bluuebunny/crossref_metadata_2025_split huggingface dataset:
Art. XIV.—Buddhist Saint Worship
Authors: Lillie Arthur 
Published: March 2011

A student of Buddhism cannot proceed very far in his inquiry without being confronted with a tremendous contradiction. Perhaps I may be allowed here to speak from personal experience. I read Le Bouddha et sa Religion, by M. Barthélemy St.-Hilaire, and one or two well-known works; and soon learnt that annihilation (sûnyatâ) was the lot of the Saint when he had reached the Bodhi or Highest Wisdom, and freed himself from the cycle of new births. I then came across Schlagintweit's Buddhism in Tibet, which contains a sort of litany called The Buddhas of Confession. In it is the following passage:—“I adore the Buddha Sa-la'i-rgyal-po. Once uttering this name shall purify from all sins of theft, robbery, and the like.” This puzzled me. This being was a Buddha. In consequence he had suffered, or enjoyed, complete annihilation. Why then should the pronouncing the name Sâ-la'irgyal-po purify from all sins of “theft, robbery, and the like?” Then I remembered that in old religions very holy names like I.A.O., A.U.M., etc., had often got to be thought more potent than the God himself. I mention all this to show that I am not at all surprised at people clinging to the idea that the Bodhi in the earliest Buddhism meant annihilation in spite of the strong evidence that can be brought against it. I myself for some time did the same.
Art. XIX. —The First Maṇḍala of the Ṛig-Veda
Authors: Pincott Frederic 
Published: March 2011

The paper which. I formerly wrote on the Rig-Veda was merely intended to lay down the general principles which guided the ancient Arranger of that venerable collection of poems. It was my good fortune to be the first to lay before scholars the following discoveries:—1. That the hymns of the Ṛig-Veda are arranged in the order of their diminishing length.2. That the First Maṇḍala differs from the rest, and that it possesses a special arrangement of its own.3. That Maṇḍalas II. to VII. are uniform in character.4. That the hymns of the Ninth Maṇḍala are manifestly arranged according to the metre and length of the hymns.5. That certain long hymns in the Ṛig-Veda can be resolved into short sets of verses.6. That the Tenth Maṇḍala consists of, at least, two collections, showing a distinct mark of cleavage between the 84th and 85th hymns.
Art. XVII.—The Buddhist “Wheel of Life” from a New Source
Authors: de la Vallée Poussin Louis 
Published: March 2011

The doctrine of the Pratītyasamutpāda is expounded at considerable length in the sixteenth chapter of the Caṇḍamahā-roṣaṇa-tantra (MSS. of the Royal Asiatic Society, the Société Asiatique, and Cambridge).As is well known, the doctrine expressed in this very difficult formula forms one of the details of Buddhist doctrine regarded by the early Buddhists themselves as of primary importance; and its meaning has been frequently discussed. Mr. Waddell lately published in our Journal the explanation of the Lamas of Tibet; and the fullest account of the whole question will be found in Professor Rhys Davids's “American Lectures,” pp. 120, 155–161, where previous discussions are referred to. Since then M. Senart has published a very interesting article on the same subject, which is as rich in the results ascertained as remarkable for the elegance of its deductions.
Art. XVIII.—On the Har Paraurī, or the Behāri Women's Ceremony for Producing Rain
Authors: Mitra Sarat Chandra 
Published: March 2011

In a paper entitled ‘On some Ceremonies for Producing Rain,’ which I published in the Journal of the Anthropological Society of Bombay, I gave a short description of the Har Paraurī, or the “Behāri Women's Ceremony for Producing Rain,” to the following effect:—“The other day I came across another curious custom, peculiar to this part of the country, the observance whereof is supposed to bring down rain. It was at about ten o'clock in the night of Saturday, the 25th June last (1892), as I was about to retire to bed, I heard a great noise made by the singing, in high-pitched tones, of some women in front of our house (at Chupra). I thought that the women were parading the streets, singing songs, as they often do before some marriage takes place in a family. But, on making inquiries next morning, I came to learn that the previous night's singing formed part and parcel of a rainbringing ceremony, known, at least in this district (Saran), as the Har Paraurī, and that some women of the locality had formed themselves into a little band and paraded the neighbouring streets, singing certain songs, which they superstitiously believed would surely bring down showers. Curiously enough, a tolerably good shower of rain fell during the afternoon of the following day.”
Art. XI.—The Pre-Aryan Communal Village in India and Europe
Authors: Hewitt J. F. 
Published: March 2011

