bluuebunny/crossref_metadata_2025_split huggingface dataset:
Events in Arabia in the 6th Century A.D.
Authors: Smith Sidney 
Published: January 2010

I. ECONOMIC CONDITIONSTwo accounts of trade conditions in the 6th century show that there had been a great change since the ' Periplus Maris Erythaei' was written, about A.D. 50. The writer of that manual for merchant skippers was precise as to the location of the incense-bearing lands.After Kanē, as the land continues on, there opens out another, very broad, gulf, stretching a considerable distance in depth. It is called Sakhalitēs, and the ‘ libanos-bearing land ’. It is mountainous and bad for landing. The air is thick, dust-laden with the libanos blown down from the trees. These trees that bear libanos are of no great diameter, and are not tall. They produce the libanos in a solid form on the bark, just as some of our trees in Egypt weep gum. The libanos is handled by the royal slaves and by those sent for punishment. These places are dreadfully infectious and plague-ridden, even for those just sailing along the coast, but for those working there death is in the air, and they are downright destructive because of the insufficiency of food.1
The Popular Verse of the Baḵẖtiāri of S.W. Persia—I
Authors: Lorimer D. L. R. 
Published: January 2010

Before proceeding to examine the poetry of the Baḵẖtiāri people, it is desirable to say something about their manner of life and the physical environment which to a large extent has determined it, and which presents those aspects and objects of nature which are familiar to all of them.The system of mountains which extends from N.W. to S.E. across the south-. western part of Persia is occupied by a series of tribes, all of whom pursue a more or less nomadic form of life. On the west, south of Karmanshah, are the Feili Lurs of what may be called the Kingdom of Pusht i Kūh, with its practically independent ruler, the Wāli. Next, to the east come the large autonomous
Verbal Phrases in Lhasa Tibetan—III
Authors: Sprigg R. K. 
Published: January 2010

There is one important respect in which әW differs from yW and wW. For these last it was sufficient to state exponents of ‘ y ’ and ‘ w ’; the exponents of ‘ ә ’ however can be stated only by introducing a further prosodic system, of the initial syllable, y/w, i.e. ‘ y neutral words ’ (yәW) and ‘ w neutral words ’ (wәW). The prosodic and phonematic systems of yәW resemble those stated above for the initial syllable of yW, and those of wәW resemble the systems stated for the initial syllable of wW, i.e.The two-term y/w system (yә/wә) is stated for the initial syllable of the (ә) word, and is not to be confused with the two-term prosodic system of the syllable initial (y/wl). The exponents of y and w in the initial syllable (CVC) of әW comprise:—
Nabataean Inscriptions from Egypt
Authors: Littmann Enno , Meredith David 
Published: January 2010

The sources of information from which the present collection of Nabataean inscriptions has been compiled are as follows:—Site 1. About two miles north of Bīr Abu Darag, beside which is the site of a Roman enclosure:—Wilkinson MSS. (by courtesy of the Griffith Institute, Oxford, on behalf of the owner, Mrs. Godfrey Mosley, Calke Abbey, Derby); Envel. L, a few pages of roughly pencilled field notes relating to his second 1826 journey, the written-up Journal of which is missing: Nos. 22a, 22b, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34. Pp. 11–14; Pls. I–IV.
A Note on the Gã Law of Succession
Authors: Allott A. N. 
Published: January 2010

So said the learned Chief Justice in the year 1912, when he held, after ‘consulting the authorities’, that ‘inheritance is not from father to son’ in Accra custom!For many years learned judges in the Gold Coast courts have expressed a similar opinion, each taking comfort as to the correctness of his decision from the words of his predecessors. This colossal pyramid of error rests on several facts:—1. The earliest customary law with which British judges in the Gold Coast became familiar was that of the Fantes, especially around Cape Coast.2. In Fante custom inheritance is matrilineal.3. Practically the sole written authority as to customary law consulted by the judges has been Sarbah's work, which, despite its title of Fanti Customary Laws, has frequently been invoked to decide cases concerning Gã and Ewe custom.4. The evidence submitted in each particular case tending to disprove the proposition that Gã succession is matrilineal has been rejected as a result of the prejudice (derived from facts 1, 2, and 3) that ‘the ordinary rule of native customary law [sic] as to descent of property through the female line prima facie applies’ —Aryeh v. Dawuda: (1944) 10 W.A.C.A. 188; and sole reliance has been placed on the ‘expert’ witnesses who have solemnly sworn that Gã inheritance is matrilineal.
Rāma
Authors: Bailey H. W. 
Published: January 2010

