li A tay he Wy , « - eA + / | NN Hy } ‘a \ “4S 4 . Ay Wy | Wat) 8° Ss (7) Pah Ness pit gi Ww Wy LP Pa hy =) i‘ a ea, / ’ 4 thie a Sw } ‘by JM, 52> ; ie a é; +: f *, Os Vg ‘ Yo z r > / y ff Sp iy 43 > ; fF Y s A, NEA Maa FE wf Wan BQ yc: er we SAY Xn 7 + K \y wa \\aRa.'s ime VW of 4, ; Cy ee rr tay Ye yay]. a WE Loa A) Ze) Le LIFE NM Ha) Y a ee a Ron WZ yrs Rt V2 re oe NN (dens Ve \ (fe aa mR: Ss xt ‘te x ’ f « a N “N \ = =~ Sint ARS st eS >. : a Ais aS Sa es 1 nm Bs y iy Wg Pe ~y Uf TS yt 5 / Ah MG y a P 3 von Wall | jor wa uy) ENG 4 NG \ SEN te ve fe me >») iy fe a= DF Zan NW f ENE ye : SS.i¢ . .tiN & st Ee A Oe : ~ +S . 7 aw? Oh ore ‘s . J bee ; ma) 7 i > “a : - | ¥ : ; UP : es - nS tag ee a . : Sos Kags TRANSACTIONS OF THE ROYAL ASIATIC SOCIETY OF GREAT BRITAIN AND IRELAND. VOL AHH, LONDON: J. MURRAY, ALBeMARLE STREET; AND PARBURY, ALLEN, & Co., LEaDENHALL STREET, PUBLISHERS TO THE SOCIETY; TO BE HAD ALSO oF I. THEOPHILE BARROIS, FILS, RUE RICHELIEU, PARIS; AND MESSRS. BLACK, YOUNG, AND YOUNG, LEIPZIG, Booksellers to the Society on the Continent. 1835. LONDON: Printed by J. L. Cox and Sons, 75, Great Queen Street, Lincoln’s-Iun Fields. Il. Ill. VII. VIII. CONTENTS. Letters from Sir William Jones to the late Samuel Davis, Esq. F.R.S., &c. from 1785 to 1794, chiefly relating to the Literature and Science of India, and elucidatory of the early History of the Asiatic Society of Bengal; with a Plate. Communicated by John Francis Davis, Esq., F.R.S. M.RAS., &e. . adele duuduveck peers cosa ckencescsestorcars =: Extracts from the Mualijat-i-Dara-Shekohi; selected and translated by Major David Price, M.R.A.S. ssccsssssccsesscsesccsescencccasescesscooenes On Buddha and the Phrabat. By Captain James Low, of the Madras Army, Gor! MER ALS? illustrated with Plates 's...c2c..-.ccsescccosccceesdsecceseua Notice ata the Natives of New Guinea. By Wm. Marsden, Esq., Notices of China, by Padre Serra. Communicated by J. F. Davis, Esq., Comparison of the Hindu and Theban Hercules, illustrated by an ancient Hindu Intaglio. By Lieut.-Colonel James Tod, M.R.A.S., &C. ss seeees A Disputation respecting Caste by a Buddhist, in the form of a Series of Propositions, supposed to be put by a Saiva, and refuted by the Dis- putant. Communicated by B. H. Hodgson, Esq., M.R.A.S. .+s.-...0.-. An Account of the Marriage Ceremonies of the Hindus and Mahomme- dans, as practised in the Southern Peninsula of India. Compiled by the late Colonel Colin Mackenzie. Communicated by Sir A. Johnston, Vice-President R.A.S. sss.siccscssescsssvecscevccccsvececcssseasasersescscnscssces A Dissertation on White Elephants. By Captain James Low, Cor. Mem. A Sketch of the Constitution of the Kandyan Kingdom. By the late Sir John D’Oyly. Communicated by Sir A. Johnston, Vice-President, A Description of the Temple of Jaggannat’ha and of the Rath-Jatré, or Car Festival. By F. Mansbach, Esq., in a Letter to Lieutenant-Colonel Walter Raleigh Gilbert, by whom it was communicated to the Royal Asiatic Society .sssscsecevesecsecesconseneseecssesensansccssessensnesseraensasenctes Page 125 131 139 160 170 191 iv CONTENTS. XII. 1. Papers connected with a Latin Acrostic Inscription engraved on a Stone brought from the Great Temple at Kalabshe in paid Ras bates Peter Rainier, R.N., C.B., A.D.C. to his Majesty, &c.. 11. Account of an Avenue of Sphinxes, discovered ie en Rainier, R.N., &c. &c., at Ben-i-Hassan, in January 1829 .....+.sssscereeeessrereceers XIII. The Ceremonial of the Ordination of a Burmese Priest of Budd’ha, with Notes, communicated by George Knox, Hea of the Hon. East-India Company’s Medical Establishment, Madras ........+++« aaeeee - XIV. Some Account of Charms, Talismans, and Felicitous Appendages worn about the person, or hung up in houses, &c. used by the Pou By John Robert Morrison. Esq., Cor. M.R A.S.ccocccssecssersccseesceecescsveeeee XV. Remarks on the Siamese Language, by the Rev. Charles Gutslaff. Commu- nicated through the late Robert Fullerton, Esq., Governor of Prince of Wales’ Island. Siveuad bpiveheccdyiatestdacesavee use ce edeetecbaVickones cap avons cacwedecabe XVI. An Account of the Island and Bridge of Sivasamudram in the Caveri River. By Ramaswami Médeliar, Jaghirdar of the Island. Communicated by the Madras Literary Society and Auxiliary Royal Asiatic Society......... XVII. Remarks on some Inscriptions found in Lycia and Phrygia. By Dr. G. F. Grotefend) PVR AGS taassslt.osvsnancesesscratyscestaseneeneteogasaceseaascenss0ss XVIII. Account of a Flag representing the Introduction of the Caste of Chalias or Cinnamon-peelers, into Ceylon. Fis Sir Phrander Joheeipns Vice- President R.A.S., F.R.S. eee 5c at nee XIX. On the Jainas of Gujerat and Mar’war’. By Lieut.-Colonel William Miles. Communicated by the Bombay Branch of the Royal Asiatic Society .. XX. Decription of a Jatra, or Fair, which takes place annually at the Hot Wells, about fifty miles in a South-Easterly direction from Strat. By the late Dr. White. Communicated See Ba Bombay Branch of ee Roysl Asiatic Society...css..+sssccesceseeceeee steccecs roses XXL. An Account of the Pd aeniers of eae bits Major-General Hard- wicke, F.R.S., M.R.A.S.. Suctann Seaman eecercenesbonva ievsuucvodentaseesrees XXIL A Letter addressed by Lieutenant-Colonel William Macbean George Cole- brooke, of the Royal Artillery, F.R.S, M.R.A.S., &c. &c, to Graves C. Haughton, Esq., M.A., F.R.S. Secretary to the Royal Asiatic Society of Great Britian and Ireland, transmitting three fac-similes of Inscriptions discovered on the Island of Ceylon sovasoncsnansen coe anelsenpsaposstinats(duauen secs XXIL{. A Letter containing some Remarks on an erroneous reading of a sentence in the Cufic Inscription on a Grave-stone brought from Dhalac-el-Kibeer, and described in the second volume of the ‘Transactions of the Royal Asiatic Society. ce fate C. Saas Ha & ses ome 1a tary to the Societys... ene teetvee eee Page . 261 268 «oes Ud 291 eo. 372 oe 379 383 XXIV. XXV. XXVI. XXVII. XXVIII. ~ ‘si — r > | XXX. XXXI. XXXII. XXXIII. XXXIV. CONTENTS. s P An Account of the great Historical Work of the African Philosopher E Ibn Khaldin. By the Chevalier Jacob Griberg de Hemsé, M.A., F.M R.A.S., late Swedish and Norwegian Consul for Morocco and Tripoli, Knight of the Sardinian Order of St. Mauritius and Lazarus... 387 Description of the Wild Dog of the Western Ghits. By Lieut.-Col- W. H. Sykes, of the Bombay Army, F.LS., F.G.S., &c. Com- municated by the Branch Royal Asiatic Society of Bombay........ eaes/ses 405 Colonel Vans Kennedy on the Védanta System .......se-sseseseesecsssceeesees 412 Observations on the Lacquered or Japanned Ware of Ava. By Major Henry Burney, Political Resident at Amarapura ..........+. Bgnnosacebededs 437 Remarks on the Identity of the Personal Ornaments sculptured on some Figures in the Budd’ha Cave Temples at Carli, with those worn by the Brinjaris. By Lieut. Colonel William Henry Sykes, F.L.S., F.G.S., &e. Communicated by the Bombay Branch of the Royal Asiatic MOCIEDY scan ctenecnnicn ss scsancecassenssanset “ne sre osesacbetenessespdscouciepae seek AO Account of the Pearl Fisheries of the North-West Coast of the Island of Ceylon. By Captain James Steuart, Master Attendant at Colombo. Communicated by Lieut. Colonel William M. G. Colebrooke, of the Royal Artillery, F.R.S., M.R.A S., 8c. 8C...sccoccsscscoesoscsovesccsccesesees 452 Some Remarks upon the ancient City of Anardjapura or Anaradhepura, and the Hill Temple of Mehentélé, in the Island of Ceylon; by Captain I. J. Chapman, of the Royall Artillery, 8cc:{8ccs, 2-asssasss0c-snecaasesece-010e 463 An Account of the Mission of Yusuf Agha, Ambassador from Turkey to the British Court. Written by himself, and translated from the Turkish by the Ritter Joseph Von Hammer, F.M.R.A.S.....00.....02e0008 496 Remarks on an erroneous Explanation of one of the Inscriptions at Naksh-i-Rustam, occurring in the “ Mémoires sur diverses Antiquités de Ja Perse, par le Baron Silvestre de Sacy.” By Robert Cotton Money, Esq. Secretary Bombay Br. R.A.S. Communicated by the Bombay Branch Royal Asiatic Society.............scssssesccessecssensessceeees SOD On the Hindé Quadrature of the Circle, and the infinite Series of the proportion of the circumference to the diameter exhibited in the four Sastras, the Tantra Sangraham, Yucti Bhasha, Carana Padhati, and Sadratnamala. By Charles M. Whish, Esq., of the Hon. East-India Company’s Civil Service on the Madras Establishment. Communicated by the Madras Literary Society and Auxiliary Royal Asiatic Society ... 509 Remarks on the Zend Language, and the Zendavesta; in a Letter from the late Professor Emanuel Rask, F.MR.A.S., &c. &e, to the Honourable Mountstuart Elphinstone, M.R.A.S, then President of the Literary Society at Bombay. Communicated by the Bombay Branch Royal Asiatic Society ee ganeaeuxsionnnescouseneVsuosetasecsoa -€ or wo ohn vi CONTENTS. Page XXXV. Some Account of the Kolisurra Silk-Worm of the Deccan, by Captain (now Lieutenant-Colonel) William Henry Sykes, of the Bombay Military Establishment, M.R.A.S, F.R.S F.G.S., &c. &c. Com- municated by the Bombay Branch Royal Asiatic Society «.--.+++++++++++ 541 XXXVI. Copy of a Letter from Sir Grenville Temple, Bart., to Lieut-General Deca Forbes, M.R.A.S., relative to a Pheenician Tombstone found at Maghrawah in Tunis, and presented to the Royal Asiatic Society by Sir Grenville Temple ....scsssssessseersereeerenseessertterseeneeees 548 XXXVIL. Memoir on the Eastern Branch of the River Indus, giving an Account of the Alterations produced on it by an Earthquake, also a Theory of the formation of the Runn, and some Conjectures on the Route of Alexander the Great; drawn up in the years 1827-1828. By Lieu- tenant Alex. Burnes, of the Honourable East-India Company’s Military Service on the Bombay Establishment ...e00.-++eessseenseeessnesseeseaes 550 APPENDIX. No. I. Third Report of the Committee of Correspondence of the Royal Asiatic Society .....- i No. II. Fourth Report of the Committee of Correspondence of the Royal Asiatic Society ....+. vi No. LI. Results of Meteorological Inquiries made at Madras, by John Goldingham, Esq., TERE Gotaitir chan ecetaicitesu as ss Goss ane annua sl vsewesadeandesscietnnnoaes-alvucsensOscemens cae enehien xvii No. IV. Donations to the Royal Asiatic Society of Great Britain and Ireland, from July 1829 to July 1833—viz. Donations.of Books, KC. sessevrecceevee-ecsesocsceracssenccnecacsseceressceseccnsscasse -RXKV WRENS LO tHE MMLUISCUT feces encase sescctect sestucesuecbessecarcarcsscccsecbectsevsress LEXXV CONTENTS. Vii LIST or PLATES 1n rtu1s Votume. PLATE Page I. A Hindi Zodiac: from a Choultry in the southern part of the Carnatic. 31 II. The Nang Rung Temple in North Laos, drawn by a Siamese...... cssessses es. 69 III. (1.) The Phrabit of the Siamese, or P’hra Pat’ha of the Bali: the impression of the Divine Foot of Budd’ha, copied from an original procured from the Siamese, by Capt. Low—(2.) A reduced Fac-Simile of a Flag OBIS senting the introduction of the Cinnamon Peelers into Ceylon............ 71 IV. Fac-Simile of a Latin Acrostic, cut on a stone brought from the Great Temple at Kalabshe in Nubia; by Capt. Rainier, R.N., C B. ......2.0006 263 V., VI. VII., Fac-Similes of Specimens of Siamese Style ...,.......4.. 390, 301, 303 VIII. The Rama-Shatuva, or Plan, Elevation, and os of the Bridge over the Eastern Branch of the River Caveri, at the Island of Siva-Samudram... 312 IX. Plan and Elevation of the Bridge under construction across the © Western Branchvotuthe: Wavetis-c-cusccasteds jo > khayr, har, jaz, and khaber, which without the diacritical points, are exactly similar, and in which the reader may reason- ably doubt as to which the writer designs to indicate, while the hearer entertains no doubt on the subject: neither does he suspect that, under words which the writer has set down in characters so much alike, something else may be intended than meets the eye. Hence again, I say, and I trust have sufficiently demonstrated, that speech must always have the precedence over writing, Metaphorically, speech is spiritual, and writing corporeal; and I will also say, that speech is to writing what the soul is to the body; for do you not perceive, in the instance of one who searches into the meaning of things, and it must be for his use that the thing is written, that speech furnishes to the inquirer that information which relieves him from the necessity of perusing what is so written.* I say further, that as speech is the soul of writing, so is meaning the soul of speech; for do we not observe, that when he who hears has secured that meaning which is the basis of speech, he no longer needs either letter or words, but throws all aside, and seizes on the meaning alone. From these considerations it becomes further manifest, that meaning is * The construction of this passage is so perplexing, that Iam compelled to give the lines in the original: ys Gems gl pg jl ate SI, Uses) Bay 9 Jy ati jl pe S ee 5 Ops GLI Lg ots yal pay Gj) 1) eG! sudo which, in other words, may be rendered to the following effect; “ Do you not perceive that, as by the written medium the searcher after meaning, for whose use the thing has been written, is rendered independent .of speech, so is the same, through the perusal of what is written, rendered equally independent of oral information.” How we are to understand this as an illustration of the fact, “ that speech is to writing as the soul to the body,” it would be difficult to explain.—D. P. Major Prict’s Extracts from the Mualijat-i-Dara Shekohi 39 the soul to that which is the soul of writing, and speech is to meaning as the body, just as writing is the body to speech; in other words, speech embodies meaning, as writing embodies speech, From the same consider- ations it must appear that meaning has a more immediate connection with speech than it has with what is written. But the object of both writing and speech is the meaning of a thing; and that which is nearest to the object is nobler or more excellent than that from which the object is more remote. Now the object of every wise man is the meaning, and we have demonstrated that speech is more closely connected with meaning than what is written. If it should be asked, ‘* what then is speech ?” the answer is, “‘ speech is an arrangement of words or names, under which is invested some certain meaning. Should it be asked, ‘‘ what is name?” I would say that it is composed of letters, regularly united, to indicate certain essential principles or sources of things. And should it further be demanded, “ what, then, is letter?” I should answer, that letter is in the same degree of relation to name, as the point is to a straight line. A letter has in itself no meaning, although a meaning may exist under letters, when produced by intelligent minds, in combination, and under names generally known to a certain class of men, just as a point, which has no extension until itis manifested in length, when it becomes a straight line ; and this consists, we know, of points accumulated together, ad infinitum. Of length I shall observe, that is called the primary extension. In the next place I shall state that, to the specific form of the faculty of speech names or words are the matter, and to the specific forms of names letters are the matter; just as to my shirt a piece of cloth is the material principle, and the material principle of a piece of cloth is a certain vege- table production called cotton, of which the material principle is in nature itself. t Further, I shall state that the faculty of speech can exist no where but in man, through the medium of sound, and there can be no sound but that which is produced by the escape of air between two substances in col- lision. Until, however, sound has obtained extension, the specific form of speech cannot rest upon it; that is to say, until the air included within certain substances by which it is retained, shall, by collision of such sub- stances, be forced to escape through some channel, narrow and confined, 40 Major Price’s Extracts from the Mualijat-i-Dara Shekohi. that lengthened or protracted sound necessary to speech cannot be obtained. Thus, a human being draws breath by means of the lungs, and retains it in the hollow of his chest ; then, without discharging the air thus received into the chest, it is protruded by the same organ of the lungs through the natural channel of the throat, and the sound produced becomes either fine or more powerful, just as the throat is contracted or widened ; that is to say, by contracting the throat the sound becomes finer, and by widening becomes stronger. The sound then entering the mouth, it is borne about between the palate, teeth, and lips, until being arranged into words, part escapes through the nostrils, and part through the teeth and lips, thus expanding into speech, and ushering into light what was before concealed. Then I say that protracted sound may be compared to a straight line extended out, which the speaking breath, or rather the reasoning faculty, breaks into parts between the tongue, teeth, and lips; and such parts being again shaken into links or nodules, under various figures, such nodules and figures become words—but to the ear only, not to the eye ; and each three or four words being more or less shaken, they assume the specific form of some certain name or thing, indicating, to such as are acquainted with the denomination some particular and essential principle. When they reach the ear these words have been adjusted into order, and the operation thus accomplished by the reasoning spirit, or breath, upon such forms, might be said to be the impinging of sound upon matter, _J ».2- What I have above advanced with respect to lungs and air, to throat, breast, palate, teeth, tongue, and writing, must be understood as consider- ing all tobe adjusted into form and order through the operation of the same reasoning spirit, or breath endowed with reason; which having con- structed all from the parts of a straight line, finally reduces them into known and intelligible nodules and figures, much in the same manner as it produces on protracted sound. But though the reasoning spirit or faculty is here said to operate on the parts of a straight line, which may be con- sidered to resemble a full and lengthened sound, the operation, in the one case, is conducted in a different manner from the other; for in the instance of the straight line it is conducted through the medinm of the hand, with the implements of pen and ink, and paper. Now the hand, it is to be observed, is considerably removed from the abode of the reasoning spirit, Major Price’s Extracts from the Mualijdt-i-Dard Shekohd. 41 which is in the brain; but in the act of speech, the energy of that spirit is exerted upon the lungs, the breast, the throat, mouth, tongue, and lips, all of which are endowed with life, and all more nearly situated to the brain, the central abode of the reasoning spirit. It is for these reasons that the object of the reasoning faculty is more perfectly known to the hearer, through the medium of speech, than to him who reads, through the medium of what is written. Since, then, speech is more immediately derived from, and in situation more closely connected with the reasoning spirit, than can be alleged of the faculty of writing, the operation of the mind being more remote from its object, through means thus artificial, which means, at the same time, are destitute of the vital principle, I say that speech is like the immor- tal spirit, while writing is the type of the perishable body; and therefore I contend that the searchers after knowledge will sooner arrive at their object through this living and spiritual medium of speech, than through the other corporeal and perishable one of writing. Such is my discourse upon Speech. DISCOURSE THE SECOND. ON THE FACULTY OF WRITING. Writine is included among the mathematical sciences, and is peculiar to man alone, to the exclusion of all other animals; for other animals, how- ever destitute of the faculty of reason, participate with man in the power of speech and of mechanical contrivance, but not so in writing. Thus there are animals which participate with man in language, the greater part of them making use of particular calls to one another, which are to them in the place of speech to mankind. Most irrational animals also will utter, in safety and repose, sounds very different from what they do in alarm or weariness. The domestic fowl, for instance, has a call peculiar to itself, by which it makes known to its mate its sense of peace and enjoyment; and the key in which it warns its kind of the approach of danger, when the bird of prey is hovering round, is distinguishable by all. The notes of the male, when inviting it to its roosting-place, or to lay its egg, as if in the voice of command to deposit its burden, are not less distinct and intelligible. Vor. III. G 42 Major Pricr’s Extracts from the Mualijdt-i-Dard Shekohi. These various sounds, then, by which its manifold wants are made known to its kind, are to the animal in the place of speech. In mechanical contrivance, also, the irrational animal partakes with man. In the instance of the spider, which weaves its own dwelling ; in the bee, which fabricates its abode with such elaborate symmetry and regularity, without the appliance of clay. We are acquainted with birds, also, which perforate even timber for their abiding places; and with others which build their nests of clay, with doors to them, through which to lodge their store. There are moreover other animals which, in contrivance and skill, man, with all his boasted pre-eminence, would in vain endeavour to imitate: such is the silkworm, which spins its thread from the leaves of the mulberry ; such the bee, which compounds its honey from the blossom ; and such the shell-fish, which concocts its pearl from the fluid of the ocean. Others might be mentioned, but this is sufficient to shew that, in artificial contrivance, there are animals not less endowed than man; but in the faculty of writing there is no animal that participates with man. Writing, then, allowing the precedence to speech, is peculiar to man alone. But speech is more universally common to man; because, though every writer is a man, every man is not a writer; and every writing is a speech, though every speech is not a writing. He, however, that is master of both faculties, both peculiar to the wise and prudent, approaches nearest to the perfection of manhood. Again, speech stands in the place of writing, to which the tongue of man supplies the pen ; the lengthened sound or voice is in the place of aright line, and to letters and words the ambient air supplies the tablet, the air reflecting, though it does not retain impressions: and hence it is that speech is so evanescent. Writing, on the other hand, may be described as that sort of speech to which the pen supplies the place of tongue; a right line that of protracted sound or voice, the figures and words of which may be permanently retained on any smooth surface, whether of earth or clay ; for clay, we know from experience, is capable of retaining impressions when inscribed upon it. The peculiar excellence of writing, however, consists in this: by means of the pen it conveys information from the wise and intelligent to those that are absent, and from the past to future generations ; whereas speech is of advantage only to those present on the spot, and that by verbal commu- Major Pricr’s Extracts from the Mualijat-i-Ddard Shekohi. 43 nication through the tongue. Another excellence peculiar to what is com. mitted to writing, is its being conveyed in a language in which the charac- ters are in the place of sound; and what is spoken by the writer remains unchangeable so long as the character stands unobliterated. The writer having thus placed himself as much beyond the power of disavowal, as if the utterance had occurred in the hearing of any number of witnesses.* Writing then, is that sort of speech which is self-enduring after the speaker shall have ceased from speaking: furthermore, the words and figures that are written are to the eye what the words and figures that are spoken are to the ear; but there exists before the eyes of him who cannot write a veil to which he that can write is a stranger. Nevertheless, both are equally capable of seeing the forms of words and letters, as of other things visible to the eye; and this is the case with him who hears a conversation, and yet acquires no knowledge of the thing spoken of, neither collects any meaning from the sounds which strike the ear, while another both hears the conversation and comprehends the meaning. Both these parties are hearers in appearance; those who in words or speech do not comprehend the meaning, cannot be well considered as having heard either word or speech, and must be content to collect the meaning of what is said from others ; just as he who in a piece of writing does not comprehend the design of what is written, cannot be said to have seen the writing; and just as one that in common sees as well as another, and yet in some particular cannot be made to see, may be considered as blind, since, in this respect, he fore- goes the advantage of vision. In the same manner, he who hears what is said equally well with another, and yet will not attend or understand, may be considered as deaf, and having foregone the advantage of hearing,t and must accordingly submit to the superiority of that other. From what I have stated, it must appear that among mankind, with eyes to see and ears to hear, there are many nevertheless who are blind, and many that are deaf: we have indeed a passage in our sacred code, which compares those who possess the power of speech, and sight, and hearing, in * This passage is so ambiguously expressed in the original, that it has been difficult to give it any sort of literal translation, the reader must judge, ye Oya nd wl Nga 5) s un wu 2 A> a oe Soot ls ly s eal, woh SI Opts nd 9 Oye Nt os Sol |) a8 po 6 Glia t Dyed w9S Go G2 44 Major Pricx’s Extracts from the Mualijat-i-Ddra Shekohi. such circumstances, to the dumb, the deaf, and the blind ; a proof that man requires both eye, and tongue, and ear, other than what he possesses in common with his fellow creatures. I shall lastly state, that speech is the sign of reason, and reason is to the soul the essential principle, as writing is the manifestation of reason pro- duced. Hence it is, that either of two intelligent persons, when so dis- posed, can invent a writing which none but himself can read, and a language which none but himself shall comprehend. So also a child, when the speaking faculty impels, is observed, in his efforts to speak, to give names of his own to limbs or members of which he has not learnt the names. But a person who has no knowledge of writing makes no attempt at writing, though the latter be an attainment to be acquired by human application, while speech or reason is the spontaneous gift of the Deity. He that is intimate with the arrangements and gradations of mathema- tical science, soon finds that each separate science opens to him another eye and another ear, and furnishes him with another tongue, with neither of which he was before acquainted. When a man disregards the dictates of wisdom, and will neither submit to labour nor study in the pursuit of knowledge, the eye is closed to him by which he might contemplate the figures in geometry, and so is the ear against hearing the arguments and decisions of the judicious; and the senses of sight and hearing, which he has received from his Creator, are to him thus rendered unavailing. DISCOURSE THE THIRD. ON THE EXTERNAL SENSES, Tue mind of man acquires the faculties of speech and writing, which are the sources of knowledge, through the medium of the two senses of sight and hearing: hence I have taken occasion to enlarge on the external senses in general. The five senses in the body are to the mind as so many instruments by which it derives its comprehension of things. Among the senses, some are however of greater excellence or importance than others. This superiority consists in their greater or lesser tendency to good or evil ; in their effect to enable the animal to seek that which is good, and to avoid that which is pernicious. Major Price’s Extracts from the Mualijat-i-Dard Shekohi. 45 But the superior excellence of one sense above another in the irrational animal is different from what it isin man. In some cases it may be similar, while in others it is the very reverse. In the irrational animal I shall then say that the sense of touching is the more perfect, because it pervades the whole body; the more useful, because it enables the animal the more readily to perceive and avoid the dangers which might otherwise prove its destruc- tion, and through the attraction of the sexual intercourse to seek its mate, and in the act of procreation to preserve its species from extinction. In the sense of taste the usefulness to animals consists in its enabling them to select their food. But the sense of touching in irrational animals excels that of taste, inasmuch as in them the sense of taste is peculiarly feeble. Being little capable of discriminating flavours, it is through the mere operation of their digestive powers, and the cravings of hunger, that they become inclined to their food. That the sense of tasting does not enable them to distinguish that which is pleasing from what is disagreeable, is particularly observable in fish and granivorous birds, which swallow their food without masti- cation. By the sense of touching, on the other hand, they are directly able to reject that which is injurious or hurtful, and, as already observed, dis- posed to pair and continue their species. The sense of hearing is to irrational animals useful, but in a small degree, since there are many animals entirely destitute of it: such are serpents, fish, ants, mice, locusts, some birds, and many others that might be men- tioned. But being unnecessary to their existence, and to the powers of propagation, to animals the most important property, it has been thus denied them. Of the sense of smelling, the advantage to animals consists in its enabling them the better to distinguish in their food that which is wholesome from what is noxious or injurious—to reject among vegetables that which is poi- sonous, and in water that which is salt or otherwise deleterious. By this sense it is that the animal distinguishes in vegetables that which is destined for its peculiar sustenance. In the sense of smelling, indeed, it is considered that irrational animals excel beyond all others; for do we not see that it is by the sense of smell that the pointer or spaniel discovers its prey in the flood or on the field? that the industrious ant in the earth perceives the grain of corn scattered at its door, and is thus enabled to convey it to his nest. 46 Major Price’s Extracts from the Mualijdt-i-Dard Shekohi. Numerous are the benefits which the irrational animal also derives from the sense of sight, for by this among animals he distinguishes his natural foe, just as by that of smell he discriminates what is noxous among vege- tables. It is by the sense of sight, also, that he finds out his friend, and that he avoids the fountain, the fire, and the flood, wherever it may be the terror of his species. To the rational mind, however, the sense of hearing is paramount to all the other senses; for the pre-eminence of the reasoning animal, above all others, consists in its capacity of acquiring knowledge. The individual who does not possess the sense of hearing, can neither arrive at the faculty of speech, nor attain to any skill in mathematical science nor in the sacred mysteries of theology. Nay, the man that is deaf, and cannot speak, may be said to be cut off from the scale of human beings. But the sense of smelling is to the rational soul inferior to all the other senses ; because from one of the greatest evils of which this is the source, we are relieved by any deficiency in that sense; for although we may be thus abridged from the enjoyment to be derived from fragrant substances, we are, at the same time, in the situation of him who, without the sense of smelling, is safe from the annoyance of what is putrid or offensive. The sense of hearing is, to irrational animals, or such as are destitute of the faculty of speech, the least important of the senses, as that of smelling is the most valuable; while in man the sense of smelling is the lowest, and that of hearing the most important. The sense of tasting is also most deli- cate and acute in the human species ; for do we not observe that, through the medium of this latter sense, the appetite of man is attracted to that which is most delicious in flavour—that pleasure which, after experiencing the cravings of hunger, he is thus qualified to enjoy, in a degree to which the irrational or dumb animal must be a stranger. But the pre-eminence of the rational over the irrational animal is that which he derives from the possession of knowledge, in which the irrational can have no participation. Now the mind of the uninformed man, who may be considered not far removed from the condition of a brute, must derive its knowledge from the intelligent, who may be considered as in the scale of angels, through two different channels: one, the sense of hearing, which comes under the semblance of speech ; the other, the sense of sight, under the semblance of writing, when instruction has been previously conveyed : Major Paice’s Extracts from the Mualijat-i-Dard Shekohi. 47 and thus does he ascend from the scale of the brute creation to that of angels. In man, therefore, these two senses bear the pre-eminence over the other three. Of these, however, the sense of hearing has the preference before that of sight ; because, although a man be born without this latter sense, he may acquire the faculty of speech and reason through the sense of hearing alone, and so attain to a proficiency in many branches of science, supposing that he is in perfect possession of that sense, excepting only that he cannot form any precise idea of colours or figures; whereas, if a person be born of his mother without the sense of hearing, he will never be able to speak, nor acquire any sort of science, be his sense of sight ever so perfect, excepting that by the aid of signs and example he will be able to acquire some mechanical! craft. But with respect to the knowledge to which we may attain by the nature of the reasoning principle, the peculiar excellence of the human mind con- sists in its coming prepared from its creation for the acquirement of science in all its branches ; just as the animating principle in nature, fraught with the germ of growth and increase, sends forth its productions prepared for growth and increase. Thus the perfection of this animating principle in nature, in its operation on the stone of the date, is seen in having rendered this stone capable of growth, and of producing a noble tree. While in the present state of existence, the rational mind or spirit acquires all its knowledge by means of the faculties of which we have spoken; and these faculties are brought to operate through their own intrinsic excellence. The senses of hearing and sight are, however, to the rational animals, the noblest of their faculties; but to animals without speech or reason, these two senses are attended with none of the benefits which we have endeavoured to enumerate, those benefits being destined alone for the rational mind, He that has ascended to the highest stages of science will have found that at every step his sight and hearing are gradually on the increase; for do we not perceive this in mathematics, when a man has entered the class of arithmetic, and he is asked what is the primary and what the secondary in numbers? When he becomes instructed that in numbers some are defective, as the number four, the parts of which are a half and a fourth, being three less than itself by one when added together; some are redundant, as in the number twelve, the parts of which are a half, a third, a fourth, and a sixth, 48 Major Price’s Extracts from the Mualijdt-i-Ddrd Shekohi. which, when added together, make six more than itself {rather three] ; and some are medial, as in six, of which the parts are a half, and a third, and a sixth, which added together make six like itself; the consideration of these numbers will discover to him what he did not previously perceive. So, when he is instructed that every number is composed of the halves of its two sides when added together, he will not comprehend the fact until further explained. But when they cause him to hear, for example, that four is the sum of the half of its two sides,* five and three, added together, the half of five being two and a half, and the half of three one and a half, which, added together, make four, he not only hears but his sense of hearing is materially improved. Furthermore, when he comes to the geometrical branch of the sciences, and it is stated to him that the product of two sides of a square, when added together, will be found equal to the product of the sectional parts of such square, he will neither comprehend the statement nor see the effect, until they place before him the figure of a square, divided by two right lines into four sections, and each section is again divided diametrically into two parts, so that a square shall be produced from these four sections, each side of which square, being the diameter of each of the sections of those four sections, shall be equal to two. ‘Thus shall he be made both to hear the statement and perceive the figures ; and thus shall he have acquired, by his progress in this science, a sight and hearing of which he was not previously in possession. Such is the case with relation to the improvement in sight aud hearing which a man will acquire as he advances in the different branches of science ; and thus he that ascends the higher in the scale of knowledge becomes hourly more perfect both in sight and hearing: while he that remains stationary continues both blind and dumb, in the condition of the * Probably meaning the figures on either side of it. + Ihave been quite puzzled with this passage, and therefore must give it in the original! She S oihod ost py eye EF ype Yop 208 wer Lye Ete pls 90) rye S os less bt oy Vile S pape Sy tay gle S MGI fe Lilo yb 5s Ass AT RY Cs tye Ge eS ob yp oth | bs Sb UN ed pil y ef eal By ly 9 WY caboe gaye lee oll Gre PS eye oll He Se ke lll The proficient in mathematics will be able to state this with the proper precision: it is pro- bably designed to indicate that a square is equal to all its sections, however subdivided. Major Price’s Extracts from the Mualijdt-i-Dard Shekohi. 49 brute beasts, and though he possesses in appearance both eyes and ears, can neither hear or see what is said or shewn to him by those who are more prudent than himself ;—according to what is recorded on sacred writ, of the idle and negligent sinner. It is however to be observed, that he alone is to be stigmatized with the guilt of negligence, who is known to neglect a duty which he possesses the means of discharging. But the attainment of knowledge is within the power of every man, and he that is behind-hand, or remiss in the attainment, may with justice be condemned as negligent in a very culpable degree. The path of the prudent man leads him to the knowledge of the works of his Creator, and what best contributes to display them—to approve and embrace the different branches of science wherever they are attainable, but more particularly where they lead to his instruction in the mysteries of theology, in its genuine source among the inspired writers, the prophets sent from God. In short, the wise man will not expose himself to the awful risk of eternal misery by a reckless abuse of his allotted time, but exert himself to obtain for his eyes and ears both sight and hearing, through the diligent study of those sciences which treat of the power and attributes of the Deity, so as both to hear and perceive the essential truths indispensable to his welfare here and hereafter; to receive instruction in the knowledge of God; and in contemplating the wonders of his creation, not to rely upon the eyes and ears which he possesses in common with other animals :—and this, as he hopes to attain to the perfection of humanity, and to escape from the con- dition of the brute. DISCOURSE THE FOURTH. ON THE INTERNAL SENSES. Tuer meanings or ideas received from the faculties of speech and writing are conveyed to the mind of man through the medium of the internal senses, through which it is enabled to entertain, deliver, or hold possession of such ideas. The external senses are, however, necessary to produce sensation, and the internal to excite reflection. Sensation is derived from speech through the medium of sound, as by words, and syllables, and letters spoken Vou. III. H 50 Major Pricr’s Extracts from the Mualijdt-i-Dérd Shekoht. out, as well as from writing, through words and letters written down. Intellect, or reflection, is produced when ideas committed to writing are enunciated in speech, or exhibited to the eye when words spoken are com- mitted to writing. The internal senses of the mind are such as the following :—imagination, conjecture, reflection, memory, retention, that is retaining in memory. We have already observed, that he who is born blind cannot, in imagination, make any conjecture as to form or figure, any more than he that is born deaf can have any notion as to the nature of sound or echo. It is evident, then, that the internal senses of man are directed through the external. One of the internal senses is conjecture, or suspicion,* which gives motion to reflectiont the primary movement of the understanding.t After conjecture follows perception; || but there can be no conjecture where there is no perception. Conjecture is, however, more liable to error than perception, because man conjectures that many a thing is salutary which is pernicious, and many a thing pernicious which is salutary. The difference between perception and conjecture is, that perception operates only while a man is awake, whereas conjecture is at work whether he is asleep or awake. By his perception, also, man feels only what is present, while by conjecture he can view both what is present and absent. Conjecture, which must here be taken for instinct, is to the irrational animal what intellect,§ or reason, is to man, for conjecture is more feeble in its operation than reason. ‘The intentional movements § of man proceed from reflection, which is an operation of the understanding, while those of the irrational animal proceed from conjecture or instinct; and this is a movement or affection by which the animal is led to select its food, to seek its mate, and to avoid its adversary. Conjecture again, or instinct, is a faculty which receives its perception through the medium of the air; or it is the faculty which conveys to the senses the impressions with which the air is fraught. Imagination** is the faculty which distinguishes from matter ++ the forms introduced through the senses, and retains them; and this is seated in the anterior part of the brain. It is moreover the faculty of the imagination that consigns the forms of § Jie GT saad OS > AP duction msi italian Major Price’s Extracts from the Mualiyat-i-Déré Shekohi. 