bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Possessive Adjectives of Late Prakrit
Authors: Schwarzschild L. A. 
Published: March 2011

Possessive adjectives are not strictly essential parts of speech; their place can often be taken by the genitive of the personal pronouns. This has led to a certain lack of continuity in their development, which has, however, often been exaggerated. Apart from very isolated survivals like maīa, the Sanskrit possessives had already died out in Prakrit. The Modern Indo-Aryan vernaculars have entirely new formations, the most widespread of which is that in -r-. In the singular one can distinguish three main groups of possessive adjectives in r-:—(1) Western Hindi, as characteristic of the first group has mērō, tērō for the possessive. (Oblique forms of the pronoun are mō, muj, mohi, muhi, and tō, tuj, tohi, tuhi.)(2) Gujarati and most of the Rajasthani dialects except Mewati belong to a second group whose main characteristic is the vowel -a-: Gujarati mārō, tārō (oblique base ma, ta).(3) Eastern Hindi and the Magadhan languages on the whole have -o- as the vowel of the possessive, thus Avadhi mōr, tōr (oblique mō, tō).
Discovery of the lost Phonetic Sutras of Panini
Authors: Vira Raghu 
Published: March 2011

The Taittīnya-Āraṇyaka mentions, for the first time, the various constituents of the ancient science of phonetics: Prap. vii, An. 2.At the present day no Śikṣā work contemporaneous with the above and comprising all the said parts is to be traced. In general, the Prätiśākhyas and the still later Śikṣās deal at sufficiently great length with traditional Sanskrit phonetics of their own times; but the common source from which Patañali derived most of his quotations, which was afterwards used by Candragomin to form his Varṇa-sūtras, and which has been extensively quoted and reproduced by subsequent commentators of such high repute as Jayāditya, Jinendrabuddhi, the author of Prakriyā-Saṅgraha of the Jain Śākaṭāyana School, Sṣṭridhara and a host of others, was little known till recent times.
The Legend that al-Walīd asked for and obtained help from the Byzantine Emperor. A Suggested Explanation
Authors: Creswell K. A. C. 
Published: March 2011

Arabic authors are fond of recording the help that al-Walīd received from the Byzantine Emperor when he was building the Mosque of Madīna and the Great Mosque of Damascus.Let us take Madīna first. Balādhurī (c. 868) merely states that “al-Walīd wrote to 'Umar ibn 'Abd al-'Azīz, his Governor at Madīna, ordering him to demolish the mosque and reconstruct it. He had money, mosaics and marble sent to him and eighty Rūmī and Coptic craftsmen, inhabitants of Syria and Egypt… ”
South-Arabian Bronze Plaques of the Royal Asiatic Society
Authors: Jamme A. 
Published: March 2011

I am much indebted to the Royal Asiatic Society for having given me the opportunity to study three bronze plaques owned by it and also for having sent me excellent photographs of them.RAS a = RÉS 3125; forgery after CIH 516/3–9.Plaque:11·35 cm. × 16·8; thickness: 0·35 cm. (top) and 0·45 (bottom).Remarks on RÉS 3125: add a word divider before b in 1. 1 and at the end of 1. 8 omit the word divider at the end of the line.
Sāmanta—its varying significance in Ancient India
Authors: Gopal Lallanji 
Published: March 2011

In the epigraphic and literary records of medieval Hindu India the term sāmanta is used to mean vassals and nobles. Thus the sāmantas were vitally connected with the structure of Indian society. But, in spite of its importance, the term has not received a full-length study.According to its derivation the term sāmanta is an adjective and means ‘being on all sides’, ‘neighbouring’ or ‘bordering’. In earlier works we find it used in this sense.
Egypt and the Caliphate 1915–1946
Authors: Kedourie Elie 
Published: March 2011

It is common knowledge that religion and politics in Islam are closely related, and that in this relationship, the prevalent mode has been for the man of the sword to dominate the man of the pen. This is so both in theory and practice: passive obedience to the ruler has been erected into a religious duty, while religious dignitaries, muftis, qadls, and such have been usually content to play the rôle ofan attendant lord, one that will doTo swell a progress, start a scene or two,Advise the prince; no doubt an easy tool,Deferential, glad to be of use,Politic, cautious and meticulous;Full of high sentence, but a bit obtuse;…
Iranian *Draw-“To Lead Astray”
Authors: Schwartz Martin 
Published: March 2011

