim, the origin of the first being explained. He stigmatised a denunciation sent under the title of ‘good advice,’ as repulsive alike to Allah and to himself.
III. The Five Rivers of the Buddhists
Authors: Hoey W.
Published: March 2011

Fa-Hian tells us that a journey of four yojanas to the east from Vaiśālī brought him to “the confluence of the five rivers,” and that then, crossing the river (the Ganges) and going south for one yojana, he arrived at Pāṭaliputra in the kingdom of Magadha.
IX. Further Notes on the Babar-Nama MSS. The Elphinstone Codex
Authors: Beveridge Annette S.
Published: March 2011

The missing Elphinstone Codex of the Bābar-nāma having been found in the Advocates' Library by the Keeper, Mr. William K. Dickson, a first-hand description of it can be offered in supplement of the earlier notices published in the R.A.S. Journal in July 1900 and 1902, and in October 1905.
A Correction
Authors: Fleet J. F.
Published: March 2011

In this Journal, 1906. 912, line 13 f., for “Pāvakā (sic), and Vēṭhadīpa, and caused,” etc., read “Pāvakā (sic), Vēthadīpa, and Kusinārā, and caused,” etc.
XIII. Modern Hinduism and its Debt to the Nestorians
Authors: Grierson George A.
Published: March 2011

Much of what I shall say here has appeared before in scattered essays which are not likely to have been seen by many members of the Royal Asiatic Society, and I am grateful for the opportunity now given for considering the question as a whole, and for hearing in the discussion which will, I hope, follow, any arguments that may have escaped my notice for and against the theories advanced. The object of the present paper is to show how the beliefs of the early Nestorian Christians have been absorbed by Hinduism, and how they have profoundly affected the religious system current over a large portion of India.
XVI. Some Seals from Kasia
Authors: Vogel J. Ph.
Published: March 2011

In his report on the Buddhist remains near Kasia (Allahabad, 1896) Mr. V. A. Smith adduced various arguments to disprove Cunningham's identification of Kasia with Ksinārā, and in a paper subsequently contributed to this Journal (1902, p. 139) the same author came to the conclusion that the scene of Buddha's death is to be sought in Nepāl territory. The finds of last year's excavations at Kasia—a full account of which will be published in the Annual of the Archæological Survey—include documents directly bearing on this question.
XVII. The Chronicles of Pegu: a text in the Mon language
Authors: Blagden C. O.
Published: March 2011

The text of which the title is given below has recently been published as part 3 of vol. cli of the “Sitzungsberichte der Kaiserlichen Akademie der Wissenschaften in Wien, Philosophisch-historische Klasse,” and as it is the first work in the Mon language that has ever been edited and printed in Europe, probably the readers of this Journal will be interested to have some information about it.
XX. Panegyric on Sultan Jaqmaq
Authors: 'Arabshah  , C. J. L.
Published: March 2011

The late Professor S. Arthur Strong, at the time of his lamented death, was engaged upon an edition (to be published in the Monograph Series) of the work of the celebrated historian Abu-l-'Abbās Aḥmad ibn 'Arabshāh entitled At-ta'lif aṭ-ṭāhir fī shityam al-Malik aḍh-ḍhāhir al-Qā'im bi-nuṣrat al-Ḥaqq Abī Sa'īd Jaqmaq, of which a unique MS. exists in the Library of the British Museum (Or. 3026). This treatise, a panegyric upon the Mamlūk Sulṭān of Egypt and Syria, al-Malik aḍh-Ḍhāhir Saif ad-dīn Jaqmaq (842–857 H.), was composed by the author in the year 843, when Jaqmaq had been less than two years on the throne, as an antidote (he says) to his previous work, the biography of that scourge of humanity, the great devastator Tlmūr the Lame, in order that, having set forth the career of a ruthless destroyer of mankind, he might draw also the picture of a just and righteous monarch, the father of his people and the terror only of the enemies of Islam.
XXIII. The Pahlavi Text of Yasnas LXVI (Sp. LXV) and LXVIII (Sp. LXVII) for the First Time Critically Translated.
Authors: Mills Lawrence
Published: March 2011