51 things imagined to the memory,* which is one of the internal senses, and its seat is in the posterior part of the brain. The faculty of remembrance + searches for that form which has been so consigned to the memory ; for memory is prior, and then remembrance; because until a thing has been retained in the memory there can be no remembrance of it. The imagination, or imaginative faculty, consigns to the memory such forms or images as the individual, through the delineations of speech and writing, distinguishes from matter; and the memory retains such forms in possession: but every form or image which penetrates the memory subse- quently to, or perhaps independently of the imagination, must be conveyed to it in a written shape, and the memory recognizes its identity ; or being written parallel, it perceives some difference. Now when the faculties of the mind have found a place there where there exists no bottom, forms to infinitude may be lodged therein, although there be a separate place for separate forms (or ideas). The imagination then, when it distinguishes forms from matter, may be compared to a man who in the act of writing distinguishes the forms of spoken language from the matter, which is air converted to sound—that is to say, the air which transmits a sound in speech ; and who discriminates the written form from matter consisting of paper and ink, inscribing these forms without matter on the faculty of the memory. Now that which is thus accumulated in the human memory may not unaptly be considered as mental scripture, or record, which, with the pen of the imagination, the mind has inscribed on the tablet of the memory: for do we not observe, with regard to the memory, that when a man has learnt by heart some fact that has been committed to writing, all that has been written, in word, or letter, or syllable, must have been ina manner engraven thereon. This, then, is nothing but the separate form or idea which the imaginative faculty, after having perceived the writing, hath so discriminated and engraven on the memory,. The faculty of remembrance, reminiscence, or recollection, again, is that which reads such intellectual record, because the recollection can at will repeat such writing when lodged in the memory; and the fact thus remem- * a or 52 Major Pricx’s Extracts from the Mualijdt-i-Darad Shekohi. bered will be found exactly such as it was when originally lodged in the memory, just as the thing committed to writing appears as at first written, without alteration. The mind then, through the medium of the faculty of reminiscence, is able to read that intellectual record inscribed on the memory by the imagination, without having heard a word or a letter brought out or recited aloud. In the same manner as when we have in memory a chapter of the Koran, or a passage from the poets, we are able to read or bring it to recollection, or, in recollecting, be sensible that it is deposited in the memory, without bringing out the words, or giving them utterance aloud. It seems then manifest, that in the same manner as there exists such a faculty as external writing, the mind also possesses internally as well a species of writing, and the tablet on which it is inscribed ; just as, externally, there belong to it the subject spoken of and its expression, so are there both subject and expression internal. The subject and expression of the mind, and that which is externally disclosed, are equally matter reduced to form. Invisibly, therefore, these forms are separated, or rendered distinct, by the most refined of faculties, and these are the internal senses; the sensations and perceptions, or inclinations,* to whatever extent, finding therein sufficient and unlimited accommodation. Visibly, however, these material forms reside in the bodily feelings, and these are the external senses; in which we cannot discover two things in one place, but only separately, or one by one, the sensations derived through the external senses crowding so much one upon the other, that their accommodation is extremely confined ; just as we find that two letters cannot be written in the same place without the one effacing the other; whereas in mental writing, the numerous branches of knowledge, in all its variety, may be contained in one place, without either crowding or narrowness of room. This discussion is designed to awaken the mind of the prudent man to the consideration of a mode of speech and writing widely different from that which the rational animal, by a protruded sound, inscribes on the impassible air; or that which the same animal, through the medium of a right line, delineates upon the palpable earth. Until we come to speak of the speech and writing inspired by Onmipotence in revelation, a subject of * lyr Major Price’s Extracts from the Mualijat-i- Dara Shekohi. 53 infinitely higher importance than that of which we have treated, he that is wise will ponder upon this. On these and other considerations, that vulgar and absurd opinion which holds that a celestial angel is employed to register the actions of man in a volume, which is presented to him on the day of judgment, must be founded in impiety: and that opinion, moreover, which maintains that the angel Gabriel delivered the revelations of the Koran by viva véce communications to the Prophet, who is thus made to have received them through his corpo- real ear, must be equally repugnant to truth and experience ; because sound cannot be produced otherwise than by the escape of air from the collision of two bodies. But an angel is incorporeal—unquestionably a spirit—and a spirit has neither fixedness nor bodily place for either the retention or escape of air. At the same time we can aver that the speculations of folly on this latter subject are repugnant to the express declarations contained in the word of God, which distinctly states that the bearer of divine revelation to the Pro- phet was a spirit, and a spirit we know to be incorporeal. That which is incorporeal cannot give birth to sound ; and therefore neither voice nor sound could proceed from an angel, which is a spirit. It moreover informs us that the angel Gabriel descended upon the heart of the Prophet, at the same time that he made a visible appearance before his eyes; for thus the Prophet expresses himself in the following exordium: ‘ This is the revela- tion from the Lord of all worlds, descending, through the ministry of the faithful spirit, upon the heart of the most retired of admonishers, and explained in the language of Arabia.”* TWELFTH MYSTERY OF DISCOURSE THE THIRD. To know the nature of the Ghar/, and Gharidl :* that is to say, on the divisions of time, and the methods of admeasurement. The Gharidl is an utensil of metal, seven times fused,} of a circular form i} TA whe, = = 4 \ peal ee Bal GEL uel ee el Ce el a) ee SF ell cae Ua al * t usd and JSbS case Gé> whether this should signifiy seven-fold, or seven times fused, must be left to the oriental scholar. There can be little doubt, though thus imperfectly described, that this refers to the ordinary gong on which, in India, under the native governments, the paraghari or sentinel strikes the hour. 54 Major Price’s Extracts from the Mualijat-i-Ddra Shekohi. like a skillet or skimming-dish, but thinner, and of different sizes, large and small, which they keep suspended for use. By the philosophers of Hind, the day and night have been divided each into four portions, denominated Pahar,* in the generality of places of not more than nine, nor less than six Gharies duration. The Ghari is the six- tieth part of the day and night; which sixtieth part is further divided into sixty other parts, called Pal,t and the latter again subdivided into sixty more, called Bebal.t In order, however, to obtain some medium through which to calculate the progress of time, they contrived a vessel of brass, or some other metal, of the precise weight of one hundred ¢dngahs,|| to which vessel they give in Persian the name of Pankdn,{ for thus sings the philosophical poet Sennai; ‘“ Wherefore shouldst thou abide in a world which has for its mea- sure a paltry Pankdn.” In shape this is like a cup, narrowest at the bottom, twelve fingers deep, and as many wide at top, and perforated at the bottom so as to admit of the passage of a gold wire or probe, of the weight of one mash, and five fingers in length. This cup they place in a pan of clear water, where it may be inaccessible to wind, or any thing else that can disturb or put it in motion; and thus, when the cup through the orifice at bottom has admitted water to the brim, they reckon that a Ghari has elapsed.** Further, these philosophers have determined, that a man in health makes three hundred and sixty respirations in a Ghari of tme. Six such respi- rations, therefore, must equal a Pal, or the sixtieth part of a Ghari; and in the course of the twenty-four hours, a man in health will have made twenty- one thousand six hundred respirations. * xe ‘pei ¥ de nese § wie q Cle ** This latter article can be no other than the clepsydra, or simple water-clock, anciently employed for the measurement of time ; and with these explanations it will be easy to compre- hend what is indicated by the strokes alternately slow and rapid, given to his gong by the sentinel at an Indian darbér. Thus two or three strokes given slowly indicate the second or third pahar ; one to six or nine strokes, given more rapidly, mark the gharies ; and from one to sixty strokes, still more rapidly, indicate the number of pals which have expired of the ghari. It may be necessary to add that a ghart appears to be exactly twenty-four minutes. Major Price’s Extracts from the Mualiat-i-Ddrd Shekohi. 55 THE THIRTEENTH MYSTERY OF DISCOURSE THE THIRD. To know what constitutes a Koruh ; or, on the measure of distances: taken from the Akbar-ndmah. Our august sovereign, who holds the empire of the world, considering that the survey and measurement of roads have an essential influence on the prosperity of nations, has devoted much and serious attention to the subject ; it was therefore not without the fullest deliberation that he finally determined to estimate distances from place to place by the measurement of a Korih,* each Korih consisting of one hundred cords,t and each cord or chain of fifty royal Gaz; also of four hundred poles, or bamboos, each of twelve Gaz and a half in length; either of which will give to the Korth the length of five thousand Gaz. Shir Khan had previously determined the Koruéh at sixty Jarib, each of three hundred Stkandari Gaz; which obtained in the government of . Delhi. In Malwah, the Koruh comprized ninety cords, or chains, each of sixty Gaz; and in Guzerat, distances were estimated by the Gav, or ox, |j that is to say, the distance at which the lowing of an ox may be heard at the hour of repose, or perhaps in the stillness of night; which those who have had experience on the subject have determined to be fifty Jaribs, or fifteen thousand Gaz. In Bengal, again, they reckoned by the Dhibiah,§ which has been determined to be the distance that a person swift of foot can run over in one breathing; or, according to others, such a distance as one may dispatch while a leaf, which has been placed green in the turban, shall have withered. In works of science of former times, treating on the properties of bodies and of distances, we are instructed that the circumference of the ter- restrial globe is eight thousand farsangs; but according to more recent authorities it has been estimated at six thousand eight hundred, both, however, calculating the farsang at three korwh. But the former authority estimates the korih at three thousand gaz, of thirty-two fingers’** breadth each, and the latter at four thousand gaz of twenty-four fingers’ breadth.tt — 7 by ¥) tT Oblb whastriet val Il PAS : i er) 1 le we eet Gl ++ The result of both is precisely the same as to the length of the korith, viz., ninety-six thousand fingers. 56 Major Parer’s Extracis from the Mualiydt-i-Déra Shekohi. The finger’s breadth is estimated by both as equal to six moderate-sized barleycorns, placed side by side, with the convex of one to the concavity of the other ; and a barleycorn is moreover stated as equal to six hairs from the mane of a Tarky horse.* By others, again, distances are estimated by the barid,t which is equal to three farsangs, each of threet mils, each mil consisting of two thousand baia,\| each baia of four gaz, and each gaz of twenty-four asba ; § each asha again of six barleycorns,§ and each barleycorn as equal to six hairs of a camel’s tail. Referring again to the sages of Hind, we are further instructed that eight barleycorns, stripped of the shell and placed side by side on the ground, are equal to a finger’s breadth ; twenty-four such fingers’ breadth making a hand, or palm; ** that four palms make what they call a dand, and some- times dehang ; ++ a thousand dands one korih, by them however called a kos ;¢t and four korih one jojan.||\| Last of all, we have it stated, that one thousand paces of a woman, with a child in her arms and a jar of . water on her head, are considered to be equal to one korih or kos.§§ * It is obvious to remark, that the first statement, which gives eight thousand farsangs to the circumference of the globe, reckoning three fingers’ breadth at eight-tenths of an inch, thirty- two fingers’ breadth to the gaz, and four thousand gaz to the korih or kos, would furnish a total of twenty-nine thousand and ninety English miles, or an excess of four thousand two hundred and fifty beyond the reality. But the second statement, of six thousand eight hundred farsangs of three kos, gives a total of twenty-four thousand seven hundred and twenty-six miles and four fur- longs, being not more than one hundred and fourteen miles below the reality—that is, estimating the circumference of the globe at three hundred and sixty degrees of sixty-nine miles to a degree. On experiment it will be found that six barleycorns are not more than equal to eight- tenths of an inch, and a gaz will then be nineteen inches and two-tenths, about the common cubit. We shall therefore be very near the truth in estimating the forth or kos of Akbar at one mile one furlong one hundred and fifty yards and one foot, and the ,farsang of three korith at three miles, five furlongs, and twenty yards. tXz tee I ¢h § el q 2 * wd tt Sdor Sao tt on I ore §§ According to this statement the kos would be equal to one mile four furlongs twenty- six yards and two feet; and a jojan to six miles one hundred and six yards and two feet— estimating the finger’s breadth at eight barleycorns. ( 57 ) I1I.—On Bupp,xa and the Phrabat. By Captain James Low, of the Madras Army, Cor. M.R.A.S. Read March 20, 1830. Tue particulars to be brought forward in this paper relative to the travels of the Siamese BuppHa,* and the Phrabdt, or divine Foot, have chiefly been derived from Bali and Siamese books. It must be premised, that this Bupp HA is the Bali Tuaxaro Sri Sacya Muni Kuopama, or Kuopom, who is venerated by all the Indo-Chinese nations, and whose doctrines and ordinances materially contribute to form their national character. It is impossible, however, to treat these subjects without being led back to times long antecedent to those of the Siamese Bupp,Ha ; for his worshippers have frequently mixed up with his history traditions respecting the elder Bupp Ha. The learned Mr. Wilson, as quoted by Mr. Crawfurd in the interesting account of his mission to Siam, describes the original Bupp Ha to have been a Tartar or Scythian, who flourished 1000 years B.C. But the age of the Siamese Bupp Ha was 542 B.C.; and the Bali writings rate it at ten antara calpas of years subsequent to the appearance of the third of that name, or Puoxaro KassapHo Puutpo. The same number of ca/pas is supposed to have intervened betwixt each BuppHA and his successor. The Siamese one, according to the Bali Ratana Kalapa (head Maha Samati Wangsa), was Sipp HaTTa Kumara, son of king Supop Hana and his queen Maua Maya. Sipp Hatta married Bimsa, alias SusHADDA Kacuatyena, and they had a son named Ranura. According to one Siamese account, this Bupp,HA visited the following countries : First. Singhdla Thipaké, or Sihala Dwipa, which is Ceylon ; whither he went for the purpose of expelling the Yakshas, or demons, who then ruled the island.t * Budha denotes a sage ; Buddja, a prophet. (Asiat. Res.) + The writers on Indian chronology assert, that Bupp,1A, the ninth avatar of VisHNnvu, was born to confound the demons or idolaters, in the 156th year of the Kali yug ; and that his age Vox. III. I 58 Captain Jaurs Low on Bupp#a and the Phrabdt. When Bupp,na had subdued these Yakshas, he determined to extirpate them ; but not by shedding their blood, since that would have been con- trary to the principles he professed to act upon. He therefore ordered the island Kiri Dwipa to appear ; and instantly it began to float of itself towards Ceylon. When it arrived, the Yakshas were collected and put upon it, and it was then again set adrift on the face of the ocean.* This expulsion of the Yakshas is asserted to have happened when Bupp wa was thirty-five years old; consequently 588 B.C., and forty-five years pre- vious to his entering Nivdn : at which last period, according to the Bali Ratana Kalapa, Asarasatuv reigned in Raja Gaha.t The Siamese also assert, that about the time when Buppja entered Nivdn, Ceylon began to be peopled ; and that then a prince called Wicuat, a son of Raja Sinena Puananu, of the Singha country, went to Ceylon to establish the Buddhist religion.t includes five thousand years; which last is the exact period allotted by the Siamese for that of their Bupp,HA, as specified in the Milinda Raja, a Bali work. Some have supposed that this avatar has reference to Noau, and that he visited India. Like BkAuma and Baccnus, he planted the vine in the countries through which he travelled; but the parallel betwixt them and the latter Bupp,HA cannot be carried so far ; since this last, during his peregrination, inculcated, as a main article of his doctrine, a total abstinence from wine. According to Bryant, Dionusgs, Baccuvs, and Bupp,nA, all, in respect to worship, have reference to the sun. * This description may remind the reader versed in Indian lore, of the White Island of the Sanscrit legend, supposed by a celebrated writer to allude to Britain. (a) No account, however, is given by the Buddhists, as far as I have yet been able to discover, of the place where this island, Kirt Dwépa, rested. Perhaps the fable may have reference to some catastrophe by which Ceylon was separated from the continent. + If Bupp,a really visited Ceylon at this period, it could scarcely have been his first visit : for he went to Vamian, to defeat the schemes of the Daityas, when he was “seven years above eight old ;"(4) and “he obtained a victory over Mara and his hosts on the “sixth month of the ninth year of the cycle.”(c) + According to Wilford,(d) Ceylon was depopulated by the wars of Ravan (the TuoTsaKan of the Siamese), and remained in that state for 1845 years. Which Ravan was, according to the Puranas, the brother of Cavéra, and flourished ann. 1800 B.C. This account seems to corres- pond with that supplied by Lieut. Mahony, in his work on Ceylon; who observes, that Vis1RAJA and his followers came in a ship from the eastward in the sixth century B.C. Nearly about the same period, when according to the text, Bupp,HA entered into Nivan, or Immortality ; and when his (a) Asiatic Researches. (b) Asiatic Researches. (c) Bali Ratana Kalapa. (d) Asiatic Researches. Captain James Low on Bupp Ma and the Phrabdt. 59 In the Ratana Kalapa it is stated, that in the 236th year after Bupp,HA a prince, called Rasa Deva Nanepryatisa, sought for sacred knowledge, of Mauna Anicata Tera in Thuparama, in Lanca Dwipa ; and that about the period of Mana Sena’s reign a tooth of Bupp,Ha was conveyed to Lanca ; it is also stated in the Milinda Raja, that when Bupp ma had just reached that state of perfect rest and abstraction implied by Nivdn, his vase, or vessel in which he collected his daily subsistence from charitably disposed votaries, was conveyed as a holy relic to Lanca. Mr. Crawfurd* observes, that the earliest Siamese historians date the introduction of the Buddhist religion into Siam about 638 of our era. This nearly corresponds with the period at which, from being a Laos colony, Siam became a separate nation. Still it is not improbable that this religion may have prevailed amongst several of the Indo-Chinese tribes long prior to the date above assigned ; since there was an overland route to Camboja and China from India at a very remote period. It is further stated, in the Asiatic Researches, that the Peshkaras went to Ceylon about the year 77 of our era, when it was overrun with demons. ‘This period was prior to that of PurtyA Krix, a Cambojan prince, whose warlike exploits in Upper Siam and Laos are subjects of Siamese romance, and from whom the com- mon or civil Siamese era is dated; but whose history, if not the same, is evidently modelled. on that of Winara Rasa, who was, according to Siamese Bali writings, born in Ayod,ha, and escaped the effects of the perse- cuting mandate of Katua Raga of that country.t In a Siamese history of Ligor, termed Phra Pathom, but with which much Hindu chronology is incorporated, an account is given of the defeat and death of Sincua Rasa of Thantabiri by five confederated princes ; of his religion was probably first disseminated among the Indo-Chinese nations. This was about twelve hundred years anterior to the time when the Siamese branched off from their parent stock, the Northern Lao or Laos. * Mr. Crawfurd’s Mission to Siam. + The Siamese only recognize one Lanca, or Ceylon; and have no traditions, that have yet been ascertained, of the HindG Lanca. The Salmala Dwipa of the Puranas, according to a pre- face (therein adverted to) to the Surya Sidhanta, commented on by Sir W. Jones,(a) lies at a distance of four hundred and twenty-two yojanas, or 3,800 miles, to the east of Lanca; bringing it to the Gulf of Siam, and to that part beyond or east of Malacca. (a) Asiatic Researches. It, 60 Captain James Low on Bupp Ma and the Phrabat. the flight of his son TuantaxumAn, and his daughter Hemacnata to Lanca ; their subsequent voyage, for holy purposes, to the peninsula of Malacca, and of their return to their own country. The second country visited by BuppHa was, according to this account, P harandsi or Varandsi, or Benares, the Casi, or Casidia, of Ptolemy. It is the first of the Solasa Nagara, or sixteen countries described, or alluded to, in the Milinda Raja; and in which shrines were raised over the relics of Buppwa. The sixteen heavens are invoked by the Buddhists of Siam. His third journey was to Raja Gaha, or Girha ; which the Siamese term Racha K hrut,haburi, and place towards Thibet. Its site is too well known to require description. In the Milinda Raja, Raja Gaha is the first in order of eight countries described as those into which relics were conveyed from Manya Raga of Kusinaraké, by messengers sent to solicit them of’ him. The fourth journey of Bupp,na was to Sawathipuri, or, according to some, to Wesaliydpuri ; which last is the name of the second of eight countries alluded to in the A/ilinda Raja, as those into which relics of BuppjHa were conveyed. Sawathi is the second, and Wesali the third in order of the Solasa Nagara, or sixteen countries described in the same work. His fifth journey was back to his father’s kingdom, Kdbinla (or Kdpila,) Wathu Sammi, where he paid his respects to him, SupbHopANA, and to his mother, Sri Maya, or the Hindu Mauna Devi. Sixthly, he again visited Pharandsi, Benares. The seventh journey was to Kalachampaka, the Champaka of the Bali, situated in the south, and probably Chumpa Nagar; where there is a Jain temple containing two sacred feet, as described by Lieut.-Col. Francklin. In the eighth place Bupp Ma ascended into Savatingsa, the heaven of Inpra, situated on the mountain whose summit touches the constellation of the alli- gator: he had, long before this period, assumed the yellow mantle, the symbol of the priesthood. His object in visiting Inpra’s heaven was to see the shade of his mother, she having died and left Jambu Dwip. Here he weighed her against the Dhurma, or Bali Writ, personified ; and finding the scales equipoised, he solaced her with the hopes of happy. transmigra- tions, when her allotted time in this bright abode should have expired. He also gave her several Bali formula to peruse ; amongst which were Phra Sangha, Phra Wébhini, Thayamok, Po, Kat,hawat,ho, Yd, and Pa. Having remained three months in heaven, he returned, by help of a golden ladder, to Jambu Dwip. This happened on the sixteenth day of the Captain James Low on Bupa and the Phrabdt. 61 eleventh month. He was accompanied by Inpra, who carried on his shoulders the holy vase; and by the celestial Brahmas, BrAuma Parte Sacu HA, the BrAuma Puronrra and the MAna Brana; and his approach was proclaimed by blasts from the holy shell (sanka). A relic of Buppa was afterwards enshrined in a Thupani, or spiralbuilding, four ygyanas high, and situated in Tithassapuri, in Tavatingsa. Sangkdsa* is described as the ninth region to which the steps of Bupp Ha were directed. He there staid seven days; during which multitudes of people attended him to ask for religious instruction. He performed mira- cles, cured the sick, and extended his pity and charity towards all men. On leaving Sangkasa, his tenth journey, according to some accounts, was to Sakalangkhatang, which must imply Sagalapira, one of the Solasa Nagara of the Milinda Raa. Bupp wa is then said, for his eleventh journey, to have performed the grand tour of the four quarters of the world; or, as the Siamese term them, the t,hoa t,hok t,heett,hang si Thawip, the four Dwipas. His twelfth visit was to Magad ha ; and seating himself on the stump of a tree (perhaps the Bogaha of the Singalese) proclaimed his doctrines. His brother-in-law, ANAnpaAt (the Anon of the Siamese) here paid his respects to the sage, and presented him with fruit to eat, the hdritdki of the Bali ; or, according to the Siamese, the Jak sama; the myrabolanum phyllanthus emblica of Roxburgh. The thirteenth, to the country of Sri Sakaramani. The fourteenth, to Sopharat-buri ; according to the Siamese Bali accounts. * The site of this town or place is not described, nor shall it be here attempted to fix it. A speculative etymologist might, perhaps, find it in Egypt, where Mr. Wilford has placed the shell king Sancuasura .A country called Sanghkaya Pariwana, is described in the Milinda Raja as that of a celebrated Arahanta, named in the Bali Ayupala. + Nanna was the prince who afforded one Bupp,HA protection when he fled from Cars, a tyrant of the East, about A.M. 2400.(a) The third Bupp,HaA, son of Jana, according to the author of the “ Key to Hindu Chronology,” might have been Noau. “ He visited Magadha, according to Hindu accounts, in the year 2100 B.C., or two years after the period when king PrapyaTA, son of the king of Magadha, was put to death by his prime minister. This latter placed his own son on the throne, which dynasty endured till ANpHARA, about 452 B.C., when Magadha ceased to be an independent kingdom.” This date was 90 years prior to the death of Bupp,wa, and nearly agrees with that of his birth, viz. B.C. 462. (a) Asiatic Researches. 62 Captain James Low on Buppa and the Phrabdt. The fifteenth, to Phaiyasali Sdwat, where the king of the country enter- tained him munificently. His sixteenth visit was to the Suwdna Bap,hatdni, the Siamese P,hok,han thong, or golden mountain. The seventeenth to Chakravdn, or the equinoctial line, and Ayodha. The eighteenth and last journey of Buppua was to Kusinara (the Kosin- narai of the Siamese, and the Hindu Kusumapiri, or Rangamatty), which was then governed by Samonia Rasa,* who was contemporary, according to Siamese Bali legends, with king Asarasattru of Raja Gaha. Buppma here abode some time in a chaitya, or temple, and then entered Nivan. The Siamese term the golden mountain, Khan Phra Phuthi Batt, ‘the hill with the holy footstep of Bupp ma.” In the Bali Ratana Kalapa, extant in Ceylon, it is related that in the time of Konagamana, or the second Bupp,Ha, Lanka Dwipa was termed Warra Dwipa, its city Waddha, and its king Rasa Samippuo; and that it contained a hill called Swwana Kuta. In the Phra Pathom of the Siamese, Bupp a is said to have left impressions of his feet at Lanca and Chakravan. The Siamese suppose that there was an impression of the divine foot on the continent opposite to Junkceylon ; but if by Chakravdn he meant the equinoctial line, it will bring the Phrabdt to Malacca. The present golden mountain of the Siamese exists but in fancy. Their principal Phrabdé is placed on a raised mound, and lies, according to Siamese charts, on the west bank of the river which descends from Suwwanap,hon.t This impression, supposed by the Siamese to be that of the right foot of BuppMa, is covered by a Maradop or Maratapa, which is, like most of the edifices consecrated to their religion, of a pyramidal form, and is supported by gilded pilasters. The footstep is generally covered with water, which the devotee sprinkles over his body to wash away the stains of sin. * Perhaps this king was the Samatya Rasa, a contemporary of CuanpRacupta and of ALEXANDER THE GREAT, according to the Asiatic Researches. (a) + Sir W. Jones assures us, that in the Puranas mention is made of a whife mountain on which king SRAVANA sate meditating on the divine foot of Visunv at the station Trivirama. + In M. de la Loubére’s map, however, it is placed on the left or east bank. It is about ten miles distant from the banks of that river. Vide M. de la Loubére’s account of the Phrabat in his History of Siam. (a) Vol. v. p. 262. Captain James Low on Bupp ma and the Phrabdt. 63 The impression of the /eft foot of Bupp,ua, according to the belief of his followers in Siam, is extant on the top of the mountain Amala Sri Pada, or Adam’s Peak in Ceylon; which, both from its height, and the veneration in which its summit has been ever held by the natives, has attracted the atten- tion of most travellers. Dr. Leyden has noticed both these impressions under nearly similar names. * There was 2 Phrabdt at Mecca before the time of Islamism; and it no doubt gave additional sanctity to the place, even after the worship or vene- ration of it became extinct. Similar impressions are stated to have existed in former times on the bank of the Dniester, and in the country to the N.W. of China; and in modern times have been discovered in North America, as well as in various parts of Europe.t Without presuming to aim at establishing a system, which at best could only prove hypothetical, it may still be remarked, that some sort of connection can be traced betwixt a Phrabdt, or divine footstep, and that celebrated monument of antiquity called the Mensa Isiaca, or Memphine tablet which was found, it is said, on a mummy in Egypt by M. Mont- faucon ; and which displayed all the symbols which adorned the mystic bell of that country. It was about four feet long and nearly as broad, which is about the common dimensions of the Phrabdts, only these are longer in proportion. As the Phrabét is an object claiming from the Indo-Chinese nations a degree of veneration scarcely yielding to that which they pay to Bupp Ma himself, we are naturally led to inquire why the emblems it exhibits are not all adored individually as well as in the aggregate. It seems to be one of * Although I cannot at once agree with the learned Wilford, in supposing that Arahan was the Siamese Buppma, since the Siamese distinctly avow the contrary, by enumerating no less than eight chief Arahans ; yet the following remark is curious and deserving of attention, viz. “ That it was this personage who left impressions of his feet on rocks in very remote countries, as monuments of his extensive travels.”(a) And it will have appeared from the Bali account, here given, that the Siamese describe Phra Phuttha to have been no despicable traveller, as he traversed the four quarters of the world. + Essay on Egypt and the Nile in “ Asiatic Researches.” t The genuineness of this table has, however, been called in question by some writers ; although not so in “ Maurice’s Indian Antiquities.” (a) Essay on Egypt and the Nile in “ Asiatic Researches.” 64: Captain James Low on Bupp ua and the Phrabdt. those inconsistencies which mark the character of Buddhist schismatics; and it may enable us more readily to reach the real source of their religion, from which somany superstitions have ramified to cross our path in eastern research, The Siamese priests, questioned by me as to the cause of this inconsis- tency, were so much perplexed that they could not even frame a plausible reply. It is, they said, the impression of the foot of their lord and master, and must therefore be worshipped, and they added, that any mortal about to arrive at the threshold of Nivdn has his feet emblazoned spontaneously with all the types we see on a Phrabat. Although the Siamese priests, from their worshipping ostensibly one great deified mortal, and his several manifestations only subordinately, may be termed a species of Unitarians in Indian theology, yet many classes, and perhaps the whole of the laity, venerate, and even worship in some degree the whole Hindu Pantheon : nor do the priests apparently censure this con- duct ; because they consider themselves next in rank to the D,hammang, or the Bali personified ; above which, and next in this triad, is Bupp4a him- self; and moreover that the mass of people have greater need than they of extraneous assistance from supernatural power.* The sun, amongst other objects, is still venerated under the title of Pra Athit, and is invoked by the Siamese people on urgent occasions. At the same time he is not more reverenced by them than many other sabistical divinities and terrestrial powers and spirits. Mr. Colebrooke has noticed, in his observations on the Jainas, that the worship of the sun, which distin- guishes the orthodox Hindus, does not seem to have been at any time prac- tised by the rival sects of Jaina and Buddha. But it appears to me that the sun holds a prominent place amongst the deities acknowledged by the Siamese; although, like other objects which demand the spontaneous homage of the Hindu, they do not give him that rank which there are many reasons for supposing he held in their primary system of worship. To whatever country or people we may choose to assign the original invention of the Phrabdt, it exhibits too many undoubted Hindu symbols to admit of our fixing its fabrication upon the worshippers of the latter Bupp,HA ; of whose positive dogmas it is rather subversive than otherwise, * Mr. Crawfurd, in his mission to Siam before noticed, seems to be of opinion that the Hindu gods are only tolerated. Captain James Low on Bupp ja and the Phrabdt. 65 by encouraging polytheism. And further, the intent with which it was originally framed—namely, to embody in one grand symbol a complete system of theology and theogony—should seem to have been gradually forgotten, or perverted by succeeding ages to the purposes of a ridiculous superstition. That it has ever been connected with the Hindu religion, and partly, at least, with the primeval one, of which ¢hat is the scion, cannot well be ques- tioned; but it is extremely doubtful if the Brahmans of India were the inventors of it: even although their descendants, as Lieutenant, afterwards Colonel, Wilford * has observed, insist that the Pra Pada was made by the foot of Pravana; and although, as we find in the Asiatic Researches, and are told by Mr. Maurice, footsteps of the Hindu Visunu are frequent. Thus, three were left in the fifth Avatar ; and Axrur Kansas, when he came to Vindravan, saw in the courtyard of Nunp,Ha the mark of the divine foot of Crisuna, and recognized the Padma, the Chacra, and the Geda. At Chan- dragurus, a small hill near the famous Jain statue called Gomuta ZIswara, symbols of the nature alluded to are still to be seen. Racuu, according to Wilford, erected pillars of conquest in each of the Durpas ; which were nine principal and eleven subordinate ones. The Siamese, in strict accordance with the Bali text, acknowledge only Jive genuine Phrabdts, which I shall now endeavour to describe. The five Phrabdts are called, in Bali, Pancha Pra Pat,ha ; in Siamese, Ha Phra Bat ; in English, The five impressions of the Divine Foot. THE FIVE IMPRESSIONS OF THE DIVINE FOOT. FIRST. Suwanna Malike Phrabat P hok ha. The Siamese allege that this impression is extant on the coast of the peninsula of Malacca, opposite to Selan, or Salang, as they term Junk Ceylon. And here some notice may be taken of an indication of a totally different species of superstition, said to have been discovered on that island; viz. a Rédetin, as it is termed by the Siamese, or impression of a dog’s foot, toge- ther with an image of that animal, which is reported to have once existed upon a rock at the northern point of the island, and which are said to be held * Asiatic Researches. + Ibid. vol. iii. Vor. III. K 66 Captain James Low on Bupp Ma and the Phrabdt. in veneration by the Malays along the opposite coast; who, notwithstanding their conversion to a purer and more orthodox Mahommedanism than is now professed throughout most parts of India, are yet wedded to many obscure and unexplained remnants of their ancient superstitions. The modern Siamese however do not regard them. No opportunity of visiting the spot, when on Junk Ceylon in 1824, occurred to me: nor, indeed, is it of much consequence, while we are sure that there exists a belief that such figures, or objects, were once venerated there. Some credit may be attached to the account, because Dr. Leyden, while treating of the Anamite religion,* remarks “ that many local and pecu- “ liar superstitions are blended with it, such as the worship of the dog and “ the tiger; traces of which are to be found amongst the mountaineers on “* the borders of India, as well as in the countries of China Proper.” Whence so strange a species of belief originated, it would be difficult to determine ; but, on a transient view, we shall perhaps be convinced that its dissemination was wide, and its hold on superstitious nations firm. Thus we have Sirius, the celestial barker, whose heliacal rising announced in Egypt the beginning of the new year, and who is otherwise Anusrs with a dog’s head ; supposed by Mr. Maurice (from whom these two remarks are taken) to have typified the god Bupa, or to be the horizontal circle personified. Terrestrial dogs are mentioned in the account of the mysterious rites of Ists in Egypt. Maurice imagines that Toru, who went from Phoenicia, in the earliest ages of the world, to Egypt, and there erected a great empire, was the true AnuBis, who was afterwards raised to a conspicuous station in Sirius, the brightest constellation, who was also one of the eight greater gods. The Kowwas, or watch-dog of the skies, is worshipped in Abyssinia, according to Bruce. Sir W. Jones supposed, that the Gymnosophists of Ethiopia professed the doctrines of Bupp,Ha; and, subsequently to these authorities, further reasons have been adduced (I think by the late Colonel Wilford), in support of the supposition that Bupp,1a was worshipped in Africa. There are in that country the mountains of Soma, or the moon: and we know that many accounts make Bupp,HA to have sprung from Soma; which title is still retained in Sanscrit. Recent travellers have favoured the supposition that Ethiopia gave its religion to Egypt; and we may believe that it was received into Ethiopia from Chaldea, or some * Asiatic Researches, vol. iv. Captain James Low on BuppHa and the Phrabdt. 