In a fragment of the Sogdian translation of theAntirrheticusof Evagrius Ponticus, we encounter:mzprt šm'ry ptryt qy 'rdywt 't zwyrtt m'x dbtyq qw γw'n s'for which the original Syriac has:luqbal ḥušbā ṭama'ā damšaddel umapne Ian tūb Iwāṯ ḥṭīṯāProf. Hansen translates, “Gegen den unreinen Gedanken, der uns verlockt(?) und uns wiederum zur Sünde lenkt”. In view of the one-to-one correspondence of all the other Sogdian words with the Syriac, there should be no reservation in equating the new word'rdyw-withšaddel“beguile, entice, seduce”, therefore “verlockt” is satisfactory; E. Benveniste affirms the identification and translates “appâter, enjôler, δελεχειν”.
The Mustard Upamā
Authors: Emmerick R. E. 
Published: March 2011

The Khotanese version of the well-known Buddhist prophecy concerning Maitreya forms chapter 22 in the unnamed Buddhist miscellany in Khotanese verse, of which more than 4,000 complete lines are extant. The chapter concerning Maitreya was edited separately by E. Leumann (Maitreya-samiti, 1919), and later the whole work was edited and translated by the same scholar (E, 1933–6). The Maitreya story contains the verses:pātcä Ānandi tta hvate ba|lysä ttu scätu Mittrai vīräṣäte Ja⹃butīvä bihīysde | drrai ysārä ggaṃpha kho vaysña 3ttī dasau ysāre hämäte ggaṃ|pha Jaṃbutïvä hamaṅgäkho ju hva'ndi rraṣṭä nänārri | hārūṣkä āho jīye 4 (E 22.113–4).
A document of cultural symbiosis: Arabic MS. 1623 of Escorial Library
Authors: Abu-Haidar Jareer 
Published: March 2011

Hartwig Derenbourg in his Notes critiques sur les manuscrits arabes de la Bibliothèque Nationale de Madrid, (1904), described MS. no. DXCIII of the catalogue of these manuscripts compiled by F. Guillén Robles in the following terms:Le seul ouvrage Chrétien en pur arabe (DXCIII), est un unicum de première importance, les Canons de l'Eglise chrétienne hispanique à la fin du VIIe siècle de notre ère, dans un exemplaire du milieu du XIe.
Art. XVIII.—Memorandum on certain Fossils, more particularly a new Ruminant found at the Island of Perim, in the Gulf of Cambay
Authors: Bettington Albemarle 
Published: March 2011

The fact that fossils are found at Perim has been noticed by Baron Hugel, Captain Fulljames, and others.In a paper published in the Journal of the Asiatic Society of Bengal, May, 1836, Captain Fulljames, who has obtained certain of these fossils, has accurately described the general appearance of the island, and the matrix in which the greater portion of the fossils are found, viz., a conglomerate of sandstone, clay, and silex. In addition to what has been written on the subject, I would observe, that the appearance of the island at the ebb of spring tides is extraordinary; and accounts for, if it will not countenance, the legend, that Perim was formerly connected with the main.
ART. IX.—Replies to Queries in relation to China, Proposed by Sir G. T. Staunton, Bart., M.P., in the year 1846
Authors: Gutzlaff C. 
Published: March 2011

1. What are the geographical features and geological characters of your distriot?The ports with which I am most acquainted are, Hong-Kong, Chusan, and Ningpo.Hong-Kong and the adjacent district of Singan consists of red earth mixed up with gravel and disintegrated granite, interspersed with large masses of granite. The fertile parts are formed by deposits of alluvial soil in the valleys, of which there are many on the shore opposite Hong-Kong, between ridges of mountains stretching along the whole coast.—Chusan has a loamy soil, the hills being covered nearly to the top with black earth, and is with very few exceptions productive. Sandstone is found in the north-western parts of the island, but not in any large quantity. The writer has never seen any volcanic remains, as some English residents on the spot are said to have found, thereby suggesting the idea that this group is a continuation of the Japan Islands.—The soil around Ningpo is still more fertile than that of Chusan, the environs forming a very extensive valley, with mountains at a considerable distance. The. whole is well watered, both by nature and art, and it presents the most delightful views, and one aspect of teeming fertility.
Note on the Ganaratnamahodadhi
Authors: Buhler G. 
Published: March 2011