With aša (as the ritual sanctity) I will offer this, zaoθra having the Haoma with it, and the flesh with it, and the haδānaēpatā, (also) lifted up with (ritual) sanctity (aša). (2) To thee, 0 Ahurian One of Ahura, will I offer it, (3) for the propitiation of Auharmazd (Ahura Mazda), the radiant, the glorious, and of the Amešaspends, the August Immortals, and of Sraoša, the Holy, and of Aūharmazds Fire, the lofty Chief who is of Aša, the sacred Law, etc.; see S.B.E. xxxi at Y. VII, 5–13; see also Y. XXII, XXVII, 24–27.
XXVII. Tufail Al-Ganawi: A poem from the Aṣma'īyāt in the Recension and with the Comments of Ibn As-Sikkīt
Authors: Krenkow F.
Published: March 2011

The historical notices concerning the poet Ṭufail al-Ḡanawī are exceedingly scanty. Al-Aṣma'ī states that he was the most ancient poet of the tribes of Qais 'Ailān, and that he was older than an-Nābiḡa. This assertion, which is frequently repeated, may be accounted for by the little knowledge about his life which had come down to the grammarians of al-BaṢra and al-Kūfa; it can, however, hardly be correct, when we consider the few historical facts wrhich I have been able to gather. His name and genealogy is, with slight variations, given on the authority of Ibn al-Kalbī, the same as in the introduction to the poem: Abū Qirān Ṭufail b. 'Auf b. b. Ḍubais b. Mālik b. Sa'd b. 'Auf b. Ka'b b. Jillān b. Ka'b b. Ḡanm b. Ḡanī b. A'ṣur b. Sa'd b. Qais (b.) 'Ailān b. Muḍar.
XXXI. Some Modern Theories of Religion and the Veda
Authors: Keith A. Berriedale
Published: March 2011

The last few years have seen the successful application to so many forms of religious belief of theories which at first sight appear to have no support in Vedic myth or ritual, that it is natural to ask whether this apparent peculiarity of Vedic religion is real or not, or whether there exist in the ritual as preserved traces of beliefs and practices which reveal a state of religious thought older than that presented to us in the main body of the ritual.
XXXIII. Archæological Exploration in India, 1906–7
Authors: Marshall J. H.
Published: March 2011

In view of the inevitable delays which must always attend the publication of lengthy and illustrated reports in India, it was suggested to me a short time ago by the Secretary of the Royal Asiatic Society that it would serve a useful purpose if I contributed to the Journal, from year to year, an account of the chief discoveries made by the Archæological Department in India. It is particularly satisfactory to respond to this suggestion at the present juncture, not only because the prospects of systematic and steady work in the field of exploration are brighter now than they have ever yet been, but also because the particular season that has just gone by has been more than usually productive of interesting results. My only regret is that it is not possible to present these results in a more adequate form. Government orders, however, permit only the publication of very short preliminary accounts in European journals, and I must be content, therefore, to give the following brief summary, referring the reader who wishes for further information to the descriptive accounts of the discoveries which will appear in due course in our official reports.
XXI. The Site of Sravasti
Authors: Vogel J. Ph.
Published: March 2011

At the conclusion of a paper dealing with the possible identity of the site of Kasiā with Veṭhadīpa, I expressed the hope that a continuation of my explorations on that site would lead to a final solution of the topographical problem. Owing to unforeseen circumstances, this hope has not been fulfilled. Last winter's excavations, however, have had the result of settling another question no less important for the ancient geography of India—that of the position of Śrāvastī.
XXIII. A Hittite Cuneiform Tablet from Boghaz Keui
Authors: Sayce A. H.
Published: March 2011