67 central country of Asia: but whether the Buddhist and canine superstitions were co-existent or not, it would be no easy task to show. The dog has howled over the guilty in the infernal regions of Indian, Grecian, and Roman mythology. In the hells of the Hindus, the Burmans, and Siamese, he yells in the ears of the guilty shades, and tears them to pieces. Wilford has shown, that the Certara of Hindu mythology, one of the dogs of Yama, is indubitably the Cerberus of the Greeks: but Yama himself, Buppja observed *, is merely a name, and has no existence but in the mind’s eye. The dog is a sign of dignity, both in China and Siam. It appears so, at least, with respect to the former, from the badge which the portrait of Van-Ta-cINn, in “ Barrow’s Travels in China,” wears on his breast. And, with respect to the latter, Siamese writings show that the Sunak handm, or “Dog general,” is an honourable title in the field. In Japan the dog is, according to Kempfer, held in high estimation ; the cause does not appear to have been entirely of a religious nature. Kempfer says it was owing to one of their kings having been born under the sign of the dog. SECOND. The second impression of the Divine Foot may be seen, say the Siamese, on the Sawanna Capp,hate, or ‘Golden Mountain.” THIRD. Suwanna Kita. This is said to be the celebrated print of the Divine Foot on Adam’s Peak, in Ceylon; an account of which may be. seen in Captain Wilford’s paper in the Asiatic Researches, vol. 10. In the atana Kalapa it is stated, that the Soowanna Kita, or Adam’s Peak, retained this name in Konscamana’s time. In the period before him, which was that of Kaxoosunp,H4, Adam’s Peak was called Deva Kula; and in Kasstyapa’s time, Subbha Kuta, Lieutenant-Colonel Francklin notices +, that the impression of Bupp,Ha’s foot, on Adam’s Peak, has been acknowledged by his followers for a period of thirty centuries; the peak being termed Samanella: the impression is called Sri Padam like the Paduka near Bhagalpur. * In the Ratana Kalapa, a Bali work. + Researches on the Tenets, &c. of the Jeynes and Budhists, p. 181. K 2 68 Captain Jamzs Low on Buppwa and the Phrabdt. Very opposite origins have been assigned to this impression. ‘The Singha- lese, according to Captain Mahony, affirm that after Buppwa returned for the third time to Ceylon, fifteen years subsequent to his first arrival, he visited sixteen different places in a minute ; and’placing his foot on the Sammanela Sri Pada, from thence ascended to heaven. The number of journies here noted agrees nearly with the account before given. But it would appear from the manner in which they are thus hurried over, and from information furnished to us by various papers in the Asiatic Researches, that the Singhalese priests are either more ignorant of the Bali language than the Chauku, or priests of Siam, or have got records of a less authentic descrip- tion. lI incline to the former supposition, having received much curious information from a Singhalese priest, who was versed in Bali lore. FOURTH. Although the Fourth Prapatha, or Phrabdt, is said to be extant in the country called Nak,hapuri (némathaya rattin); which some Siamese, ridiculously enough, suppose to mean Wot or Yo-wn, or Cochin China; and others, more consistently, assign it to the banks of the Jumna, or Yamana Nathi, as they term it. Nakhapuri, or Nagapuri, is also the country of the Nagas, or snakes. Lieutenant-Colonel Francklin, in his account of the Jainas, alludes to the Vasa Padukas, or sacred feet, to be seen in the Jain temple at Champanagar. The most intelligent amongst their priests consulted by me, directly affirmed that the impression is, in their belief, to be seen in the country in which the hill Khaw Nang Rung is situated; and on or near which there are four celebrated footsteps. But it is requisite to state that the Siamese are very ignorant of the geography of Hindostan. The following description of Nang Rung was given to me by an intelligent and commu- nicative Siamese traveller, who some years ago had gone to that place in the suite of the heir-apparent of Che-ung-mai, in Laos, whose ostensible object was to search for gold; but in which however he was not suc- cessful .* * The Siamese, independent of their belief, in common with all Asiatics, in the possibility of transmuting various substances into gold, are also attached to the quixotic search for it over distant regions. P22. ~ j en. Clevaliin and Shape, of the: Di eciije over the aMe tin AV it iit of thes iver adeeit atthe ISLAND oF “SIVA-SAMUDRAM. GROUND PLAN ; of the RAMA-SHATUVA, wilh Sections. Hon and C7 isdn Of thee Bud Oe" y under C onstruction QCTOSS the Wedtewn LS of the if ave, at lbecd: 1, tered of SIVA-SAMUDRAM,; te be denomunaled THE LUSHINGTON BRIDGE: vhewing cts present slate 269 OLTS3O. onthe ast ered, p TREASUTTTUG 25 Feel. € Lo Ye 100 chesrnas, PERSUTENG 10806 feel unédinished. flog. 25 chesmas, measuring I3O 4 finished. vorh.of t (D ALITAS, (hea Surg Je O , untirashed. 4 Ge th. Bank on the west end Pe rock upon which a pe w JHCASUTOR iif fig ut +s lo bebuill ng O , untinished . A. Old. Pillar F 10 chesmmas of two Pillars 108, finisheal. eae Wares oF bvo Pillars OF , finished. Coed, roe Orgad Deng by a netwe A rtiat Sivasamudram in the Caveri River. 313 which will be hereafter derived from it, when the bridge now under con- struction on the western branch of the Cdveré shall have been completed, may be considered incalculable. By these two bridges, the communication to and from the possessions of the Honourable Company and the territories of his Highness the Rajah of Mysore will no longer be difficult; and the merchant and traveller will not hereafter be liable to the dangers which have attended the passage of the Caveri in the unsafe basket-boats, nor to the inconvenience of detention on the banks of the river, when the passage, from its extreme rapidity and great depth, could not be attempted in such a conveyance. I had for some years been anxious to see this communication established ; and when the Right Honourable the Governor last year paid the island and this part of the country a visit, I took the liberty to express my opinions and wishes to his Excellency. I was in consequence directed to submit my plans and proposals; which I accordingly did, for the consideration of the Madras Government, and of his Highness the Rajah of Mysore, in the month of September 1829. My proposals were, that in consideration of certain additional grants of land from the Honourable Company, and from his Highness the Rajah, and being allowed to levy certain transit duties on merchandize, being half of what is now paid to the boat people, I undertook to erect at my own expense a bridge on the western branch of the Cdaveri, of the most solid materials, and as soon as might be practicable. The new bridge which, as a tribute of gratitude and respect to the Right Honourable the Governor, I intend shall be denominated, ‘‘ The Lusuine- Ton Bridge,” is already considerably advanced, and if nothing extraordinary occurs to retard its progress, will I hope be finished in the course of next year, or early in 1832. A plan of this bridge, shewing also the progress made in its erection, accompanies this memoir.* It will be seen that neither the Rdamshatuva Bridge, nor the one under construction, is carried in a straight line across the river. ‘Trusting to the skill and judgment of the ancient projectors of the former bridge, I followed the site upon which it appears to have been erected, and I have every reason to be satisfied of the propriety of the resolution which I adopted. The shape is certainly not a common one, but it seems better adapted than * See Plate No. 9. 2582 314 RAmasw4ui’s Account of the Island and Bridges of any other to the situation. When the river is full, the great body of the water in this branch runs in the centre of the bed ; to this the angle of the bridge is opposed, and the force of the stream, which is very rapid, is thereby broken. The best proof, however, of the excellence of its form and structure is, that it has withstood the violence of repeated floods without sustaining any other than trifling damages, which were easily repaired. The original parapet of the bridge was of solid masonry; but a part of it having been carried away by a great rise of the river, the whole was taken down and replaced by a wooden railing. The length of the Ramshatuva Bridge is one thousand feet, the breadth of the roadway thirteen feet, and the height, including the foundation, is twenty-three feet. It is supported by four hundred pillars, which form a hundred and thirteen chesmas, and the stones forming the roadway are not let into sockets, but fastened to the pillars with iron pins and mortar. The foundations are either cut into the solid rock, or into immense stones placed for the purpose, and in many places to the depth of five feet. I am not prepared to state, with any thing like precision, the sum which this bridge cost me. The other works I had undertaken were proceeding at the same time, and I have briefly alluded to the causes which rendered the expenditure of money enormous. I was afflicted, not only with mental vexations, but my bodily health also suffered severely. I had repeated attacks of fever, which obliged me to leave the island, and to commit the superintendence of the works to servants, who neither could nor would exercise that strict vigilance over the labours of the work-people, which the peculiarity of the situation required. The bridge was valued in the year 1823, by an officer of engineers, at 60,000 rupees. I am not acquainted with the data upon which the valuation was made, but I consider it greatly lower than it ought to have been; and I conceive myself borne out in this observation, when a comparison is made between the structure at this island and the Wellesley Bridge at Seringapatam. This last-mentioned edifice was constructed under the orders of Purnia, the celebrated Diwdn of Mysore, who had of course all the resources of that government, as well as the skilful artificers and numerous labourers of Seringapatam, at his command. Sivasamudram in the Caveri River. 315 The rates of hire and the prices of materials must, therefore, have been moderate : and yet it is well known that the Wellesley Bridge cost between seventy and eighty thousand Canteroy pagodas, or upwards of 2,10,000 rupees. The Wellesley Bridge is on the same principles of con- struction as the Ramshatuva ; the former has a broader roadway, but it is not more than two-thirds of the length of the one constructed by me at this island. The highest of its pillars are from twelve to fifteen feet, while in the Ramshatuva, there are many from eighteen to twenty-one. When the difficulties which attended the erection of the bridge at Sivasamudram are considered, with the facilities with which the Wellesley Bridge was built, I may without fear assert, that the valuation estimate of the former should have greatly exceeded the sum stated by the officer of engineers. In concluding this memoir, I may be permitted to dwell with some degree of vanity and self-satisfaction on the works which I have already accom- plished from my own resources, and without the aid of one rupee from the public. I have to reflect that I have been the means of restoring to my countrymen access to a place and its religious buildings, held sacred from time immemorial. ‘That I have, by perseverance, rendered lands habitable which were formerly the resorts of ferocious animals only. That when the bridge on the western branch of the Cdveré shall have been completed, I shall have been the instrument of opening communications which had long ceased to exist, to the trader and the traveller; that the lives of man and beast will no longer be endangered in the passage of the rapid and deep Caveri; and although I might enumerate many other public advantages which have been, and will be derived from my exertions, I shall only further allude to thefacility which now attends the visits of the curious to the celebrated falls of the Cdavert on each of the branches, by which the sacred island of Stvasamudram is formed. Finally, I may claim the merit of disinterestedness. I have shewn at how great pecuniary sacrifices and personal vexations and trouble the works have been performed ; and I have no prospect of future recompense, nor do I ask any. The island of Sivasamudram, and the tract of jungle granted to me on the original agreement, were rated in the books of the Collector at 4,840 rupees per annum; whereas, when I took charge of these grants, they did not yield to government a revenue of a hundred rupees a year ; 316 Rdawaswimi’s Account of the Island and Bridges of Sivasamudram. even now, when a great part of the jungle has been cleared, both on the island and the tract above-mentioned, I do not receive from them more than. eight hundred rupees per annum, which may be increased, when the jungle is entirely removed, to one thousand eight hundred rupees. My monthly disbursements for charitable purposes,—the expenses of the pagodas, and on various other accounts, are not less than six hundred rupees, and the expenditure can never be less, while the several establish- ments of the island are kept up- (Signed) T. RAmaswami, Jaghirdar. Sivasamudram, Oct. 26, 1830. PLAN of the ISLAND of MUDRAM: tn the ear 1818. | ae —— > Siva-sa 70 = B - AAT ze | The PaltiakKovil a Cate® L Veyirl Martatia. a | Virabhadra Swami. on, «A | Ruined Castle cr falace, meas. F70 by 28S a Stables... ae 2° 376 X 204. Tank Garden, XCodouns a? JI76 X 204. : Vespharan Maratta ... a? Daruga-or Gangana Chik " LLL. the Ramparts a the 3 Farts 8&2 Cates. t Birra’ Oke. Sangam ,or the connection othe 2 Branches of the Rever PLAN of the ISLAND oY SIVA-SAMUDRAM, in the Fear 1830. Bridge wer the Lastern branch a River Caveri Vige over the Western branch oF ditto. anga Swdmi Kovid. d Kol pen Mains of the Ruined Palace. lar a y, ra Kowtl, tn a ruined state 7 ke. Chuki, o the 1@ Water falls 0 044 oF the Moormens Mosyue, “ or the 24 Water sitll. © ergeb Logger | conaststing of C8"; (anes both of Nanja & Faya ( Mneultivale a fag ange of Henses and Bajzars ' »— Number of Huts lnam land giunted to the Fakirs or the Yosywr atthe Darvan, consisting ASO Fh ¢ nts: Lithegraphad tor the Rewat Aare Soevety, dy / Nathaniel Frome Original Plant by a Nabive Arttt ee = eA BABS AS “yes won Wed envegio re aoe ‘aya vr os Sc ites as thi oon ony at ey Wy FEN SE: ee: ue ~ Sit: ee: ’ : abe: lees : re oh, elt tae at § nodes are ~~ Cw nAnpovopders TALC Suyetpoct Asiqrour ty OU TOLS UIOLS. * Tacit. Ann. iv. 55. + On Odyss. xix. 247. { Strom. v. p. 568, § Stobaus, p. 292, 23, Vor. III. 2U 328 Dr. Grorrrenp on Inscriptions found in Lycia and Phrygia. The last character in the fourteenth word is not perfectly marked in the second inscription, while in the third it is entirely omitted, and the character occupying its place seemingly belongs to the following word. Unless, by an oversight, one of the two similar characters has been here omitted, we might explain that which occurs at the end of the fourteenth word in the second inscription as being a sort of apostrophe. The character at the beginning of the fifteenth word, as well as of the tenth and the twelfth, is however, like the « in the Greek cos and zuec, to be considered as a prosthesis or a metathesis, since the possessive pronoun is to be derived from the personal pronoun cheppe (sibi), in the eighth word. Whether, in the ninth word of the fourth inscription, the digamma be only incorrectly written, or another word, as in the first inscription, be signified thereby, it is impossible to say, on account of the mutilated state of the following characters. The whole of the inscriptions, with the exception of the most difficult, the Carian, are therefore to be read and translated as follows : I. ...2ej@. wefede. mite. prenefaty. Sedireja. P...... tedieme. Hoc. monumentum. curavit. sdificandum. Sidarius. Pnenius. filius. chappe. itte. tchhen. lade. _ ichbe. S?. tedieme. Pyhealiji. sibi. memorize. sua. uxori. sue. et. filiae. Pybiale. II. Lhyeniy. prenafe. mite. prénapazy. Partenamofayj. Sepulerale. _ sedificium. curavit. eedificandum. Parthenamofzus, cheppe. lade. ichbe. - 82. tedzemi. tchbeji. sibi. uxori. sue, et. filiabus. suis. Ill. Dhyeni. brénafe. mite. prénaifaty. Chaofeneme. Sepulerale. —_aedificium. curavit. zedificandum. Chaofenemus. cheppe. lade. ichbe. st. _ tediemi. ~ichbe Ynypéreklew. chéetafata.* sibi. uxori. sua. et. filiabus. suis. IV. Thiyény. yopy.- my te. prenefaty. Teitieje. Sepulcrum. hic. - curavit. edificandum. Tetieus (Eétion). cheppe. Sov ichbe. si. lede. ichbe. si. tedzemi. sibi. memorize. sum. et. uxori, sue. et. filiabus. That the Carian inscription is written in the Lycian, and not in the Carian language, appears deducible from the fact that, according to SrepHanus,t a grave was called in Carian Xovz, and that Tax signified a king. But it is now time to pass on to the two Phrygian inscriptions found by Colonel Leaxe ona tomb, which is cut in a rock in the Phrygian valley of Doganlu, near the borders of Bithynia and Lydia, the form being that of a palace with a very small entrance. The two inscriptions belong, as is proved * Cf. Pers. Sat. I. 112. + De Urbibus, s. v. Sovdyerc. Dr. Grorerenp on Inscriptions found in Lycia and Phrygia. 329 by the identity of their final words, to one language and character, but were cut at very different periods, as we infer from the rounded form of the A and D in the more modern inscription. The oldest inscription, which is above the gable roof to the right, and like it, slants upwards, is as follows : !AEFAFAKSFA MOTA Fos: /°JAAI: KAFATTAAI3FAMAKT FI: FAAE. The more modern inscription, which is cut in a line downwards on the left side of the monument, runs thus: BA BA: MAMEFA If Pol TA FOS KPI NAMA FE N03 33] KEMEMAN: KAA: Besides these, Hamitton has given the following fragment of an inscrip- tion as an Appendix to his #gyptiaca. It is deserving of a place here, on account of the resemblance of the language and writing to the foregoing. AZ:TYAY-------- FNISIA FiF $V Pfo SoM: TIN: The great similarity of the characters to the Greek, leaves no great doubt as to the way of reading them; yet the twelfth character of the first inscrip- tion, if judged by the middle character of the fourth word of the second, would seem to be rather an N, like the tenth character, than an R, for which M.Sainr-Marrin has takenit. In Latin letters, the inscriptions run thus : 1, TArEFAFAKENANOGAFOS. MIDAI. LAFAGTAEI. FANAKTEI. EDAE. 2. BABA. MEMEFAIS. PROITAFOS. KPHIZANAFEZOS. SIKEMEMAN. EDAES. Fe AA SUT VAN s onus suite ENIS. AE. ESYRGOSOSI. TIN. In the first inscription, the words Midc: Favaxr:: are too clearly similar to the Greek Midz Favaxz1, not to induce a belief that the inscription relates to the king Minas, or a king of the Gordian dynasty, which ruled in Phrygia between 740 and 570 A.C. Ifso, Lafagtaei, which divides those words, would be a surname of that king in the dative case, to distinguish him from another Mripas; and what stands before the name Midai would then denote him who founded the monument. ‘The last word edae is then a verb, as is the last word of the second inscription edaes: yet, whether both words are alike, or whether the shorter is the singular, and the longer the plural, cannot be determined by a comparison with Greek words, as 4i%: and 2aiéav, as little suited by signification as by form to the Phrygian inscriptions, but it can only be decided according to the number of the subjects. If os be regarded as the termination of the subject, we find it only once in the first ZU 2 330 Dr. Grorerenn on Inscriptions found in Lycia and Phrygia. inscription ; in the second, on the contrary, twice, to which may be added also the termination is in Memefais. But whether the different subjects be names of persons or indications of rank, is not perfectly clear; and it is also difficult to ascertain how the first word of the first inscription (which we must consider as one compounded from several, because at the beginning of it, according to the traces on the monument, there must be something wanting), is to be reduced to its simple elements. As an accusative is wanting in the first inscription, which in the second seems to be indicated by Sikememan, after iaefafaken a distinction might be made, so that Anoggfos would remain as the proper subject of the first inscription. Let us compare the beginning of the first inscription...éaefafaken with the similarly mutilated commencement of the first Lycian inscription iej@ ir@fwéa, and further take into consideration that this word might also have been pronounced thus, iwafeeeje ; and that in the Phrygian language, as is clear from a comparison of the word Fosexrs with A«Fayras, the F has also the value of a digamma, and soft letters are likewise hardened ; we shall then be inclined to con- jecture that the sense of the inscription is: “This monument Anocavus consecrated to king Mrpas Lavagtaes.” What this last word signified, and whether the first letter of the same be rightly interpreted or not, must be left for others to decide. But edae may be compared with the Greek dx:, or the Latin dedit, particularly as also in Armenian dam still signifies, ‘ I give.” The second inscription is more difficult, yet the word /phizanafezos may perhaps be divided into xoiday and aF:oc, and the first of these considered as the accusative of the Carian word yicce or peyiccew, which, according to STePHANus,* signified a stone. In this case the sense might be, that Baba Memefais Proitafos had given the stone, and Afezos the expenses of the workmanship (Sikememan). But it will still remain uncertain whether Afezos was the name of a man or of a place. The latter is likely, if by Baba Memefais Proitafos any dignity is designated. Strazso t names a district ’ABacir¢ in this part. Although AtHenzus t mentions Babys among other Phrygian names, yet Baba in so many lan- guages signifies father, that we may even here imagine a kind of Phrygian nobility, especially as zporre:Fos seems so similar to the Greek rparog or revravic, though Homer § names a noble Lycian Prytanis. What Memefais means, * De Urbibus, s. v. Merdyicras + XII. 5, 11. { XIV. 18. § Il. v. 678. Dr. Grorerenp on Inscriptions found in Lycia and Phrygia. 331 however, it is difficult to say, unless a portion of the first part of the word stands in relation to the latter part of the word Sikememan, which possibly signifies the expenses or charges. The passage might therefore be thus translated: ‘* The superintendent of the payments, Prorravus, gave the stone; Asasis the charges of the workmanship.” Uncertain as ail this may still remain, thus much is clear, that the monument is much more modern than the period about which king Mrpas lived, by whom we may reasonably understand the old king Mipas, whose memory it was wished to preserve even in later times. If we may compare the Armenian with the Phrygian, it would perhaps be more correct to read gafagtaei than lafagtae?, by which, according to the Armenian khaghakh (city) might be meant the founder of a city. From all these remarks it results, that the Phrygian lan- guage is the intermediate link in the family of Indo-Germanic tongues, its words and inflections bordering as closely on the Greek, as the written characters are manifestly Grecian. This is further corroborated by the near relationship of the Phrygians with the Thracians, from whom proceeded the original cultivation of Greece. The Ztruscans, on the contrary, who are usually derived from Lydia, have nothing in common with the Phrygians either in language or writing. ( 382 ) XVIII. Account of a Flag representing the Introduction of the Caste of Chalias or Cinnamon-peclers, into Ceylon. By Sir Atexanper Jounston, Vice- President R.A.S., F.R.S. To Graves C. Haventon, Esq. M.A., F.R.S., Honorary Secretary to the Royal Asiatic Society. Sir: I beg leave to send you an account of the painting upon cloth which L presented to the Society some time ago,* and which is a fac-simile of a very ancient banner of the caste of Chalias, or cinnamon-peelers, on the island of Ceylon. The present numbers and importance of these people, render their history a subject of curious research. As the Cingalese inhabitants of Ceylon were, previous to the thirteenth century, ignorant of the art of weaving fine cloth, which was then known to the Hindu inhabitants of the peninsula of India, the kings of Kandy offered great rewards to any of their subjects who would bring over from the peninsula some weavers for the purpose of introducing that art into Ceylon. Early in the thirteenth century, a Mahommedan merchant of Barbareen, a port between Colombo and Point de Galle, on the south-west coast of the island, induced by the offer, brought over eight weavers from the peninsula in one of his trading vessels, and landed them at Barbareen. On their arrival, the then king of Kandy received them with great kindness, had them married to women of distinction, gave them houses and lands, established a manufactory for them in the vicinity of his palace, and conferred the highest honours upon their chief. The descendants of these persons, who were called by the other natives of the country Chalias, having in the course of two centuries become numerous and powerful, excited the jealousy of the Kandian government, and were compelled by the king of the country, as a punishment for some alleged » This painting was presented to the Society at the general meeting on the 17th of November 1827. A reduced fac-simile of it in lithography was delivered with the Ist Part of the 3d volume of the Transactions. Sir A. Jounston’s Account of a Cingalese Painting on Cloth. 333 offence against his authority, to quit the interior, and settle near the south- west coast of the island, in the district where cinnamon grows to perfection ; and there, as the condition upon which they were allowed some government lands, to peel and prepare for the government, without pay, as much cinnamon annually as it might require. The kings of Kandy, so long as they retained the sovereignty of the country, exacted rigidly this severe duty from the Chalias: the Portuguese; Dutch, and British Governments, as they severally succeeded to that sove- reignty, continued to require the same duty from them. In 1809, on being appointed Chief Justice and President of his Majesty’s Council on Ceylon, I felt it to be my duty to point out to the late Marquis of Londonderry, the then Secretary of State for the Colonies, the injustice and impolicy of this system ; and urged his Lordship to instruct the local Government of Ceylon, instead of exacting forced labour from the Chalias, to pay them as they did other free labourers for their labour. Lord Londonderry agreed _ perfectly with me upon the subject, but his resignation of office shortly after, prevented him from carrying my proposal into effect. Lately, however, in consequence of a representation from the Commissioners of Inquiry, his Majesty has made an Order in Council, prohibiting the local Government of Ceylon from exact- ing forced labour from the Chalias, and directing it to pay them as other free labourers are paid, for any service which the Government may require from them. This painting on cloth forms part of a collection which I made while I was on Ceylon, of historical materials for illustrating the history of the different castes, and of the different arts which prevail amongst the natives of theisland. RaAsA Paxie, the late Mudeliar, or native chief of the Chalias, who was one of the best-informed men in Ceylon, and who gave me the painting, told me that he believed the original to be the most ancient paint- ing in the island, and to represent the three following events which occur- red on the arrival of the eight weavers, the ancestors of the Chalias, on Ceylon. The first, that of one of the eight having been killed with an arrow by a soldier of the king of Kandy as he was in the act of jumping out of the vessel into the sea to make his escape, in consequence of his being panic-struck at the novel appearance of the Cingalese inhabitants of the island, who were standing on the beach. The second, that of the peculiar manner in which the seven remaining weavers were, as a mark of respect, brought on shore, according to the custom of the country, upon 334 Sir A. Jounsron’s Account of a Cingalese Painting on Cloth. the backs of the sailors; and the third, that of the public procession which took place when the king of Kandy conferred upon the chief of the weavers some houses, lands, and a manufactory for the use of himself and his countrymen in the neighbourhood of the royal palace; and the honours of wearing a gold chain, travelling in a palanqueen, and having an umbrella and a éalpdt leaf carried over his head whenever he appeared in public. Such a painting is an object of curiosity to the orientalist, because it shews him the state of the art of painting amongst the Cingalese in the thir- teenth century; the manner in which they availed themselves of that art in recording events of importance to their country and to their caste; the form and rigging of the vessels which were built by the natives of India in a remote age; the time at which, the country from whence, and the persons by whom, the ancestors of the Chalias and the art of weaving fine cloth were introduced into Ceylon; the importance attached to this event by the kings of Kandy; the ceremonies which were observed by them in grant- ing honours and distinctions to any of their subjects; and the costume worn at that period by natives of different castes at all public processions. I have the honour to be, Sir, Your most obedient and faithful servant, ALEXANDER JOHNSTON. ( 395 °°) XIX. On the Jainas of Gyerat and Marwar.—Part 1. By Lieut.-Colonel Wittram Mires. (Communicated by the Bomeay Brancu of the Royat Asraric Society.) Read 7th of January 1832. Tue following extract from a Persian work, entitled the Mirdt i Ahmadi, part of which is devoted to a description of the religion and customs of the Jainas, appearing to me a compendious (although in some points a rather inaccurate) account of that people, I have taken the liberty to prefix it, by way of introduction, to my own paper. Of the Séwrds, Jaiis, or Priests of the Jainas. The Séwrds, also called Jatis (Sans. Yatis), area body of holy mendicants, who live in celibacy, and in general employ their leisure time in the culti- vation of the sciences of medicine, astrology, and divinity. With the exception of the sect called D’hénd’hids, who do not worship images, they worship the figure of PArs’wanAr’Ha; their abstinence is extremely austere, some, at a particular period called Pajusan(?), fasting forty days. During the four rainy months they remain in one place, their head priests selecting particular towns and villages for their residence during that period. The first principle of their religion is the preservation of animal life ; and with a view to its more strict observance, they go bare-footed. Some wear cloths over their mouths, that the heat of the breath may not injure such insects as are too minute to be seen or avoided. They consider the digging of tanks, wells, and gardens as a crime, because many insects are thereby destroyed. They will not light a lamp or a fire, cook their victuals, or draw water from a well during the night. They subsist on bread and water, which they collect from the houses of their followers, the S’rdvaca-vanyas. Some make a vow to beg their sub- Vou. III. 2X 336 Lieut.-Colonel Mixes on the Jainas of Gujerat and Marwar. sistence from only one or two particular houses, and even then under certain restrictions ; as,—lIst. If the door be open; for if it is shut, they will not knock, as by that means they might injure animal life, and the sin consequently fall to their account ;—2d. On entering a house they observe how much food has been prepared, and the number of persons to partake of it, and only accept of a proportionately small quantity, that the people of the house may not have to cook again: if more be offered they refuse it;—3d. If there be a marriage, or the cause of mourning in the house, they will not approach it ;—4th. If they should not be able to pro- cure food in the houses from which they have predetermined to beg, they pass the day and night fasting. The followers or disciples of the Séwrds do not eat or drink at night ; and if any prepared food remains after their meals, they immediately dispose of’ it. They consider it meritorious to abstain from fruits or vegetables—as greens, the fruit of the egg-plant, yams, cucumbers, potatoes, &c.—it being their opinion that all these are endued with life like animal nature. They wear no clothes, except a small cloth for the sake of decency, and a sheet, which covers them all over. They invariably carry with them a broom, made of a fine kind of wool, to sweep the places on which they are about to sit, in order that no injury may result to insects. They do not allow the creation of the world ; and the learned among them say, that as grass springs up from the earth of itself, no one sowing it, even so the production of life is spontaneous, and by the course of nature from eternity. They do not admit any future state of punishment, but say that man is formed by the junction of the four elements, which after death all separate, and return to their original form and state. As nothing, therefore, remains to be punished, they do not agree with the preparation of the srddd@’ha, or food offered to the souls of their ancestors, by the Mahéswaris or Hindis; for they say that after a lamp is extinguished, it is of no use to pour oil into it They esteem it a sin to shave or cut their hair, but conceive it very meri- torious to pluck it out by the roots. Their chief penance is to abstain from bathing or washing themselves, contrary to the practice of the Brahmans and Mahéswaris, who bathe at the least twice a day. The Séwids purchase boys, and sometimes receive volunteers into their Lieut.-Colonel Mixes on the Jainas of Gujerat and Marwdr. 337 order ; they teach them their learning, and appoint the most able to succeed them. The Mahéswaris, who are the followers of the Brahmans, despise the Séwrds, and consider it contamination to associate or even converse with them. They say, that if on one side of the road there be a mad elephant, and on the other the parsdl or house of a Séwit, it is better to face the elephant than to enter the house. The Jainas say, that the original founder of their religion was Gautama, one of the seven Rishis or Saints, who for some cause, the detail of which is too long for insertion here, was born in the Brahman caste or tribe. Men of every caste and class may be received among the Séwrds, in opposition to the Brahmans, who admit no one into their order. The Séwrds are divided into eighty-four Guchcl’ has or sects. Of the Srdvacas. The Srdvacas are a people derived from different tribes of Hindus, and dispersed throughout all the towns and cities of Hind. The chief of these are two tribes, the O'sawdl and Srimdli ; these are considered perfect, as there is no mixture of persons professing the Mohéswari or Hindi faith in them (this I believe is a mistake as far as regards the Srimdilis). In the Poréwdl tribe there are both Hindus and Jainas, and for this reason they, with the O'sawdls and Srimilis, are called the Arhdi (23) tribes of S’rdvacas. The O’sawédls were originally inhabitants of the town of O'sawar, in Mar'war’,, and the greater part of them are descended from Rajpits, but are called Vanyas, from their having become the disciples or followers of the Séwrds. The cause and mode of their conversion to the Jaina religion is differently related; the account however which the writer of this history received from Rattan Sinua BanpwAnri (the Ndib of Maud RAsh Asuny Sinus, Siba of Gujerat), and who was himself a Chéhan Rajput,* is as follows : In former times a Séwrt travelling in Mar'war’ arrived at a village the inhabitants of which were all Rajptits, and as he could not obtain charity from them, he was obliged to fast all night. It happened that during the night the son of the chief of the village was bitten by a snake, and died in consequence, and, as is customary in India, great lamentation was made for a en ae * It is more probable that his ancestors were Réjpats, as he himself was a Vanya. 2X2 338 Lieut.-Colonel Mizzs on the Jainas of Gujerat and Madrwér. him. The Séwrd, having ascertained the cause of the mourning, considered that if any of his religion came to the town hereafter, they would be obliged to fast as he had done, and it was therefore desirable that the inhabitants should become S'‘rdvacas ; to accomplish which, being well versed in the magic art, he informed the chief that if he would be converted to his faith, he would restore his son to life. After some hesitation this condition was agreed to, and the Séwréi having performed his part of the contract, the chief became a S’rdvaca, together with the whole of the inhabitants of his village. It is well known that any person of the Vanya caste may be admitted a proselyte to the Jaina faith. The above account is followed by a description of the Jaina temples and tir’hs in Gujerat, which, as they are tolerably well known, I have omitted. In addition to this account of the Jainas, by the author of the Mirdt i Ahmadi, it may be useful to state, as a summary of their principal religious tenets : 1st. That they believe in the metempsychosis, and are taught to consider the preservation of the six Cai, or Caya, (i. e. classes or orders of beings,) as the first principle of religion. According to them, these (namely, the four elements, vegetable and animal nature,) are all endowed with life. 2d. They believe in the eternity of the world, and that the only changes to which it is subject are those consequent on the revolution of the cycle, called the Sarpini and Utsarpint Céla. 3d. That life revolves through the five Gaéi or mutations of existence to eternity.*—These changes are, Ist. Tiryanch, the elements, vegetation, and animals, 2d. Naraci, or the inhabitants of the infernal regions. 3d. Manushya, or mankind. 4th. The Dévatds, angels or inferior deities, all of whom possess from one to five senses.t 5th The Sidd’ha, or Supreme God ; beyond this there is no change. It may be proper to remark here, that the two first are considered as states of punishment awarded in retribution for evil deeds. * Omnia mutantur nihil interit, errat et illinc huc venit hinc illuc, &c. + These will be more fully explained hereafter by an extract from a Jaina work treating of the S’artras, senses and properties of the different orders of beings, and their transmigrations. Lieut.-Colonel Mixes on the Jainas of Gujcrat and Marwar. 339 Of the five Gati, or migrations of life, those only are to be revered or worshipped who, being of the third, attain either of the five following grades of religious rank; namely, the Arhkanta, Sidd’ha, Airydnam (Aryaméd 2), Upad’hydya, and Sad’ hu. 4th. Life pervades every particle of the universe ; these are all included in the general terms S?’hdvara and Jangama, which I believe signify bodies endued with faculty of motion and those without it. All bodies possess (Chétana) the sense of feeling or perception. 5th. It is their opinion that any man by religious austerities and the practice of virtue may be united to the Sidd’ha, or become himself a similar Siddha. The deified Rajas or Tir?hancaras, and Sdménya Caivalyas or saints, have all become Stdd@’has from the merit of their actions and tapasyd. 6th. Of all the orders of beings in the universe, man alone can attain immortality. The Stdd’ha only is immortal; the existence of even the deities being limited, and subject to the laws of carma, the metem- psychosis, &c. 7th. In opposition to the Ndsticas or immaterialists, and the Criya-vddis or those who believe in the creation of the world, they denominate them- selves Carma-vadi. They say that the Sidd’ha is too exalted or remote to take any account of the actions of men—that he neither made the world, nor does he interest himself or interfere in its concerns. According to their tenets, the chief controlling power in all regarding sentient beings is Carma. This word is derived from the Sanscrit, and signifies an action, but, in their acceptation, it is understood to mean worthy and unworthy actions, and their retributive effect on the agent, in producing the happiness or misery which he ex- periences in the different passages or revolutions of his existence. On this ground they even proceed so far as to point out the particular evils or benefits resulting from a given act, both in the present life and in future births. It is to be remarked here, that the eight carma* or evil accidents of nature, which are stated to be, 1. Ignorance; 2. Infidelity and the pas- Jj 5 , ; * 1. Jn'ydnavaran'tya carma. 5. Védaniya carma. 2. Mohantya do. 6. A’yu do. 3. Dars'anavaran'tya do. 7. Nama do. 4. Antardya do. 8, Gotra do, 840 Lieut.-Colonel Mires on the Jainas of Gujerat and Marwan. sions; 3. Blindness or want of perception of what is right, inconstancy, or irresolution; 4. The vicissitudes of fortune, and neglect of religious duties 5 5. Happiness or misery; 6. Duration of life; '7. Name or repute, good and bad; 8. Family condition or rank—all impede the progress of the soul to immortality, which can only be attained by their destruction. The four first of these are called Gati carma, and the annihilation of these ensures the attainment of cévalajnydna, or universal knowledge; the first and greatest step to mdcsha. 8th. Although the Jainas maintain the supremacy of carma in the control of the happiness and misery of life, yet they acknowledge the influence of four other principles or original causes, the explanation of which shall be given as nearly as possible in their own words. They maintain that there are fivecdrana, or causes, which unite in the production of all events. The Ist of' these is Cd/a or time. 2d. Swabhdva or nature. 3d. Nint, or Bhavité vita, fate, necessity. 4th. Carma, works or the principle of retributive justice. 5th. Udyama, strength and exertion of mind, or perseverance. They say that the learned were originally divided into five schools or sects, bearing the above titles, as Cdla-vddi, Swabhdva-vddi, &c., each of which maintained the supremacy of its favourite cause or principle; those of the first referring to the evident effects of time in the production and re- production of all things. The second holding that the world and all it contains is derived solely from nature. The third, or those who adopted fate as their principle, maintaining that neither time nor nature have any control whatever in the occurrence of events, all being pre-ordained from eternity and immutable, and that no efforts can avert the decrees of fate. The fourth, or those who considered retributive justice as supreme, say that life revolves eternally through the four orders of beings before described, and that its transmigrations will be high or low, evil or good, in proportion to the worthiness or unworthiness of its actions; that life wanders through all the mutations of existence in conjunction with the eight carma, between which and the soul there is a secret but almost indissoluble connexion ; and by their operation the most exalted being, as the Chacravartis, may be Lieut.-Colonel Mixes on the Jainas of Gujerat and Marwar. 