Note on the Gaṇaratnamahodadhi.By Q. Bühler.Page 247, line 26, for “Tānūnāyakasuta” read "Jānūo.”Page 248, line 2, for “Tānū Nāyaka” read “Jānū”Page 248, line 12, “The date corresponds to Wednesday, November 7, 1229 a.d.”
The Historical Position of Ramananda
Authors: Farquhar J. N. 
Published: March 2011

I was fortunate enough to be able to visit the great Kumbh Mela at Allahabad in February, 1918. There I found that Śaṅkara's Daśnāmī sannyāsīs were more numerous than any other group of ascetics, and that next to them in numbers came the Rāmānandī Vairāgīs. This illustrates the fact that in the history of religion in North India Rāmānanda is one of the very greatest figures. Yet very little is known about him with certainty. Hitherto his date, life, sect, teaching, attitude to caste have all been uncertain. Is it possible to-day to throw any light upon his historical position?We take his date first. The traditional dates are 1299–1410. The great age to which this makes him live is at least suspicious, so that the statement requires to be tested; and since his immediate predecessors and all his chief disciples are known, we may be able from their chronological position to realize when he lived.
An Unidentified Territory of Southern India
Authors: Aiyer K. V. Subrahmanya 
Published: March 2011

Free intercourse with Malabar was long denied to the rest of Southern India by the formidable natural obstacle of the Western Ghats with their impenetrable fastnesses and few passes. Owing chiefly to this circumstance that part of the country remained to a great extent isolated and secure from frequent invasions by other southern powers. This isolation, coupled with the conservative nature of the people of this tract, accounts for the preservation intact of several ancient customs of the Indians. Even in later times, whenever there had been any general disaster affecting the whole of the Dekhan, such as an invasion by the Muhammadan kings of the Khilji and Taghlak lines, the west coast afforded a safe asylum to the rest of the south. There is nothing unnatural in the following exclamation of the poet-composer of the Tiruvālaṅgāḍu plates of the eleventh century a.d.:—“Excepting Paramēśvara, who else in this world could contemplate even in mind the humiliation of that country which is protected by the glory of the crest jewel of the Bhrgu race (i.e. Paraśu-Rāma) and the austerities of its chiefs, and which had not been injured by enemies.”
Tamang Ritual Texts. Notes on the Interpretation of an Oral Tradition of Nepal
Authors: Höfer András 
Published: March 2011

In a recent issue of J.R.A.S. (2, 1982, 205–207), Tadeusz Skorupski reviewed my Tamang Ritual Texts I, Preliminary Studies in the Folk-religion of an Ethnic Minority in Nepal (henceforth “TRT”). His criticism is based on some postulates that I question. And since ours is a controversy between two disciplines, namely philology and anthropology, I think it worthwhile to examine more closely some of the arguments put forward by Skorupski. The point at issue is our approach to texts of an oral tradition.Though neither Tibetans proper nor “Bhotias”, the Tamangs speak a language of the Bodic Division (in R. Shafer's terminology), and one component of the religious tradition is Tibetan Buddhism, which in the past exercised some influence on components of the oral tradition, such as shamanism and exorcism. An adequate interpretation of oral tradition, particularly in the diachronic perspective, necessitates some sort of cooperation between the Tibetologist and the anthropologist. Thus, my reply to the Tibetologist Skorupski is a programmatic rather than a polemic attempt.
A Solitary Vindicator of the Hindus: The Life and Writings of General Charles Stuart (1757/58–1828)
Authors: Fisch Jörg 
Published: March 2011

“What then was to be looked for in a remote and extensive empire, administered in all its parts by men, who came out boys, without the plenitude of instruction of English youth in learning, morals, or religion; and who were let loose on their arrival amidst native licentiousness, and educated amidst conflicting superstitions?”This complaint was made in 1805 by Claudius Buchanan, in the first influential evangelical tract on India. It was directed against the way of life of the servants of the East India Company in the second half of the 18th century. If certain assumptions are altered, Buchanan's complaint could be changed into praise: these men were not completely indoctrinated by narrow European, English and Christian values, but arrived with a remarkable openness towards what they found in the East, ready to accept different values and customs and to adopt a new style of life. What they were lacking was not so much education as indoctrination.
Art. XXX.—Memoranda on the Rivers Nile and Indus
Authors: Postans T. 
Published: March 2011