A Portion of a Hittite cuneiform tablet from Boghaz Keui has come into my possession, which is shown by its contents to belong to the same tablet as that of which I have published another portion in the Journal of the Royal Asiatic Society for 1907 (pp. 919, 920). The original tablet must have been a very large one, and probably contained a complete list of the oiferings to be made to the various deities in the Hittite pantheon. It thus resembled the great inscription of Meher Kapussi, near Van, in which we find a similar list of the offerings to be made to the Vannic gods (J.R.A.S., New Ser., xiv, 3 (1882), pp. 461 sqq.). As I have already stated in the Journal for last April, p. 548, the new fragment enables me to correct some of the readings in my copy of the first fragment.
XXIV. Studies in Ancient Indian Medicine
Authors: Hoernle A. F. Rudolf
Published: March 2011

The fact of the Caraka Saṁhitā, or the Medical Compendium of Charaka, being a composite work is well known at the present day. The work is the joint production of two medical men, Charaka and Dṛiḍhabala, both natives of Kashmir, and living in that country, probably one in the second, the other in the eighth century of our era. Charaka's share itself claims to be no more than an edition of an earlier work by Agniveśa. This man, being one of the traditional six disciples of Punarvasu, called Ātreya or son of Atri, is said to have reduced to writing the oral teachings of his master, an event which must have occurred at some time in the sixth century before our era. Charaka's edition of Agniveśa's work bears the name of Saṁhitā, or Compendium, while the earlier work of Agniveśa is called a Tantra, or treatise or textbook.
XXV. The Aufrecht Collection
Authors: Thomas F. W.
Published: March 2011

The annexed catalogue relates to a collection acquired by the India Office Library from the late Professor Aufrecht in the year 1904. The collection consists, as will be seen, partly of Sanskrit MSS., in most cases copied by Professor Aufrecht himself from originals in Europe or India, but including a few copies made, or procured from India, by friends (e.g., Professor Kuhn, Professor Bühler, Professor Kielhorn, and Dr. Stein) or otherwise obtained, and a few originals acquired by gift or purchase; partly of glossaries or word-indices; partly of pratīka-indices, i.e., arrangements of initial words, of verses, mantras, or sütras. In several cases we have the full apparatus of MS., glossary, and pratīka-index to the same work. Many of the MSS. are equipped with collations, and miscellaneous notes are appended to a large proportion of them. We may take account also of a few specialities, such as materials for an edition of the Damayantīkāvya or Nalacampū (No. 53).
XII.—Pythagoras and the Doctrine of Transmigration
Authors: Keith A. Berriedale
Published: March 2011

To Sir William Jones appears to belong the honor of first since the beginning of Sanskrit studies suggesting that Pythagoras derived from India the groundwork of his philosophy. His treatment of the matter, however, is inimportant compared with that that the Colebrooke, who discussed the question of the relation of Sāṃkhya and Phyhagoreanism in some detail and with his usual masteryof material. As often, his treatment remained for many years definitive; his arguments were repeated and extended, but nothing solid was added to the foundation which he had laid until in 1884 Dr. Leopold von Schroeder published his admirable study on Pythagoras und die Inder.
XIV.—The Manikiala Inscription
Authors: Lüders H.
Published: March 2011

This inscription has been known for a long time. The stone on which it is engraved was discovered by General Court in one of the smaller Stၫpas surrounding the large Stūpa at Māṇikiāla Rāwal piṇḍī District, and was afterwards sent to Paris, where it is kept now in the Bibliothèque Nationale. It closed the upper opening of the relic-chamber, the incised face being turned to the interior.
XV.—The Coinage of the Sultans of Madura
Authors: Hultzsch E.
Published: March 2011

This fact that in the fourteenth century of our era the Pāṇḍya country with its capital Madura was ruled over by Musalmān princes, is known from the Travels of Ibn Batūta. The Madras Journal of Literature and Science for 1888–9 contained an article by Mrs. L. Fletcher on “Ibn Batūtah in Southern India”, to which Mr. L. White King and Captain R. H. C. Tufnell appended a “Note on the Coins of the Muhammadan Viceroys in Southern India” (p. 55 ff.).
VII. Gleanings from the Bhakta-mala
Authors: Grierson George A.
Published: March 2011