341 degraded to the infernal regions; and the dévatds, or divinities, become animals, insects, or even particles of matter; that this is effected by carma, to which all but the immortal Sidd’ha are subject. The fifth sect are those who refer all to energy of mind. The advocates for the supremacy of this faculty as influencing the condi- tion of mankind, say that all motion and exertion, the asi, mdsi, and crishi,* or, the arts of civilized life, all result from the strength of the mind : there is therefore, they say, no necessity for the intervention of the deity, time, carma, &c. It is related that the supporters of these doctrines all came before the Jinéswara or Térthancara of the age, and after respectively stating their arguments in support of their favourite principle, requested him to decide on their validity. The Jinéswara, after hearing all they had to say, desired them to forego their prejudices, and exert their understanding : he then explained to them that neither of these principles can do any thing of itself; but as the five fingers perform the work of the hand, so do these unite in the completion or perfection of all events, and that their influence may be traced in the pro- duction of every thing existing. This is the Jaina opinion on the subject. Although the change of the seasons and operations of the elements proceed from Swabhdva, or nature, yet they are considered partially under the control of the Zndras and inferior divinities (the Hindi gods are said to be of this number), and some Jainas worship these inferior gods and goddesses. In the six drds of the Sarpinicdla, and the same in those of the uésar- pint, or avasarpinicdla, there are invariably produced twenty-four Tir?han- caras, twelve Chacravartis, nine Bala-dévas, and nine Vasudévas. These fifty-four personages, who are Rajas and mostly great conquerors, are denominated the Utlama-pirusha, or most excellent of men. Some sects join to these the nine Prati Vdsu-dévas, or Rajis, who were subdued by the Vésu-dévas: this, however, is not authorized by the Séd- Whantas. The Tir?hancara is a Raji, who by his piety and virtues attains médcsha, and becomes a Sidd’ha, or Supreme God. * Husbandry, commerce, and war. 342 Lieut.-Colonel Mixes on the Jainas of Gujerat and Marwar. The Chacravartis are supposed to have reigned over all the six c’handas of Bharata Cshétra—that is, from the Lavara Samudra, or salt sea, to the range of mountains called Himdvan. Three of these Chacravartis were Tir’hancaras ; viz. Shnti NAt’Ha, Cunt’nu NAt’Ha, and Ara NAT’HA. The nine Bala-dévas and Vdsu-dévas were half-brothers. They are sup- posed to have possessed only half the extent of territory conquered by the Chacravartis, or three c’handa of Bharata Cshétra, or from the sea to the Vitéd Parvat, or silver mountains. The Bala-dévas, although the elder brethren of the Vasu-dévas, were not warriors, but ascetics, who from their mild and virtuous lives attained mucti. The Vadsu-cdévas, from the sin incurred in their bloody wars, inva- riably go to the infernal regions. Lists of these, with the Prati Vasu-dévas, will be found in Mr. Cole- brooke’s ‘ Observations on the Jainas.”* They believe that the world, from the first drd of the sarpinicdla to the third, was peopled by a race of men of immense stature and incredible longevity, called Yugalas (from their being born, living, and dying in pairs); that they were devoid of the baser passions, and that all necessary articles of subsistence, clothing, &c. were furnished to them by the spontaneous productions of ten trees, denominated the Calpavricsha. It unfortunately happens, however, that the third dra of the sarpinicdia is the limit of this golden age, and that at that period the productions of these trees invariably fail in Bharata Cshétra (Hindustan and the adjoining coun- tries); a Jinéswara, therefore, appears at that time to teach the Yugalas the arts of civilized life, as Risuapnapfva the first Tir?hancara. This is the same in all revolutions of the Cdla-chacra, or cycle. The Yugalas are said still to inhabit the parts of the earth named by the Jainas Mahdvidéhd-cshétra, Dévacuru, Uttaracuru, Rémaca, Vdsu, and Hiranmaya. The Jainas believe that there will be a general (some say only a partial) destruction of Bharata-cshétra by fire from heaven, and other calamities, at the end of the sixth or last dra of the sarpinicdla, but that all will be gra- dually renovated and restored at the commencement of the Avasar- pinicdla. * Asiatic Researches, vol. ix. p. 287. Lieut.-Colonel Mixes on the Jainas of Gujerat and Marwir. 343 Of the Scriptures of the Jainas. The Sziétras, or holy books of the Jainas, are by some sects held to be forty- five in number ; by others, thirty-two; and by some, as the Digambaras, only ten. The principles treated of in them are classed by their learned men under four general heads : Ist. Daivdnuydga.—This comprehends six divisions or subjects : 1. Dharmdasticdya ............ of motion. 2. Adharmdsticdya ......... of rest. 3. A'cdsdsticdya ...+...0.... Of Vacuum. Bian OM COG a eaastscere ce seees OL TMC DOL S200 tacenrs sesacaceseare OL ke: 6. Of Pudgaldsticdya ...... or matter. 2d. Charaninuyoga.—This division treats of the duties of sdd’hus, the rules of the ascetic life, and of the fourteen Gun'as’’hinaca, or steps, to the attainment of mécsha. 3d. Caranénuyéga.—Cosmography, or of the fourteen Rdjdléca, and the form of the universe. 4th. Dharmdcat’hdnuyoga.—Histories of the saints. In concluding this summary, it may be proper to observe, that the Jainas hold all kinds of self-immolation, as sats, &c., in abhorrence, with the exception of anasana (i. e. fasting to death), as a penance, or tapasyd. This is considered very meritorious, and, I believe, as indispensable in the attain- ment of mécsha. N.B. An endeavour has been made to restore the proper names throughout Colonel Mires’s paper to their original Sanscrit forms; but in some cases this has not been possible, partly owing to the obscurity of the terms, and often to the designations existing only in the popular languages. —G. C. H. Part II. Vor. III. ary, 344 Lieut.-Colonel Mrzes on the Jainas of Gujerat and Mérwir. PART II. Tue Jaina religion appears to flourish in Gujerat, Mar’war’, &c. The great majority of the vanya class, the most wealthy of the community, are Sravacas. With regard to its earlier history, but little can be said; the Patdvalis of the Jainas, or the lists of the succession of their Acharyas, affording no information except as to the origin of their sects, and the history of the great or learned men who have appeared among them. There is no doubt, however, but that they were persecuted by the Brah- mans. A tradition at Pattan says, that Sancara A'cuArya effected the destruction of a number of Jaina priests in that city, and the spot in which they are supposed to have met their fate is to this day ealled the Lé- chéchar.* They were also persecuted by the Musalmins, but only in common with other Hindus, as it does not appear the former were aware of any dis- tinction, or made any difference between them. The countries in which the Jainas are chiefly found are Gujerat, Cutch, Marwir,, Méwar, Malw4, Dhindhar or Jeypar, Havanti, &c. The Jainas of Gujerat, Mar'war’, and Western Hindistan, are scattered over the country, and forma considerable proportion of the inhabitants of * Ihave frequently heard the following legend of this event in Gujerat. While CumAra PAxa, who was a Jaina, was Raja of Pattan, Sancara A’cHArya arrived at that city, and a dispute arose between the Jainas and his followers, respecting the first and last day of the month—the Jainas maintaining it was the first, and the Brahmans that it was the last day. The former being in the wrong, by the assistance of some mantra, or incantation, addressed to the Déva CArKa, produced a false moon that night. SANcarA A’cHARyA, however (say the Brahmans), detected the imposition, and to punish their disingenuousness, a few days afterwards, on visiting CumAra PAxa, he told him he came to warn him that the sea would that day break through its bounds and destroy the city, but that when it should rise as high as the battlements of his palace, a boat would arrive, and that those who got into it would be saved, but the rest of the population would be drowned, The Raja, alarmed at this prediction, assembled all his jatis and priests, and they seated themselves with him on the roof of his palace, in expectation of the sea and the boat. At the appointed time a storm arose, and the sea appeared gradually to approach, and at length arrived, rolling its waves furiously over the city. The boat, as foretold, now came in sight, and on its arrival at the palace the Jaina priests, eager to save themselves, immediately jumped into it, as they thought ; but the whole being a mere delusion, they were all dashed to pieces at the foot of the palace-wall. Lieut.-Colonel Mixes on the Jainas of Gujerat and Mirwdr’. 345 every city, town, and village. They are, however, said to be most nume- rous in the two former provinces, and particularly Mar war’. I am unable at present to give any precise information as to the propor- tion the Jainas bear to the other classes of the population in these countries. The following estimate, however, will perhaps furnish some approximation to the comparative amount : Pahlanpir contains about four thousand inhabited houses; of these about one thousand are inhabited by Jainas. Radhanpir is said to contain about four thousand houses; and of these fourteen hundred are inhabited by Jainas. Pattan is said to contain about fourteen thousand houses; but of these about eleven hundred only are said to be occupied by Jainas. In Jidhpir there are said to be fifty thousand houses, of which about two thousand are those of Jainas. It is, however, surprising that in a state where the highest civil offices are held by Jainas, the proportion should be so small at the capital. The town of Mirtha, in Mar’war’, is said to contain about ten thousand houses, of which fifteen hundred are Jainas. Nagore ............ 14,000 houses ..... . 1,300 Jainas. Bikaénfr......... see OOOO) Gdoipa cess 22700), ado; Pali, in Mar‘war’. 1,500 do. ...... 2,000 do. Sajiet, dittonses sa0y!7, 000. down. ssa 2,000 do. JAldnsiniditto) <4 ALO0O) doen watts: 1,100 do. Jessalmir, in ditto 6,000 do. ...... 1,300 do. Kishengarh ...... 10,000 do. ...... 2,200 do. It is to be remarked here, that, with the exception of Pahlanpur, the above are merely the estimates of Jaina priests. The Jainas, I am told, receive all Hindts within the pale of their faith. The principal classes of their converts are mentioned in my paper; but those I have questioned on the subject say they have succeeded best with the Mahéswara, or Hindi Vanyas. In addition to this it is to be remarked, that nearly the whole of their priesthood may be considered converts, that class being composed of indi- viduals of almost all the pure classes of Hindiis, purchased in their infancy, and consecrated to the duties of’ religion when ten or eleven years of age. Some assert that they only receive the offspring of Vanyas and Brahmans into their priesthood, DN 2 346 Lieut.-Colonel Mixes on the Jainas of Gujerat and Marwar. The priests appear fond of controversy, and I have often heard of books written by them exposing the absurdity of Hindi doctrines; but from what I have seen, their ridicule is levelled at the commonly-received opinions of the Hindis in general, not at those of any particular sect. The Brahmans generally detest the Jainas, especially their priests. That the Jaina religion was introduced into tne west of India from the east, is, I conceive, sufficiently evident from the circumstance that the language in which the Jaina Sutras or sacred books are written, the Migadha-bhishd, is a dialect of the Sanscrit, understood to have been at a remote period that of the most eastern provinces of India, but of the precise period at which it was introduced into that part of India little can be said. Some circumstances, however, of importance in the elucidation of these points, are admitted by all the sects of Jainas with whom I am acquainted. By their Patdvalis, or the history of the succession of their high priests, it appears that in 845, dating from the deification of ManAvira, or Samvat 375, a Sd@’hu, named DévAput CuamAsamna, first wrote the A gamasitras, or holy books of the Jainas, on the leaves of the palm tree.* Before this time none of them were committed to writing, they having always been retained in the memory of their priests, and taught and trans- mitted from Sdd’hu to Sdd’hu orally.t The date of this occurrence is stated by the Leinca Patiévali to be 980 years after Manavira, or 510 from VicramApitya. One set of these books is said to be still preserved in the library at Jessalmir. In the Tappé Jaina Patdvali it is further stated, that in the 984th year after ManAvira, or 514 of the Vicrama era, CAtca A’cuArya, by order of Inpra (one of the Lords of their Dévatds), wrote the Jaina-Sidw’hantas or holy books, denominated the eleven angas and twelve upéngas. It is also stated in the same Patdvali or history, that in the year 535 of the Vicrama era, Narasinna Str A’cuArya brought one hundred and forty-four (some say 1,444) copies of the religious works of the Buddhists from the country east of Bengal to the western part of India. Some Jainas * The reason of this is stated to be, that the memories of the priests in that degenerate age became gradually impaired, and they were apprehensive lest the principles of their religion should be forgotten and lost. + Similar to the customs of the Druids. Lieut.-Colonel Mixes on the Jainas of Gujerat and Marwar. 347 maintain that these books were his own composition, while others say they were merely translated by him from the scriptures of the Buddhists; the majority, however, allow that they were brought as stated. They are said to be commentaries on the Jaina scriptures. The most ancient Jaina temples I have seen (those on Abi and at Chandravati) are stated by the inscriptions on them to have been built between the twelfth and fourteenth centuries of the Samvat era, or between Samvat 1100 and 1400. In the Patavali | have before quoted, it is related that Jaina temples were first built (during the spiritual government of the Tappa A’/cuAryas May- TanG Sdrt or MAn Deva Sért) in the year 882, after Virar or MauAvira, or 412 from VicramApitya: this is allowed by the majority of the Jainas ; however, some say they existed before that period, but were very un- common. From these facts, which are stated in most of the Patdvalis I have seen, some inferences may be drawn as to the origin of the Jaina religion in this part of the country. The only historical works I have been able to discover relative to persons or events, prior to the period of the last Tir? hancara, MAwAvira (2,300 years ago) are the legends of their other T%r?’hancaras, the Bala-dévas, Vasu-dévas, Prati Vasu-dévas, and their saints. The Patavalis give what may be considered a tolerably correct account of the succession of their high priests from ManAvira to the present time ; these were the same in all sects to Prapydrana-stri the twentieth or twenty-first A’cuAryA ; who is supposed to have lived about seven hundred years after Manavira’s deification, and consequently about two hundred and thirty after VicramApitya. At this time the schisms among the Jainas became numerous, and they have ever since kept lists of their A’/cuAryas separately. The following is a description of some of the Jaina temples and éérd’hs in Gujerat from the Mirdti Ahmadi: Sravaca Temp.es in Guserat. These, like the temples of the Hindiis, are to be found in most of’ the towns and villages of Gujerat. The chief are, Ist. Satrunjaya. This is near Pali-t’hanna, a town depending on Sircar 848 Lieut.-Colonel Mixes on the Jainas of Gujerat and Marwdr. Strat. The place of worship is seated on the top of a high mountain, and is dedicated to Ap’Hiswara RisHap’Hapiva. There are many temples of elaborate workmanship here; built it is said by Somesi, a certain Vanya, who expended 48,00,000 rupees in their erection. S'rdvacas resort to this place from all quarters in large bodies, which are denomimated Sanga. At some periods a rich man intending to proceed thither makes his intention known, and invites all who choose, to accompany him. The person thus inviting them pays for their protection on the road, and all the road duties. This is considered a most praiseworthy action, and he is ever after entitled Sangi, or leader or chief of the pilgrimage. Srdvacas send money every year from all parts to repair their temples. 2d. Nimndtha. This is a large temple on the mountain of Girnar, near Jinagarh, dedicated to NimnAr’Ha. Many stories are related of this place, which are too long for insertion here. 3d. Gauri Pdars'wandtha. This temple is in the district of Parkdr, or on the western side of the desert called the Rana, in the vicinity of Cutch. Pilgrims in proceeding to this temple are exposed to great hardships. The image of PArs‘wanat’Ha, for the greater convenience of the Sangas, or assemblages of pilgrims, is now in general brought to Moréwara, a town on the east side of the Rana. 4th. Sanca Parswand?ha. This temple is in the village of Sankésiri, also called Birdése, depending on Minipir Sirear Pattan. 5th. Ajitand?ha. This temple is on the mountain of Taranga, abs dageier on the perganna of Chyralu. 6th. Abi. On this mountain, which is in the district of Sirohi, there are eight temples. 7th. At Cémbhdina, near Amba, a temple of the Hindus, there are five S'rdvaca temples ; these are said to be equal to those at Abi. 8th. In the town of Hawi, depending on Jambusar, are three Srdvaca temples. Oth. In the town of Narwara or Néhrwala, depending on the Howelli of Ahmadabad, and four cés distant from that city, is a temple, to which the S'rdvacas of both sexes pay a visit every year. 10th. Néwdnagarh. In this town are several S’rdvaca temples. 11th. Ahmaddbéd. In several Mahails of this city are subterranean tem- ples, excavated with great labour, and at a great expense, which appear to have been secretly formed from fear of the Musalmans. They contain many Lieut.-Colonel Mites on the Jainas of Gujerat and Mdrwar. 349 large images, particularly that in the Jéhériwara, where are also many monastaries of Séw'ras or Jaina priests, called by them Pédsdl. In the house of Ananp sf LALcuanp, a sarraf or banker, is the represen- tation of a mountain in the east country called Samdtsic’har,* considered to be of great sanctity, and a place of pilgrimage for the Jainas ; this is covered with figures of men and animals, and a number of S'rdvacas from Stirat and other places, who cannot make a journey to the mountain itself, pay their devotions to its representative here. The Tir? hancaras are placed in the order of their succession, but I believe Risuas’HavévA the first, and MaunAvira the last, are regarded with more devotion than the rest. PArs’wanAt’Ha and Nimnar’na are also greatly revered. The Hindi gods, although some of them, as the Divas, CaucA, &c., are worshipped by the Jainas, are yet all included, by their learned men, among the inferior divinities denominated Vintrice (2?) and Vanvintrice (?) Dévatd, as the Paisdcha, Bhita, Yacsha, Racshasa, Cinnara, Cimpurusha, &c. &c. It is stated in some works I have read, and by the Jainas with whom I have conversed on the subject, that the subterraneous temples in Gujerat owe their origin to the invasion of Gujerat and persecution of the Hindus by the Musalmans. The Jainas regard the Buddhists as schismatics, but do not appear to entertain any peculiar dislike to them. There are no Buddhists that I am aware of in this part of the country. * The sanctity of Samdtsic’har, as well as Girnar and P4éli-thanna, &c. arises from their having been the mountains on which the deification of their Tirt’hancaras, Apna’T’HA, Nim- NA’T’HA, &c. occurred. Part III. 350 Lieut.-Colonel Mixes on the Jainas of Gujerat and Mdrwar. PAR LAL, Tue word Jaina is said to be derived from the Sanscrit word Yatu, or Jélu, signifying to employ great care in the preservation of life: it is also said to be derived from jita,* denoting the conquest of the passions. The people known by this appellation are generally divided into three sects: first, the Swétdmbaras; second, the Digambaras ; and, third, the Béa@hamatis, or Buddhists. The subdivisions, however numerous, are I believe all resolvable into one or other of these three sects. The first is so called from the apparel of the priests, which is white. The Jainas of Gujerat are mostly of this sect. The word Digambara is derived from Dig (or Desa), a region; and ambara, clothing; signifying, I am told, that they should use no other covering than the air. The Sdd’hus of this sect, by their rules, ought at all times to remain perfectly naked ; they however are said to wear cloths of different colours. The Digambaras are most numerous in Rajpitina and northern Hindustan. The third or Buddhists are scarcely known in the western part of India; they are however included by the learned of the Jainas among their sects.t These sects or divisions are called by the vulgar among the Jainas Déria, Moria, and Gédria ; names derived from the materials of the broom which the priests of the Jainas and Buddhists carry about with them. The first, or Déria, are the followers of Bupp’Ha; the Sdd’hus, or religious class of these, are said to use the tail of the Tartarian cow for their owgha or broom; the second, or the Méria, are the Digambaras, whose priests employ the feathers of the peacock for that purpose; the third are the Swétambaras, who use a broom of wool. The Jainas of all sects consist properly of only two classes, the Sdd’hu and Srdvaca, or the priesthood and laity.t The word Sdd’hu signifies, as I am informed, a man who subdues his passions, and performs well the duties of his religion. The Srdvaca is a — * The word Jaina is a regular derivative from Jina ; in the same manner as Baudd’ha is from Buddha.—G. C. H. + It is singular that the large figure of RisHAB’HAp£VA, at Satrunjaya or Pali-t’hanna, is called by the S'rdvacas A’p1-Bupp’Ha, or the first Bupp’HA. t The Sdd’hwi and S'révacd are the females of those classes. Lieut.-Colonel Mixes on the Jainas of Gujerat and Marwdr, 351 a hearer of the Sidd’hdntas, or sacred books, and a believer in the doctrines contained in them. Svrdvaca, however, is said to be an improper appellation as applied to the latter, the correct term for a layman being S‘rdmandpdsaca, the signification of which is “ the servant or follower of the Sid’hus.” The priesthood may be divided into two classes, the Sdd’hus and Jalis— these were originally the same; at present, the first is composed of ascetics, who retire from the world of their own free-will, and pass their lives in meditation and austerities; and the second of individuals taken from all classes of the community, who are purchased in their infancy by the Jatis, and initiated into their order at ten or eleven years of age, they are a kind of secular priesthood, as far as relates to the possession of wealth, and some other indulgencies, although in some degree subject to monastic rules; the the Sd@’hwis and A’ryds, or women of these religious orders, live separate from the males, and to them is in general committed the instruction of the Srdvacds, or females of the Vanyas. The S‘rdvacas of Gujerat and Mar'war are mostly of the Vaisya or Vanya class, including some cotton-printers, silk-weavers, and husbandmen. The Vanyas are subdivided into eighty-four Nat, or tribes; this number, however, includes both Jainas and Mahéswaris, or Hindis. Most of the Jaina tribes, as stated by themselves, are derived from Rajputs, and Brahmans.* The period about which the change of profession or caste, and religion, is said to have occurred, in the most considerable, or the Srimdli, O'saw#l, and Pérewdr tribes, will be found in the following detail. Of the eighty-four tribes of Vanyas. 1. The S’rimdli tribe. This is said to be derived from the Parmé)t tribe of Rajputs, which appears at some early period to have migrated from Sinde and Parkar, to Mar'war, and a part of it to have taken up its quarters * It is worthy of remark, that the Jainas of this part of the country universally acknowledge their derivation from the Hindds; and as a further proof of their origin, it is to be observed that their marriage ceremonies are to this day performed by a Brahman, styled the Nat Guru, or priest of the tribe. + Tradition records that the dominion of this tribe extended from Sinde to M4lwa previous to the Musalmén invasion. Chandravati, a city in ruins near the Abi mountain, appears to have been their capital on this side of India. Vor. III. 2Z 352 Lieut.-Colonel Mixers on the Jainas of Gujerat and Marwar. at the town of Srimal, Bhinmal, or Bhilmal, about fifty cés north of Pahlan- ptr: these Parmérs, it is stated, became Vanyas in or about Samvat 222.* (A.D. 166.) The S’rimdiit tribe is considered the first in rank among the Jaina Vanyas, but it is generally supposed the S’rimdilis, O'sawdls, and Pédrewars, are all descended from the same stock, and that all are derived from the inhabi- tants of Bhinmal. 2. The O'sawdl tribe. These are also descended from a division of Parmdr Rajpits, who came originally from Parkar to the town of Bhinmal, and became Vanyas at the same time with the Srimdlis. Their name is derived from that of Ost MArA, a dévi or goddess worshipped at O’sianagar, a town about eighteen miles north of Jidhptr. It is said, that about the period above stated, a famine prevailing in Marwar, U’par, and Onar or Osar, two of the brethren of the Raja of Bhinmal, with some other persons of the S'rimdlis, abandoned that city, and founded the town of O’sianagar, and that these emigrants were Hindis, and mostly Vanyas when they left Bhinmal, the change of caste having occurred some years previous to their migration.t They were afterwards converted to the Jaina religion by a Jati, named Rarran Pragua Su'rt. The mode in which their conversion was effected is related in the Introduction, on the authority of Rarran Stvua Banpniri, the Ndib of the Suba of Gujerat. It is also stated of the O'’sawdls, that they were originally of all the classes of Hindus, from the highest to the lowest; the whole of the inhabitants of O’sianagar, Brahmans, Rajputs, &c., including the Raja or T’hacur, having been converted to the Jaina faith at one time, and having assumed the appellation of O'sawdi. Independently of the Visd and Dassd divisions of this tribe, to, be described hereafter, there are several subdivisions which appear to have arisen from professions, and are denominated Vaidya, Vadéra, Siat Ltinia, Gandi, Bandeh ; or physicians, merchants, sellers of drugs, &c. The members of this tribe are said to be all Jainas, and I have never been able to discover any of the Hindi faith among them. The Visd O'sawdls and Visa S’rimdlis intermarry. * [have not been able to discover the reason of this change of tribe. + The Céladévi of this tribe is said, consistently enough, to be Mana’ Lacsumy’. + This, however, seems doubtful, from the statement given in the Mérat i Ahmadh. Lieut.-Colonel Mixzs on the Jainas of Guyjerat and Marwer. 353 8. The Pérewars. The name of this tribe is said to be derived from their having originally inhabited a suburb of Bhinmél. They are generally said to be descended from the Parmdrs of Bhinmal ; some however state them to have originated in the city of Chandrayati, in the petty district of Siréhi. In concluding this account of the three principal tribes of S’ravacas, it may be proper to remark, that most of the tribes of Vanyas are divided into two classes, called Visé and Dassa, and some have a third and fourth, called Pancha and A’d’hyd. The first or Visé class comprises those whose origin is perfect or legitimate, no stain being attached to the families from which they are derived. The second or Dass, on the contrary, are those to whom some stigma is affixed from their being the offspring of women who have contracted second marriages.* The Panchas and A’d’hyds are still lower grades, being the descendants of Vanya fathers by women of inferior caste. The marriages of these are confined to their respective classes, that is the Visas intermarry with the Visas, and the Dassas with the Dassas, &e. Of the separation of the Visa and Dassi: classes of the S'rimali tribe. This event appears to have taken place about S. 1275 (A.D. 1219), and the following is related to have been the cause. Vasti PALa, and Tégu Paxa, the founders of the magnificent temples at Dilwdra (on the Abi mountain), and Cumbharia (near Amb4 Bhavani), were Pérewirs and children or descendants of a second marriage on the female side, and there- fore of the Dassa division. : On some occasion a grand entertainment being given by them at Pattan, * From what I can learn, there is no prohibition in the sacred books of the Jainas to the con- traction of second marriages by their females, indeed the contrary seems most probable, as their first god A’pina’t'H1A or RisHas’HADiVA married a widow. The women of inferior tribes among the Jainas, almost universally, on the demise of their first husbands, marry a second time; the Vanya women do not (there are, however, exceptions) merely, I believe, because such engagements are considered degrading by the higher classes in this country ; it is remarkable that in this opinion they are followed by many of the Muhamme- dans. The custom of forbidding second marriages to women is said by the Jainas to have taken its rise among them in the time of Vicnama/pitya. 27.2 B54 Lieut.-Colonel Mixes on the Jainas of Gujerat and Mdrwar the majority of the tribes of Vanyas in Gujerat, were invited to meet them there. It so happened, that when they were assembled, some envious or factious person among the Vésds, or those most perfect in their descent, maliciously upbraided his hosts with their illegitimacy, and refused to eat with them. This demur appears to have been fatal to their union, for after many ineffectual attempts made by them to remove his objections, he suc- ceeded in persuading the whole of the Visds to follow his example, and they retired from the feast; the Visds and Dassds, therefore, have ever since remained distinct. The Dassd S'rimdlis and Pércwers in the northern parts of Gujerat are partly Hindts and partly Jainas. Itis a remarkable fact, that whichever faith they may profess, they, in common with the Dassd O’sawdls, all intermarry. The Hind husband pays his devotions to ManApéva, at the T’hdcurdwara, while his wife attends the reading and preaching of the Jatis, at their apasdras [apasrayas? | or monasteries. The S’rimdlis, O'sawdls, and Pérewars, are numerous in almost all the large towns of northern Hindustan. From another account by a Hindu genealogist, it is said S’rimal or Bhin- mal was originally a very large city and contained many thousand families of these tribes. A famine which desolated Mar war at some remote period, caused their separation, and those who emigrated northward took the name of O'sawdls. Those who went eastward were called Pérewars, and a num- ber of a rather inferior tribe, who migrated to the south and to Bengal, where they still reside, were called Dévid' his. Those who remained in Bhinmil retained the name of S/rimdlis; a number of the inhabitants of S'rimal, who are considered Vanyas and included in their list of tribes, were denominated Sénis or goldsmiths. Of these there are two tribes: those who departed from S/rimal on this occasion are called Tdgar Sénis, and those who remained S’rimuali Souis. . 4. The Méde, More, Mohr, or Mohria tribe. This tribe is composed of Hindus and Jainas. 5. The Khardita tribe consists mostly of Jainas. 6. The Lar is a Hindu tribe. 7. The Vayra comprises both Hindus and Jainas. 8. The A’ggarwil tribe. This is said to be the most numerous of all the tribes of Vanyas; it is partly Hindti and partly Jaina. The Jainas are of both the S’wé/dmbara and Digambara sects; they reside chiefly in the north-western parts of Hindustan. Lieut.-Colonel Mixes on the Jainas of Gujerat and Marwdr. 355 9. The Handilwal or Khandilwdl tribe. Khandir is the name of a town or district in the Jaipar territory, and these Vanyas having originally been Rajput inhabitants of that town, take their name from thence. They are Jainas, and of both the S’wétdmbara and Digambara sects. 10. The Bejdwargé tribe is mostly resident in Hindustan, the members are Jainas, as are likewise those of the following :—11. Harséra; 12. Nogila ; 13. Jailwal; and 14. Jdléra or Jalohra. 15. Jhdréla. Mostly Hindus. They derive their origin from an ancient city, the ruins of which lie eight cds north of Radhanpur ; tradition says it was chiefly inhabited by Brahmans, and that it was destroyed by one of the Ghori kings of Dehli; scarcely any vestiges of it remain, except mounds of bricks and rubbish. 16. Hombar, called Hambar Vanica or Vohr Vanica. This is a tribe of Digambaras. 17. Gujar, Gujarval, and 18. Gujar Vanic. All these, I believe, are the same ; the individuals of these tribes profess many trades, being goldsmiths, husbandmen, &c.: they are Jainas. LO Mimailssnnseaadawe +o-e-dainas, 35. Palléwal. These are mostly to 20. Dindiand Dindiwal. do. be found in the northern parts of QM OG POC Manes anaastecaidane ae - do. Hindistan; they are Jainas. 22. Catora or Catanéra ... do. 86. Bambhijat or Bambh, Jainas. ER OHTA I FERRE eROEe wcbiste do. 37. Disawal, Hindus and Jainas. DA, TAN GWMhdncsdsveJadsaneds! VIG, 38. Siharwal, Sohrias or | pina LI TOTAL ae sastasuhygda, ShENTIAS...4.. vessel 26. Ganbhdyd....s.ceseeeeee GO. 39. Kharedia, selege ab 27. Pohcarwil ......... Digambaras. Kharhidia ....0.00. ORIN AYE occomnsare cease do. 40. Jaiwal...... siaxwee oes MILO 29. Nanawal ......0000+ do. 41. Chitrawdl....ccccccveee 0. 80. Ladé(a division of the S’rimalis), 42. Carantwal ...ccccc.eoe do. Jainas ; they are said to have been 43. Stinawal ...cceveee sole BTAGs originally barbers. 44. SGjantwal....++++ eevee dO, 81. Dhariwal.........+.- ...Jainas. 45. Nagarnat, Hindis and Jainas. 32. Vaghirewal, Waghira, | HP) 46, Dasdrdsscocceee do. or Wighori.....00J 47. Vanchavanica . do. 33. Mirat’hwal ......0.00 . do. 48. Carihyd sss00e do. B4;;) SOrantsisdz.ssecsaracady i HO. 49. Bhadira . .........Jainas. 856 50. Méwara ...... wisee tub eaet Jainas. 51. Narasinhapura \Jainas; Digam- orNarasinghapore) — baras. 52, Pancham or Panchamala, Jainas. 5Bo aM arwes conden PP siardo. 54. Harwal. ......00. aed deh do. 55. Srie handir orS rie handira do. 56. Wayes or Vaysa ...eer00 do. SY Aesth side vz davai sewer do. 58. Cambja ...0.+ svelbeteens do. 59. Jinda Or Jinrd.seeeeeeeeee do. G0. SOIT G csnsnsnsaonncvsaentns do. 61. A’chitta or A’chitwal...... do. COA GHOBG vent wesisBeennaics tenner do. 63. S/rig tir ...s0-00es parse skates do. 64. CayEia ...secccrcescsccesees do. G5, DRS SONG oscicasascadssavw do. G6. Padrichhiias tees ss aces tl do. G7 nHéshdneaiiasas ackbadeckvet do. 68s Lathatdls dasecscntsasecie des do. 69. Ashiwarga . ....seceereeee do. 70. Gdjona or Gajnéda ...... do. Ws Vadhanoniitseseac scenes do. TQnVihonkis marseaatacesre do. 713. Padmavatiss cosecsersecceee do. 74. Dhavra vee Jainas and Hindus. 75. Borebole...... do. 76. JERTEG severe do. 77. Maghora ... do. 78. Gdluwal.....- do. 79. Chitrérd...... do. 80. Caclévia .... do. 81. Landiays..... do. 82. Bhongra or) a8: Bhingada J 83. A'ndére, A’nhéra do. 84. Nagoraor NagoreVanica,Jainas. 85. Sachord ...ccccerees odeskitenilos 86. Madahra ......0.. soepeeehy des 87. Brahmanu ..cccccccsseses AO. 88. Mandurd csccccccceccsee do. 89. Stiroti, Mahéswaris and Jainas. 90. Néphili ... do. 91. Sabiird...... do. 92. Khéralida do. 98. Cathstiria do. 94. Suinar...Jainas and Mahéswaris. 95. Nagéri More do. 96. Nayilnag... do. 97. Dacria ... do. 98. Bania ...... do. 99. Jeluna ...... do. 100. Vindit ...... do. 101. Madalia ... do. 102. Babar ...... do. 103. Jerana ... do. 104. Cautilia .... do. 105. Dadahal... do. 106. Sénési...... do. 107. Rajsu’cha... do. 108. Linda or Lidi, Sdc’ha, Jainas. NOD BORN ssc ons sess setees do. 110; Sis so tease de duacitaeee do Vs i ais. 0.s ccemattaccoee tee do ME Babi de icenicelcdse la dagah do. LibSat Senegal dycs casacneesh.g 3 do. 114. Khandole ......+.. saniade do. 115. Moh A’ghata ......... do. 116. Chandranéra 00+. cknsaurdo. 117. Khérwa....Jainas and Hindis. 118. Chachd...... do. LOBE) jctonsdes do Lieut.-Colonel Mrzes on the Jainas of Gujerat and Marwdr. Lieut.-Colonel Mixes on the Jainas of Gujerat and Marwar. 357 120. Nangadréha.....+... ..-Jainas. 140. NErdtia ......c0c0c000. Jainas. 121. Nangapraha ......... do. 141. Vandbhore ....e000006 do. B22 IBRELOV Ge. dovewveceses do. TAQ VGA. dcccteseccecsts Ok ELS. COOB SHIN eect o's do. 143. Véphali ....ccecevecsee 0. Nd 8 12.07 [gn aa do. 144. Mahésward wi... do. 125. Nathgata ....sc00.00. do. 145. Catiiniwal .....00. anon 126. Chorewal......0sseeeeee do. 14GL ddaississvsise ave de: 127. GRANOrE......000e eeWdo' 147. Chandrawal ..0....... 0. IQS STORE. eae tetdin ceo do. 148. U'chalwal ..........0.. do. 129. Gabhii......2+4 Secece seer! 149. Baniwar........00000. 0. 130. Jaighyd ceiccscrcecseee do. 150. Harstid .o.c.sese0e.e8. do. 131. Jancstiria ........ eeeeee G0. 151. NGraNid.scrcccseceee dO. 132. Sarthya swiaeeccsess DUO: 152. Hatharrid............. do. 133. Suchawal ....... Se Ka Key 153. Mangawar ............ do. USE GUILDS waves askesscces do. 1542) Bharg] a wassdesctes sect AD: 135. BRAMO .scscscececeess do. 155. Hingarwal wi....0.. 0. SO RIESuDecasaesnccehenwees do. ISOM POneMaliwcccascaessce Ob 137. A'charciwal ......... do. 157. Cabehiines.\ capveiwecnd Oude 138. Prépariciwal ......... do. LSS BAMC scsvvesstases woo: 139. Gorewdl...... Hor ene: 159. Nagadharra wu..00. do. It will be observed by this list, that instead of eighty-four tribes there are nearly twice that number; the names are, however, copied from a Jaina list, and I have not thought it proper to interfere with them, although it may be supposed there is some mistake, or, perhaps, repetition under dif- ferent names. Most of those above detailed are taken from those of towns and districts. The chief, or more considerable tribes of Jaina Vanyas in Gujerat and Mar’war’, do not exceed thirty, the remainder are almost unknown in those parts of the country. By some accounts it appears that in the time of Vicramapirya, there were only twelve and a-half tribes of Vanyas; these were the S'ripir, O'sidn, Mirathia or Mira?hwal, Padlliwal, Pohcarwal, Jayil Cant, Harisdya, Jindiwal, Diddiwal, Vagiriwal, Néirania, and Khandilwal. Independently of the foregoing distinction of Nat, or tribe, the Jainas are divided into eighty-four religious sects, denominated Guchch’ha, or congre- gations, of which I believe the most considerable, and most opposed in their tenets, are those of the Digambara, and the Tapa, and Lica S'wétambaras, 358 Lieut.-Colonel Mixes on the Jainas of Gujeral and Marwar. The most material difference of religious opinion between these sects will be detailed ; that of the rest, I believe, is trifling. It is necessary it should be observed here, that besides the eighty-four Guchch’ha, there are also many inferior divisions of dissenters, called Mat or Mitti. The origin of the eighty-four sects of Jainas, as detailed in the Pat dvaiis, or lists of the succession of their A’charyas, properly includes their history from the period of MauAvira, the last Tir?hancara, to the present time, and it is, perhaps, not quite correct to separate them; however, for the sake of perspicuity, a list of their A’charyas, and the remarkable occurrences recorded by them, will be given hereafter, with a summary of their ancient or fabulous history. In the time of ManAvira there were only nine Guchch’has.* The following is a list of the eighty-four Guchch’has, with their subdi- visions or Mats :— 1. The Vara GuchcW’ha. This is said to be the most ancient of all the sects. 2. The Chartar Guchch’ha. This sect is derived from the Chandra Guch- cl’ha, it is divided into eleven Bésnas or schisms, which all arose from that of the Bhal't‘arakia ; the following is a list of those best known :— The Ist, or Bhat t/arakia sect, was founded in S. 1080, or A.D. 1024. The 2d, or Vara Achirya, arose in 1564 of ManAvira, or 1094 of VicramApiTyA; its founder being a certain Vanya, named Canprapia. 3d, The Laghu Ach irya, or lesser C’hartar, took its rise in S, 1381, A D. 1325. 4th, The Végra Chartars: this originated in S. 1422; A.D. 1366, or during the reign of Maumu Bécana, king of Gujerat, from whom they take their name. 5th, Piplia or Pimplia, 8. 1415, A.D. 1359. 6th, Ranga Vijya, S. 1700, A.D. 1644. The 7th, or Bhirhdrki.s, derive their name from Buéwsv'ria, a S'ri Pija, or high priest, and Harkcuanpa, a Mahajan of the town of Barhmere. 8th, or Chand Stiria ; this sect is ascribed to an Achurya, named SAcar Cuanp Svu’r1, and the date of its origin is S. 1505, or A.D. 1449. * ManAvira had eleven Gand’hurs or disciples ; of these eight formed Guchch’has or sects, the remaining three united in one. Lieut.-Colonel Mixes on the Jainas of Gujerat and Mdiwar. 859 9th, Moéhvi Chartar, 8. 1255. The distinctive tenet of this sect is that the Térfhancaras have six Calydnas (an account of these will be given hereafter), or felicitous periods in their lives (the remainder of the Jainas maintain they have only five), and that their installation as Rajas forms the sixth Calydna ; also, that the translation of MauAvira,* from the womb of “the Brahman’s wife to that of the Rani of Stpp’HarRatT’HA RAsA, is his sixth Caly inaca. The C’hartars keep the Pac’hi or full moon on the 14th of the month, and reckon fifty days from the 14th A’sarsdéd to the 4th Bhidarwastd, the last day of the fast called Pajusan, and in this time the Sad’hus of this sect will not move out of the village or town in which they reside except in cases of emergency, and on the days called Ti?’hs they abstain from all labour, and occupy themselves entirely with the duties of religion; almost all sects of Jainas conform to this rule. The Tif’hs are the 2d, 5th, 8th, 11th and 14th, or 15th days of the lunar month. The Chartars believe in the forty-five Stiéras, and worship the images of the Tir?hancaras. 3. Tapa Guchch’ha. This is said to have taken its rise in S. 1285, A.D. 1229, and its name from the following circumstance. A certain Sri Puja, or chief priest of the Jainas, being on his travels, arrived at the fort of Chitore, and took up his residence there under a banyan tree: he appears to have been pleased with his quarters, as he remained under this tree six months, performing during the whole of that period the A’mbil tapasyd, which consists in abstaining from all kinds of food except bread or rice mixed with water, but without any salt or condiment. From this extraordinary penance, the Rana of Chitore gave him and his followers the name of Tupis Tapasyis, or Tapaswis ; they are also called Chitoris. According to the statement of the Taps, the Jainas for eight generations after MamAvira were called Nigrant’ha, or Alébhi,t ie. exempt from all passion or desire: there was then no difference of sect among them. In the time of AcuArya Séuastr Sri, or 345 years after ManAvira, their name was changed to that of the Cétic, or Corynia Guchcl’ha. * See the History of MauAvira, in the Asiatic Researches. + See Mr. Colebrooke’s paper on the Jainas, Asiatic Researches, vol. ix. p. 300. Von. ILI. 3A 360 Lieut.