In Mr. Baden-Powell's article, No. XXV of the Journal of the Royal Asiatic Society for July, 1898, on Village Land-Tenures in India, he asks with reference to my letter on the same subject in the Journal of the Society for July, 1897, for further local details on the following points:—I. As to whether the original matriarchal stage of village life described by me is to be found in the primaeval history of both Kolarian and Dravidian tribes, or whether its institutions were only indigenous among one of these groups.
Art. IX.—The Jānakīharaṇa of Kumāradāsa.
Authors: Thomas F. W. 
Published: March 2011

The history of this little-known work is remarkable. No manuscript of it has yet been discovered, and on the continent of India the only traces of its existence consist in the facts that a few of its verses are quoted in two Sanskrit anthologies, the Çārṅgadharapaddhati and the Subhāṣitāvalī, and in the Aucityavicāracarcā of Kṣemendra, and that the author is coupled with Kālidāsa in a memorial verse of Rājaçekhara—Jānakīharaṇaṃ kartuṃ Raghuvaṃçe sthite satikaviḥ Kumāradāsaç ca Rāvaṇaç ca yadi kṣamaḥ.
Art. XXVIII.—The words ‘Ḥanīf and ‘Muslim’
Authors: Lyall Charles J. 
Published: March 2011

In the issue of this Journal for July, 1903 (pp. 467–493), Professor D. S. Margoliouth propounds a theory in explanation of the words Muslim and Ḥanīf, used in the Ḳur'ān, which is thus stated:—“The suggestion, then, which I should offer for the explanation of these terms is that some twenty years before Mohammed's mission some sort of natural monotheism was preached by Musaylimah, whose followers being called Muslims [after the preacher's name] and Ḥanīfs [from the tribe of Ḥanīfah to which he belonged], these words were supposed to signify monotheist, and as such were adopted by Mohammed, who, owing to the comparative obscurity of Musaylimah, had at least at first no knowledge of their origin, and afterwards felt bound to assert positively that they were both in use in Abraham's time.”
I. Studies in Ancient Indian Medicine. II. On some Obscure Anatomical Terms
Authors: Hoernle A. F. Rudolf 
Published: March 2011

It has already been stated (ante, p. 918, Oct. 1906) that skandha, in the plural number, denotes the cervical vertebræ (not the shoulders). To the examples there given the following may be added:—In the Atharva Veda, vi, 135, verse 1, we read:
XXIV. Sultan Khusrau
Authors: Beveridge H. 
Published: March 2011

Khusrau was the eldest son of Jahangīr, and was born at Lahore on August 4th, 1587. His mother was the daughter of Rajah Bhagwān Dās. Her original name does not seem to be known, but after birth Jahangīr, or, as he then was, Prince Selīm, gave her the name of Shāh Begam. She poisoned herself with opium on May 6th, 1605, on account, her husband says, of the bad behaviour of and of one of her brothers. But there was madness in the family, and her father once tried to kill himself.There are three interesting points connected with First, was he blinded by his father? Secondly, was he murdered by his half-brother, Shāh Jahān? Thirdly, what is the date of his death?
XII. Sagara and the Haihayas, Vasiṣṭha and Aurva
Authors: Pargiter F. E. 
Published: March 2011

In two papers published in this Journal I dealt with the stories about the first Vasiṣṭha, who is famous in historical tradition. He flourished during the reigns of three kings of Ayodhyā, Trayyāruṇa, Satyavrata Triśaṇku and Hariścandra, and his personal name was Devarāj. This paper deals with the next great Vasiṣṭha, who lived in the reign of a later king, Sagara. Those papers brought the Ayodhyā genealogy down to Hariscandra and his son Rohita. The next portion of the genealogy is given thus by five Puranas, which agree generally, and the collated text runs thus, immaterial variations being omitted:—Harito Rohitasyâtha Cañcur Hārita ucyateVijayaś ca Sudevaś ca Cañcu-putrau babhūvatuḥjetā kṣatrasya sarvasya Vijayas tena sa smṛtaḥRurukas tanayas tasya rājā dharmârtha-kovidaḥRurukasya Vṛkaḥ putras tasmād Bāhus tu jajñivān.
Metamorphic Stylization and the Sabotage of Significance. A Study in Ancient and Modern Chinese Writing
Authors: Hopkins L. C. 
Published: March 2011

The selection of a title is sometimes a choice of evils. Which shall most move us, the desire to attract the many, or the fear of offending the few?For the heading of this paper, the original aim had been laudable. Pith, brevity, and point were to combine with brilliant exactness of definition, alluring to the reader and doing justice to the theme. “ That,” as they say in the street, “ was the idea.” Followed an interval for intellectual refreshment and repose, and then, “ sudden in a minute,” in a flash, was captured the caption. But the disillusion of it! Gone were the pith and the brevity, and in their stead appeared a sesquipedalian pomposity. But however ponderously, the present title has the merit that it does precisely formulate the baffling and hitherto little noticed phenomena of substitutional types to which this paper essays to call attention by the illustration of a few out of many examples.
Pictographic Reconnaissances. Part VI
Authors: Hopkins L. C. 
Published: March 2011