The poet now offers reverence to the forty-two Harivallabhas, who were specially dear to the Lord In the text I have numbered these for convenience of reference.
IX. “Ali Baba and the Forty Thieves” in Arabic from a Bodleian MS
Authors: Macdonald Duncan B.
Published: March 2011

IF anything could make Sir Richard Burton turn in his grave, it would be to know that all the time he was having his unpleasantness with the authorities of the Bodleian, there reposed in that library an Arabic MS. containing the “Story of Ali Baba and the Forty Thieves”. Ever since Professor Ethé made his catalogue of the additional Arabic MSS. in the Bodleian, the treasure was waiting to be lifted by anyone who should take the trouble to run over that catalogue in its still manuscript form. But it is plain that no student of the Arabian Nights had done so, until, in September of 1908, Professor Ethé's catalogue was most courteously put into my hands, and I discovered that the one of Galland's stories of which absolutely no Oriental trace had ever been found, and the possibility, even, of the existence of which, as an Oriental story, had been denied, had been lying in the Bodleian in Arabic since 1860. I had just returned from a vain search for MSS. of the Nights in Cairo, Syria, and Constantinople to make this find in Oxford.
XI. Buddhist Notes. The “Five Points” of Mahadeva and the Kathavatthu
Authors: Poussin Louis de la Vallée
Published: March 2011

WHILE preparing an article on Buddhist Councils for Hastings' Encyclopaedia of Religion and Ethics, I came to identify the so-called “Five Points” of Mahādeva with some “heretical” tenets of the Kathāvatthu. If I am right in this identification, and I believe I am, the fact cannot be without importance, for it establishes a link, hitherto wanting, between the Cingalese tradition of the Third Council and the Northern traditions concerning councils and the origin of the Mahāsāṃghikas. I do not intend to draw the conclusions that can be derived therefrom, namely, as concerns the redaction of the Kathāvatthu: this book, one of the richest of Buddhist antiquity, has not yet been studied enough, and its interpretation is beset with many difficulties. Careful comparison with “Northern” documents on sects would prove very useful, and, to say the truth, much help will be derived from the forthcoming translation of the Kathāvatthu itself.
XII. Mahishamandala and Mahishmati
Authors: Fleet J. F.
Published: March 2011

THE Dipavaṁsa tells us (8. 1, 2) that:—“The far-seeing Moggaliputta, having by supernatural vision beheld the establishment of the [Buddhist] doctrine in the future in the border-land, sent out the Thēras Majjhantika and others, each with four (companions), to establish the doctrine in the border-land for the enlightenment of sentient beings.” And it tells us in verse 5 that the Thēra Mahādēva was thus sent to the Mahisa country, Mahisaraṭṭha, = Mahisharāshṭra. The Mahāvaṁsa, in its account of the same matter, calls this territory (12. 3, 29) Mahisamaṇḍala, = Mahishamaṇḍala. Buddhaghōsha, dealing with the missions in his Samanta-Pāsādikā, quotes a verse, very similar to that of the Dīpavaṁsa, which mentions it as raṭṭhaṁ Mahisaṁ, but uses in his own prose the forms Mahisakamaṇḍala and Mahiṁsaka°; in the latter case, with the insertion of a nasal in a manner which is not uncommon in Pāli. And this last form is also found in the Jātaka and its commentary. We adopt the form Mahishamaṇḍala, because it is the one which, in its Pāli shape, has been habitually used by other writers.
XXIII. Une Inscription Du Yunnan (Mission D'ollone) Traduite Par M. Chavannes and Errata
Authors: Farjenel Fernand
Published: March 2011

Le commandant d'Ollone a rapporté de sa dernière mission scientifique diverses inscriptions chinoises qui peuvent fournir d'utiles indications sur l'histoire des régions du sud-ouest de la Chine.