-Colonel Mixes on the Jainas of Gujerat and Mdr'war'. In after times they received the following names in succession: Chandra GuchcW’ ha, Vanavasi Guchch’ha, Vara Guchcl’ha ; and, lastly, that of Tapa Guchcl’ha, as above related. The Tapa Guchci’ha is divided into thirteen besnas or sects; there is, however, I am told, but little difference between them, except on trifling points of doctrine: they are named after the A’cnAryas, by whom they were instituted, viz. : Ist. The Vijaya Déva Stiri. This division arose in S. 1781, A.D. 1675. 2d and 3d. The Vijaya Raja Stiri, and Camalcasa, These were founded by Chélas, or disciples of Himyrman Str, and A’NanpvimaL Soir, A/cuAryas, in or about S. 1590, A.D. 1534; the latter are now said to have become C’hartars at Jessalmir. 4th and 5th. Vari Pésal and Léri Pésal. This separation from the rest of the Zapas occurred in S. 1582, A.D. 1526, and is ascribed to the following trivial circumstance. Himvyimar Sdri and A’nanpvimat Su RI, the 57th and 58th A cuAryas of the Tapas being at Cambay, the Vanyas of that city lodged the first, or the guru, in the smallest Pdésal or monastery, and the second, or his disciple, in the largest ; from this occurrence they derive their names. 6th. The Sagar Guchcl’ha. This arose in S. 1613, A.D. 1557, during the spiritual government of Visaya RAsa Su'rt, having been instituted by a Jati named Duarma SAcar, in conjunction with Sanripés SuiAr, a merchant of Ahmadabad. In this sect a particular family of Vanyas (that of Sanrinés), performs the ceremony of the consecration of the S’ri Piya, and consequently the functions of high priest. 7th. The Camal, or Cawal Guchcl’ha. 8th. Catacpira. The Sid’hus of this sect have some peculiarity in the Owgha or broom they use. ; gth. Vijaya A'nandsiri. This sect took its origin in the time of the 60th A’cuArya, Visaya Sana Svu'r1, about S. 1656, A.D, 1600. The founder is said to have been the brother of that AcuArya. 10th. Vijaya Ratna Suri. 11th. Agamia. The origin of this sect is ascribed to the 13th century of VicramApitya; they keep the full moon or Pac’hi on the 15th of the month, and the Pojusan on the 5th of Bhadarwasid. 12. Vamdmitti or Brahmitti. A sect denominated Brahmdditya is said Lieut.-Colonel Mixers on the Jainas of Gujerat and Marwar. 861 to have arisen in 826 of Vicrama. ‘This appears to be the same with the Vrimdnia or Brdhmdnia, otherwise Bréhmamitti Guchch’ha, some of whom are said to be residing at Pattan. 18th. Ndgori Tapa. The date of the sect is said to be S. 1572, A.D. 1516. All these besnas have their S'ri Pijas. The principal tenets of the Tapus are, 1st. The preservation of life in all its forms ; 2d. The worship of the images of the Tir?hancaras ; 3d. The acknowledgment of, and belief in the forty-five Séras, or holy books. They are also enjoined Tapasya, or penance; Sila, or chastity; Bhaw, benevolence or liberality ; and Dédna, or charity: they acknowledge seven Cshétras, or objects of peculiar veneration and expiatory charity when at the point of death, wiz. the Sdd’hu and Sdd’hwi, Srdvaca and S‘révacé ; the repair of temples, consecration of images; and lastly, the preservation and copying of their scriptures. The Tapa Jatis are not allowed to move about the country from the Samvachéri, or the last day of the Pajusan to the 14th of Cédrtic-séd, in all, seventy days:* they keep the Pac’hi, or full moon, on the 14th day of the month, and the Samvachéri, or 8th, or last day of the Pajusan, on the fifth of Bhadarwasid. The Tapas are said to hold that a Sdéd’hu may converse with women, if he find it impracticable to remain without them. It is also said, their Jatis may eat flesh, if dressed and given to them by Hindis, and also drink wine: this, however, is denied by them. They will not allow their scriptures to be read by a S’ravaca, or a layman. The following are inserted as forming some of the chief peculiarities of opinion distinguishing the Tapas and S’wétambaras in general from the other sects of Jainas. 1st. The Tapis and Swétdmbaras worship inferior dévatas, and even those of the Hindus as the Devi Cali, or Amba Bhavdni, &c. 2d. They say that. in a religious quarrel it is lawful to kill all those who injure or oppose them. 3d. TheTapd Srdévacas, menand women, assemble together in the A’pasara, or convent of the priests, on the night of the 15th of Gnan Panchmi Cartic- std, and remain employed in religious exercises the whole of the night. * This is called the end of the Chowmdsa, and is common to all Jainas. 8A2 362 Lieut.-Colonel Mixes on the Jainas of Gwjerat and Mdrwar. 4th. They say that those who have built temples and consecrated images, will attain mocsha. 5th. That Riswap’Hapkva was a Jugli or Yugala (one of the ancient race of giants inhabiting the earth), and that he married the widow of another Jizgli, and had two children by her. “6th. That only two of the Tir?hancaras, viz. MauuinAt’na and Nim- nAv’Ha lived single, the rest having been all married. 7th. That penance and works will enable persons of both sexes to attain mocsha. 8th. That MauuinAt’Ha, the nineteenth 7ir?hancara, was a woman. 9th. That a Sud’hu may possess fourteen articles of equipment, viz. three cups or vessels, three sheets or blankets, a ?’hili or scrip, broom, &c. 10th. That in extremity of hunger the Sad’hu may eat any kind of vegetable, and that a Sad’hu may drink cold water: they generally drink hot or warm water. 11th. They say that the laity and men of the lowest caste, and even those who ornament the persons, may obtain mucéi. 12th. They say that in the time of Manavira, the Bhavanapali Indras, or angels of the infernal regions, ascended to heaven to assault and displace the Dévatds, or angels, thence, and that they were expelled by the Vajra or thunder of the heavenly host. 13th. That ManAvira passed through twenty-seven transmigrations, from the son of Risnas’Hapéva to his last incarnation; other sects say twenty- eight. 14th. They place a cowra (a large shell or conch) before them when at their devotions, and pay their adorations to it. 15th. The images of the S'wé/ambaras are represented in a sitting posture, with a candéra or string round their loins, and are ornamented with precious stones. "16th. They say that Carma, or the retributive effect of evil actions, is destroyed by penance. 17th. That Carma is as intimately blended with the soul, as milk and water mixed. 18th. They consider the Tiré’hancaras as supreme deities. 19th. Their women perform religious ceremonies and touch their images. 20th. They bore the ears of their novices, and tie on the mimi, or mouth-cloth, by passing the ends of it through the orifices, Lieut.-Colonel Mixes on the Jainas of Gujerat and Marwar. 363 There are numerous other differences of opinion and practice, most of which would be unintelligible without a commentary. 4, The Linca, or Richmati Guchch’ha. This sect is divided into several congregations, the chief of which separated from the Tupas in S. 1531, or 2023 after VirAt, or MandAvira, A.D. 14:75. 5. The Gujerati Lincus. ‘There are said to be nineteen divisions of this sect ; those best known are the following : Ist. The Mii?’hi Pacha, or Kesowji. 2d. The Nani ditto, or Ciinwarji. 3d. The Dhumaji. 4th. The Talacsi. These, like most other sects of Jainas, are named after their founders. The following are congregations of Lincas, not included in those of Gujerat : Ist. The Nagére Lincas. 2d. The Utrddi ditto, S. 1541, A.D. 1485. 3d. The Vijdmiti, 8.1570, A.D. 1514. It is said there are other sects in different parts of Hindtstan. I have not, however, been able to obtain their names. Each of the above has its S’ri Péja or Acharya. The following account of the period and cause of the secession of the Gujerati Lincas from the other Jainas, is translated from a paper eten to me by a priest of that sect : In the sixteenth century of the Samvat era, there lived at Ahmadabad a certain Jaina Vanya, named LacuA Suan, by profession a sarruf, or money- changer, a man rigidly observant of the precepts of his religion. It happened that one day a Muhammadan sépdhi having exchanged a méihmidi at his shop, purchased some partridges with the change, and killed them for his dinner in the sarrdf’s presence. LacuA SwAn being much distressed at witnessing this sinful act, and conceiving he had participated in the crime, abandoned his trade, and to gain a livelihood, employed himself in copying the Sidd’hdntas, or scriptures of the Jainas. Becoming by this means acquainted with their contents, he discovered that their precepts were neglected, and that the Jadés taught a spurious doctrine of their own instead. This being satisfactorily proved by him on the authority of the Sida’hdantas to several of his friends, they agreed with him to reform, and be guided 364 Lieut.-Colonel Mixus on the Jainas of Gujerat and Mawar. only by the text of their religion and law. They therefore abandoned the worship of images, for which there is no sanction in their sacred books. This reformation took effect in S. 1531, A.D. 1475. The Tapa Jainas, or image worshippers, complained of this sect to SHA JeHAn, who notwithstanding, protected them, as did Aurane-zis; the latter even caused a public disputation on the principles of their religion, to be held at Ahmadabad. It is said, however, that this sect was in existence before the period of Lac SuAn, and was then known under the denomination of the 7°hivar Guchch’ ha. There are forty-eight points of difference in religious opinion between the Tapas and Limeds; but as the insertion of the whole of them would be tedious and they would require much explanation, I shall content myself with enumerating the chief and most intelligible of them. Their principal distinctive tenets, then, are: Ist. A belief that false expositions or commentaries, such as the Tica, Chitran, Bhdashya, Pracarana, &c., and even poetry and romances, have been added to the number of their sacred books by the Tapa Jainas; they therefore acknowledge only thirty-two Sttras, regarding the rest as apocry- phal. The Sttras or scriptures of the Jainas, allowed to be genuine by the Ltincds, are the eleven anga, the twelve upunga, four chéde, four mala stitras, and the avasyaca. 2d. They assert that there is no mention of temples or images, and their worship, or pilgrimages, in the original Sidd’hdntas, and that no such buildings, representations, or ceremonies, were in use, performed, or con- sidered meritorious, in ancient times; they therefore have no temples, nor do they worship images or make pilgrimages. 8d. They keep the Péc’hi or full moon on the 15th, instead of the 14th day, and the last day of the Pajusan, on the 5th instead of the 4th Bhédarwasid. 4th. The Lincas allow only four Cshéiras or classes of beings meriting peculiar veneration, or as objects of expiatory charity, viz. the Sad’hu, Sa@hwi, S'ravaca and S‘ravaca: they conceive it their duty, therefore, to serve the religious, the aged, poor, sick, and infirm of these classes, and to supply their wants. 5th. In opposition to the Zapis, and some other sects, they allow S'ravacas, or indeed any person, to read their sacred writings. Lieut.-Colonel Mrvzs on the Jainas of Gujerat and Mérwar. 865 6th. They consider it unlawful for a Sad’hu to ride on any animal or vehicle. 7th. They deny that a man may not kill another, let the provocation be what it may. 8th. They do not bore the ears of their novices, as the priests of other sects do. The D*hond’hius are a sect of Linca Jainas, which separated from the parent stock in S. 1724, A.D. 1668. ‘They entertain in general the same religious opinions with the Léncas. The D’hind’hias form several sects (some say eighteen),of which the follow- ing are the most considerable or best known. Ist. The Daryapira. The chief distinction marking these is that they omit the Naucar (the creed of the Jainas) when they pray or preach. 2d. Dharmadirji. These repeat the Naucar ; the Sddhus of this sect, however, are said to eat food which has been cooked and kept for some time: this, most of the other Jainas will not, conceiving that after a certain period incipient life is generated in it. 3d. The Térapant’ht. The principal distinction in the tenets of this sect is, that they do not, like other S’ravacas, redeem the lives of animals or insects from those about to kill them, as they conceive themselves in that case answerable for any injury those redeemed may occasion to animal life during the period of their existence so prolonged. 4th. The Lowi ric’h no Parwar. 5th. Milchandjt. 6th. A’jaramarjt. 7th. Calla Rich. The priests of the D’hind’hiis are the Sdd’hus of the Luncds. The Anchlit Guchci’ha. This sect took its rise in Samvat 1169, A.D. 1113 : the founder was an A cuArya, named Arya Rac’nAt Sérr. It appears from their books that in the time of U'py6ram Siri (the thirty-fifth A’cuArya from ManAvira), who is supposed to have lived in the fourth century of the Samvat era, they were called the Vara Guchch’ha ; they were afterwards denominated the Sankésra Guchch’ha, from a village in the Pattan district ; and on their removing to the town of Nana Bira in G6dewar, they were called Ndnawal. A’rya Rac’nar Sunt, the reputed founder of the Anchlia sect, it is said was born in Samvat 1136, A.D. 1080. ‘This man, after he became a priest, took up his abode at Champanir or Powagurh, where he 366 Lieut.-Colonel Mixes on the Jainas of Gujerat and Marwit. became famous for his sanctity and works, and in his time his followers were first denominated the Vaddhi Pac’ha. Of the name A’nchlii, which they afterwards received, there are two derivations ; one from auchala, a cloth or handkerchief which they raise to their heads when saluting their priests, a mode of salutation said to have been practised by the gods; the other is from the word achala, signifying immoveable. ‘The reason of the latter is related as follows : Jayasinua, the chéla of Arya Rac’nart Su'nt, visiting Pattan during the reign of Raja CumAra PAra (the nephew of Sapra Jaya Sryna, who was converted to the Jaina faith by the celebrated HimAcuArya): this prince attended to hear him preach, and, as was his custom, informed him that if he kept the Punam, or the full moon, on the 14th of the month, he might remain, but if not he must depart. It happened that Jayasinna was then repeating certain lines as his text, and therefore requested to be informed whether he would be allowed to conclude his discourse or not. CumAra PALA not conceiving so apparently trifling a concession of any importance, gave him permission to proceed ; and on returning to his palace, he men- tioned the circumstance to HimacuArya, who told him, on hearing the text, that he believed the lecture would take twelve years to its completion : this proved to be the case. However, Cum ira PAxa, it is said, kept his promise, and even attended the A’cuArya’s discourse as long as it con- tinued ; and from this circumstance, gave this sect the name of achala or immoveable. During the spiritual government of DuamMarat’Ha Su'r, in S. 1660, A.D.1604, the separation of the sects denominated Gowraca and Bhatt Fl12 Bry Ya Hob: firing. LLP tec Htinils of Saritipelind found rae oy Cl, tn Colon Plan of a Hot Spring at Batticaloain Ceylon. Temperature 150° Fah Sketch of a Rock with an Inscrophon , on arocky Hill calied Coselanemalle, near Batiicalou tn Ceylon ~ tn the Province of Eraoor. The Inscription enlarged. BES GULOKALATSARAA . | L PSCIUDUON, O7. another large Bock, About titty feel tre length _thelnscriplion bang about cighlee n hel trom the Crt. UFHLAUAZ {LY DYARUZAUTERLY ALK ARSALAAR Ln. C1 LHLON found one hortzontal hock on the samelttl. GP 42. 2 Y ars| oe }}2[uxwyrvaxwvuf df VX AUVWAPHULUZDIVOE/LASS Ct YRUIPUL2oA [Hf sfy sy UfEY ie. Aaa YU AA ws a. ( 383 ) XXII.—A Letter from Lieutenant-Colonel Writram Macezan Grorce Cote- BROOKE, Of the Royal Artillery, F.R.S., M.R.A.S., &c. &c., transmitting three Fac-similes of Inscriptions discovered on the Island of Ceylon. Read 19th of January 1833. To Graves C. Havcuton, Esq., M.A., F.R.S., Secretary to the Royal Asiatic Society of Great Britain and Ireland. London, 12th of January 1833. Sir: I have the pleasure to communicate to the Royar Asratic Society of Great Britain anp Irexanp, the copies of some inscriptions* which were taken from a rock in the district of Batticaloa in the island of Ceylon, by Mr. N. J. Moyaart, of the Civil Service, and transmitted to me by that gentle- man. ‘The character is, I believe, unknown; but on reference to the ninth volume of the Asiatic Researches, pages 272 and 278, a character resembling this appears in some ancient inscriptions copied by the late Colonel Coxin Mackenzie from a Jaina temple at Calyani. On * Vide Plate 13.—The plan of the Hot Spring, which is given on the plate over the inscriptions, has been retained, because it is so placed in the original drawing; and it is not improbable that the inscriptions may bear some reference to it, particularly as they are not above a mile and a-half from the spring. The natives in general attach something of a sacred character to these phenomena; the hot wells near Trincomalee, for instance, are said to have been a favourite resort of the sage AGastyA, and medical writings attributed to this Hindi Esculapius are sti)! held in the highest estimation over the whole of the Southern peninsula of India. Another example of the sacred character of these springs is afforded in the account of the hot wells near Surat, by the late Dr. Wurre, which is inserted in the present volume of the Transactions. The spring, which is the subject of this note, is apparently one of those referred to by Dr. Davy, in his account of Ceylon, page 46. The temperature of the water is there stated to be too high to be borne by the hand, and sufficient to dress meat and vegetables ; a use to which it is applied by the natives. The spring is constantly bubbling, and the specific gravity of a specimen of the water examined by Dr. Davy was 1-0011. Von. ILI. 38D 384 Lieul.-Colonel Cotzprooxr on Inscriptions discovered in Ceylon. On shewing the Batticaloa inscriptions to two distinguished Orientalists, I was informed that the same character is to be met with in the north- western parts of India; a fact which tends to prove that a connexion existed between those countries and Ceylon at a very remote period. I remain, Sir, Your obedient servant, (Signed) W. M. G. CoLesrooke. (885) XXIII. A Letter containing some Remarks on an erroneous Reading of a sentence in the Cufie Inscription on a Grave-stone brought from Dhalac-el- Kibeer, and described in the second volume of the Transacrions of the Roya Asiatic Society. By Graves C. Haveuton, Esq., M.A.; F.R.S., Secretary to the Socrery. Read 20th of April, 1833. To Henry Tuomas Corrsrooxe, Esqg., F.R.S., F.S.A., Director of the Royal Asiatic Society, &c. &c. Se. London, 10th of April 1833. Sir: Since the publication of my translation of a grave-stone, written in Cyfic characters, and printed in the last volume of the Transactions of the Society, my attention has been drawn by friends to the fact, that the words in the thirteenth line, which I had read 4S)\ sus , “praise be to God,” should really be a)\ 4+, “ May God have mercy upon her.” As this last reading is the right one, I beg leave, through your kindness, to make it known ; for the error, though of no great importance to the general import of the inscription, deserves to be noticed. By a reference to my remarks on the subject of the stone,* it will be seen that 1 was then struck at the apparent deviation in the particular formulary expression which I took it to be. In decyphering the stone, I had not only to contend with the disadvantageous light in which it was placed; but the ground and letters being of the same uniform colour, and the writing in such low-relief as scarcely to be obvious to the touch, the difficulty of tracing it out may be easily imagined. The practised eye of the artist, however, who, besides the choice of light, had only to trace the forms of the letters without attending to the sense, succeeded in discovering and delineating that which my less perfect vision was unable to distinguish. * Page 577 of vol. IJ. 386 Mr. Haveuron’s Remarks on a Cufic Inscription, §c. If I had had the good fortune to have made my translation from the drawing instead of the stone, I should have been saved much painful effort, and could not have fallen into this error, as the letters in it are well defined, and in strong contrast with the ground of the stone. I have the honour to be, Sir, Your most obedient humble servant, (Signed) Graves C, HaucuTon. ( 887 ) XXIV.—An Account of the great Historical Work of the African Philosopher Inn Kuarvin. By the Chevalier Jacozn Graserc de Hemsd, M. A., F.M.R.A.S., late Swedish and Norwegian Consul for Morocco and Tri- poli, Knight of the Sardinian Order of St. Mauritius and Lazarus. Read the 21st January 1832. * ples) US danb jlecl fa Jedi Ibn Khaldan, pv. 1, B. 111., ch. 12. Few nations, either ancient or modern, have surpassed the Amazirgs, or lineal descendants of the primitive inhabitants of northern Africa, in power to produce a more ingenious and contemplative writer than the one now before us. And yet this writer, equally profound as an historian and as a statesman, has hitherto been so little known in Europe, that the majority of our Arabic scholars have but very confused notions of his scientific and literary merits, and to many, even his name is almost unknown. In the East, and in Africa, however, the great historical work he has com- posed, has given him a celebrity which no lapse of time, nor any vicissitude of events, will ever impair or lessen. His names and titles are in Arabic : Wali-ad-din Abu-Zaid Abd-ar-rahman Ben-Mohammed al Hadhrami al Ishbili; but he is better known by the single patronymic name of Inn Kuaxtptn, the etymology of which is most likely derived from the circumstance of his father having, in the full posses- sion of his health and faculties, attained an extreme oldage. This old man, surnamed Kuatptn, was a native Amazirg or Berber; but his wife, de- scending from a family of the Arabian province Hadhramat, made her son adopt the surname of Ar-Hapurami. The second surname, AL-Isusiti, he assumed because he had prosecuted and accomplished his studies at the university of Seville in Andalusia, in which city, it would also appear, that his mother was born. He came into the world at Tunis, in the year 1332 of the Christian era, and passed his youth, and many years of his manhood, in Egypt. He then served a short time under Timtr, as chief justice at Damascus, and made a journey with that conqueror to Samarkand ; after * For the translation, see page 394, chap. 12. Vor. III. 3 E 388 The Chevalier Griperc’s Account of the great Historical Work which he returned to Cairo, where he became kddhi-al-kodhd, or supreme judge, and died in the year 1406, at the advanced age of seventy-four. Be- sides his great historical work, of which I propose to offer a short analysis in this paper, he had achieved several other performances in natural history, politics, jurisprudence, and the science of languages; but they are now either lost, or but very little known. His principal and most remarkable work is the ‘‘ History of the Arabs, the Persians, and the Berbers.” The Arabic title of this work is: grey aptly ml y Coll oli go nBl y “aceall lye y pall obs ez and translated into English, signifies ‘‘ A Book containing instructive Examples, and a Collection of the subject and the predicate respecting the History of the Arabs, the Persians, and the Berbers, as well as of other con- temporary Nations.” The whole composition is commonly called Térikh Ibn Khaldin, or ‘‘ The Annals of Inn Kuarptn.” The first oriental scholar of Europe, my respected friend the Baron Srt- vesTRE De Sacy, has given in Vol. xx1. of La Biographie Universelle, ancienne et moderne, a very complete and eloquent account of the author and of his book. He has moreover published and translated into French several pages of this work, both in his Chrestomathie Arabe, and in his edition of A’apuxatir’s Description of Egypt. Those pages are taken from the first part of the work, which the author himself entitles : é > ed pe uct 8 dodie, that is to say, ‘‘ Prolegomena respecting the excellence of the science of His- tory;” which first part is often considered as a separate work, independent of the two other parts of the great history; the former of which compre- hends the history of the Arabs and other nations, from the beginning of the world to the eighth century of the Hegira; the latter, the history of the author’s own nation, the Berbers or Amazirgs, and of other indigenous nations of northern Africa, also an account of the various tribes, and of the dynasties who have succeeded each other in this remarkable part of the globe. > Notwithstanding [py Ku axpbtn hasnot altogether renounced the prejudices of his religious tenets, he has done so in a much greater degree than any other Arabian historiographer. He is, at least, in no way tainted, either with the predilection of his brethren in religion, for all that is Arabian, or with their blind zeal, for the superiority of their nation above every other. Far from judging of the Arabs with partiality, he often rather errs on the opposite side. His principal object, it would appear, has been to write the history of the African Philosopher Inn Kuatpwtn. 389 of the African dynasties who derive their origin from the Berbers ; for, with respect to the Prolegomena, it is pretty well ascertained that he wrote them, as well as the whole second part of the Work, after having finished the third part, which contains the History of the Berbers. I do not believe there exists, in any European library, one complete copy of all the three parts of this valuable work. Of the first, or the Intro- duction, some more or less correct copies are to be met with in England, France, and Germany ; but of the second and the third, the Baron De Sacy himself confesses, in his biography of the author already alluded to, that he did not know whether a single complete manuscript copy existed in the whole extent of Europe. On my first arrival at Tangier, and during my subsequent residence there, from 1816 to 1822, I spared neither pains nor expense to obtain a copy of this valuable work ; but, in spite of all my exertions, the thing appeared to be impossible. A very learned Sharif from Wazan, who had lived a long time at the university of Fez, assured me, that only two copies were extant throughout the whole of Moghrib-al-Aksé or the empire of Morocco, namely, one in the mosque of A/ Kariibin at Fez, and the other in the sanc- tuary of Shella near Salee. In the mean time, I heard it whispered that a good copy of the Prolegomena might be met with in the principal mosque of Tangier; and by means of a considerable bribe, I succeeded in persuading one of the officiating 7i/ibs or priests, to transcribe it for me. But, how painful was my disappointment, on finding that this dear-bought transcript, although it extended to 478 pages, contained the half only of the Mokaddameh or Pro- legomena. Instead of six books or sections, which this First Part of the Work ought to contain, the manuscript given to me had merely the two first books and somewhat more than the half of the third. Both promises and bribes were unavailing, to induce the Tilib to let me collate my copy with the original manuscript, so that I cannot even say whether I have got all that could be obtained. The priest, however, contended that his original did not contain one syllable, yea not one single letter, more than what he had transcribed. Of this I was further assured by the abovementioned Sharif, who moreover affirmed, that of the two MS. copies of which he had spoken, only that one in the mosque of Fez was really complete, because it was the selfsame autograph manuscript which the Author, in his Preface, says he inscribed and presented in person to the mosque of Al Karubin; but that the other 3 E 2 390 The Chevalier Grapere’s Account of the great Historical Work one at Shella was so far defective, that the whole of the sixth book of the Prolegomena was entirely wanting, as well as part of the history of the Arabs and Persians. Upon my earnest entreaty, and promise of a liberal reward, the Sharif pledged himself to procure mea correct transcript of the former, and for this purpose he left Tangier for Fez at the end of 1821. Had I then remained only a few months longer in the empire of Morocco, the great object of my wishes and endeavours would have been attained. But alas! ‘‘ Man proposes and God disposes”: my violent and tyrannical ejection from Tangier annihilated, as well in this respect as in many others, my legitimate and fondest expectations: ...% AN oad ells oe). “Be not sorrowful, for that which God has ordained must come to pass.” Removed to Tripoli, a poorer but more civilized part of Barbary than Morocco, I did not cease to continue my pursuits; and I so far succeeded as, by means of a very clever and accurate copyist, to obtain a transcript of the other parts of the work from the only complete copy extant at Tripoli, which was in the hands of the then Secretary of State for Foreign Affairs, my learned and excellent friend the Sharif Sip1 Hassuna D’Gu’ais; who, among the Musulmans of the present age, and more especially among the African followers of Mohammed, deserves to be noticed as a prodigy of learning, knowledge, and civility; since in this most amiable person are combined, the politeness of the courtier with the rare talents of the statesman, and with elaborate improvement of the mind, the gracefulness of aman of fashion. He was brought up a profound Arabic scholar, and having spent several years of his youth in England and France, he thereby laid a most excellent foundation for learning and skill in several European languages, in politics, and in polite literature. But to return to my subject; who could fancy himself happier than I was, after so many years’ exertions, to be finally possessed of the whole of this invaluable treasure. But what is happiness on this side the grave! A new misfortune hurried me away from Tripoli in 1828, almost as suddenly as from Tangier, and turning my joy into sorrow, confirmed the old saying, that “‘ Every thing upon earth is transitory and perish- able.” Amongst a quantity of books and manuscripts which, during the passage from Tripoli to Leghorn, on board a Sardinian vessel, were soaked with salt water, and consequently destroyed, were my second and third volumes of Inn Kuarptn’s historical work. My only consola- of the African Philosopher Inn Knarpvun. 391 tion was that the fourth and largest volume, containing the end of the second, and the whole of the third part, or the history of the Berbers, being by chance put into a separate box, had not suffered any damage, so that I have, at least, the satisfaction of possessing the most precious part of the manuscript. The loss of the remainder was, however, the more galling, as it could not be repaired, even through the politeness and personal friend- ship of Srp1 Hassuna, who would gladly have procured me a new trans- cript; for the copy, the only one in the possession of any body at Tripoli, from which the two volumes now lost were transcribed, was by this nobleman, a very short time before my departure, lent to one of the European consuls at that residence, who is since dead, but who, dabbling in every kind of scholarship, and contrary to all honesty, sent away the manuscript to Europe, without saying a word to its unsuspecting, and too obliging owner. I hasten, therefore, to communicate these notes to the Royal Asiatic Society, whilst the outline and the contents of the two lost volumes are still fresh in my memory. The preface to Isn Kuarpty’s Prolegomena contains much profound reflection upon the usefulness and the importance of history as a science, and upon the manner in which annals and chronicles ought to be digested, and committed to writing. After this preface follows an essay on historical criticism, in which the Author enters into a discussion on various occur- rences, which have been believed as true, and often related as such, on the authority of the major part of the Arabian historians, although they really are either adscititious or totally unfounded, or, at least, highly improbable. Of these he chiefly enumerates: 1. the journey of the Israelites across the desert, with an army of six hundred thousand warriors, a number which he esteems exaggerated; 2. the conquests of the Zobbas, ancient Hamyarite kings of Yemen ; 3. the fable concerning the paradise of Irem; 4. the preposterous assertion, that a love affair betwixt Ja’rar and the sister of HArGN-AR-RASHiD brought about the ruin of the Barmacides ; 5. the scandalous and defamatory anecdotes from the private lives of several khalifs; and 6. the story about the origin of the Edrisites, and the Mogh- rabine Aghlabites. He next enters upon an elaborate defence of Mana Di, the first ancestor of the Mohavides, wherein he lays hold ofthis oppor- tunity, to expose the ridiculous assumption of some teachers in the mosques and would-be antiquaries, who, in the more modern times of Islamism, 392 The Chevalier Graprre’s Account of the great Historical Work have, on their own private authority, passed sentence upon several men of eminence, who flourished during the first centuries after the Hegira. In conclusion, he examines the mechanism of languages, and gives the rules which he has laid down and followed, in the orthography of the foreign words and proper names, which occur in the course of his lucubrations. The commencement of the work bears, in my manuscript, the Arabic title: Ua y past ly yal oye led Spey be y Real E Utell deb & Jal tl AS» Melt po LAIN bey thet 5 lrg guxball y pylel, XM, that is, in English, ‘‘ The first volume: of the Nature and Institution of Society, and of all that concerns both the rude and civilized State of Mankind ; of Con- quest and Acquisition; of Sciences, Arts, and Handicrafts; and finally, of Industry, Economy, and other analogous Subjects, the results of Know- ledge.” This First Part, or Introduction, comprehends six books or sections, of which Boox I. treats upon the moral culture of mankind in general, and is divided into the six following chapters : 1. The union of mankind into society is indispensable. 2. Description of the inhabited parts of the globe, according to Eprisi’s geography of climates; with the elements of astronomy, according to the system of Protemy. 3. Of the influence which the temperate zones and climate have, over the colour of the skin, and the propagation of the human race. 4. Influence of climate over the passions and the constitution. 5. Of the influence that plenty, or want of food, has over men’s manners, and particular constitution of the mind. 6. Of the contemplative life, as a consequence of fasting and abste- miousness ; with remarks on divinations, visions, dreams, witchcraft, &c. Boox II.—Of the savage state of mankind; of the Bedouins, and other wandering nations; consisting of twenty-nine chapters. 1. The division of people into wandering (nomades, Bedouins) and se- dentary (citizens, Arabs) is of necessity founded in nature. 2. The Arab nation is, by nature, the most erratic of all people. 3. The wandering state and pastoral life, preceded the city life, and were the first states of civilisation. of the African Philosopher Inn Kuatpun. 393 4. Wandering people have less corrupt manners than those who live in cities. 5. They are also braver. 6. Citizens lose their good qualities with their liberties. 7. The genuine family power, or paternal authority, is only met with among tribes. 8. The family power is grounded on the extent of the tribe. 9. The care of preserving genealogies and titles of descent, or lineage, is found among savage people, and particularly amongst the Arabs. 10. Of the intermixture of pedigrees and lineages. 11, Dominion is a consequence of family power and parental aristocracy. 12. Real nobility is a consequence of family power. All other sorts of nobility are artificial and accidental. 13. The rank of servants is determined by the nobility of the family. 14. Nobility of merit, or hereditary pre-eminence, does never hold out in the same family beyond four generations. 15. Rude nations are the best conquerors. 16. The end of power is dominion. 17. Luxury and love of comfortable living, fetter the progress towards dominion. 18. The tendency to submission and humility, are also obstacles in the way of dominion. 19, The imposts and tributes to which a nation submits, make it contemp- tible. 20. Great virtues presage dominion; great vices, the contrary. 21. The more uncivilized the nation which attains dominion, the greater the extent of its power. 22. If the principal branch of a family lose dominion, another of its branches will exercise it, so long as the family power remains in force. 23. Vanquished people adapt themselves to the character, the laws, and the manners of their conquerors. 24, A vanquished nation degenerates, and soon decays. 25. The Arabs have conquered none but flat, open countries. 26. They do not at all understand the art of preserving the state of culture, and civilization, of the countries they conquer. 27. None but prophets can rule the Arabs, and become their lawgivers 28. The Arabs know less than any other people of the science of government. 394 The Chevalier Grasere’s Account of the great Historical Work 29. Tribes living in the Desert need greatly the assistance of people inhabiting cities. Boox III.—Of dynasties, monarchy, Khalifat, ranks, and dignities. Sixty- one chapters. 1. The founders of dynasties are in particular need of the support derived from the heads of families. 2. A dynasty, already firmly established, can do without this support. 3. A rising dynasty, assured of foreign support, can also dispense with the aid of family power. 4. The great monarchies have been founded by prophets, and were theocra- cles. 5. The ascendancy of religious authority will always, at the foundation of the monarchy, overweigh the influence of family power. 6. Nevertheless, the religious power cannot do without the assistance of paternal authority. 7. The power of each empire is circumscribed by certain limits, beyond these, it will, and must decay. 8. The prosperity and glory of an empire are dependent on the greater or smaller number of the public officers or servants of government. 9. Absolute power can never be firmly established in a country occupied by several powerful tribes. 10. A well settled dominion will always tend to the enjoyment of quiet, and the conveniences of life. 11. This tendency is the presage of its decline and downfall. 12. Empires have their natural life like individuals. 13. Of the progress of dominion ; passage from the savage to the civilized state. ' 14. Agriculture in a rising dominion, far from weakening it, will increase its strength. 15. Of the various changes which the same dominion is liable to un- dergo, in process of time. 16. The monuments which are left us of ancient empires are adequate to the grandeur, and original power of those empires. 17. Foreign assistance is often called in, to counteract the overbearing influence of some too powerful families. 18. Of the foreign supporters of a throne. of the African Philosopher Inn Kuarpun. 395 19. Of the powerful influence and ascendancy of foreigners, who hinder princes from governing by themselves. 20. They very often claim all the liberties and rights of sovereignty. 21. Of sovereignty, or absolute power. 22. The too great severity of sovereigns endangers absolute authority. 23. Signification of the titles mdm and Khalifeh. 24. Of the qualities requisite to the office of Imam. 25. Of the various Mohammedan sects and parties dividing the faithful, with regard to the office of Khalifeh. 26. Of the decline of the Khalifat, and its change into unmixed monarchy. 27. Signification of the word Bai’a, or inauguration of the Khalifeh. 28. Of the power of appointing a successor. 29. Of ecclesiastical offices and spiritual hierarchy. 30. Of the title Amir-al-mi’minin or commander of the believers. 31. What the Pope, the bishops, the priests, and the judges are among the Christians and the Jews. 32. Of the great offices and dignities of court and state, under sultans, emperors, and kings. 33. Of the office of vezir. 34. Of the cabinet or privy council. 35. Of the department of finances. 36. Of ambassadors and foreign affairs. 37. Of the sovereign’s life-guard, and the direction of the police. 38. Of the navy. 39. Precedence with regard to rank betwixt the sword and the pane 40. Of the ensigns of royalty and absolute power, viz. the throne, the coinage, the seal, the purple, the banner or standard, the travelling-tent, and the gallery of honour in the mosques. 41. Of the war department, and the art of ranging men on the field of battle.* 42. Sources of the finances; increase or diminution of the revenue of the crown. 43. Of customs and imposts upon merchandize. # Here ends my Mauritanic manuscript of the Prolegomena. What follows has consequently been taken from the transcript I obtained at Tripoli, before I had the misfortune of losing it, as I have already stated. Wow; 11T: 3 F 398 The Chevalier Grasrre’s Account of the great Historical Work 4. Of hidden treasures, and of those who make a business of discovering them. 5. High offices lead to riches. 6. Humiliation and submission are also means of growing rich. 7. The offices of judges, imdms, and schoolmasters are not lucrative. - 8. Agriculture is the lot of the lowest class of the people. 9. Of commerce. 10. Of exportations. 11. Of monopolies, or engrossment of commodities. 12. When the prices of goods are low, the merchants do not profit. 13. To whom commerce is suitable, and to whom not. 14. Merchants are generally accused of being deficient in elevated and liberal ideas. 15. Arts and handicrafts cannot be learned without teachers. 16. The greater or smaller perfection in the arts, depends on the higher or lower degree of civilization. 