Having had the advantage of journeying through the Deltas, and for nearly 400 miles up the two famous rivers of Asia and Africa (the Indus and the Nile), I venture to record briefly my general impressions on these two grand features of nature.The Nile runs in a direction directly contrary to that of the Indus, and has its source in the most torrid regions of the globe, whilst the Asiatic stream rises in perpetual snow. The climates, therefore, are directly reversed; yet, passing through the same degrees of latitude, there are in some portions of the countries penetrated by the two rivers very curious coincidences in. productions and climate, to which we will refer hereafter.
A Pahlavi Forerunner of the Umayyad Reformed Coinage
Authors: Mochiri Malek Iradj 
Published: March 2011

The purpose of this note is to make known a remarkable, and hitherto unrecorded, drachma of Arab-Sasanian form, issued in the year 72/691–2 by the Governor of Sīstān 'Abd al-'Azīz b. 'Abdallāh b. 'Āmīr.The momentous coinage reform of the Umayyad Caliph 'Abd al-Malik, begun in 77/696–7, was directed at removing all symbolism associated with the former Byzantine and Sasanian rule, and its replacement with a purely inscriptional coin-type, giving in Arabic the Muslim confession of faith, and various Qur'anic verses. These innovations were accompanied by the replacement of Greek in the western Muslim chanceries by the Arabic script and language. Similarly in the eastern provinces, Pahlavi was replaced by Arabic under the viceroyalty in Iraq of al-Ḥajjāj, appointed in 75/694–5. So far as the eastern coinages were concerned the change meant the disappearance of the Sasanian royal portrait from the obverse of the silver coinage; and of the fire altar ' symbol of Zoroastrianism ' from the reverse. The coin illustrated here (Pl. I, a, b - Foroughi Colin.) was struck several years before the commencement of the reform at Damascus, and anticipates it, so far as its reverse type is concerned, though still employing the Pahlavi script of the older tradition. As usual in dealing with a Pahlavi text, we give first facsimile, then transliteration, transcription and translation.
Chêng Ho's Voyages and the Distribution of Pepper in China
Authors: Ju-kang T'ien 
Published: March 2011

The significance of Chêng Ho's voyages (1405–1433) has usually been considered purely from the political point of view. In that connection he is noted as the Muslim eunuch who lived from A.D. 1371–1433, and commanded a force in support of the Yung-lo Emperor's seizure of the Ming throne. Thereafter, from 1405, he commanded half a dozen enormous fleets, which sailed to Southeast Asia, India, the Gulf, and eventually East Africa. In the legend of the overseas Chinese, he was ultimately deified as the Prince of the Three Gems.The emphasis of the present paper is however economic. It attempts to analyse the way in which the pepper brought from overseas was distributed; and to evaluate the influence of the seven voyages of Cheng Ho on the opening of trade relations between China and Afro-Asian countries, and the increased circulation of foreign goods in the Chinese market at that time.
The Achehnese Metre sanja' and the Thai KLƆ:N P∈:T
Authors: Cowan H. K. J. 
Published: March 2011

Almost half a century ago I pointed to the similarity between the national Achehnese verse form sanja' and a related Cham verse used in the song of the kadhar (a musician-officiant) at the ceremony of the sacrifice of the buffalo (Cowan, 1933). It will be useful to recall here the main points of that paper.The Achehnese sanja' in its simplest form consists of lines of eight dissyllabic metrical feet or rather four pairs of such feet, whose two middle pairs rhyme with each other, while the final syllable of each line rhymes with that of the following line. Or in other words it is a double-eight-syllable metre with an internal rhyme on the eighth syllable of the first and the fourth syllable of the second half of the verse line, and with a final rhyme at the end of each line. Thus:
Art. XXII.—Notes on the History of the Banu ‘Oḳayl
Authors: Kay Henry C. 
Published: March 2011