Present difficulties have induced me to publish in the form of an article the text of the Khotanese Rāma poem. It is of interest to both Indian and Iranian scholars, not least perhaps to our confrères with whom we are not at present in contact. It is hoped to publish a commentary and translation in a subsequent paper.A description, with short summary, of the contents of the poem was given in a lecture to the American Oriental Society in Baltimore, April, 1939, and will be shortly published in the Journal of that Society. Reference for the present may be made to that account.The text is contained in three MS. rolls numbered 2801, 2781, 2783, written on Chinese paper, in cursive Khotanese script, and now preserved in the Bibliothèque Nationale. I first read them in December, 1937, and subsequently obtained photostatic copies. I wish once again to thank Professor Paul Pelliot for his permission to use them.
Rāma II
Authors: Bailey H. W. 
Published: January 2010

According to the promise in BSOS., X, 365, I give translation of and brief commentary on the Khotanese Rāma text. Considerable progress has been made since the lecture published in the Journ. Amer. Or. Soc., 59, 460 ff., and also since the printing of the text. Superseded views expressed in the lecture are ignored here. Certain introductory matter can be added.1. References to the Rama story in Khotanese.(a) E 6, 4–5.rāmä daśagrīvi sīysau nāte laṃggä kīnthai bāstettye käḍäna jīvätu rruste rāmāyanä ttandī arthivalmīki räṣayī haṃbaste haṃtsa drūgyau hāḍecvī lovi mānya pyūṣḍe samu haṃdara-ysaṃthva karma“From Rāma Daśagrīva took Sīta, he carried her to Lankā, city. For that he lost his life. Such is the content of the Rāmāyaṇa. Vālmīki the sage composed it, but with lies. For the person who listens to him with honour, surely there is karma leading to other births.”(b) E 6, 90.rāmä päte karjunä karṇä ṣṣai ttä ysaṃthīgya samudru“Rama's father Karjuna and Karṇa these too are in the ocean of birth.”
Recherches sur l'étymologie des deux dialectes tokhariens
Authors: Van Windekens A. J. 
Published: January 2010

LA découverte du tokharien en Asie Centrale à la fin du siècle précédent était une grande surprise pour les indo-européenistes. Dès lors, on pouvait s'attendre à une élaboration grammaticale rapide des textes trouvés, élaboration, qui aurait indiqué en même temps la position de cette langue dans la famille i.-e.Cependant, il n'en est rien: seulement en 1931, E. Sieg, W. Siegling, et W. Schulze publièrent leur Tocharische Grammatik, où se trouvent étudiés les fragments du dialecte A. Du dialecte B, il n'y a pas même une grammaire descriptive: tout ce que nous en possédons, c'est le recueil de quelques textes, publié par S. Lévi en 1933. D'autres manuscrits de cette branche tokh., qui se trouvent à Paris, Berlin, Tokio, restent inédits jusqu' à présent.
Notes on the Temple of Heaven at Moukden
Authors: Edwards E. D. 
Published: January 2010

By A.D. 1616 Nurhachu had become the acknowledged leader of the Tartar tribes which he had overcome one by one. In this year, at the request of the chiefs, he assumed the title of Emperor, with T'ien Ming as reign-title. T'ai Tsu to give him his dynastic name, captured Moukden in 1621 and transferred his capital thither in 1625. He died in 1626.T'ai Tsu's son, whose Ch'ing dynastic title is T'ai Tsung , succeeded in 1627 and took the reign-title T'ien Ts'ung which he retained until 1635. He continued his father's conquests and his influence increased. In that year the time seemed to have come for the assumption of a new dignity so he took to himself a dynasty, naming it Ta Ch'ing .
Lahndā and Lahndī
Authors: Grierson George A. 
Published: January 2010