Plusieurs de ces inscriptions ont été publiées dans le Journal Asiatique de Paris de Juillet-Août, 1909, traduites et commentées par M. Chavannes, professeur au Collège de France et membre de l'Académie des Inscriptions et Belles lettres.
XXV. Historical notes on Khurāsān
Authors: Sykes P. M.
Published: March 2011

EIGHT years ago I had the honour of reading a paper before the Royal Asiatic Society termed “Historical Notes on South-East Persia”. In 1905 I was appointed to Khurāsān, and the following notes are the result of various tours. My thanks are due to Khan Bahadur Ahmad Din, Attaché to His Britannic Majesty's Consulate-General, for checking the various inscriptions, and, more especially, for enabling me to give the first clear and accurate account of the famous Meshed Shrine.
III. The Bābar-Nāma: a passage judged spurious in the Haydarābād Manuscript
Authors: Beveridge Annette S.
Published: March 2011

IT is with regret that I now find it impracticable to accept as authentic a passage in the Haydarābād MS. which had been welcomed there, (1) because being with that good text, it accredited the same passage in Ilminsky's imprint and in the Mémoires de Baber, and (2) because, however ineffectually, it provides something to fill the Bābar-nāma gap of 908 a.h.
V. Aryabhata's System of expressing Numbers
Authors: Fleet J. F.
Published: March 2011

SEVERAL systems of expressing numbers, used in India, have been explained by Professor Bühler in §§ 33 to 35 of his work on Indian palaeography. There is a system, a highly interesting one, which was not noticed by him, because it has not been found used in inscriptions or in the pagination of literary works; namely, that of the astronomer Āryabhaṭa. It has been mentioned briefly by various other writers. And it was considered in some detail by Mr. C. M. Whish in 1820, and at more length by M. Léon Rodet in 1880. Those two treatments of it, however, scarcely suffice to do justice to it; particularly from lacking any table to make its details clear. And it deserves a full exposition, because it is of special interest in connection with two topics which have been reopened lately by Mr. G. R. Kaye; namely, the early use of the abacus in India, and the development of the decimal notation, that is, of the system of the nine significant digits 1 to 9, with the zero, cipher, or naught, used with place-value so that any particular sign denotes units, tens, thousands, etc., or the absence of them, according to its position as written in a row of figures. I propose, therefore, to consider it exhaustively here, but without venturing at present to offer any opinion on the two topics which Mr. Kaye has reopened: I only seek to exhibit fully, with a few introductory remarks about Āryabhaṭa himself, a system of numeration which must certainly be regarded as an important factor in considering them.
VIII. Dr. Stein's Turkish Khuastuanift from Tun-huang, being a Confession-prayer of the Manichæan Auditores
Authors: Le Coq A. V.
Published: March 2011

European science is indebted to Dr. M. A. Stein's industry for the remarkable document here published. It is one of the many valuable MSS. which fell to his lot through the partial acquisition in 1907 of an ancient library discovered, by a Chinese priest, in one of the Buddhist cave temples of the “Halls of the Thousand Buddhas” to the south-east of the Tun-huang oasis, as described by him in the Geographical Journal for September, 1909. Its excellent state of preservation, and the fact of its being written in the clear unequivocal letters of the Manichæan alphabet, renders this MS. a most valuable help to all interested in the study of the ancient Turkish speech in which it is edited.
XI. Ancient Historical Edicts at Lhasa
Authors: Waddell L. A.
Published: March 2011

This edict is displayed on the western face of the great monolith pillar standing in front of the Jo-k'aṅ temple of Lhasa, the eastern face of which bears the joint treaty-edict between the Emperor Tê-Tsung and King K'ri Sroṅ-lde-btsan of 783 A.D., already published by me in the first article of this series. Like the latter edict it is in bilingual form, Tibetan and Chinese.
XXVI Recent Theories on the Origin of the Alphabet
Authors: Hirschfeld Hartwig
Published: March 2011