In presenting another instalment of these papers, and after reading the proofs, I am reminded (without being cheered) of the quatrain of an alleged competitor in the Newdigate prize poem on “Nebuchadnezzar”:“Nebuchadnezzar, when put out to grass,Like stallèd oxen, or the patient ass,Said, as he munched the unaccustomed food,‘It may be eaten, but it is not good.’”
Some Problems in the Nasalization of Marathi
Authors: Sardesai V. N. 
Published: March 2011

Beames.—A comparative Grammar of the Modern Aryan Languages of India. London, 1872.Blooh.—When referred to without special qualification refers to La formation de la langue marathe, Paris, 1920. His article, “La nasalité en Indoaryen,” is to be found on p. 61 fl. of the Cinquantenaire de l'École Pratique des Hautes Études.
Zarathushtra, Vishtaspa, and some Arabic Archæological Accounts
Authors: Inostrantsev C. 
Published: March 2011

Ṭabarī (Annales, i, 2448), in his account of the capture of Madā'in-Ctesiphon, the capital of Sasanian Persia, in describing the booty which was taken by the Arabs, writes as follows:—“And there (they found) two vessels (of a special kind). In one of these (was found) a horse made of gold, with saddle, tail-band and collar of silver, and in the silver were set gems and emeralds, and the bridle was similar; and (on this horse) was a horseman made of silver covered with precious stones. And in the other (was) a she-camel made of silver with saddlegirth of gold, and helm or rein of gold, and all these were set with gems; and on this (she-camel) was a man made of gold covered with precious stones.”
A Note on the Titles of Three Buddhist Stotras
Authors: Bailey D. R. Shackleton 
Published: March 2011

Dr. rudolf hoernle's Manuscript Remains of Buddhist Literature Found in Eastern Turkestan (1916) contains the collected fragments of the two most celebrated works ascribed to the Buddhist hymn-writer Mātṛceṭa, generally known as the Śatapañcāśatka and Catuḥśataka Stotras. The editor pointed out (p. 76) that in the Catuḥśataka fragments the poem is twice called Varṇārhavarṇa Stotra and that the Tibetan translation in the Tanjur, parts of which were published by Professor F. W. Thomas in the Indian Antiquary, vol. xxxiv, pp. 145 ff., gives it the same title. Further perplexities are indicated in Dr. Hoernle's note on the first fragment of the Catuḥśataka (Stein MSS., Khora 005a) which begins in his edition as follows:—Obverse1. xxxxxxxx x ṁ prayātu citto jagati x (dhayu) x (matiḥ) ‖ 100 (śloka) ‖ Prasādapratibhôdbhavo nāma buddha stotram xxxxxx
A Late Sixteenth Century Manila MS
Authors: Boxer C. R. 
Published: March 2011

Hodgson's Sale Catalogue for the 10th July, 1947, of books from Lord Ilchester's Library at Holland House, contained a curious manuscript which was listed as follows under item No. 60.“Oriental MS.—75 Coloured Drawings of Native Eaces in the Far East, including the Ladrones, Moluccas, Philippines, Java, Siam, China, and elsewhere, those of China depicting Royalty, Warriors, Mandarins, etc., in gorgeous Robes, richly heightened with gold, also 88 smaller Coloured Drawings of Birds and fantastic animals (4 on a page), all within decorative borders, and a double folding Drawing of a Ship, and Natives in small craft, with about 270 pages of MS. text, sm. 4to, calf, lettered, Isla del os Ladrones (eighteenth century).”
An Assyrian Chemist's Vade-mecum
Authors: Thompson R. Campbell 
Published: March 2011

I Append some suggested explanations for some of the receipts in an Assyrian text, of which several recensions exist, which may be considered as a vade-mecum for chemists.These recensions are:—A. K. 274 + 5986 (CT.. xiv, 42, cols, iii–iv) + 4163 (ib., cols, i–ii–iii, a new join) + 8764 (col. iv, copied afresh, a new join); the lower part of this tablet is K. 4140, B (ib., 42–3, cols, i–ii) + 14077 (ib., 33, joining col. iii, a new join).
Note on Mahābhārata II 28
Authors: Gurner Walter 
Published: March 2011