In the Linguistic Survey of India the language spoken in the Western Panjāb is called Lahndā. Previously it had, in India, not been recognized as any independent form of speech, the many local dialects there spoken—Mūltānī, Sirāikī, Hindkī, Jaṭkī, and so on—being looked upon merely as so many dialects of Panjābī. Panjābīs themselves had no general name for this group as a separate entity. When they wished to express that idea they employed a periphrasis, such as Lahndē-dī bōlī, or “ the dialect of the West ”.European scholars, however, had by that time long recognized the fact that a general name for the whole group was needed, and more than forty years ago one of the first describers of the language, Mr. Tisdall, named it “ the Lahindā ”, i.e. Lahndā, “ dialect.” I am not especially enamoured, myself, of this name, but as it had not been challenged for some thirty years, as it was not inconsistent with English idiom, and as no better name had been suggested, I employed it in the Survey.
Etymology of the Japanese word fude.
Authors: Yoshitake S. 
Published: January 2010

In the last fifteen hundred years the Japanese have borrowed thousands of Chinese words and idioms, which have eventually brought the Japanese language into a state of utter confusion. Such borrowing, it would seem, had its beginning some centuries before its remarkable development in the fifth century A.D., which may be called the period of demarcation dividing the Chinese loan-words into two classes, the early loans and the later, each having certain phonetic characteristics.The early loan-words, which, unlike the vast majority of their later confreres, seem to have been thoroughly naturalized already in the seventh century A.D., attracted the attention of the English sinologist, E. H. Parker, in the 'eighties, but the investigation has since then been discarded almost entirely because of the insufficiency of knowledge possessed of the ancient phonetic values of the Chinese characters.However, thanks to the untiring labour of Karlgren, Maspero, Simon, and other sinologists, we are now in a more favourable position for an inquiry into the early relationship between the two languages, and the problem has since been taken up afresh by Karlgren himself, who, in his most interesting little book Philology and Ancient China, suggests twenty-two Japanese words as probable early loans from Chinese.1 Of these I need only quote a few that have direct bearing upon the present subject.
Earthquakes in Persia.
Authors: Wilson Arnold T. 
Published: January 2010

Persia is as a whole less liable than Europe, but more than most Asiatic countries, to catastrophic earthquakes, but the references thereto in printed literature are few and peculiarly difficult to discover as few, if any, indexes to books on Persia so much as mention the word.Watson (p. 190) remarks that earthquakes are “ very frequent in most parts of Persia ”. Allemagne (i. 3) classes them, with plagues and famines, as Acts of God to which the country is specially liable.Khurasan.—Hamdallah Mustawfi refers to a cypress at the village of Kishmar near Turshiz (100 miles south of Nishapur): “ such was its power that earthquakes which frequently devastated all the surrounding districts never did any harm in Kishmar.’ This was in A.H. 247 (A.D. 861).Nassiri Khusrau (A.D. 1340) states that Nishapur was completely destroyed by an earthquake in the reign of Abaqa Khan (A.D. 1267). Wajid ud Din Zangi Fariwandi rebuilt it in A.H. 669 (A.D. 1270). A similar catastrophe overwhelmed the town in A.H. 808 (A.D. 1405), when most of the inhabitants were buried in the ruins.
Linguistic Survey
Authors: Bailey T. Grahame 
Published: January 2010

Sir George Grierson's statement in the last Bulletin, p. 961, that Colonel Lorimer and I were protagonists in a long discussion on d and t sounds in Sinā is misleading. Colonel Lorimer and I have never written against each other on this or any other subject. During the last fifteen years I have owed to him two periods of quite exceptional mental enjoyment and pleasure. The first was connected with his Pashto Syntax, and the second with our work on Sinā. In 1917 I finished a book on Sinā. In 1924 he wrote an ad interim personal report of his investigations, following it up by an article in which the sounds were more carefully differentiated. I wrote two articles.Sir George has missed the chief point of the objection to the name Brokpā. It is not merely that we do not use for a language the caste name of some who speak it, as Brāhmanī for Avadhī or Khattrī for Panjāī. The graver objection is that Drāsī and Dāh Hanu which differ widely are given the same name, while the almost identical Drāasī and Guresī are called by separate names, as if Avadhī and Southern Panjābi were named alike and Northern Panjābī otherwise. The correct thing is to give the same name to Drāsī and Guresī as Sir George does in the last volume.
Umar Khayyam And A Relative Of The Nizam Al-Mulk
Authors: Bowen Harold 
Published: January 2010