17. The consistency of the arts and handicrafts, depends entirely on the more or less diffused civilization of the country. 18. Arts and manufactures always thrive, according to the number of individuals employed in them. _ ; 19. The decay of the state carries with it the ruin of the arts. 20. The Arabs have very little skill in arts and manufactures. 21. The individual who excels in one art will hardly be eminent in any other. 22. Division of the arts. 23. Of agriculture and the breeding of cattle. 24. Of architecture. 25. Of joinery. 26. The arts of the tailor and the weaver. 27. Of midwifery. 28. The art, or science of healing. 29. The art of writing. 30. The arts of the bookbinder and the papermaker. 31. Of music and dancing. 32. A certain perfection in the arts of writing and computation, commonly inspires a prepossession towards those who have acquired the command of it. of the African Philosopher Inn KuALpUwn. 399 Boox VI.—Of Sciences and their encyclopedial division. This book is not divided into a regular number of chapters, but contains, in about fifty neat paragraphs, a most elaborate compendium of all the sciences at that time cultivated by the Arabs; laid open and subdivided into regular classes, by means of a highly systematic method, which would do honour even to the first encyclopedist of our age. Among these pa- ragraphs, the most remarkable for profound learning and extensive erudi- tion, are those that expound algebra, the mathematics, astronomy, navi- gation, natural history, and chemistry. This sixth book is wanting in most of the copies, and forms a considerable portion of the third part of the Mokaddameh or Prolegomena. From this summary or outline we may form some idea of the information conveyed by these Prolegomena. Moreover, all the chapters and para- graphs are interspersed with a great number of select examples and curious anecdotes, drawn from the annals of the Arabs, the Persians, the Berbers, and other ancient and modern nations. Few oriental learned works, there- fore, can be compared to this masterly composition ; nor can any other have so great aclaim to the honour of a complete translation into a European language. Were my life not so far advanced, and had not adverse fortune lately checked my literary ardour, I should perchance have taken courage to translate into French, or Italian at least, this First Part of Ipn Knatptn’s excellent performance. But what dol say? My zeal makes me almost forget that I have irretrievably lost the latter half of this first part, together with nearly the whole of the second. The style, however, in which the original is composed, may possibly deter more than one Arabic scholar from a similar attempt. Excessively laconic, it often becomes obscure and scarcely intelligible, by the too abrupt tran- sitions, and frequent omissions of intermediate ideas. The Turks have a very _ good translation of these Prolegomena, or rather a commented paraphrase, whose author, the famous Monammep ParizApru, has attempted to remedy the inconvenience alluded to, by not only developing the ideas of the original, but also adding a great many elucidations and separate remarks of his own. By these additions, the interpretation has swollen to a volume at least two-thirds larger than the original. This work of ParizAprEn is continually studied throughout the Othmdnli empire, not only by all the ministers and statesmen of the Porte, but likewise by the Greek princes, and 400 The Chevalier Graiprre’s Account of the great Historical Work by all the dragomans who have a love for learning and literature, and whose services and knowledge are employed in the public affairs of the empire. Tue Seconp Part or THE Work contains, as I have already stated, the history of the Arabs, the Persians, and other nations, from the creation of the world until the end of the eighth century of the Hegira, or to the year 1398 of the Christian era. Its Arabic title was, in my manuscript : edie 5 sls el bet & Gall ObM) prlieall wall ure payele ure ded gla ads deel lon Bila starve See ade y Cas CN 5 Ds olin» bell, wel es ull s Gly alls Lal Use, that is, in English: ‘‘ Volume the Second, containing the History of the Arabs and the Barbarians, their Tribes and Dynasties, from the beginning of the Creation down to the present Time; with the most credible accounts of several other remarkable contemporary nations, viz. Nabathzans, Sy- rians, Persians, Israelites, Kopts, Greeks, Romans, Turks, and Franks or Europeans.” With regard to the primeval history of the Arabs, their emigrations to Asia and Africa, the branching and spreading of their tribes, their conquests, the progressive corruption of their language, &c., no other writer is likely to be found who, with greater sagacity in his investigations, more solid learning in his criticism, and more entertaining variety of erudition in his narration, has performed his task in so exquisite a manner as Inn Kunatptn. The fourth or last book of this history is especially of immense value, containing an equally new and interesting account of the origin and settlement of the Arabian tribes, who, in Africa, or in other regions, have more or less forgotten or corrupted the language and manners of their ancestors, for which reason they are called in the East : aast—)| w+, that is, literally translated, “ language-corrupting Arabs,” or such whose speech is scarcely intelligible. The former three sections give a description, 1. of the genuine Arabs, +,.\\ we who live in towns; 2. adventitious or adopted Arabs, &J| 4 who live in the fields; 3. foreign Arabs, Cjea!) Wy or Conall Oye foreigners who have adopted the language, the manners, and the religion of the Arabs. Gottvus, in his excellent dictionary, calls them Arabes facti et adscititi. This second part of the work is exceedingly rare in Europe, and I verily fancied myself the only Christian who possessed a copy of it, excepting the one that was purloined from my friend Srpr Hassuna D’Gua’is, of the African Philosopher Inn Kuarptn. 401 which must exist somewhere in France, where the purloiner died some months ago. This man, I am confidently informed, had the impudence to ask a most noble and revered friend of mine an enormous sum of money for the manuscript. But still more scarce is Tue Turrp Part or THE Work, comprising the History of the Berbers; yet I know that a tolerably correct copy of it exists in the library of the University at Cambridge. It would neither become me, nor accord with the object of this paper, to give a complete analysis of this invaluable history, especially as any thing of the kind could not be performed without giving at least a translation of the various rubrics or arguments placed at the head of more than four hundred chapters or divisions which compose this volume, and which extends to seven hundred and seven pages in folio. This however would be nothing else but a useless skeleton, or a dry list of words and proper names, without the least positive utility. On the other hand, I know that the late Mr. Scuutrz has given, in the Nouveau Journal Asiatique of Paris for August 1828, a translation of the first chapter of this book; I shall therefore confine myself to a view of the first fourteen chapters, which in my manuscript form the introduction to this most precious portion of Inn Kuatptn’s composition. The Arabic title of this third part of the work runs as follows: CLs 9 LS shoe dee peel» pads! $5 5 Cota) Jol Ash 2M yw lst o ett pel SL ee ell Gil 5, aedll 1A), which may be translated in English: “‘ Volume, or Book the Third : History of the Berbers, the second People inhabiting Africa, and Description of their Origin, their Divisions, and their Dynasties, from the beginning of the Creation until the present time ; and first of all, an Exposition of the different Opinions held forth by Men about their Origin.” Chapter 1. Genealogy of the Berbers, and their different tribes, descend- ed from the two great stocks Bernas and Maprers. The seven tribes derived from the first, called Berdnis, were the Azddjeh, the Masmideh, the Awarich, the Ajiseh, the Katdémeh, the Sanhdjeh, and the A’rirgeh, to whom some authors have added the Lamatheh, the Haskireh, and the Ka- ztleh or Gazileh. The Berdnis were the descendants of Ber, a son of Mazire, and grand, 402 The Chevalier Grizere’s Account of the great Historical Work sonof Canaan In the translation of Mr. Scuutrz, the name of Mazirg is written Madhirg, with a 3; but in my manuscript it is uniformly written with a;. And it is most probable that from Mazirg the Berbers derive their ethnical name of Amazirg or Amzighs. The Madrgis, who are also called Batdr, from the plural of Abtdér, a surname given to their first forefather Mapreis, were the offspring of another Ber, the son of Kis, a son of A1LAN, and divided themselves into four great branches: the Addaseh, the Nefiseh, the Zdriseh, and the sons of LAwA the elder. They all de- scend from ZaJsix, a son of Mapreis, and their pedigree, as well as those of the Berdnis, are represented in the manuscript by two regular trees of consanguinity. As to the primitive origin of the Berbers, after having laid open and reviewed the different opinions advanced by his predecessors, the author fixes ultimately upon the conviction that they descend from Canaan, son of Suem and grandson of Noau. The name of their real founder is Mazrre or Maztcu. The Canaanites of Palestine were their kinsmen and allies, and descend from Kasttuim (Castunim in the Bible), a son of Mrssraim and grandson of Suem. He contends that the Sanhajeh and the Ketameh are not Berbers; and he believes them to be akin, at least, to people of Arabian origin. Finally he explicitly asserts, what their manner of living, their dwellings, and their language sufficiently evince, that, with the excep- tion of the two tribes just now mentioned, the Berbers are a people totally distinct from the Arabs. Chapter 2. Of the most ancient settlements of the Berbers in Afrikieh and Moghrib-al-Aksd, with a general description of this latter region, and of Bajiya and Kostinieh (the modern state of Algiers); which description has been taken, almost word for word, by Leo Africanus in his account of Northern Africa. Chapter 3. Of what is really ascertained through ancient and modern events concerning the passage of the Berbers from their savage state to a certain degree of civilization ; and further of their dominions, and their dynasties. Chapter 4. Of the assembling of the Berbers into political and constitu- tional societies, both before and after the first establishment of Islamism, down to the dominion of the Aghlabis in Africa. Now follows the real History of the Berbers, from which I shall only extract the contents of the first ten sections or chapters. of the African Philosopher Inn Kuarpuy. 403 1. The history of the Berbers A/-Batér, their origin, division, tribes, &c. according to their own records; and firstly of the tribe Nafiseh. 2. Of the great tribe Nafzdweh. 3. Of the tribe Lawéteh, derived from ABTAR. 4. Of the tribe Bent Futan (my manuscript has F¥in), descended from Zaniseu by his eldest son Tuamsten. 5. Of the Zowdweh and the Zowagheh, who are likewise descended from the great and numerous tribe Zariseh. 6. The annals of the tribe Miknaseh, and of all its clans and branches sprung from Warsrar which still exist among the tribes of Zariseh, and of the countries possessed by the Aikndseh in the two Moghribs, espe- cially under the dynasty Bent Wasiil, kings of Sajalmasa. 7. Of Beni Abi’-l-Afidti, kings of Tasdl, descended from the Mikndseh, and of their conquests and dominion. 8. The annals of the Berdnis, and firstly of the Hawwéreh, their division, tribes, and branches, with an account of the spreading of their clans in the provinces of Afrikieh and of the two Moglribs, al-Ausat and al-Aksa, or the modern states of Algiers and Morocco. 9. Of the Azddjeh, the Mostdseh, and the Ajiseh, who are descended from Bernas, and how they propagated themselves in Africa. 10. Of the tribe Ketdémeh, and how they were greater, nobler, and more civilized than other Berber tribes, and how they gave chiefs and rulers to the other clans of the nation. Here the author proves that the Zowdweh are really a clan of the tribe Ketdmeh, and consequently children of Bernas and not of Mapreis or Aprdr. 3 Then commences the history of the Sanhajeh, their tribes and dominions as well in Africa as in Spain, which are described with great accuracy and very circumstantially, in a series of more than sixty chapters ; after which the annals of the other tribes are unfolded more or less circumstantially, as the recorded events and the revolutions seem to require. The third chapter of the Sanhdjeh annals contains an extremely interesting and valuable topographical description of the modern empire of Morocco, and particularly of those parts of Daran or Deren (mount Atlas) which were anciently, and are still inhabited by the Amazirg tribes of Masmideh, Bargwiteh, Gomara, Beni Asami, Beni Edrisi, Beni Hamstid, Beni Vir- yargal, and others, who, at the time of the conquest of Africa by the Wor, (ii. 3G 404 Account of the great Historical Work of Inn Kuazpvun. Arabs, partly professed the religion of Moses; whilst others were either Christians or heathens, worshippers of the sun, the moon, the fire, &c. This section or chapter, which is very material to the history of Morocco, seems to have been little used, either by Arabian or other historiographers, who have attempted to collect and lay open what has happened in ancient times, amongst the nations who occupy the summits and the sides of the Moroccean Atlas, and the two kingdoms of Tandja and Sebtah, so famous during the middle ages. In this part of the work, as well as every where else, Inn Kuaxptw occasionally offers the most curious and valuable information concerning the northern parts of Soudan, or the land of the Negroes, and of the warfare and the conquests made by the Berbers to the south of the Great Desert. In one word, among all the numerous Arabic and other Oriental manuscripts that are mouldering in the rich libraries of Europe, and still more, amongst all those that have hitherto been published, with or without translations, there is not one that offers such an assemblage of worth, rarity, importance, general utility, and extensive learning, with respect to the history of Africa, as this most excellent work of A’pp-ar-RAHMAN IBN Kuatpty. And I do not consider myself going too far in asserting, that the skilful and learned Arabic scholar who would undertake to make an abridged and commented translation of this classical work, into a generally known European language, would reap ever- lasting honour and praise, and at the same time, in a high degree, deserve well of the whole commonwealth of letters.* Florence, June 11, 1831. * The Rev. Professor Lee, is now engaged on a translation of this work, which is to be published by the Oriental Translation Fund of Great Britain and Ireland. ( 405 ) XXV.—Description of the Wild Dog of the Western Ghats—By Lieut.-Col. W. H. Syxzs, of the Bombay Army, F.L.S., F.G.S8., Se. Communicated by the Branch Royat Asraric Socrrty of Bompay. Read the 4th February 1832, Tue very limited accounts of the varieties of the Wild Dog to be met with in Suaw’s Zoology, in Buumensacu’s admirable Manual of Natural History, and in the splendid edition of Cuvrer’s Regne Animal, now publishing in England, in Reres’s Cyclopedia, and in one or two other works within my reach, lead me to believe that the accompanying drawing and description of the Wild Dog of the Western Ghats may prove acceptable to the Society. In Suaw’s Zoology, the only description of a Wild Dog is that of the “ Chien Sawoage de Ceylon,” by Vosmarr. Our Wild Dog is readily distin- guished from this variety by its greater size, and by its having a bushy tail. In Biumensgacu’s work, general mention only is made of the Wild Dog, without any particular description of it. In Rexs’s Cyclopedia, mention is made of Wild Dogs being found in large troops in Congo, Lower Ethiopia, and towards the Cape of Good Hope; some are said to be red-haired, with slender bodies and tails turned up like greyhounds; others resemble hounds of various colours, have erect ears, are of the size of a large fox-hound, destroy cattle, and hunt down antelopes and other animals: they run swiftly, go in large packs, attack lions, tigers, and elephants, and commit terrific ravages amongst the sheep of the Hottentots; but there is not an individual description. In the “ Régne Animal,” the Dhole of the East-Indies and Southern Africa is described as being like the Dingo or half reclaimed dog of New Holland, but differs from it in the hairs of the tail not being bushy. In this particular it differs also from the Wild Log of our Ghats, but corre- sponds nearly in colour with it, being of a uniform bright red. ‘The Dingo, or New Holland half wild dog, has the head and elongated snout of a fox ; in its other proportions it agrees with the shepherd’s dog, which by some zoologists is considered the nearest of the domesticated dogs to the 83G2 406 Colonel Syxxs’s Description of the primitive race. The fur of the Dingo is composed of silky and woolly hairs, and is of a deep yellowish brown colour, lighter on the under part of the body ; it is about two feet six inches long, and two feet high. It will be observed, that in the above distinguished works, descriptions are given of only two varieties of wild dogs: those of Ceylon, and those of India and Southern Africa. I have deemed it necessary to preface my description with the above extracts, to facilitate comparison, and the estimate of the truth of the inference I have drawn, that the Wild Dog of the Western Ghats is hitherto an undescribed species. In the afternoon of the 15th of May 1828, when encamped at Bhima Shancar, the source of the Bhima River, in the Western Ghats, some of the Cohié inhabitants of the village, who had been in my employ for some days hunting game, brought to me the Wild Dog, of which the accompanying is a drawing ;* they called it Colsun. The creature was dead, but still warm ; they stated that they had followed a pack of them in the morning, through the dense jungle, and ultimately coming unawares upon them, had struck down the dog they brought by a blow on the head with a stick, the creature not having activity sufficient to effect its escape. We were enabled to account for this inactivity on opening the stomach, by finding that the dog had completely gorged itself with the remains of a deer; and the bones of the feet of some digitate animal were also in the stomach. As it lay dead on the ground, its principal characteristics were : Ist, the length and narrowness of the head, the parietal bones insensibly approaching each other, and the jaws being considerably elongated ; 2dly, the length and slen- derness of the body ; 3dly, the magnitude and strength of the limbs com- pared with those of other dogs of nearly the same size as the Wild Dog, and with the body of the dog itself; 4thly, the length of the neck; 5Sthly, the magnitude of the feet and toes. The expression of the face was that of a coarse ill-humoured pariah dog. The pupils of the eyes were round (the irides brown), ears large, erect, broad above and somewhat rounded at the tips, interior surface of the ears hairy, and the hairs whitish. The posterior margin of the ear has a lobe, fissure, or double edge, as in the domestic dog. ‘The fore feet have five toes, and there is an elevated, rounded, horny process behind the articulation of the wrist, as in the Shaka, * See the acompanying Plate. sue >) 7204 EPeIBUIBY(] Ay2ey BIOATUIE) 1¢2720) Pye Mey 9/927 > th iY Wild Dog of the Western Ghats. 407 and in two domestic dogs in my possession, one of them a powerful Brinjart of the greyhound form; the other out of an English spaniel by a pariah: the claws are short, stout, and black. The colour is a uniform bright red, from the tip of the nose to the insertion of the tail, and to the extremities of the toes; a shade or so, however, lighter under the throat, on the chest, belly, and on the inner surface of the fore legs down to the wrist. The tail is bushy, the hairs red at the base, but black at the tip; the fur consists of silky and woolly hairs, the latter very short, without any disposition to curl. The proportions of the animal are: from the tip of the nose to between the ears, seven inches and three-quarters ; greatest width of the head, three inches and a half; length from between the ears to the insertion of the tail, twenty-six inches, of which the neck is eight inches ; length from the claws to the articulation of the ulna with the humerus, ten inches and a half; toes two inches long by eight-tenths of an inch high; tail eleven inches ; height of the animal about seventeen inches; the extreme length from the nose to the tip of the tail, is three feet eight inches and three-quarters. I have stated the height indeterminately, from some provoking difficulties having occurred to prevent me setting the animal up correctly. From the extreme rarity of specimens of the Wild Dog, I was particularly anxious to prepare the skin properly: it was removed from the body with every possible care, leaving in the necessary bones of the head and limbs ; and the interior surface was fully imbued with arsenical paste. The skin was then filled with dry grass, and the specimen put into a basket with some skins of the moschus memina, to be set up on my return to Poona. Having taken up my monsoon quarters, the skin of the dog was steeped in tepid water, and the usual process of stuffing with cotton and putting in wires was attempted; to my utter surprise, the skin in many places opposed as little resistance to pressure or tension as wetted brown paper would have done. The cause of the decomposition was perfectly inexplicable, as the skins of the small deer, similarly prepared and similarly circumstanced, were found to be quite sound. The mis- fortune effectually prevented me from setting the dog on its legs, with the body at its natural elevation, and I am necessitated, therefore, to speak of its height indeterminately. ‘The head is in excellent preserva- tion; the body is sufficiently so to give its true form and magnitude, and the limbs, although the skin has given way in certain places, have 408 Colonel Syxxrs’s Description of the so defined an outline as to admit of their being drawn correctly; the feet are quite perfect. The drawing has been executed from actual measurements, but in the uncertainty of the height of the animal relatively to its length, I caused the drawing to be considerably foreshortened. It does not, therefore, show the real length of the body; but in ¢he position in which it is represented standing, it may be relied upon for its correctness. From the above description it will be observed, that the Wild Dog of our Ghats cannot be identified with any dog of which a description is given in the works of natural history to which I have alluded. It differs from the Dhole in having a bushy tail; from the “ Chien Sauwcage de Ceylon” in its bushy tail and superior size; from the African Wild Dog (likened to a large fox-hound), in its inferior size; and from the Dingo of New Holland, in its inferior height, general proportions, and colour; from the Shakal it is readily distinguished by its superior size, length of body, size of its limbs, and by its colour.* If naturalists will not admit of there being several species of the Wild Dog, we must class the Colswn as an hitherto undescribed variety. The Coit inhabitants of the Ghats appear to be quite aware of the exist- ence of troops of these Wild Dogs in their jungles and fastnesses ; but from the fabulous stories they relate of them, they cannot be familiar with their habits and economy. They state that these dogs hunt the royal tiger in large packs ; in the combat they urine on their own tails and switch them into the eyes of the royal beast ; the tiger is blinded, and in consequence is ultimately vanquished. Independently of the testimony of these people, respecting its being the habit of Wild Dogs to hunt in packs, on the day the specimen described was brought to me, Gora, one of my hamdls, and two other men, when going for water to a reservoir in the jungle, had their path crossed by ten of these dogs, apparently in full chase. The general testi- mony of travellers is in favour of their gregarious and venatic habits. The habitat of the Colswn would appear not to be confined to Bhima Shancar and its neighbourhood, as one of my office people from Citiir, in the Southern Mahratta country, instantly recognized it as an inhabitant of * Lieut.-Colonel Sykes subsequently named the Colsun, “Canis Deccanensis.”.—Vide Pro- ceedings of the Zoological Society, July 12th 1831. “Can. rufus, subtus pallidior : cauda comosa pendente : pupilla rotundata.” Wild Dog of the Western Ghats. 409 the jungles and hills about Ciétér, calling it also by the same name of Colsun given to it by the people of Bhima Shancar. ‘The people to the southward have also marvellous tales of its prowess and address. A gentleman at the head of the Deccan Survey vouches for the exist- ence of the Wild Dog, similar to my specimen, in the Southern Mahratta States, as in the prosecution of his duties he once came upon a troop of them under a tree, grouped in various positions ; they were too vigilant however to let him get a shot at them. Wild Dogs exist also in the neighbourhood of the hill-fort of Astrgarh, some officers of the 23d Regiment Bombay Native Infantry having seen a pack in full pursuit of a wild buffalo. They are met with on the Nilagiris, and a gentleman recently from those mountains, to whom I showed my specimen, identified it with the Wild Dog of those elevated regions. Poona, August Ist, 1828. W. H. Syxes, Major. Since writing the above, I am enabled to state that Captian Oakes, of the Bombay Army, had a. Colsun in his possession alive for a considerable time, and was never able to subdue its natural savageness in the slightest degree. Bombay, January 21st, 1831. W.H.S. As corroborative of the preceding description, and as shewing that the same animal is to be met with in other parts of India, the following observa- tions by Tuomas H. Bazer, Esq., and Colonel Henry J. BowLer, may be found interesting. “The only account I have met with of the Wild Dog in India, is that given by Captain Witxramson in his “Oriental Field Sports,” which to the best of my recollection corresponds with this of Colonel Sykes. It is also quite the same, in all its features and characters, as those which I have frequently observed in the western coast, and in the Balaghdt district, where they are very numerous. As often as I have met with them, they have invariably been in packs of from thirty to perhaps sixty. ‘They must be very formidable, as all animals are very much afraid of them. Frequently, remains of hogs and deer have been brought to me, which had been taken the over night by these Wild Dogs. ‘The natives say they kill tigers and chitas, and there is no doubt of the fact. It is quite correct that they are found in the 410 Colonel Syxxs’s Description of the - Nilagiris, though only in the western parts. I myself was followed, while travelling between the Pailira river and Naddibatt, a distance of eight or nine miles, by a pack of them, and had I not repeatedly fired off my pistols they would certainly have carried away three or four terriers and Spanish dogs that were following me at the time. Two or three times I succeeded in getting young ones, but I did not keep them longer than three or four weeks, they were so very wild as well as shy. It was only at night that they would eat, and then most voraciously. In the formation of their claws there was a difference from that of the wolf or shakal, resembling more the feline than the canine species, and this will account for the circumstance of these dogs always attacking and tearing out the eyes of their prey.” (Signed) T. H. Baer. The Colsun described by Colonel Syxes is also common in the Hyderabad territory, and in most parts of the Deccan, also along the whole extent of the woody country in the districts of Ellar and Rajamahendri, and in part of Ganjam, on the eastern or Coromandel coast. In the interior of the Deccan, they have been frequently seen by sporting gentlemen, but nearer the eastern coast they are generally shy. The Shicdris call it, in Hindustani, Jangali Cutta; and in Telugu, Adavi Cucca, both meaning the Wild Dog. ‘They frequently hunt in packs, and are considered tolerably fleet. To one of these hunts I was once indebted for a haunch of venison, which proved, after the hard run the animal had had, most excellent eating. Early one morning, during a military tour in the Ganjam district, my attention was suddenly attracted by a loud halloo- ing and shouting amongst the followers, a short distance in the rear. Con- ceiving they were attacked by robbers, the strip of country on the left being rather wild, I galloped back, and rejoined them just in time to see the termination of one of these hunts. A fine buck antelope was observed bounding through an extensive, low, scattered jungle, and clumps of wild myrtle bushes, closely pursued by ten or twelve of these Wild Dogs. He was so hard pressed by them, that just as I came up, he dashed into a small tank near the road side, but it being shallow, with a muddy bottom, he plunged and could make no progress, and would, in that situa- tion, soon have fallen an easy prey to the pack, had they not been alarmed and frightened away by the noise and shouting of the camp followers. Wild Dog of the Western Ghauts. 411 A friend of mine, Major Pew, killed two of these dogs in the Rajama- hendri district, and from him I have obtained the following description of them, which I think nearly accords with that furnished to the Society by Colonel Syxes. Colour—Reddish brown. Hair—Rather longer than that of the common Pariah dog. Tail—Bushy, more resembling that of a shakal than a dog. Ears—More rounded than those of dogs usually are, and more resem- bling those of the feline race. Feet—Particularly round. These animals scarcely stood so high as a shakal, but were much stouter and heavier in all respects. (Signed) H. J. Bowtrr. Vor. III. 3H ( 412 ) XXVI.—Colonel Vans Kennepy on the Védanta System. Read 16th February 1833. ° Tue Council of the Royal Asiatic Society, fully coinciding with the sen- timents expressed by its Secretary at the General Meeting held on the 2d of March, has accordingly ordered that the substance of the remarks made by Mr. Haughton should, in justice to Mr. Colebrooke, be printed with Colonel Vans Kennedy’s paper, as follows: — Substance of Mr. (now Sir Graves C.) Haughton’s Remarks. ' & Tt is well known to most of the Members that Mr. Colebrooke has been long in a state of health that incapacitates him from making a reply to Colonel Vans Kennedy’s objections; I therefore think it would be unfair to allow this meeting to separate with an impression unfavourable to our esteemed Director, more particularly as I conceive he has been misunderstood by the able writer of the paper. «“ J am not aware that Mr. Colebrooke has asserted, or ever meant to imply, that the basis of the Véddnta philosophy is material, although he certainly has said that the term mdyd, or illusion, which is now so commonly employed by the followers of this school, is not, favoured by a reference to the early commentators. It is, indeed, impossible to suppose that Mr. Colebrooke, the most profound expositor of the doctrines of the Hind’ metaphysicians that Europe has yet produced, could have entertained such a singular opinion; an opinion that would be contrary to that of almost every boy in India. If I may be allowed to offer an opinion upon the subject, I would say, that there is not one of the six dars‘an'as or schools, into which Hindi metaphysics are divided, that is essentially material. All these schools have the same primary ideas, employ the same terms, and use the same mode of argument; it is only in the application and in the results that they disagree; in short, their differences are rather those of sects than of distinct schools. The Colonel has said that the Hindis have no word that corresponds to our idea of matter. This opinion I conceive to be quite erroneous; for the word matter itself appears to be originally Sanscrit, and is employed in the first book of Menu* in the very sense of matter. Thus we find an'vyd mdtrd, &c. * With minute transformable atoms of the five elements, called * y. 27. Colonel Krnnevy on the Védanta System. 413 mitris,* the whole of this (universe) comes into existence in due succession.’ This word is derived from the root md ‘to measure,’ and implies the thing which measures space : as good a definition, perhaps, as human reason can give of matter. These abstract inquiries have always occupied the Hindis, but they have proceeded in a way different from ourselves: they have attempted to begin at the Source of all things, and to come down the stream accounting for all our perceptions; while the metaphysicians of Europe have endeavoured to rise ‘ from Nature, up to Nature’s God,’ and thus to reach the Fountain of life. “ It may be necessary to say a few words with regard to the statement of the Colonel, that Mr. Colebrooke has asserted that the Véddntins identify the Creator with the creation, and that he thus incorrectly turns the Véddntd system into one of pure materialism. The Hindiis undoubtedly make Nature a dependent existence, and so far identify the Creator with it. Nature must be either a dependent or an absolute existence: if the latter, we shall then have a duality of which God and Nature are the heads; and this view cannot be intended to be imputed by Colonel Vans Kennedy to the Hinda metaphysicians of any of the schools. The Deity is therefore identified with Nature as its Source, and this is so far from conveying the idea of pantheism, that even in Menu, where the system of Capita is followed, the Deity is made the author of Nature, and is declared, even in his plastic character as BraumA, to be sarvabhiitamayat ‘made up of all beings.’ In the comment of Curtca, on the first passage already quoted, it is expressly stated, that Nature is mdnasa-srishti ‘an intellectual creation.’ Mr. Colebrooke, therefore, is in no way chargeable with incon- sistency or incorrectness in saying that the Véddntins identify the Creator with Nature, and consider him as the efficient and material cause of the universe, for this is done by them in common with the followers of the remaining dars‘an'as. The opposite views, arising from these considerations, may be summed up in a few words: an intellectual system supposes Gop Is ALL; a material, and therefore pantheistic view, involves the idea that att 1s Gop. The first has a spiritual, and the second a material basis.” If any support were considered necessary to the view of the subject taken in the foregoing remarks, it might be found in the subjoined extracts from the Translations of several principal Books, Passages, and Texts of the Védas and Védanta, published by the R4ja Rammohun Roy: they are taken from the London edition of 1832. 1. From the “ Abridgment of the Véddnt,” p. 15. ‘ God is the efficient cause of the universe, as a potter is of earthen pots; and he is also the material cause of it, the same as the earth is the material cause of the different earthen pots, or as a rope, at an inadvertent view taken for a snake, is the material cause of the conceived existence of the snake, which appears to be true by the sup- %* Matra is a feminine noun in Sanscrit, as materia is in Latin; and both mean the substance of which things are made. + Menu L,, v. vii. 8H 2 414 Colonel Kennepy on the Védanta System. port of the real existence of the rope. So says the Véddnt:* © God is the efficient cause of the universe, as well as the material cause thereof (as a spider of its web), as the Ved has positively declared, that from a knowledge of God alone, a knowledge of every existing thing proceeds.” 2. From the “ Mundak Upanishad of the Atharva-Véda,” p. 28. “That Supreme Being, who is the subject of the superior learning, is beyond the apprehension of the senses, and out of the reach of the corporeal organs of action, and is without origin, colour, or magnitude, and has neither eye nor ear, nor has he hand or foot. He is everlasting, all-pervading, omnipresent, absolutely incorporeal, unchangeable, and it is he whom wise men consider as the origin of the universe; in the same way as the cobweb is created and absorbed by the spider independently of exterior origin, as vegetables proceed from the earth, and hair and nails from animate creatures, so the universe is produced by the eternal Supreme Being.” COLONEL VANS KENNEDY’S REMARKS ON THE VEDANTA SYSTEM.+ As two most opposite accounts of the Védanta system have been published, I am induced to think that a farther discussion of this subject will not be devoid of all interest. The question, indeed, seems to be one that well deserves consideration, since the answer to it, if resting on sufficient grounds, is to determine whether the Védcnticas adopt the system of material pantheism that prevailed among the Grecian philosophers, or whether they have invented a most refined system of spiritual pantheism altogether unknown to the philosophers of Europe. Under this impression I have the honour of submitting the following remarks to the Royal Asiatic Society, in the hope that they may at least tend to assist in forming a correct opinion with respect to the real nature of the Véddnta. ' Thirty-eight years ago Sir Witt1am Jones thus described this system : ‘“ The fundamental tenet of the Véddnti school, to which in a more modern age the incomparable Sancara was a firm and illustrious adherent, consisted, not in denying the existence of matter, that is, of solidity, impenetrability, and extended figure (to deny which would be lunacy), but in correcting the popular notion of it, and in contending that it has no essence independent of * xxiii., 8th, Ist. + The Council of the R. A. S. is not answerable for the correctness of the Sanscrit quotations, as it is not in possession of the original works from which they are extracted. The quotations are printed verbatim from Colonel Vans Kennepy’s MS. Colonel Kennepy on the Védanta System. 415 mental perception ; that existence and perceptibility are convertible terms ; that external appearances and sensations are illusory, and would vanish into nothing, if the divine energy, which alone sustains them, were suspended for a moment.”’* But M. F. von Scuiecer has remarked, * In the Bhagavad- gita, and probably in all the works ascribed to VyAsa, the / édanta system predominates, of which he was the inventor ; hence, amongst the schools of Indian philosophy, we are best acquainted with this system. From the transla- tion of that work every one may easily convince himself that the Védanta is nothing but pure and complete pantheism, and there are many passages in the original which exhibit this in a stronger manner than it appears in the translation.”t Mr. Warp, also, has represented the Védanta to be a system of materialism, and the learned Director of the Society thus concludes his Essay on this school of Hindi philosophy :—‘ The notion, that the versatile world is an illusion (maya), that all which passes to the apprehension of the waking individual is but a phantasy presented to his imagination, and every seeming thing is unreal and all is visionary, does not appear to be the doctrine of the text of the Védanta. I have remarked nothing which countenances it in the Stas of Vyasa, nor in the gloss of Sancara, but much concerning it in the minor commentaries and elementary treatises.” The question, therefore, is to ascertain whether these remarks of Sir Witu1am Jones be correct or not. The Védanta theologists asserted, in a very remote age, “that all spirit is homogeneous, that the spirit of God is in kind the same with that of man, though differing from it infinitely in degree, and that, as material substance is mere illusion, there exists in this universe only one generic spiritual substance, the sole primary cause, efficient, substantial, and formal of all secondary causes and appearances whatever.t But I must at once confess that I am surprised how two opinions could ever have been entertained on this subject. For the work on the Védanta system which is universally admitted to be of the highest authority, is the Commentary of Sancara AcHArya on the Swétras of * Sir Wixtx1aMm Jonzs’s Works, vol. I. p. 165. + Ueber die Sprache und Weisheit der Indier, pp. 147, 148. { Sir Wixxt1aM Jonzs’s Works, vol. I. p. 173.—It will be observed, that these remarks are somewhat inconsistent with those contained in the preceding quotation ; in which Sir W1LL1AM Jones more correctly represented the energy of the Supreme Being as the efficient cause of all secondary causes and appearances. 416 Colonel Kewnepy on the Védanta System. VyA4sa; and throughout the whole of that voluminous work Sancara shows himself a determined maintainer of spiritual, but not of material pan- theism. To evince this it is merely necessary to quote the following pas- sages:— Thus the Supreme Soul is not affected by the maya of transitory existence.”* Another passage is as follows :—* In both the S’rudi and the Smriti, it is said that the maya, the sacti, the pracriti of the omniscient Lord is the seed from which transitory existence and delusion have originated.”+ I will merely add two more without the texts; the first is as follows :—* Persons skilled in the Védas say, that though it is said in the Védas that Braum is the immediate cause of the existence of this universe, still it is to be understood that it was produced by maya, without exertion on the part of Braum.”t The other, “Those who practise meditation and devout abstraction, behold, through the irradiation of their own souls, the mysterious nature with its qualities of the energy (sacti) of the Supreme Soul; which energy is also called avidyad, mdya, and by other names. It manifested itself in a mysterious manner of three colours, white, red, and black, representing the qualities of purity, impurity, and darkness ; and it is, through the infused power of Braun, the origin of all causes and effects connected with time. For though there is but one sole substance devoid of difference, and but one form, still are multitudinous forms displayed by maya.’