Edgerton's identification of a reference to Rome in the Mahābhārata deserves fresh attention in view of Sir Mortimer Wheeler's discovery in 1945 of traces of an Indo-Roman trading station at Arakamedu, near Pondicherry, with its train of consequential archæological implications. The passage in the Mahābhārata occurs as part of the “Digvijaya” of Sahadeva in the Sabhāparva (Mah. ii, 28/47–9, B.O.R.I. ed):—“By means of envoys he brought under control and made to pay tribute the one-footed people, the Kēvalas who live in the forest, the city of Sañjayanti—the Pānḍyas Draviḍas together with the Chodras and Keralas, the Andhras and Talavanas and Kalingas. By means of envoys he made to pay tribute and brought under control Antioch and Rome and the city of the Yavanas,”
Assizes of Antioch
Authors: Kurdian H. 
Published: March 2011

Antioch, under the government of the Crusades, for 200 years was ruled judicially by a series of assizes the original text of which remains lost.In 1870 an Armenian scholar-priest, Father Hovhaness M'krian of Constantinople, published a letter in an Armenian periodical to which he added a few notes, stating that he had discovered an Armenian manuscript belonging to a Mr. Manoug Aslanian that contained various codices. This collection of religious and civil laws was copied in a.d. 1331 for the king of Armenians, Levon, son of Oshin. The scribe of this manuscript was the well-known Sarkis, surnamed Bidzag, who illuminated it and decorated it with a fullpage miniature in gold and colour, showing King Levon seated in court to pass judgment. In this law book was incorporated an Armenian translation of the Assizes of Antioch with seventeen articles about liege lords and serfs, and their rights as well as their obligations towards each other, and twenty-one assizes dealing with civilians. This manuscript was secured for the library of the Mekhitarists in Venice and is kept there now.
The Easter Fire at Jerusalem
Authors: Tritton A. S. 
Published: March 2011

The earliest western mention of the Easter fire seems to be by Fulcher of Chartres in a.d. 1101 and this, like later reports, calls it a miracle. An Arabic account exists in a manuscript in the British Museum of the tatimmat ṣiwān al-ḥikma by 'Alī b. Zaid al-Baihaqī († 1174) though it is not in the Lahore print of this book. It runs:—He said: How shall I neglect the judgement of the teacher? The fire comes down in the church of the Resurrection in the mosque al-Aqṣā. The story of this fire is that on the night in which God lifted Jesus up to heaven, the night of the 15th of Nisan, in that night every year fire comes down from the ether so that men see it and it lights the lamps of the Church of the Resurrection though there is no window or opening in the roof of this building. But the fire strikes the roof without igniting the timbers and then it lights the lamp and the torches. When dawn comes, it is extinguished. Abū Zaid Yaḥyā b. 'Adī (†974), a pupil of Abū Naṣr al-Fārabī, wrote a book about it and explained that it was a natural occurrence.
Japanese Poetry
Authors: Mills D. E. 
Published: March 2011

In a chapter on “loanwords” in his book The Japanese language, Roy Andrew Miller quotes the following poem composed by H.I.H. the Crown Prince of Japan on the occasion of the New Year's Poetry Ceremony at the Imperial Palace in 1965:This can be translated as follows: “The conveyor-belt which brings in the feed revolves and thousands of young birds cluster about it to eat.” I quote the poem not as a gem of literature, but as in a sense symbolic of modern Japan, a country which loves and clings to tradition, but is very ready to adapt it. The poem is a modern example of the ancient traditional form called tanka, or “short song”, consisting of five unrhymed lines containing 5, 7, 5, 7, and 7 syllables respectively—a form which has existed and been practised for over twelve hundred years. This tanka, though, is one which must surely have ancient tanka poets turning in their graves, not simply because the syllable count of the last two lines is all wrong, but because—horror of horrors!—it admits words of foreign origin among native Japanese words. This is obvious enough in the case of the ultra-modern word which drew Miller's attention to the poem, beruto konbea. But it applies equally to another type of word which the poem uses, namely words of Chinese origin. Words like these were available to poets in the hey-day of tanka poetry, from say 900—1300, but they were shunned like the plague. At that time, they would have stuck out like a sore thumb just as beruto konbea does today.
The last two letters of Emperor Tewodros II of Ethiopia (April 11 and 12,1868) — corrigenda
Authors: Appleyard David 
Published: March 2011