Few people ever give a thought to the origin of the alphabet they use beyond the Latin or perhaps Greek characters, and fewer still are aware that many letters in daily use now have scarcely altered their shapes in the last 3,000 years. This would mean that the inventors have given finality to some letters and all but finality to others. Nothing could be more satisfactory than this, yet the question of the origin of alphabetic writing remains a profound mystery. Many famous scholars have attempted to solve this mystery, have displayed amazing ingenuity and profound learning, yet the result thus far has only been divergent opinions and theories which flatly contradict one another.
XXVII. The Vedic Ākhyāna and the Indian Drama
Authors: Keith A. Berriedale
Published: March 2011

The chief cause of the undoubted monotony of the Ṛgveda is, of course, its essentially sacerdotal character. In the case of the vast majority of the hymns there can be, and has been, no doubt as to their purpose: they are praises of the gods who are worshipped in the ritual, and the native commentator, whose work, with all its defects, has done much to render the study of the Ṛgveda fruitful, provides us with references to the passages in the Sūtra where the ritual use of the verses is laid down. It is true that we cannot believe that the later ritual really gives us an accurate idea of the employment of the hymns which make up the Saṃhitā: without postulating any very violent change of practice, we can yet readily feel that the ritual has deviated from the form in which it must have appeared when the Saṃhitā was brought into being, but at any rate it is certain that there was a ritual, and that the hymns normally found a natural place therein. All the more interest attaches, therefore, to the comparatively small number of hymns for which Sāyaṇa gives no technical ritual employment, and which have generally a dialogue form, or may legitimately be deemed to have that form. The Bṛhaddevatdā shows that the technical term for such hymns was Saṃvāda, but there seems no doubt that they could also be included in the more general term Itihāsa and perhaps Ākhyāna.
XXX Documents Sanscrits de la Seconde Collection M. A. Stein
Authors: Poussin L. de la Vallée
Published: March 2011

Un folio (papier),slantingbrāhmī, 367 X 80 mm. Même format, même écriture que les autres fragments Ch. vii, 001. Numéro d'ordre, au verso, peu lisible.
XXXI. The Lingual ḷa in the Northern Brāhmī Script
Authors: Lüders H.
Published: March 2011

It is generally supposed that the lingual ḷa is a very rare letter in the inscriptions north of the Narmadā before the time of the Guptas. From the Sānchi inscriptions BÜuhler quotes one instance only: Vāḷīvahanikāyā in B; 344 (EI., ii, 378, No. 199): the ḷī is reproduced in Bühler'sIndische Palaeographie, table ii, 41, xviii: the form of the letter is practically the same as that appearing in the Allahabad Praśasti. The second instance is furnished by the word Āḷikāyāṁ in the inscription B, 43 (JBBRAS., xx, 269 f.), the find-place of which is unknown, but which must come from Northern India: there is no reproduction of this inscription. A third la is found in, kālavāḷasa in the archaic Mathurā inscription B, 94 (EI., i, 396, No. 33). According to the reproduction of this inscription in the Ep. Ind. there seems to be a great difference between the Sānchi and the Mathurā signs. But this is actually not the case. Two beautiful impressions before me clearly show that the sign in the plate has been “corrected”. In reality the long line slanting upwards, which in the reproduction forms the tail of the ḷa, is not connected with it, but is the i-stroke of the ti of the mutilated word prati[ṣṭhāpito] in the next line. The whole difference of the two signs thus consists in the greater cursiveness of the Sānchi sign.
I. Description of the Province of Fārs, in Persia, at the beginning of the Twelfth Century a.d.
Authors: Le Strange G.
Published: March 2011