The early account of ‘Umar Khayyām published in Vol. V, Part III of the Bulletin contains a reference to his visiting a certain vizier, namely the Shihāb al-Islām “ ‘Abd al-Razzăq, son of the great jurisconsult Abu’l-Qāsim ‘Abdallāh ibn ‘Alī”. In the text as printed these names are followed by the words (trans., ibn Akh Naẓẓzām). But we should undoubtedly read instead either or “ nephew of the Niẓām [al-Mulk] ”, since from other sources we know exactly who this vizier was.Notices of him are given by al-Bundārī (ed. Houtsma), 267, Ibn al-Athīr (Cairo ed.), x, 226, and Khwānd-amīr (published by Schefer, Siasset-Nameh, Supplément, 47), and a reference is made to him in the rāhat al-ṣūdur (Gibb Trust ed.), 167. He appears to have been called in full Abū’l-Maḥāsin ‘Abd al-Razzāq, the Shihāb al-Islām, though al-Bundārī gives his name as ‘Abd al-Dawwām and Khwānd-amīr as ‘Abd al-Rāziq, and the rāḥat al-ṣudūr gives his laqab as Shihāb al-Dīn.
The word “But” in Iranian
Authors: Bailey H. W. 
Published: January 2010

An important passage which has often been treated, but not so far satisfactorily, is found on page 186 of the Iranian text of the Bundahišn, lines 11–12,that is, but dēv ān kē-š pat Hindūkān paristēnd api-š vaχš pat ān butīhā mēhmān <i > čēegōn bōδˇāsaf paristēt: “the demon But is that which they worship in India and in his images a spirit is resident which is worshipped as Bōδāsaf.”
Les grands rois du monde
Authors: Ferrand Gabriel 
Published: January 2010

M.Paul pelliot a récemment publié dans le T'oung-pao (t. XXII, mai 1923, pp. 9–125), un articlé intitule: “La théorie des quatre fils du Ciel,’ où ont été réunis les informations de source chinoise et quelques textes arabes sur ce sujet. La présente note n'est qu'une addition a, son article.1) Le plus ancien texte chinois qui fasse allusion aux grands rois du monde est le K'ang che wai kouo tchouan, “ Relation des pays etrangers par M. K'ang.” Ce K'ang, plus exactement K'ang T'ai, fut envoyé, avec Tchou Ying, en ambassade par la cour de Chine, dans l'Océan Indien, vers 245–50 de notre ère. “ D'après la Relation des pays étrangers, dit un extrait de ce texte, aujourd'hui perdu, on dit dans les pays étrangers que sous le ciel il y a trois abondances: l'abondance des hommes en Chine, l'abondance des joyaux au Ta-ts'in (Orient méditerranéen), l'abondance des chevaux chez les Yue-tche.”1
Hindu Salutations
Authors: Washburn Hopkins E. 
Published: January 2010

According to the description in the Land of the Lamas, the Tibetan salutation consists in sticking out the tongue, pulling the right ear, and rubbing the left hip, while making a slight bow at the same time. Nothing quite so picturesque is to be found in India, a but the etiquette of salutation is nevertheless not without interest. Moreover, the subject is treated gravely by the native law-makers and deserves more attention than it has hitherto received. The matter too is not unsuitable for a volume dedicated to the salutation of one who is lokaprap016B;jita, and to whom, in common with many, I extend herewith the greeting:bala1E43; tavā'yuś ca cirāya vardhatām.But because of the limitation of space I shall confine myself to epic data and give but an outline of approved ceremonial.
À propos du Cittaviśuddhiprakaraṇa d’Āryadeva
Authors: de La Vallée Poussin Louis 
Published: January 2010