After the publication of the translations and accompanying notes of the last two letters of Emperor Tewodros in JRAS1987/1, the authors were made aware of a number of unfortunate errors in the translations and of differences between their versions and the “official” translations produced not long after the originals. As several of these errors of translation have direct repercussion on the annotation of the letters, it has seemed expedient to publish the corrections as soon as possible. Accordingly, we are grateful to the Publications Committee of the JRAS for allowing these revised translations to appear so soon after the original article. We are also deeply grateful to Prof. E. Ullendorff for drawing our attention to the corrections and improvements that have needed to be made.In order to facilitate the presentation of the corrections, it seems preferable to reproduce here in full the revised translations of the letters, though these should of course be read in conjunction with the original article.
Art. XXI.—On the Secret Triad Society of China, chiefly from Papers belonging to the Society found at Hong Kong
Authors: Gutzlaff C. 
Published: March 2011

The following is the account given by the Triad Society of themselves and of their origin:—The Selús (a Tatar tribe) invaded China, under the reign of Kang-he, (about 1675–79), and greatly disturbed the country. The people were very much alarmed; and the Manchús sent an army to resist the invaders, which was several times defeated without gaining a single advantage. Upon this, an officer named Kwŏ-ting-hwuy returned to the Court to ask for assistance, simply stating, that whilst the enemy were making inroads in the country, there were few soldiers to oppose them, or generals to command; he added, that the troops wanted provision, and that he came to give a representation of the state of things. The Emperor, on receiving the report, instantly called a council, and after some discussion, it was agreed to declare by proclamation, that if any able man would come forward and lead the army into battle, he should receive a present of 10,000 taels and a dukedom. This welcome news reached a monastery in Fokien, where there were above 1200 bonzes, who immediately proceeded to the capital and begged to be admitted to the imperial presence. One of their number was forthwith appointed commander-in-chief, and he successfully routed the Selú army.
Art XV.—Hebrew Visions of Hell and Paradise
Authors: Gaster M. 
Published: March 2011

The recent recovery of the Revelation of St. Peter has again attracted attention to this branch of apocalyptic literature. Speculation has been rife as to the sources of that Revelation.I intend publishing now, for the first time in English garb, the oldest extant Revelations which must have served as source to that of Peter, then to that of Paul, Ezra, Abraham, Isaiah, Virgin Mary, St. Macarius, and the host of others down to Dante and St. Patrick.
Art. XV.—The Story of Yūsuf Shah Sarrāj (the Saddler), and of how the inhabitants of Kazwīn outwitted the heavenly bodies. A Satire
Authors: Ross Edward C. 
Published: March 2011

Mīrzā Fath 'Ali, Akhwand-Zādeh, an officer of Tartar origin in the Russian Service at Tiflis, wrote a series of comedies in the Azeri-Tūrkī dialect, and this satirical tale, about the year 1858. These compositions were translated into Persian by Mīrzā Ja'afar of Karājah Dāgh, and these translations were lithographed and published at Tehran in 1874. The volume contains six Plays—The Wazīr of the Khān of Lankurān, in four acts.The Thief-taking Bear, in three acts.The Miser, in three acts.The Court-Pleaders, in three acts.Mūllā Ibrāhīm Khalīl, the Alchemist, in four acts.And the Story of Yūsuf Shah, which comes between the fourth and fifth Plays, and is written partly in narrative, partly in drama form.
Art. IX.—A Historical Basis for the Questions of King ‘Menander,’ from the Tibetan, etc.
Authors: Waddell L. A. 
Published: March 2011

It may interest students of Buddhism to learn that the famous Questions of King ‘Milinda’ appear to be known to the Tibetans.Last year (1895), when I was making inquiries on this subject from Lāmas at Darjiling, I found that most of the Lāmas knew of the existence in their literature of conversations purporting to have been held between Nāgasēna and a certain ancient king, who, however, was named ‘Ananta,’ and not ‘Menander’ or ‘Milinda.’ I failed to procure any Tibetan text or book bearing on this question, except the few references which will presently be cited. But from the character of the questions, as quoted from memory by the Lāmas, and the statement that this king Ananta was the greatest of Nāgasēna's converts, there could be little doubt that he is intended for the same person as the ‘Milinda’ (or Menander) of the Pāli text.
Art. XI.—On a Jain Statue in the Horniman Museum
Authors: Kielhorn F. 
Published: March 2011

[Having noticed, on a visit to the Museum, a Jain statue with a clearly written inscription on its base, I asked the curator of the Museum, Mr. Quick, about it. He expressed himself very glad to give me a photograph of it in order that the inscription might be deciphered. And Professor Kielhorn, to whom the photograph was sent, has been good enough to send us the following note. The reproduction of the figure is from a block kindly lent to the Society by P. J. Horniman, Esq., M.P.Mr. R. Quick informs me that Mr. Horniman purchased the statue in London in the year 1895.—RH. D.]