In the Journal for the year 1902 a summary was given of the description of Persia and Mesopotamia found in the Nuzhat-al-Qulūb, a geographical and cosmographical work written by Ḥamd-Allah Mustawfi in 740 (1340). In the course of next year I hope to publish (in the series of the E. J. W. Gibb Memorial Fund) the Persian text of the geographical chapters of this work, and this will be followed by a full translation, with notes to elucidate geographical questions. Ḥamd-Allah, who is our earliest systematic geographer writing in Persian, collected his materials from the works of the earlier Arab geographers, and from various Persian monographs which had been written each to describe a single province of the Moslem Empire; and it is found that the texts of some of these monographs, thereto adding somewhat of his own knowledge, after much curtailment and a rearrangement of the order in the articles, he has transcribed almost verbatim, to form the various chapters of the Nuzhat. A good instance of this method of writing a new book is the chapter describing the provinces of Fārs and Shabānkārah, which in truth is little but a shortened transcript of the Fāre Nāmah, a work written two centuries before the time of Ḥamd-Allah, and of which the British Museum possesses an excellent MS.
V Archæological Exploration in India, 1910–11
Authors: Vogel J. Ph.
Published: March 2011

The record of archæological discoveries made during the year 1910—11 must of necessity fall short of the brilliant accounts which Mr. Marshall has been in the habit of publishing in the pages of this Journal with regard to the work of previous years. Mr. Marshall himself was absent on long leave during the whole period, and while I was officiating for him I had to devote myself almost entirely to questions connected with the preservation of ancient monuments and museum administration, and to the duties of office routine.
X. A Propos De La Datation En Sogdien
Authors: Gauthiot Par R.
Published: March 2011

Depuis qu'en avril 1911, a paru dans ce même journal une note sur la langue et l'écriture des anciens documents sogdiens retrouvés par M. M. A. Stein, dans une tour du vieux limes chinois, il nous a été possible d'étudier de plus près ces textes si curieux. M. M. A. Stein, d'accord avec M. Cowley, qui les avait le premier examinés, a bien voulu mettre à notre disposition les photographies des six “lettres” les mieux conservées. Celles-ci, malgré l'âge, et bien qu'elles soient toutes plus ou moins détériorées, constituent des documents précieux; ce ne sont pas le moins du monde des débris: toutes présentent, malgré leurs lacunes, des morceaux d'un seul tenant, dont la longueur est variable, il est vrai, mais qui fournissent des phrases suivies, des formes nominales et verbales variées, bref de véritables petits textes.
XIII. Iranian Manuscripts in the Library of the India Office
Authors: Dhalla M. N.
Published: March 2011

29·8×23·7 cm.

Fols. 246, marked in Gujarati.

19 lines to a page.

Rubrics in Guj. in an upturned script.

Catchwords at the bottom of the pages on the righthand side.

No colophon, but on fol. 246 the year 804 A.Y. (=1435 A.D.) is inserted by a later hand. A short postscript in Guj. on the last page states that this Vendidād with Yasna and Visperad is 300 or 350 years old.
XV. The Origin of Tragedy and the Ākhyāna
Authors: Keith A. Berriedale
Published: March 2011

In my paper on the Vedic Ākhyāna I referred briefly to Professor Ridgeway's theory of the origin of tragedy in Greece; the importance of the question and the light it throws on the value of comparative mythology and religion render it worth while to consider that theory in further detail.
XXIV. Notes on a Kurdish Dialect, Sulaimania (Southern Turkish Kurdistan)
Authors: Soane E. B.
Published: March 2011

The short sketch of the Sulaimania dialect of Kurdish here presented is part of the result of a study during residence of several months in and about that town.
XXVI. The Secret of Kanishka
Authors: Kennedy J.
Published: March 2011