§ But even in the Stéras of VyAsa the very term maya occurs at least once, as in this Sidra, which seems tomean “ all is maya, as the form of the Supreme Being is not manifest.”|| Sancara’s commentary, however, on 4 TATTHATAT faqacar TaaTAas RaP ba Fal Comment upon the 9th Siitra of the Ist pad of the 2d chapter. + Faas eaten: Gata he fay faer- AA chased Comment on the 15th Sitra of the same pad and chapter. + Ineed scarcely remark, that to translate quotations from a prolix commentary Jiterally is quite out of the question ; and I have therefore only endeavoured to give the substance and true meaning of the passage quoted. § Sancara, however, in general uses other terms than méyé, but all imply the same meaning and convey the same doctrine, namely, that this universe is a mere illusion, and that man, even in this life, may become so enlightened by the acquisition of divine knowledge, as to perceive that there is nothing real except the Supreme Soul, and that he is that soul. ° Nn | ATATATAHTRA ATA AAAEARACATHL, 3a Sitra, 2d pad, 3d chapter—Mr. Colonel Kennepy on the Védanta System. 417 this text is singularly unsatisfactory; but its meaning is rendered unques- tionable by this parallel passage in the Chanducya Upanishad,—* If delusion be known it will undoubtedly cease; this duality is merely maya, and there is nothing that is real except actuality.” But, as I do not possess Sancanra’s Commentary upon this Upanishad, I cannot state the manner in which he may have explained this passage. But the same doctrine is as clearly inculcated in the S’wétdswatara Upanishad, as for instance: ‘ From medi- tation upon the Supreme Soul, from union with it, and from a knowledge of its real essence, is effected the cessation of that maya which causes a belief in the existence of a multiform universe.”* Upon which Sancara has commented to this effect : ** Let it be known that all (ro 7) is the Supreme Soul, and soulless maya ceases. Let the intimate conviction be acquired that I am Braun, and the knowledge of the divine nature of the soul be obtained, and maya will cease. Then also will cease the belief in the existence of this universe, as the cause of such belief is maya.” The following passage also, in the same Upanishad, is either quoted or referred to more than once in Sancara’s commentary on the Stéiras; ‘ By this means the universe is pro- duced by maya, and the soul encompassed by maya [appears to be] other [than the Supreme Soul]. Be it therefore known, that maya is the same as pracriti,t and that even mahéswara partakes of maya.’’t If, at the same time, the four great sentences (TeraTeratton), one of which is ascribed to each of the Védas, be actually contained in those works, it must necessarily follow that the Védanta system is founded upon Corezrooke has justly observed, that these Siiras are in the highest degree obscure, and could never have been intelligible without an ample interpretation. But, unfortunately, the commen- tary of Sancara on the Sééras, and his commentaries on most of the Upanishads, are frequently as obscure as the text itself. * qudafefaqafaadaaana: a aaarafaresaresdatar ° Bes 8th sloca, 3d section. EAT TATA ST ATACT ATA TRA Tf TTA TATE ATTA: lst chapter It has not been attempted to translate this sloca literally. + Sancara explains this to mean that méyé or pracriti is the immediate cause of the exist- ence of all things. + Berea east aera rT eee: ATTA afafaarataaqrerat 4th chapter. 418 Colonel Kennepy on the Védanta System. the Védas, and that consequently no change can have taken place in its original doctrine; for these sentences are continually occurring in San- cara’s commentary on the Séras of VyAsa, and in all Védinta works ; and they alone are fully sufficient to prove that it is a spiritual, and not a material pantheism, which is adopted by the Védanticas. Of these sen- tences the one said to be contained in the Rig Véda is, “This (the object contemplated, whether animate or inanimate) is Braum ;”* in the Yajur Véda, “1 am Braun ;”t in the same Véda, “Thou art it” (é e the Supreme Soul);{ and in the A?harva Véda, “ This soul is Braum.”§ There is also another celebrated text of the Védas which is continually quoted or referred to by Védanta writers, and which Sancara, in his commen- taries on the Séras, thus cites: ‘ Entity existed from the beginning, for there was one entity (the Supreme Soul) but not a second.” Then it wished, ‘let me become many, that beings may be produced.’”|| In another place, however, of his commentary, he adds these words to the first part of this quotation : * So this one [entity or real substance] was from the beginning soul only ;” and remarks, that this soul was BrauM, immortal, and self-existent. But Sancara equally quotes the text with which the Aitaréya Aranya Upanishad, translated by Mr. Cotregrooxe in his Essay on the Védas, commences, “ Originally this [universe] was indeed soul only, = ‘ * seta + Bearer 4 aaaafa This sentence is given at greater length in the 8th section, 8th praputaca of the Chandogya Upanishad, in .which Upparaca thus addresses his son Sw£TaceETA: > 2 EN waaay qatar f waddaat all it which is the soul is real, and thou art it, O SwéTAcETA. § TAMA Tata | FAqTAPACA AAT, CHAT ads aa gasy seas Comment on 5th sitra, Ist pad, Ist chapter. The words quoted in another place are: = a KATATE HHO ATS, Comment on 8d sitra, Ist pad, Ist chapter. The similar text in the Atareya Upanishad is: FTATATAS ARCATA AAT afar reraaaa area Colonel Kennevy on the Véddnta System. 419 nothing else whatever existed, active [or inactive]. He thought, ‘I will create worlds.’ ” Why, however, Mr. Cotzsrooke has introduced the word “universe” in his translation * of this text I am not aware; for frequently as I have met with it, either quoted or referred to, the context has invariably led me to conclude that the reason of its being so often cited, proceeded from its so clearly denying the existence of duality, and consequently the reality of the illusive appearances of which alone this universe consists. Because all the schools of Hindi philosophy maintain most firmly the ancient opinion, that ex nihilo nil fit. Spirit, therefore, could not possibly become matter ; whence it evidently follows, that if nothing but spirit originally existed, and a creation ex nihilo be impossible, all that appears to be matter must neces- sarily be a mere illusion. Itis obviously on this account that, in quoting or referring to these texts, the Védanta writers most generally use the one that concludes with ‘let me become many ” Cropp instead of the other, ‘I will create worlds” (HATS. For what the Védanticas understand by the former expression, is thus explained by Mr. Cotesrooxke in his Essay on the Védanta System: ‘ That Braun is entire, without parts, is no objec- tion: he is not wholly transformed into worldly appearances. Various changes are presented to the dreaming soul. Divers illusory shapes and disguises are assumed by the same spirit.”” But the Védanticas at the same time maintain, as the preceding quotations will have fully shewn, that, though in a certain sense the production of worldly appearances may be ascribed to the Supreme Being, as they proceed from his jiat, still he must not be considered as being the immediate cause of them. The thus separating his energy from the Supreme Being, and giving to it an independent power, is certainly one of the most incomprehensible con- ceptions that ever occurred to a philosopher. But it is founded on this text of the S’wétds'watara Upanishad, which is frequently quoted by both Védanta and Sane’ hya writers: “One unborn, red, white, and black, creating many beings of the same forms: through delighting in whom, one man is * This translation seems at the same time to be somewhat inconsistent, for it would imply that the universe existed before worlds were created. It appears to me, therefore, that the proper word to be understood and joined to the pronoun would be qe as in the preceding quo- tation, and that the text should be thus translated: “This one entity (or real substance) was from the first soul only, and nothing else whatever existed.” Vou. III. St 420 Colonel Kennevy on the Véddnta System. sunk in the slumber [of ignorance], and by forsaking whose allurements another becomes immortal.”* This text is quoted by Sancara in his commentary on this unintelligible Sra of Vyasa: “ From difference in kind like a sacrificial spoon,” | and thus explained: ‘In this text, the red, white, and black, represent the qualities of impurity, purity, and darkness. The red, or impurity, being the cause of the passions and affections of men; the white, or purity, the cause of the mind being enlightened by divine know- ledge; and the black, or darkness, the cause of the mind being obscured by ignorance. By the one, also, thus described, is to be understood pracriti, who creates many beings endowed with those qualities. Whoever, there- fore, delights in that pracriti, his soul becomes: encompassed with igno- rance, and being unable to distinguish the real nature of his soul, he experiences pleasure and pain. But whoever acquires that discrimi- nating knowledge, he forsakes the enjoyments that depend upon pracriti, and obtains eternal bliss.” It is particularly to be observed, that in his commentary on the S’wétds'watara Upanishad, Sancara uses the word MAyaA instead of pracriti.t From the preceding quotations it will perhaps sufficiently appear that the Védanticas have, from the first origin of their school, denied the existence of matter, and maintained that nothing has real existence except one all- pervading and undivided spiritual substance. I am therefore at a loss to understand the grounds on which Mr. Cotzsrooxe, in his essay on this system, has thus stated: ‘“* The succeeding section affirms the important tenet of the Védanta, that the Supreme Being is the material§ as well as the efficient cause of the universe; it is a proposition directly resulting from the tenor of the passages of the Védas, and illustrations and examples adduced.” For the copy of the Sutras now before me is divided ina different manner from the one referred to by Mr. Coresrooxe, and I * TaAraeayyaorae: GS: FSATARTRTT: tt AS SATAN FLTA SETA ALTA TTT STA: 4th Chapter. + 9th sitra, 4th pad, Ist chapter. } For instance, in the concluding sentence of his commentary on the Sétras, the expression is Caan era TT but in that on the Upanishad it is CAAT rr ufae ~ . Major Burney on the Lacquered-Ware of Ava. © 449 upon examining a piece of japanned ware of China, considered it to be made of a different material, unknown to them. With this paper, I send the following articles* used by Burmese japanners, and specimens of their manufacture: No. or — © 18. 19. Fourteen akhwet or cups, shewing the japan-work in the different stages of manufacture, viz. . Frame of basket-work. . A coat of plain theet-tsee, applied to the outside of the basket-work,. after the rim has been cut round. . The upper basket-work scraped thin with a knife, and the rim cut smoother ; then the hole at the bottom of the cup filled up with /hwa-za tha-yo, or saw- dust ¢ha-yo, and a coat of the tha-yo-gyan, or coarse priming of theet-tsee, calcined bones and saw-dust, applied to the inside and outside. . The inside ground smooth on the lathe with the pumice-stone, red earth, and water. . The outside ground smooth in the same manner, and the inside covered with a coat of the tha-yo akhyau, or fine priming of theet-tsee and calcined bones only. . The outside as well as inside covered with the fine priming. . The outside and inside ground and made smooth on the lathe with the hyouk- pyen-gwe stone, teak-wood charcoal, and water, and with a wet cloth. . Two coats of theet-tsee ayoung-den, or first kind of varnish applied. . Outside finished with the polishing powder. Inside and outside covered with a coat of the first kind of vermilion, or han-za- pada yowe. . The Shan yowon-tho or engraving, before the incisions and hollows of the gravers have been filled up with vermilion. The Shan yowon-t’ho completed, and a coat of the semi-transparent mixture put on. . The Burma @ho, or Burma yowon-tho, before the yellow or green colour has been applied. . Burmad@ho completed. The tshe-dan or orpiment rubbed on, and the polish- ing powder applied. Three tha-men-tsa out-gyee, or dinner-boxes, manufactured at Ava, and shewing this japan work in the different stages of manufacture, viz. . The wooden frame-work joined together with saw-dust tha-yo. . The same covered with a coat of phweé-bya-tha-yo, which has been ground smooth on the lathe. - The box completed, having had three coats of theet-tsee over the tha-yo, before the vermilion was put on. A basket-work frame of a kwon-eet cr betel box, shewing the hyoung-lein-yet or weaving. Cup No. 1, is a specimen of the ha-tein-gya-yet, excepting the border round the rim, which is of the first kind of basket-work. A Burmese bucket of basket-work. * Now in the Society’s Museum. 450 31. 35. 36. 37. 38. 39. 40. Al. 42. 43. 44, 45. | Major Burney on the Lacquered-Ware of Ava. . Specimen of the Myen-wa bamboo. Ditto of the Ten-wa bamboo. . Shewing how the éen-wa is cut for weaving basket-work. . A small deal box covered with the fine priming, and a coat of the first kind of varnish—a part of this box is gilt. . A packet containing specimens of kyouk-pyen gwé, shwé-gan-gyouk and gé, and other stones used in the manufacture of lacquered-ware; also, some of the red earth used with the gé, and a brush made of coco-nut fibre. . Apacket containing two ¢sout, one goukh, and a piece of shwe-zet-tau-hyouk or slate. . One packet, containing a piece of petrified en-gyen tree, with some of the polish- ing powder, called en-gyen hyouk tshiiwé amhoun. . One do., containing four specimens of vermilion: han-za-pada yowe, first sort ; han-za-pada ayé, second sort; han-za-pada gouk, third sort; and han-za- pada atshoun, Chinese vermilion; and a specimen of the Chinese cinnabar or ayain ; a piece of tshe-dan or hartal, and of atsein or green paint. . One packet, containing a little Burmese gold leaf, said to be manufactured from gold of ho-m#, or nine mi touch. . One form or poun, on which the basket-work of cups is wove, with a cup upon it. One Burmese lathe, or ¢set-khoun, with a chuck or poun fixed to it with slips of bamboo. One chuck or poun, for ditto, shewing how the cup is fixed to the lathe. . One tsee or basket cylinder, for ditto, shewing how the cup is lodged in it. . One Shan hwon-eet or betel-box of red colour, shewing the Shan yowon-tho or engraving, imported from Laos. . One Awa hwon-eet or betel-box of green colour, showing the Purma yowon-tho, manufactured at Ava. One Nyoung-00 kwon-eet of yellow colour, and of a coarse description, manu- factured at Nyoung-oo, and shewing the Burma yowon tho, suspected to have the mud and cow dung priming only. One Awa kwon-eet of black colour, finished with the polishing powder; manu- factured at Ava. One Pugan kwon-eet, of yellow colour and of a superior description, shewing the Burma yowon-t,ho ; manufactured at Pugan. One small let-peh-out, or box for keeping /et-pek tea; coarse, and made in Ava. Three bottles of the theet-tsee ayoung-den, first kind of Burmese varnish. Two do. of theet-tsee anee-byau, second do. do. One do. of theet-tsee tha-yo-byau, third do. do. One do. of amé-bya, or ayo-bya, calcined bones powdered and sifted fine. One do. of phwe-bya, ashes of paddy husk sifted fine. One do. of Shan-zee, or Shan oil. A specimen of the powet-kyoung-yet style of bamboo basket-work. H. Burney. Ava, March 9, 1831. PERSONAL ORNAMENTS. common to the figures im the BAUDDHA CAVE of CARLI, ey cord hele > 3 { “a \44 A fe _enple® called Branjart Ace — a — _ Alte velreve Figures male & timate, in the 3’ compartmere on the right of the doorway vestibule of Carla Cave shewing the peculiar head dress and ear ornaments From the wyury done to the latter it is net clear whether they are rings or solid wheels, 2.3.4. Varvous urmlets on the female figures in the different compartments 3. Anklet on the tomate figure, 3’ Compartment. 6 Necklace on the mate figure 3B Compartment. 7... Necklace on the female higure Bra Compartnenk, 6 Anklet on another timate figure Sykes if AM king (ide S*line Janke ( 451 ) XXVIII. Remarks on the Identity of the Personal Ornaments sculptured on some Figures in the Budd’ha Cave Temples at Carli, with those worn by the Brinjaris. By Lieut.-Colonel Wirt1am Henry Syxrs, F.L.S., F.G.S., &c. Communicated by the Bombay Brancu of the Royal Asiatic Society. Read the 17th of March 1832. I am induced to offer to the Society a sketch* of the personal ornaments on the alto-relievo figures, male and female, in the Budd’ha cave temple of Carli, from having remarked an apparent identity in the majority of the sculptured ornaments, with those worn by that remarkable, erratic, carry- ing and armed, but essentially pastoral people, the Brinjaris; a people whose origin and history admit of further development. My acquaintance with the Briyaris is too limited to justify me in advancing any opinion on a community of taste between them and the ancient Budd’has, and although such community, if existing in the constitution of European society, would not excite attention, it will be considered, at least, curious in India, where the classes of society are not less marked by caste than by habits of life, opinions, dress, and personal ornaments. Should the identity I have noticed, open to any future inquirer into the origin and history of the Brinjaris, a new channel for the prosecution of his labours, my object in laying this sketch before the Society will be fulfilled. I have used the term “ carrying,” in speaking of the Briyaris, in allu- sion to their practice of employing their bullocks in thousands, to transport grain, salt, &c. over the country. When not occupied in their transit labours, these people are found pasturing their cattle on waste lands, and at this period they live principally on the milk of their cows. They always dwell in small tents, consisting of pieces of cloth stretched over horizontal poles supported on two sticks, the walls of the tents being made of bullock packs piled on each other. (Signed) W. H. Sykes. * See accompanying Plate. Vor. LIT. 3 N ( 452 ) XXIX. Account of the Pearl Fisheries of the North-West Coast of the Island of Ceylon. By Captain James Srrvart, Master Attendant at Colombo. Communicated by Lieut. Colonel Witt1am M. G. Corzrnoorr, of the Royal Artillery, F.R.S.. M.R.A.S., &c. §c. Read the 2d of February 1833. Ir would give me great pleasure, were it in my power to explain the little I have remarked on the nature of the pearl-oyster, in the style the subject requires. Having had opportunities of obtaining a general know- ledge of most fisheries, I cannot but regret that my attention was so wholly absorbed by professional pursuits, that very little was bestowed on the natural history or habits of the animal in question. Encouraged, however, by a desire to assist inquiry, I shall feel most happy if I can be the means of furnishing the naturalist with any informa- tion respecting the pearl-oysters of Ceylon, which he may not have the means of acquiring by personal observation. The natives of this country have an idea, that pearl-oysters are rained from the clouds; the origin of this supposition I attribute to the well- known effect of water-spouts passing over the sea.* Leaving the subject of generation (on which the natives have many ridiculous opinions) to the learned and scientific, I shall notice the first appearance of pearl-oysters, when they are seen in immense clusters floating about the sea, so minute in size that a casual observer would pass the floating masses as fish spawn of some kind, but never would suppose them to be oysters. In this state, the sport both of the wind and the current, they are driven round the coasts of Ceylon, until increased size causes them to sink to the bottom ; they then attach themselves to rock (which is generally coral) or any heavy substance, by means of a beard, with which nature has furnished them similar to the muscle, or they adhere in clusters to each other. I have heard that some naturalists consider what is called the pearl-oyster to * Perhaps also to the fact that, in some parts of the East; the spawn of certain fish is suspended in vapours, and brought down by the rain. A CHART Previn te Phas the PEARL BANKS —Or— CEYLON and 7UTT CORIN —. Frem Decuinants presented by Qa SiR ALEXANDER JOHNSTON > Yo tne ie Royal Asiatic Society CHANK LY SAIVG w rae, Feet thes “ a 4hing hithe, 4 Charlotte Street Pilaroy Sywuare £S he Se Gndatchy 2 Nagekadoe Fuar The Southern vz) Group Wawoed Pras S "a NUS 1 BAe a3 Captain Srrvarr on the Pearl Fisheries of the Island of Ceylon. 453 be properly a muscle, on account of its beard and the broad hinge of the shell. I will venture to say, however, that all fishermen would call them oysters, not only from the appearance of the shells, but also from that of the fish itself. On removing a wooden buoy that for about six weeks had been attached to an anchor in this port, it was brought on shore covered with pearl-oysters nearly as large as a shilling. The finest pearl in possession of the Maricair of Killicarre is said to have been obtained from a bank off Chilaw, but it appears that oysters very seldom arrive at perfection on any banks except those off Arippo ; the coral banks off the coasts of this island, lie from one to six or eight miles from the shore, generally exposed to the strength of the monsoons and currents: those near Arippo appear to be the least exposed. The three last fisheries on the Arippo banks have been in five and a-half to seven fathoms water, protected on the west and south-west by a ridge of sand and coral extending from the north point of an island called Caredivan. Coming from sea-ward, the depth of water over this ridge is two and three- quarters or three fathoms, but it rapidly deepens to seven fathoms in the immediate neighbourhood of the oyster beds, while, besides this peculiar protection from the violence of the south-west monsoon, the coral banks to the northward of the pearl banks are in many parts nearly level with the surface of the sea, and may form an essential safeguard to the oysters from the effect of the currents in the north-east monsoon. Thus secure in deep water lie the quiescent oysters, adhering to their coral homes, until age has enfeebled the fibres of their beards, when most of them break from their hold, and they are found in perfection on a sandy bottom near the coral beds. ‘Two-thirds of the oysters taken up last fishery were from such a situation. One of the most intelligent divers I have met with, fixes the age of the oyster at six years and a-half, when it breaks away from the rock: he does not think it can forsake the rock at its own pleasure, but when separated, it has the power of moving, on a sandy bottom generally, with the hinge directly in advance. When I first sounded on the ridge which runs from Caredivan Island, I was struck with its importance as a guide to the par- ticular spots of oysters, and was surprised I had never heard of its existence. I caused inquiry to be made, and after some time, was informed that the traditional account of it by the natives of that part of the country is, that a powerful queen once resided at Codremalli, and that the dead from the city were 3N 2 454 Captain Srevarr on the Pearl Fisheries of the Island of Ceylon. placed on an island thus situated in the sea, and which has since disappeared. I am however inclined to believe the ridge is rising coral and sand. The best pearls are generally found in the most fleshy part of the oyster, near the hinge of the shell, but they are also found in all parts of the fish, and adhering to the shells. I have known sixty-seven pearls of various sizes found in one oyster. It is by no means certain that every oyster con- tains pearls, and they are seldom found in those oysters which would be selected as the finest for eating: this favours the opinion that pearls are produced by disease in the fish, and therefore pearl-oysters are seldom eaten, being considered unwholesome. If a pearl be cut in two pieces, it will be seen that it is formed of separate coats or layers similar to an onion, and is no doubt composed of the same matter as the shell. Persons who may have been in the habit of considering a pearl-oyster as a treasure, will be astonished to learn that a bushel of them can be pur- chased at Arippo during a fishery, for a less sum than a bushel of common oysters at Feversham or Colchester. What therefore could have been the idea of those who induced the pearl-fishery company to send out diving- bells to fish with ? Before the fibres of the beards break, and the oysters separate, they are in immense heaps and clusters; a diver, describing how thick they laid on the bank, placed his hand to his chin; but a more intelligent diver esti- mated the depth of the beds of oysters seldom to exceed eighteen inches, and explained that large rocks at the bottom, when covered with oysters, may be mistaken for heaps of oysters. Pearl-oysters are said to arrive at perfection in seven years; and after attaining this age, they soon die. I have heard of an attempt being made to remove pearl-oysters, as common oysters are removed in Europe, to richer and more secure ground, but without success. I once attempted to convey some alive from Arippo to Colombo by sea, having the water fre- quently changed, but on the second day they were all dead. The boats used at pearl-fisheries measure from eight to fifteen tons, and are without decks. The head and stern are nearly alike, the latter having a slight curve, and the stern-post being generally straight: both have con- siderable rake, but the stern has most; a boat that will measure forty feet over all, will not exceed twenty-eight feet in length at the bottom. They have no keel ; the bottom is round, and the breadth of the boat increases to the top of the gunwales. They are rigged with one long rude mast, and Captain Srevarr on the Pearl Fisheries of the Island of Ceylon. 455 carry one lugsail, made of light cloth loosely sewed to a tight coir rope, so that it blows out very much; or, as a sailor would say, it is roped tight, bags, and stands badly on a wind. These rude fittings subject them to frequent accidents ; and they often require the assistance of the boats of the master-attendant’s department to tow them to shore. With a favourable wind they sail very well, but cannot hold to the wind, or beat against it. They leave the shore with the land-wind about midnight, to proceed to the bank, a distance varying from nine to twelve miles; they are led by the Adapanars’ boats, in the direction of the government guard- vessel, which is at anchor close to the fishing-ground, with lights hoisted on board to guide the boats to the place. If they reach the bank before daylight they anchor close to the government- vessel until half past six o’clock, when the inspector hoists the signal to commence diving. When the weather is settled and favourable, the land- winds begin to die away as the sun gets up, by nine or ten the sea is quite calm, and at noon (when the gun is fired from the government-vessel for all diving to cease) a pleasant sea-breeze springs up, with which they run the boats to land. Wheo the regular land and sea-breezes are interrupted, which frequently occurs, they have to use their paddles (long sticks, with an oval piece of board lashed on the end), for the purpose of oars; and sometimes the fishery is stopped, until the return of favourable weather with regular land and sea-breezes. The crew of a boat consists of a ¢indal or master, ten divers, and thirteen other men, who manage the boat, and attend the divers when fishing ; each boat has five diving stones, the ten divers relieving each other, so that five divers are constantly at work during the hours of fishing. The weight of the diving-stones varies from fifteen to twenty-five pounds, according to the size of the diver ; some stout men find it necessary to have from four to eight pounds of stone in a waist-belt, to enable them to keep at the bottom of the sea till they have filled their net with oysters: the form of a diving-stone resembles a pine, and it is suspended by a double cord. The net is of coir-rope yarns, eighteen inches deep, fastened to a hoop eighteen inches wide, fairly slung to a single cord. On preparing to com- mence fishing, the diver divests himself of all his clothes except a small piece of cloth; after offering up his devotions, he plunges into the sea, and swims to his diving-stone, which his attendants have hung over the side of the boat; he then places his right foot or toes between the double cord on 456 Captain Srrvarr on the Pearl Fisheries of the Island of Ceylon. the diving-stone, and the bight of the double cord being passed over a stick projecting from the side of the boat, he is enabled, by grasping all parts of the rope, to support himself and the stone, and raise or lower the latter for his own convenience, while he remains at the surface; he then puts his left foot on the hoop of the net, and presses it against the diving-stone, retaining the cord in his hand; the attendants taking care that the cords are clear for running out of the boat. The diver being thus prepared, he raises his body as much as he is able, drawing a full breath, and pressing his nostrils between his thumb and finger, he slips his hold of the bight of the diving-stone double cord, from over the projecting stick, and descends as rapidly as the stone will sink him. On reaching the bottom, he abandons the stone (which is hauled up by the attendants to be ready to take him down again) clings to the ground, and commences filling his net: to accomplish this, he will sometimes creep over a space of eight or ten fathoms, and remain under water a minute ; when he wishes to ascend, he checks the cord of the net, which is instantly felt by the attendants, who begin hauling up as fast as they are able; the diver remains with the net until it is so far clear of the bottom as to be in no danger of upsetting: he then pulls himself up by the cord, which his attendants are likewise pulling, and when by these means his body has acquired an impetus upwards, he forsakes the cord, places his hands to his thighs, rapidly ascends to the surface, swims to his diving-stone, and by the time the contents of his net have been emptied into the boat, is ready to go down again. A single diver will take up in a day from one thousand to four thousand oysters. They seldom remain above a minute under water: the more common time is from fifty-three to fifty-seven seconds ; but when requested to remain as long as possible, I have timed them from eighty-four to eighty-seven seconds : they are warned of the time to ascend by a singing noise in the ears, and finally by a sensation similar to hiccough. Many divers will not venture down until the shark-charmer is on the bank, and has secured the mouths of the sharks: while some are provided with a written charm from their priests, which they wrap up in oil-cloth perfectly secure from the water, and dive with it on their persons. Others, being Roman Catholics, appear satisfied with an assurance from their priest that they have his prayers for their protection ; but I am informed they are all happy to secure the interest of the shark-charmer. Captain Srrvarr on the Pearl Fisheries of the Island of Ceylon. 457 This worthy man is paid by the government, and is also allowed a per- quisite of ten oysters from every boat daily during the fishery, On my first visit to the pearl banks, the shark-charmer informed me that he obtained the charm from his father 3 that the only real power of securing the mouths of the sharks was possessed by his family, and that it would be exceedingly dangerous to trust it to any other person; he also gave me to understand that if he were to explain the charm to me, it would lose its virtue in my possession. I requested him to charm a shark to appear alongside the vessel; he said he could do it, but it would not be right, his business being to send them away. At several subsequent visits I renewed my request without effect. During the few days we were employed marking off the ground to be fished, a shark was seen and reported to me; I instantly sent for the shark- charmer to be brought before me, and desired him to account for permitting a shark to appear at a time when alarm might have a serious influence on the success of the fishery. He replied that I had frequently requested him to summon a shark to appear, and he had therefore allowed this one the liberty to please me. When on board the “ Cumberland” south-seaman, I remember seeing a man bitten bya shark ; the crew were employed cutting the blubber from a dead whale alongside the ship, and on these occasions it is necessary for a man to go on the whale to hook on the blubber to be hoisted into the ship: the man has a belt of canvas round his waist fastened to a cord, held by a man on deck. At these times innumerable birds and hungry fish assemble round the ship. The unfortunate man had one foot pressed into the flesh of the whale, and the other stretched in the sea, when the second mate observing a shark in the act of seizing the man’s leg, with great presence of mind and admirable precision, darted his spade (the instrument he was using to cut the blubber) at the neck of the monster, and nearly severed the head from the body, at the moment that the animal had seized the man’s leg ; the teeth of one jaw made a serious wound, but the teeth of the other jaw only made a number of small holes in the skin 3 in six weeks the man was able to resume his duty. It is only when pressed by hunger that sharks are so bold; they are naturally timid, and would rarely venture near a body of divers. The noise made by the boatmen when at work is the great protection. The pearl fisheries off Arippo take place in March, when the north-east monsoon has abated, and before the south-west has commenced. The pearl 458 Captain Srevarr on the Pearl Fisheries of the Island of Ceylon. banks are examined in November, between the close of the south-west mon- soon and commencement of the north-east, by the collector of Mandr, who is the supervisor, attended by the inspector and the interpreter. The vessels employed on these examinations are a government guard vessel, two sailing- boats from the master-attendant’s department at Colombo, and about eight native fishing-boats (as before described) from Mandr and Jaffna ; on these occasions the boats are furnished with one diving-stone and two divers. Five or six native head-men, called adapandrs, also attend, and go in the boats to see that the divers perform their duty, and to take notes of the reports given from time to time by the divers for the information of the supervisor. Samples of the oysters are taken up and forwarded to Colombo, with a report on the state of the banks, by the supervisor. On these sam- ples depends the decision of government as to a fishery in the following March. So many years had passed since the fishery of 1814 without one of any consequence having taken place, that it gave rise to various conjectures as to the cause of the failure. Some were of opinion that violent winds and currents buried the oysters in the sand, or drove them entirely away; some supposed the adapandrs and divers employed at examinations, gave false reports, and that the banks were plundered by boats from the opposite coast. It was also said that former fisheries had been so extensive as to have injured the oyster-beds; the natives attributed it to various devouring fish, and also to a failure of seasonable rain, which they deem absolutely neces- sary to bring the oysters to perfection. To prevent plunder, a government vessel has been kept stationed on the banks during the season of the year that boats can visit them; and to insure correct reports, diving-bells have been used to enable Europeans to go down at examinations. Without venturing to contradict a pretty general opinion, that the failure of the pearl fisheries for so many years has been owing to the effect of strong winds and currents, I am not at the same time prepared to admit that this has been the cause. Too much confidence in the knowledge of the adapandrs may have led to error, and consequent failure ; they are not like the expe- rienced fishermen of Europe ; indeed they are not fishermen at all, they do not even know how to manage their boats. How often for weeks, during winter gales, cod-smacks cruise about the North Sea, without a glimpse of land, the master unable to write his name, Captain Srrvarr on the Pearl Fisheries of the Island of Ceylon. 459 and yet so skilful is he, that without the use of figures, when he has obtained his cargo of fish, he shapes his course for a market, making Cromer or Lowestoff with a precision that would do credit to a circumnavigator, Ever anxious for the success of his voyage, if the wind be contrary, the master will not trust the helm to other hands, but night and day continues at the helm until favoured by the wind, or until worn out by fatigue he can stand no longer. Energy like this is no where to be found within the tropics, and cannot be expected of the Adapandrs: but I certainly did expect to find them leading men in their profession, excelling the common fishermen of the country. They appear to read the compass, and to have the same fixed courses, as steered by their ancestors, from Arippo to their variously named pearl banks ; but they are useful men, only as a medium of communication between the divers and the officers of the fishery. Little, indeed, appears to have been the improvement of the fishermen, or their means of fishing, since the days when the pearls of Creoparra’s ear-rings were landed at Condatchy. The pearl banks off Arippo and Condatchy lie at a considerable distance from the low land, with few remarkable objects in view ; the banks are exten- sive, the masses or beds of oysters are of various ages, according to the season in which they may have settled. Very many of these masses or beds are by no means so extensive as has been imagined, and nothing is more easy than to mistake one bed for another, particularly by the Adapanars, who are guided chiefly by the course they steer from the dorric at Arippo ; and that which they call the north-east Chival, to-day, may be called the south-east to-morrow. I have heard that samples of oysters have frequently been taken up by order, from banks inspected the previous year, and found nowise improved, and sometimes the samples have been younger. This, I venture to say, shews that although there has been no difficulty in finding plenty of oysters on the banks, there has been great difficulty in finding the same spot a second time ; and it proves that the greatest care and skill are necessary to mark the particular spots, beds, or masses on the bank from whence the samples are taken, and that this cannot be expected by mere compass bear- ings and soundings, or even by astronomical observations. It requires an union of talent and professional tact, with alacrity in the pursuit ; and should it ever happen that the person possessing these requisite acquirements, be placed at the head of the establishment for a sufficient length of time, Vor. III, 30 460 Captain Srrevarr on the Pearl Fisheries of the Island of Ceylon. considerable improvements in the fishing, with a facility and certainty of increased revenue, will be the result, and all difference of opinion, doubt, and suspense, will be at an end. *.* Tue following letter from the Right Honourable Sir ALexanpER Jounston, V.P.R.A.S., with the Note accompanying it, is inserted as bearing reference to the Map of the Pearl Banks, which has been prepared to illustrate the preceding paper. To Graves C. Havcuton, Esq, M.A., F.R.S., Secretary to the Royal Asiatic Society. 19, Great Cumberland Place, March 30, 1833. Sir: I beg leave, in answer to your letter of the 16th of February, to recom- mend to the Council that Captain Srevarr’s ‘ Account of the Pearl Fisheries on the North-West Coast of the Island of Ceylon,” be printed in the Transactions of the Society; and that, in order to enable the public to become better acquainted with the relative situation of the Pearl-banks, a copy be annexed to it of the map of the gulf of Mandar, framed by Mr. Hesert, of the Colonial Office, principally from the materials which I presented to that office some time ago, and which I collected while I was on the Island of Ceylon, with a view of explaining a report upon the fisheries, geology, and natural history of the gulf, which I made to the late Marquess of Lonponprrry, the then Secretary of State for the Colonies, in 1809, when I submitted to his Lordship a plan for changing the system observed by the Ceylon government, in the management of the Pearl and Chank* fisheries on the North-West Coast of Ceylon, for placing all the Pearl and Chank banks in the gulf of Mandr, as well those belonging to the East-India Company as those belonging to the Crown, under one and the same management; and for executing without delay a survey of the whole of that Gulf by able and scientific men, who could procure on the spot for His Majesty’s Government such information relative to the history, * The Chank-shell, or Voluta gravis.—V ide Transactions of the Royal Asiatic Society, vol. i. p, 543+, note (B). Note by Sir Atexanvrr Jounston on the Pearl Banks of Ceylon. 