Haraprasād Shāstrī a publié dans le Journal de la Société Asiatique du Bengale, vol. LXVII, part i, n° 2, p. 175–84 (1898) un petit traité attribué à Āryadeva. Quelques lacunes. Le titre Cittaviśuddhi est indiqué dans le dernier vers: indication confirmée par le Subhāṣitasaṃgraha (éd. C. Bendall, Muséon, 1904) qui cite un long fragment: cittaviśuddhiprakaraṇe āryadevapādair uktam. C. Bendall n’a pas manqué de découvrir dans le Tandjour (Rgyud, 33, Cordier, p. 136) le Cittāvaraṇaviśodhana, d’Āryadeva, trad, par Jñānākara et Thsul-khrims-rgyal-ba, et de constater l’identité des deux ouvrages. Enfin, dans la première partie de ses Études sur āryadeva et son Catuḥśataka, 1923, P. L. Vaidya a diligemment résumé les doctrines du Cittaviśuddhi ou Cittāvaraṇaviśodhana.C’est du Tantrisme très évolué et très complet. Théorie de l’ekakṣaṇābhisaṃbodhi, acquisition instantanée de la Bodhi; identification du sperme et du sang avec les cinq Bouddhas: pañcabuddhātmakaṃ śukraṃ śoṇitaṃ cāpi tādṛśam; identification de l’œil avec Vairocana, du corps avec Heruka, et le reste. Un curieux morceau de polémique contre les bains dans le Gange: si l’eau purifiait, les poissons seraient des saints.
Un nouveau document sur le bouddhisme de basse èpoque dans l'Inde.
Authors: Lèvi Sylvain 
Published: January 2010

LORS de mon court passage au Nèpal dans l'ètè de 1928, le Gènèral Kaisar Shum Shere, un des fils du maharaja Chandra Shum Shere, m'avait invitè à examiner la belle collection de manuscrits qu'il a formèc avec autant de goût que de zèle. C'est là que j'ai eu l'occasion de trouver les fragments que je publie ici. Le successeur de Chandra Shum Shere, le maharaja Bhim Shum Shere, qui porte aux recherches scientifiques le même interet que son frère aînè, a bien voulu m'envoyer la copie de ces feuillets. L'original, autant qu'il me souvient, est tracè sur des feuilles de palmier de petit format, en belle ècriture du moyen âge nèpalais; la langue en est gènèralement assez correcte.L'ensemble se rapporte au culte tantrique de Vajrayoginī, une divinitè encore populaire au Nèpal; le village de Sanku, à l'amorce de la route qui mène au Tibet—route qui reste fermèe aux Europèens depuis près de deux siècles—possede un temple fameux consacrè à cette dèesse. L'ouvrage dont nous avons ici un fragment donnait l'historique, naturellement lègendaire, de ce culte, la transmission de maîtres à, disciples, et le rituel. C'est un spècimen curieux des documents qui ont dû servir de base au lama Tāranātha pour ses prècieuses compilations en tibètain. II ne sera pas inutile, en vue des recherches ultèrieures, de dresser ici les tables de succession spirituelle fournies par ce texte. (Voir au verso, page 418.)
Griechische militärische Wörter Im Indischen.
Authors: Liebich B. 
Published: January 2010

IN der Streitberg-Festgabe 1924 veröffentlichte ich einen kurzen Artikel mit der Überschrift:, Lateinisch campus als Lehnwort im Indischen? “Es handelte sich um das indische Wort kampana „Heer”, das in Kalhana's Chronik von Kaśmir häufig (über zwanzigmal) vorkommt. Die einheimischen Grammatiker und Lexikographen kennen oder nennen das Wort nicht, wiederum mit Ausnahme des Kaśmirers Ksemendra, der in seinem Wörterbuch Lokaprakāśa den kampanādhipati, den Anführer des Feldheeres, in der Liste der höchsten Staatsbeamten aufführt.Wer die Sorgfalt kennt, mit der alle irgendwie bemerkenswerten Wörter der indischen Sprache von den einheimischen Wörterbüchern registriert werden, darunter vielfach solche, die in der sonstigen Literatur nicht einmal belegt sind, wird das Fehlen dieses Wortes z.B. unter den elf Synonymen von „Heer”, die der Amarakśa im Ksatriya-Kapitel (2, 8) aufzāhlt, ebenso in der Vaijayantī und den zahlreichen sonstigen Wörterbüchern merkwürdig genug finden, und es ist in der Tat eigentlich nur so zu verstehen, dass es sich hier um ein Wort handelt, das nur beschrānkte Verbreitung, eben im Nordwesten, besass, im übrigen Indien dagegen unbekannt geblieben ist.
A Kharosthī Inscription from Endere
Authors: Noble Peter S. 
Published: January 2010