We have considered Kanishka, so far, only as an Indian king, whose existence is revealed to us through the incidental mention of him in inscriptions and the accounts of the Yue-che (Tokhāri) given by the Chinese. And we have found that his permanent achievements were twofold. A barbarian prince, he became a convert to an alien faith, and set an example which was followed by his tribe; he also instituted an era which, although essentially Buddhist, was accepted by the Brāhmans and the Jains, and has endured to the present day. So far we might regard him merely as a prototype of many a barbarian chief of the West in the early centuries of the Middle Ages. We have now to consider him as an important figure on a much larger stage, a connecting link in the history of the earliest commerce between China and Europe. I have already brought forward direct evidence to prove that he flourished in the latter half of the first century B.C. I shall now show by two independent lines of research that he cannot be assigned to any other period. The basis of our study is the coinage of Kanishka and his successors, more particularly of Huvishka. This coinage is quite striking in its novelty.
XXVII. A Funeral Elegy and a Family Tree inscribed on bone
Authors: Hopkins L. C.
Published: March 2011

The inscribed bone-fragment illustrated in the accompanying plates forms part of my collection, and was discovered among the large find of similar objects unearthed in 1899 in the province of Honan, North China. It is one of the larger pieces, measuring in its greatest length 10 inches by 7¼ at its broadest. The bone is part of the shoulder-blade of some domesticated animal apparently, and among the peculiarities it presents is the fact that at its extreme upper edge it has been pierced by a neatly bored round hole to admit a bone pin 3 inches long, shown detached in the plates. The shaft of this pin is inscribed on one side with six characters, while the fiat and rather elaborate head has archaic decoration on both sides. The purpose of the pin is not easy to determine, but I suggest that it may have been to fasten together the present bone and a second fragment similarly pierced, forming “page” 2 of this osseous document, which may have contained a further instalment of the text. If so, this second page is not now forthcoming.
V. Western Manichæism and the Turfan Discoveries
Authors: Legge F.
Published: March 2011

About the year 300 it became plain that a new religion was spreading through the eastern provinces of the Roman Empire. This was the faith taught by one Manes or Mânî, a native of Babylonia, who was put to death by order of the Shah Bahram or Varanes I in 275. One story is that he began to teach when 13 years old, another when he was 24. We know with fair certainty that he was 60 when he died; so that if we take the more probable date his missionary activity must have lasted for thirty-five years— a longer period than has generally been allowed to founders of new religions. His teaching must also have started in the reign of Ardeshîr, the restorer of the Zoroastrian religion, by whose orders were collected the books known as the Avesta. Ardeshîr's religious restoration was avowedly made for political reasons, and with the view of binding together the newly-founded empire of the Sassanides by a common faith. It seems to have given a good deal of offence to the older Persian nobles, and it was very likely among these that Mânî found his first converts. The later Manichæans boasted that he converted to his doctrines Ardeshîr's successor, Shâpûr or Sapor, the conqueror of the Emperor Valerian, and also the next king, Hormuz or Hormidas, who reigned only a few months.
VI. The Question of Kanishka
Authors: Fleet J. F.
Published: March 2011

In the last October number of this Journal Mr. Kennedy gave us the concluding parts of his paper entitled “The Secret of Kanishka”. We may differ from him on some details. We may hesitate, for instance, to accept the suggestion that the origin of the era of B.C. 58 was the convocation of the Fourth Buddhist Council by the Kushan king Kanishka, rather than the actual beginning of his reign; which involves the view that, while he was king de facto for some time before that year, he became recognized as king de jure, and his regnal reckoning was fairly started, and was accepted as the official state reckoning, only when, in that year, having become converted to Buddhism, he caused the Council to be held. But there can be no doubt as to the general great value of what he has laid before us.
XXV. Nouveaux Fragments de la Collection Stein
Authors: de la Vallée Poussin Louis
Published: March 2011

Ch. 00262, papier. Comprend—

1. Fragment d’un recueil de Śikṣās, folios numeratés (coll. Stein) 3, 4, 5, 6, 7, 8, qui sont 90, 91, 92,93, et 44,45. 159–60 mm.; 4 lignes, belle écriture.—Voir les Sekhiyas et Mahāvyutpatti, 263.