The following particulars on the origin and early history of the Banu ‘Oḳayl are from Ibn Khaldūn, vol. ii. p. 312, vol. vi. p. 11, etc. (Bulak Edition).I may perhaps allow myself to begin by reminding the reader that Eastern writers invariably represent the Ismailian Arabs as the posterity of ‘Adnan, descendant of Ismail, and the people of each tribe as the actual children of one or other of the Arab Patriarch's posterity, after each of whom the tribe is usually named. But it is obviously unnecessary, to say the least of it, to regard the genealogies attributed to the tribes as anything more than the real or reputed pedigrees of their chiefs.
State, Power, Anarchism
Authors: Roberts Neil 
Published: March 2011

The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia.By James C. Scott. New Haven: Yale University Press, 2009. 464p. $35.00.The book under discussion is James C. Scott's latest contribution to the study of agrarian politics, culture, and society, and to the ways that marginalized communities evade or resist projects of state authority. The book offers a synoptic history of Upland Southeast Asia, a 2.5 million–kilometer region of hill country spanning Vietnam, Cambodia, Laos, Thailand, Burma, and China. It offers a kind of “area study.” It also builds on Scott's earlier work on “hidden transcripts” of subaltern groups and on “seeing like a state.” The book raises many important theoretical questions about research methods and social inquiry, the relationship between political science and anthropology, the nature of states, and of modernity more generally. The book is also deeply relevant to problems of “state-building” and “failed states” in places like Afghanistan, Iraq, and Somalia. As Scott writes, “The huge literature on state-making, contemporary and historic, pays virtually no attention to its obverse: the history of deliberate and reactive statelessness. This is the history of those who got away, and state-making cannot be understood apart from it. This is also what makes it an anarchist history” (p. x).In this symposium, I have invited a number of prominent political and social scientists to comment on the book, its historical narrative, and its broader theoretical implications for thinking about power, state failure, state-building, and foreign policy. How does the book shed light on the limits of states and the modes of resistance to state authority? Are there limits, theoretical and normative, to this “anarchist” understanding of governance and the “art of being governed”?—Jeffrey C. Isaac, Editor
Blue–Green Coalitions: Fighting for Safe Workplaces and Healthy Communities. By Brian Mayer
Authors: Henry Laura A. 
Published: March 2011

Blue–Green Coalitions: Fighting for Safe Workplaces and Healthy Communities. By Brian Mayer. Ithaca, NY: ILR Press and Cornell University Press, 2009. 240p. $57.95 cloth. $19.95 paper.When do labor-environmental coalitions emerge and endure? In a period when headlines are dominated by economic recession, unemployment, and oil spills, the focus of Brian Mayer's book takes on practical urgency. The question is theoretically intriguing as well. Labor unions are often characterized as archetypical interest-based organizations, representing industrial workers' concerns for their own material well-being. Environmental mobilization, in contrast, is seen as a quality-of-life movement most commonly associated with members of the postindustrial middle class who possess leisure time and resources sufficient to enable their activism. When the question of how to regulate industries that employ toxic chemicals arises, these two groups can become locked in an acrimonious jobs versus the environment debate, making them more likely antagonists than allies. This sense of latent opposition is captured by one worker's assertion that greens want to “save the whales and kill the workers” (p. 2). How can these divisions be overcome? In his clearly written and compelling book, Blue–Green Coalitions, Mayer argues that concern over the effects of hazardous materials on human health offers one avenue for generating powerful and enduring coalitions.
Treading Softly: Paths to Ecological Order. By Thomas Princen
Authors: Bennett Jane 
Published: March 2011

Treading Softly: Paths to Ecological Order. By Thomas Princen. Cambridge, MA: MIT Press, 2010. 224p. $22.95.When you are trying to get someone to embrace new habits of mind and body, like, say, those of ecological sustainability, it sometimes works to appeal to common sense. Thomas Princen employs this stragegy of persuasion—he also invokes enlightened self-interest, but I think he prefers to appeal to common sense—in his bold, tolerant, honest, and powerful short book. To be more specific, he invokes a set of minor or currently rather quiet “segments” (p. 171) inside the mixed bag that is American common sense. Common sense is not, after all, a stable block but a conglomeration of diverse parts, some of which do not fit at all well with the others. And it is the heterogeneity of the common store of wisdom that makes possible Princen's reorganization of it. He highlights some underutilized segments of the “old normal” and harnesses their power to the project of building a society that “takes infinite material growth as impossible,” “embraces limits” (p. 187), and is devoted to “living well by living well within our means” (p. 124).