Among the numerous Kharosthi documents recovered from Chinese Turkestan and transcribed and edited by A. M. Boyer, E. J. Rapson, and E. Senart, is one which is in many ways unique. This is the oblong wooden tablet which is numbered 661 in the second volume of these scholars' Kharosthī Inscriptions, where there is given on plate 12 a photographic reproduction of the document in question. It is one of the few documents discovered at Endere, which seems in ancient times to have been a sort of military fort situated about halfway between Charchan (Calmadāna of the inscriptions) and Nina or Niya (Cad'ota). Not only does it show some marked peculiarities of alphabet, dialect, and general style of composition, but as can be seen from the reproduction the form of writing also is quite unusual.It is written in a very stiff and archaic form of script, but the ink is fresh and the writing is very well preserved and clear and Konow is probably right when he says in his paper on “ The Names of the Kings in the Niya documents ”, published in Acta Orientalia, that “ it does not seem possible to ascribe a late date to E. vi, ii, i, which is probably not an original but a copy from an old tablet ”. Various indications supporting this view of a very early date for the original of this document will be noticed in the course of the following commentary. For the sake of convenience of reference, I repeat the text of the inscription here.
Deux Noms Indiens du Dieu Soleil.
Authors: Przyluski Jean 
Published: January 2010

LES textes vèdiques ne nous renseignent guére sur la nature du “ Bouc monopede ” (Aja ekapād). Dans la plus ancienne littèrature, il est gènèralement en relation avec le “ Serpent du fond ” (Ahi budhnya) et cette association s'affirme jusque dans le rituel domestique.1Atharva-veda, xii, 1, 7, nous apprend que Rohita, le “ Rouge ”, après avoir ordonné l'univers et ètabli la voûte cèleste (nāka), èrigea un support pour ètayer le ciel. V. Henry, suivi par Bloomfield, admettait que cet animal mythique ètait une entitè solaire (Les Hymnes Rōhitas, p. 25 ; SBE., xlii, p. 664).H. Oldenberg n'en voulut rien croire (Religion du Vèda, trad. Henry, p. 60, n. 2). A. Hillebrandt reste indcis (Vèd. Myth., iii, p. 340). Macdonell, approuvè par Keith, identifie le “ Bouc monopède ” avec l'èclair (Ved. Myth., p. 74 ; Rel. and Phil, of the Veda and Upanishads, p. 137).Suivant l'èpopèe, le Soleil est formè de deux parties : l'une lumineuse qui nous èclaire, et l'autre obscure qu'on appelle son “ pied ” (pāda). Au moyen de ce “ pied ”, il pompe l'eau pendant huit mois et la fait ensuite retomber en pluie pendant quatre mois (Mhbhār., 8, 79, 78, et xii, 363, 5 et suiv.; cf. Hopkins, Epic Mythology, p. 85).Ce dernier mythe a pu être suggèrè aux populations de l'Asie des moussons par le spectacle des trombes.
The library of Emperor Tewodros II at Mäqdäla (Magdala)
Authors: Pankhurst Rita 
Published: January 2010

The Emperor Tewodros II (1855–68), although remembered to-day mainly as an energetic modernizer, was also involved to a significant degree in the history of traditional Ethiopian libraries.Tewodros had intended to build a great church dedicated to Mädhane Aläm ‘Saviour of the World’, on Christian ground near the natural fortress of Mäqdäla which had served him as state prison, granary, and family sanctuary no less than as a storehouse for his accumulated treasures.