461 the winds, the currents, the marine productions, and the coral formations * of every part of the gulf, as might enable them to form a scientific and a deliberate opinion upon all the questions connected with the Pearl and Chank fisheries, upon the practicability, expense, and advantages of widen- ing and deepening the passage between the peninsula of India and the island of Ramiseram, called the Pawmbam, and that between the island of Mandar and the island of Ceylon, called the Mandar Pass; and upon the measures necessary to render those two passages again what they were from the remotest age to the fifteenth century, an efficient cause of the agricultural and commercial prosperity of the several countries situated between Cape Comorin and Point Calymere, on the peninsula of India, and between the ancient town of Mantotte and the celebrated harbour of Trincomalee on the island of Ceylon. I have the honour to be, Sir, Your most obedient humble servant, (Signed) ALEX. JOHNSTON. NOTE. In this Report, Sir A. Jonnsron alludes, in addition to other information, to that which he had derived from the following sources :—First. From the accounts given by the Hindis of the several historical facts, upon which the Hindé poet who composed the Rdmayana (a Sanscrit poem, said by the Hindiis to have been composed many centuries before the Christian zra), founded the description which he gives of the conquest of the island of Ceylon, the destruction of its tyrant RAvana, and the deliverance of Sira from her imprisonment on that island by RAma, whom he supposes to be the tenth incarnation of VisHN0: of the manner in which RAma and his army crossed over the gulf of Mandr from the peninsula of India to the island of Ceylon, along the ridge of rocks known at present by the name of ‘ Apam’s Bridge;’ and of the various circum- stances under which RAma, after his return from Ceylon, built a temple on Rdmiseram, * The late Marquess of Lonponpverry, upon the recommendation of Sir ALEXANDER Jounston, intended in 1810, had he remained in office, to have sent a naturalist out to Ceylon for the express purpose of investigating the natural history of the Pearl-oyster, the Chank-fish, and the Coral insect in the gulf of Mandr. The Pearl-oyster and Chank-fish are sources of considerable revenue to the Ceylon government, and the coral insect is a most active agent, as is well known, in bringing about some of the greatest changes on the surface of the globe. Such an inquiry, therefore, must be at all times an object of great public interest. Oe 462 Note by Sir Atexanprr Jounston on the Pearl Banks of Ceylon. the Insula Solis of the Romans, an island situated between the peninsula of India and the island of Ceylon, from the meridian of which many of the Hindi astronomers commence their calculations, and a place as celebrated in the south as Jeggannit’ha is in the north of the peninsula, for its sanctity amongst the Hindis, and for the number of Hindi pilgrims who resort to it annually from every part of India. Second. From the accounts given by the Muhammedans of the historical facts to which they trace the traditions that prevail amongst them, that the island of Ceylon was the place to which Apam retired after he had been driven out of Paradise; that the high peak on that island, called * Apam’s Peak,’ was the spot on which he was buried; that the ridge of rocks extending across the gulf of Mandr, from the island of Rd- miseram to the island of Mandr, and known by the name of * Adam’s Bridge,’ is the bridge by which he passed over the gulf of Mand, when coming from the penin- sula of India to the island of Ceylon, and that the two large tombs on the island of Ramiseram are the tombs of Apex and Carn. Third. From the accounts given by the Portuguese histories of the introduction of the Catholic religion by St. Francis Xavier, in the sixteenth century, amongst the people called the Parawas, and Marawas, who lived along the northern shores of the gulf of Mandar, of the martyrdom suffered by six hundred of the Catholic converts in the island of Mandir, of the success of the Jesuits in the conversion and instruction of the inhabitants of the kingdom of Jaffna, and of the political, moral, and commercial effects which were produced on the natives of the different countries situated on that gulf by the measures which the Catholic missionaries adopted for the purpose of extending the Christian religion amongst all the different castes of fishermen who were employed in the Pearl and Chank fisheries. Fourth. From the accounts given by the Dutch histories of all the Dutch factories established along the Southern Peninsula of India between Cape Comorin and Point Calymere, particularly from the history of that established at Tuticorin, which is near the Pearl and Chank banks off the coast of Madura, and is the place of residence of some of the most wealthy and powerful of the Parawas, who possess considerable influence over most of the divers who are employed in the Pearl and Chank fisheries which are situated along the south-east coast of the peninsula and the north-west coast of the island of Ceylon. Fifth. From the ancient traditions that prevail in India relative to the great con- vulsion of nature which, in a very remote age, is believed to have caused the sea to break through the Southern Peninsula of India, and form the gulf of Mandr, separating what is now the most southern part of that peninsula from the island of Ceylon. Sixth. From the description of all the different Pearl and Chank fisheries in the gulf of Mandar, of which there are accounts in any Hindi, Greek, Roman, Venetian, Por- tuguese, Dutch, or English history, and from the several Hindé works upon the size, weight, colour, shape, and various species of pearls which are found on the different Pearl Banks. PUSE wrap hed > np evens ha Ppme0e mv pwhow V2 ol pry habrnny geal og gy bry QP22L 5 Ae ae wrens nee een YONG CY HS MM i / qo pagurodrg 20% / ONO QYPRT Cranilic Lillar soy hogy 2Y) 0 AOD LPUGT ABUT QO BUD) PATINA ULE? ep. v dale 2 i CT - * « - wn) . - z ay _ . ° > . ad = - . . ‘ ’ “ . ] - . ( 463 ) XXX. Some Remarks upon the ancient City of Anarajapura or Anarddhepura, and the Hill Temple of Mehentélé, in the Island of Ceylon ; by Captain I, J. Cuaruan, of the Royal Artillery, &c. &c. Read the 21st of July 1832. Iv December 1828, when quartered in Colombo (Ceylon), I joined a party on a shooting excursion, in the course of which we visited Anardjapura, and some other places of interest. Having made a few rough sketches and some memoranda, which I have been led to believe are not devoid of interest, and having found that the information which I procured on the spot is borne out and confirmed in a remarkable manner by the Mahdvansi, the Rajavali, and the R@aratndcari, three native histories, for translations of which, now in progress of publication* by Mr. Uruam, we are indebted to Sir ALExaNDER Jounston, I have been induced to lay a few of the outlines and memoranda before the Society. The remains of the ancient city of Anardjapura, or Anarddhepura, are situated in the interior of Ceylon, in about 8° 15’ N. lat. and 80° 35’ E, long., in the district of Neura Wanny. Its position is laid down, in the map to Davy’s Ceylon, under the name of Anarajahpoora. In a map published in 1822 by Captain Scuneiper, the surveyor-general of the island, it is called Anurajapoora; in Smitn’s Atlas, it is called Anarodgburro; in the map to Batpzus, its place is marked as ‘the 1,000 Pillars ;? in the map to Rozertson’s ‘ India,’ it is called Anurogrammum ; in Protemy’s ‘ Geo- graphy,’ by F. Berrivs, it is laid down as Anurogramum regia ; and in the works above named, it is called Anuwradhe-Pura. According to the native records, Anarddhepura was, during the long period of nearly thirteen hundred years, with occasional short intermissions, both the principal seat of the religion of the country and the residence of its kings. It is represented as having been very extensive and populous ; as abounding in sumptuous and magnificent buildings ; and as having been held in the * These works have been published since this Paper was read. 464 Captain Cxapman on the City of Anardjapura greatest veneration by the followers of Bupp’Ha. At the present moment, the only remaining traces of the city consist of nine temples, if I may so designate them; of the residence of the priests; of two very extensive tanks; of several smaller ones in ruins; of groupes of pillars; and of portions of walls, which are scattered over an extent of several miles. The nine temples are still held in great reverence, and are visited periodically by the Budd’hists: they are all situated to the westward of the Arippo Aar, or Arippo river, and stand at some distance from each other; the space between the most remote being at least three miles. They consist, first, of an enclosure, in which are the sacred trees, and which-is called the Bo Malloa or Bodin Vahansé ; second, of the Thousand Pillars, called the Lowa Maha Paya; and third, of seven mounds or Dagobas, each of which has a distinct name given by its founder. The Bo Malloa, or enclosure of the sacred trees, is by far the most important of these objects, the trees are not only held in reverence as sacred to Bupp’na, but because “ they came from Siam some centuries ago, and planted themselves in a miraculous manner.” The building itself is of granite, and consists of a series of four rectangular terraces, rising out of each other, and diminishing both in height and extent. It is quite plain, and devoid of any other ornament than a bold and simple moulding at the base, and cornices approaching much in cha- racter to the Grecian. In the centre of the side facing to the north, thirteen broad steps lead to an altar, on which were offerings of flowers; the terrace is then continued, so as to afforda passage to another flight of steps on the western side, which passes under a door-way, or rather arch, and leads to the third terrace. This door-way is stuccoed with chunam, and has some grotesque figures in relief upon it. Immediately opposite there is another altar, with offerings of flowers. The third terrace is continued so as to afford a passage round the fourth, which contains the holy trees. The height of this enclo- sure does not exceed four feet, nor does it differ in character from the rest. The total height of the terraces was about twenty feet.* The extent of the largest terrace, as ascertained by one of the party, was thirty paces by fifteen. * In the Réjaratndcari, it is said that the tree, when transferred miraculously, stood erect at seven cubits above the earth, which, at twenty-seven inches to the cubit, will give fifteen feet nine inches. and the Hill Temple of Mehentéleé. 465 The trees thus enclosed are five* small—I might almost call them branches, none exceeding the thickness of a man’s body: they were at the time nearly destitute of leaves in consequence of the unusual dryness of the season, and had any thing but an imposing appearance. ‘Three or four other branches or single trees, equally small, grow out of the other terraces, into which they appear to have been built; and from the expression of the countenance of a priest, when I inadvertently leaned against one, appear to be held in equal reverence with those in the principal enclosure. At the foot of the principal flight of steps are slabs of granite placed perpendicularly, one on each side, on which figures are boldly sculptured, and between them is a semicircular stone of hard close-grained granite, with simple mouldings, let into the ground. A colossal figure of Bupp’Ha projects from the building to the eastward, and on the same side are the ruins of another enclosure of a similar rec- tangular form, but of smaller extent. To the westward, at the distance of a few paces, is a low building, a Vihéra, of small dimensions, containing several images of Bupp’Ha in metal, and in which the priests officiate. This temple is situated in a space of considerable extent (a hundred and twenty-five paces by seventy-five), which is enclosed by a strong stone wall about eight feet in height, and perforated with triangular holes, in which lights are placed on solemn occasions.t ‘The area is planted, in the vicinity of the temple, with trees (Plumeria longifolia), whose sweet-smell- * A memorandum made by one of my companions coincides with mine, as to the number of branches. Whether the number has been purposely selected I cannot decide; at the same time I cannot refrain from pointing out the following coincidences :—In the account of the holy tree, as described in the Mahdévansi, it is stated to have had jive branches, that each branch produced five fruits, &c., and that the tree, which was made of coral and precious stones, and deposited in Ruanwelli Dagoba, had also five boughs spread out. The number of Bupp’nas is five; and although the fifth has not yet appeared, his statue is found in the temples. The era of the present Bupp’HA is also destined to last five thousand years. In the Burmese account of the world, it is stated, that after the dissolution of the former system, which was effected by a flood of waters, a lily of immense height and size arose, having on its top five buds and four branches extending from the stalk ; the five buds contained each a yellow cloth of a priest, and were indicative of the number of Bupp'1As pertaining to the system ; four of them have opened : that the body is the product of five elements, that there are five sorts of wisdom, that creation was completed in five successive acts, and that there are five celestial abodes. + The following occurs on the subject of lamps, in the Réjaratndcari, p. 136.— Moreover, this king having heard of the great merit there was in the offering of lamps, he, besides the sweet perfumes of camphor and other oils, made offerings of no fewer than 129 350 lamps.” 466 Captain Cuarman on the City of Anardjapura ing flowers are among the favourite offerings to Bupp’Ha, and in the more distant parts, with coco-nut and palmyra, among which two mutilated statues of Bupp’Ha lie neglected on the ground. The building is called the Bo Malloa, the trees the Bo tree. I neglected to take any sketch of the temple itself, but fortunately one was subsequently made by Mr. Cameron, one of the Commissioners of Colonial inquiry, which has already been lithographed, and conveys an accurate idea of its character. The entrance to the temple is by a building which also faces to the north.* In front of this building is a flight of steps, having as balustrades slabs of hard blue granite, which are elaborately and beautifully sculptured, and of which a sketch was taken.t Between this building and the enclosure is a court, at the end of which, and forming an entrance to it, is a second building of similar character. At the foot of the steps to this second building, and let into the ground, is a very remarkable slab of hard blue granite : it is semicircular, and sculptured in rings or bands of different widths. Some of the patterns are scrolls equal in beauty to any thing Grecian; one consists of the Hansa or Brdhmana duck, bearing the root of the lotus in its bill; and the most curious has figures of the elephant, the horse, the lion, and the cow, which are repeated in the same order, and sculptured with great spirit and accuracy of outline. Of this there is also a sketch,t but it will only convey a faint idea of the beauty of the original. These comprise the principal memoranda which relate to this temple. I shall now proceed to make a few remarks, and to point out some references which are connected with it. The reverence in which the Bogaha is held by the Buddhists in Ceylon, is attributed either to his having received his divine nature under one of these trees, or to his having been in the habit of sitting beneath it when meditating; there is also a popular tradition in Ceylon, that “ when Bupp’sa came to the island, it was over-run by demons and evil spirits, who opposed him with all their might and power; that becoming weak and weary, he sat down under a Bogaha, and fell asleep ; that a tremen- dous storm of thunder and rain came on, and that the devils thought to take advantage of it to surprise him; but, when they came to the spot where he still slept, they found not only that the tree had protected him from rain, but that a cobra-de-capella had spread its hood above his head, and was watching * See Plate, No. 16. + See Plate, No. 17. t See Plate, No. 17. and the Hill Temple of Mehentélé. 467 over him.” Hence they reverence the tree, and consider the cobra-de-capella as the emblem of watchfulness and of benevolence. I have endeavoured to ascertain why the Bogaha is held in respect by the followers of Bupp’Ha in other places, and find all authorities concur in attributing it to one of the causes assigned, and that the tree was in consequence adopted as an emblem of Buddhism, but it does not appear to form any part of their religious ceremonies. Dr. Bucuanan (Hamitrton) says that the Burmese hold the tree in reverence as a relic of the god, but that it does not appear to be of im- portance, as it is not mentioned in the summary of religious duties.* The Bogaha, or Bo-tree, is stated by some to be the Ficus religiosa, Or Pipala-tree of the Hindis, but this is a mistake ; the Bogaha is the F. indica ; and so far from being held in reverence by the Hindis, it is extirpated with great care in the northern parts of the island, where their religion predo- minates. It has been suggested to me that this tree was selected in conse- quence of its being generally found growing out of old buildings; that the practice of building around it is typical of the religion of Bupp’ua having risen out of, and destroyed some other predominant faith ; and that it is this allegorical meaning which has caused the hostility I have mentioned. In the particular case before us, we find in the Rdjaratndcari, that Ana- rddhepura was one of the consecrated spots visited by the first Bupp’Ha, that it was then called Abayapura, and that the right-hand branch of the Bogaha under which he sat, was transferred there in a miraculous manner ; the same is said to have been the case with the Bogahas of the second and third Bupp’nas. We also find that the whole of the three records concur in attributing the transfer of the Bogaha of the fourth or present Bupp’Ha to Anarddhepura, in the two hundred and thirty-sixth year after his death, to the eighteenth year of the reign of king Duarmaséca, and during that of king Dewani Patissz. This event is thus described in the Mahdvansi : “ Dewant Parisse thus addressed the king:—O King Duarma Soxa, when Bupuu was yet living, he declared that the time would come when a king of the name of Duarma Soxa would appear in Jambudwipa, and in that king’s time the right hand branch of the Bo tree should be brought to Ceylon, and that the virtues of the said tree were so strong that he, Bupuu, sitting with his back to the same, had repelled the force of ten thousand bembaras of gods, who opposed his becoming Bupuv, and had there been * Vide Asiatic Researches, Vol. vi. p. 177. Vor. III. 3 P 468 Captain Caapman on the City of Anardjapura freed from all worldly desires through the virtue of the same; had caused the gods of ten thousand worlds to disappear as if hurled away by a whirl- wind ; and as he, Bupuu, could make no offering to the said tree, he had for the whole of the second week gazed at the same without closing his eyes, and promised that during the rest of his (Bupuv’s) reign, viz. for five thou- sand years, the same should be a protection of all the gods, and procure for them the fulfilment of all their desires.”...... ** The king Darmaséca, after having put a screen round about the holy tree, ascended the golden ladder, and put a stripe of vermilion with a gold pencil on the right bough of the holy tree; on which the bough was sepa- rated as if it was cut asunder by a saw, because of the king’s prayer and the predestination of Bupuu.”...... ‘On the day the tree was to be planted upon the ground previously prepared for it, the tree went off by itself from the golden vessel where it stood, and ascended into the sky as high as eighty cubits from the ground, and it produced rays of light of different colours, which gave light as far as the heaven called Bréhmaléca ; and in this manner the tree stood in the sky until sunset. Amongst the men who had received this miracle, a thousand souls were converted, became Bupuu priests, and obtained the state of Réhat, or the power of performing miracles of appearing in the air and passing invisibly from place to place. Soon after sunset, the holy tree descended from the sky and set itself upon the ground prepared for it in the orchard Mahdmée-dmah, and in the reign of Duarmasoéca the Eighteenth. On this occasion the earth swelled up and roared, and there appeared many other miracles also. Afterwards jive branches of this holy tree produced five fruits; when they had fallen down, they were planted and moistened with the consecrated water called Pirit- peu. Each of these fruits produced eight sprouts, altogether forty sprouts, which were planted at forty different places and worshipped.”* In the Réjaratndcari we find, “ Before the coming of Bupuu, and before his religion was promulgated, the island was the abode of devils; but when his religion was preached and followed, it became the abode of men. Some Bupuus who undertook that service, although they in person did not leave * Iam unwilling to make many extracts from works which will soon be in the hands of the public, and have in consequence selected that from the Mahdvansi ; but in the account of the reign of king Duarmasoca, given in the Rdjaratndcart, p. 115, &c., the transfer of the Bo-tree is detailed at greater length. It is there called the Bo-tree, or Bodin Vahansé, and Dacshind Sré Bodin Vahansé, and Sri Mahé Bodin Vahansé, as well as Jéyé Maha Bodin Vahansé. and the Hill Temple of Mehenteélé. 469 Jambu-dwipa, yet by their power they expelled the devils from Ceylon, as the influences and rays of the sun pervade the darkest recesses ; but other Bupuus came in person to cast out the fiends, and to make the island of Ceylon a habitation for men, by depositing in consecrated places the Dawtoo, or bones of Bupuu, and the branch which grows in the right side of the tree called Bogaha, by which means the island became possessed of the most precious things, viz. the said Dawtoo, the Bogaha tree, and the religion of Bupuu ; and hence it follows that this island can never be governed by a king who is not of Bupuv’s religion.” In the sketch of the history of Ceylon given by Davy in his Travels, p- 295, but which does not give the authorities on which it rests, we find that, ‘in A.B. 236, Dewrnepatisss, the fifteenth king, commenced his reign, which was remarkable for the introduction of Budhism ; and that Duar- mAsOKA (King of Maddadisay, a country to the eastward of Ceylon) sent a branch of the identical Bo-tree, under which S1ipp’Harta became Bupuu, in charge of eight princes and five hundred Rahdtuns, and accompanied by eighteen different castes of people, ninety thousand blacksmiths, and a proportionate number of other artists. This branch was planted at Anoo- radapoora in a bed eighty cubits high, where it took root, contrary to the nature of the tree, which can be propagated by seed only ; and it has lived ever since—even to this moment, it is said—always green, neither growing nor decaying.”* * The coincidence between this tradition and the actual state of the trees, none of which are of the size of a man’s body, is not a little curious. The reverence in which the trees are held, and the tradition in regard to them, are also confirmed by Rosert Knox, who thus speaks of them :—“ His (Bupuv’s) great festival is in the month of March, at the new year’s tide. The places where he is commemorated are two, not temples, but one a mountain and the other a tree: either to one or to the other they at this time go with their wives and children, for dignity or merit, one being esteemed equal with the other. The mountain is at the south end of the island, is called Hammetella, but by the Christian people ‘ Adam’s Peak,’ &c. The tree is at the north end of the king’s dominions at Annarodgburro. This tree they say came flying over from the other coast, and there planted itself as it now stands; under which the Bupuovu god, while on earth, used, as they say, to sit. This is now become a place of solemn worship, the due performance of which they reckon not to be a little meritorious, insomuch that they report that ninety kings have since reigned there successively ; where, by ruins which still remain, it appears that they spared not pains and labour to build temples and high monuments to the honour of this god, as if they had been born only to hew rocks and great stones, and lay them up in heaps. These kings are now happy spirits, having merited it by this their labour.”— P. 16], edition of 1817. 8$P2 470 Captain Cuapuan on the City of Anardjapura And, finally, Captain Mauony observes :*—* This is the tree the Siamese call Prasi Maha Pout: it is held alike sacred by them and the Singalais. It was against this tree that Buooppua leaned, when he first took upon himself his divine character. A branch of the original tree is said to have been brought to Cey/on in a miraculous manner, and planted at Annooradhe- pooreh Noowereh, where to this day a tree of that description is worshipped.” Frequent mention is made of these sacred trees throughout the three his- tories, from which extracts might be increased to any extent; but I trust the foregoing will suffice to prove the striking coincidence between the in- formation procured on the spot and that contained in these records, as well as the importance attached to the trees themselves. 2. The Lowd-Maha-Péya, or the Temple or Choultry of the Thousand Pillars. At a few paces to the eastward of the enclosure which contains the Bogahas, are the ruins of the Thousand Pillars.t These ruins consisted originally of sixteen hundred pillars, disposed in a square, having forty on each side and in each row, and all nearly equi-distant from each other. The greater part of these pillars are still standing: they consist, with few exceptions, of a single piece of gneiss in the rough state in which it was quarried, are from ten to twelve feet above ground, twelve inches by eight square, and about four feet from each other. The pillars at each angle, and the two in the centre of the outer line, differ from the rest in being of hard blue granite, and in having been more carefully finished. I was subse- quently informed by Captain Forses, of the 78th regiment, that those of the square which has eight on each side are rudely sculptured, and that those of the square which has seven are carved, and have grooves on their summits. The greater part of these pillars still retain the marks of the holes which were made to break them from the quarry ; and I was not a little surprised to learn from the Mideliér that it was done by means of wooden pegs which were driven into the holes ; that water was then poured over them, and swelling the pegs, broke the portions between the holes, andthus severed the stone.t The pillars were stated to have been covered _ * Vide Asiatic Researches, vol. vii. p- 45, note +t. + See Plate, No. 16. ¢ The same process is followed in Aberdeen, and was brought into practice, I believe, within the last thirty years. and the Hill Temple of Mehentélé. 471 with chunam, and thus to have been converted into columns, having definite forms and proportions. There is a tradition that there was formerly, on the centre of this square, a brazen chamber, which contained a relic held in much veneration ; but that the relic had been removed and the chamber destroyed during a period of persecution. It was only in connexion with this tradition that the natives appeared to us to attach any importance to the spot. At a few paces from the pillars, in a space which was kept carefully cleared, was a single pillar of gneiss in the same rough state, which was from fourteen to sixteen feet high ; and on the ground near it, there was a figure of a bull in a recumbent posture, similar to those usually seen on the pagodas and temples on the opposite coast. This figure was of hard blue granite, between five and six feet in length, and was said to be a fac-simile of one buried in the nearest dagoba, built by king DorGeémentrAsA. In reference to these ruins, we find, in the Ragavali, that, “ The king Gomany Ragan extirpated the religion imported into Ceylon by his enemies ; he caused to be built the daggoba Mirisawitz ; he caused pillars of stone to be cut and placed in forty rows, forty pillars in each row; he caused the above pillars to be covered with copper, and also to be brought through the air from Jambudivipa, the dawtoo of Bupnv.” We also find, in the Réja- ratndcari, that “he (DorGeément) also rebuilt the temple called Lowaw- mahd-Pawya, and embellished the same with ornaments of gold and silver and pearls. It being founded upon forty times forty pillars, there were raised upon the same nine storehouses, and he deposited therein much riches.” In the Mahdévansi, also, it is stated that the same king was destined « to build a house of nine stories high, for the sanctification of the priests, by the denomination of Lowaw-mahd-pawya ;” and that he, in consequence, desired the priests to send some réhatins into the divine world to provide him with a pattern of the divine palace. *« Upon this application, they commissioned eight rahatoons, who proceeded to the divine world called Tootisa Dewa Loka, where they saw the palace of the goddess called Beerany. So the rahatoons took a copy of this palace and delivered it to the king, who being exceedingly pleased, caused a building to be erected according to that copy.” " Frequent mention is made of the Low’-Mahd-Péya throughout the three histories, from which I shall not make further extracts, but add a few remarks upon the similarity which exists between these Thousand Pillars 472 Captain Cuapuan on the City of Anardjapura and those which form part of some of the most important Hindé temples on the opposite coast, which I visited at a subsequent period. The temples of Rémiseram, Madura, and Seringam, have each their Thousand Pillars. In Rdmiseram the pillars are arranged in colonnades of several parallel rows, and these colonnades are separated by tanks or spaces occupied by buildings. Some of these pillars are of granite, most elabo- rately carved; others consist of a rough stone, which is covered with chunam. In Madura the pillars are disposed in a square of lines, radiating in such manner, that a person placed in the centre can see through in every di- rection. This square is raised on a platform about four feet high ; the pillars are about eight feet in height, are of granite, and are carved in a very simple manner. At Seringam the pillars also form a square; and, at the time I was there, preparations were making for a great festival, during which the idol was to be placed in the centre of this square. In Rédmiseram and Seringam, the temples in which the idols are kept are surmounted by domes covered with copper. In the whole of these temples, as well as in many others, the entrances are through lofty gateways or pyramidal buildings of many stories in height. The coincidences which are thus found to exist between the description and remains of the Lowd-mahd-pdya and these temples; the circumstance of the model on which it was constructed being derived from the palace of the goddess Buavant, and thus not of native origin; and the fact of its being the only one of the kind in the island, coupled with its striking dissimilarity to the general character of the Baudd’ha temples, afford fair ground to believe that the Lowd-mahd-pdya is rather of Hindi than of Baudd’ha origin. 8. The Dagobas or Mounds.* The remaining objects which were mentioned as being still held in reve- rence are seven Dagobas. They are of different dimensions, and some * The dagobas are described by Mr. Hartncron (As. Res. vol. VI. p. 450) as consisting of a mound of earth inside, and an outside covering of no great thickness of brick. This is probably the case, with the addition that there is usually a hollow space in the inside in which the relics are placed. and the Hill Temple of Mehentélé. 473 of great height and extent; but, with the exception of one, in such a state of decay as to retain few traces of their original form. That which was pointed out to me as the most ancient, consists solely of a low mound of earth surrounded by jungle, and having two or three steps and a few fragments of rough granite pillars lying near it. I neglected to make any sketch of it, or indeed any memorandum of its name on which I can place reliance, but am under the impression than the name Tapa Rama, which I found among my memoranda, belongs to it. The remaining six may be divided into two classes, viz. those of moderate height, and having rows of pillars around them; and those of considerable height, surrounded by granite platforms of great extent. Of the first class I have selected the most perfect as a specimen.* In its present state it is modern, or nearly so, having been repaired about seventy years ago by a powerful chieftain who resided in the neighbourhood. The sketch was taken from the spot which offered least difficulty, as the weather was op- pressively hot and I was much hurried; it will however serve to convey some idea of its general character. The entrance is on the opposite side. The dagoba, is surrounded by a platform paved with granite, and the pillars are disposed in rows around the dagoba; several are broken, others have fallen, but many are still standing entire. ‘The name which we were given for this dagoba is Lanca-rama. The other, which belongs to this class, is said to have been built by king Dewan! Parissg, and to have been originally twenty-five cubits of twenty- seven inches each, or about fifty-seven feet, in height.+ It is much dilapidated, and the top appears to have been removed by force. It is placed in the centre of a platform, which is raised about twelve feet from the ground, and which is paved with granite. The pillars surrounding it are very elegant, and appear to have been placed in three parallel rings or rows, one about two feet from the dagoba, the others about ten feet from each other. * See Plate, No. 18. + There are two measures which have been translated cubits; the one a ian, which, accord- ing to Ropert Knox, is from the bone on the inside of the elbow to the top of the fourth finger ; the other, or waddow rian, is the carpenter’s rule, said to measure twenty-seven inches : it is as much as will reach from one elbow to the other, the thumbs touching one-another at the tops, and stretching out both elbows. The ordinary cubit I always heard estimated at fourteen inches : it is probably the half of the other, as I found that to be the case with such as I measured. 474 Captain Caapman on the City of Anar(japura A considerable number, exceeding one hundred, still remain standing, some partially broken, others without capitals.* Among those which had fallen, one was fortunately perfect, and thus enabled me to take its dimensions with accuracy. The column or shaft is of a single piece of hard blue granite, and is twenty-three feet six inches inlength. The first nine feet from the base are square, having one foot on each side ; the edges of the remaining fourteen feet six inches are then cut off in such a manner as to form an octagon, having four sides each about eight inches in width, and the other four between two and three. The shaft is surmounted by a capital, which is two feet six inches in height, is octagonal, and slopes gradually outwards, so as to extend considerably beyond the shaft. The capital is divided into portions, on one of which grotesque human figures are sculptured, and terminates in a slope to the top, which is surmounted by a knob: thus shewing that these pillars were intended solely for ornament, and not to bear any weight.t I made an outline of one of them, which will give some idea of their elegance and peculiarity of form.t The tradition relating to these pillars is, that they were brought by giants from a distance to the eastward; and I subsequently met with some of inferior workmanship, which were lying on the ground neglected, and were said to have been thrown away by the giants, on hearing that the temple for which they were destined was completed.§ Of the four dagobas which constitute the second class, I have selected that * According to a calculation which I made, there were originally in the inner circle about forty-four; in the central one, fifty-five; and in the largest, sixty-six; or, altogether, about a hundred and sixty-six of these pillars, of which a hundred and forty are still standing. + The capitals varied considerably ; some were narrower, and the ornament different. { See Plate, No. 17. § It is remarked by Knox, and was admitted by those of whom I made inquiry, that the natives of Ceylon were formerly, and are at present, utterly incapable of executing such work as these sculptures in granite. I was informed that the Hindus are employed whenever such work is required; and was shewn an enclosure of granite in progress destined for a Bo-tree, which was extremely well cut into bold and simple mouldings, and on which some Hindis had been recently employed. I found, subsequently, at Ramiseram and elsewhere, that the art is not lost, and that pillars of granite curiously cut are still occasionally made, are very costly, and are estimated, as donations or offerings, in proportion to the expense of time and labour bestowed upon them. I met with some curious instances both in Ramiseram and Madura, where several human figures of considerable size, as well as horses, formed parts of the pedestals of columns recently erected, and the Hill Temple of Mehentélé. 475 called Jata-wdna-rdma, as retaining most of its original form,* and as best calculated to convey an idea, both of the character of these stupendous works and of the scenery by which they are surrounded. It is situated in the midst of jungle, through which a winding footpath, little frequented, is the only approach, and is so removed from the haunts of man as to impress one with a feeling of solitude not unmixed with awe. Jédta-wdna-rama is said to have been built by king Mand Sinua: it is much overgrown, but is sur- mounted by a building of brick, which is still in such a state as to show that it was beautifully finished. The platform is raised several feet, and is very extensive, but, like the dagoda itself, much overgrown with underwood. On each side of the steps to the platform are rude pillars of gneiss, and two slabs of granite, on each of which is a grotesque human figure, of which I made outlines.t Whilst thus employed, the priest informed me that I must not point the finger at one of them or I should get a fever. The other he de- scribed as a good spirit, or rather, a jolly fellow. This dagoba we were told is a hundred and eighty cubits in height, but this isan exaggeration: it is certainly the most lofty, and probably a hundred and sixty cubits, as stated in the Mahdvansi.t That which retains least traces of its original form is called Mere Avaté. It is merely a conical mound of earth of great height, and overgrown with coarse grass. Its platform is nearly on a level with the ground, consisting of blocks of granite beautifully fitted, and a portion of it is very perfect. A rough building in front, which is partly frame, partly brick, leads to an altar. In front of this building, to the right and left of the steps, are slabs of granite, having upon them rude and grotesque representations of a man, with something like a foolscap on his head, and apparently dancing in high glee. Its height was said to be fifty cubits ; but in the Mahdvansi, the height is stated as being eighty cubits, or a hundred and eighty-six feet, which I should think nearer the truth. Bayagiri Vihdara§ is said to have been built by king BAATEA. It is much overgrown with underwood, but the brick-work is occasionally apparent. It is surmounted by the remains of a brick building, which is finished with a * See Plate, No. 19. + See Plate, No. 17. t Ina survey recently made by Lieutenant Skinner, it is ascertained to be two hundred and sixty-nine feet in height. § Abhaydgiri dagoba, deprived of its spire and pinnacle, is made by Lieutenant Skinner two hundred and thirty feet in height. Vou. III. 3 Q 476 Captain Cuapuan on the City of Anardjapura degree of closeness and accuracy of workmanship not easy to surpass. This building was probably two-thirds higher, and carried up to a point such as usually surmounts dagobas of modern construction. A frame building leads to an altar, which did not appear to be much frequented. We were told that this dagoba is a hundred and sixty cubits in height, but this must be anexaggeration. The last, andin its present state, the most splendid of the dagobas, is one of whose name the memorandum which I made was so effaced that I cannot place complete reliance upon it, but which I believe, from subsequent inquiry, to be Ruanwelli Sai.* It is situated to the north of the sacred trees, at the end of an avenue which is kept carefully cleared, and appears to be held in much estimation. Its entrance is by a building some- what similar in character to that of the Bodin Vahansé, and, in like manner, there is a second at fifty paces from it ; beyond this is another space, and then a third building, and beyond the whole is the platform, out of the centre of which the dagoba rises. ‘The platform is raised several feet, is beautifully constructed and paved with granite, and forms a square of a hundred and eighty paces on each side. The dagoba is of brick, but is so much over- grown with long grass and creeping plants, that its form is considerably impaired, and the brick-work is only visible in parts. Its base is a hundred and twenty paces in diameter, and its height is said to be a hundred and twenty cubits. We were informed that there were originally altars at the foot of the dagoba at each of the cardinal points: but only two remain ; and near that to the southward, the colossal statue of the king by whom the temple was built has fallen prostrate, and lies neglected on the ground. I was subsequently informed by Captain Forsgs, that the face of the platform, which was hid by creeping plants, and thus escaped my observation, is cut into spirited representations of the fore-quarters of elephants, supposed to be the supporters of this stupendous mass. Opposite to the entrance of this dagoda is a large slab of granite, which marks the spot where King Drewanr Patisse sat whilst the dagoba was building; and near it is a groupe of granite pillars, resembling in their general character the one previously described. At some distance from these pillars, and in the midst of the jungle, is a very large trough of granite, * This conclusion is confirmed by Lieutenant SKINNER, who, in an account of a survey made by him of Anarajapura, mentions Ruanwelli Dagoba, and states that its height, as measured, was one hundred and eighty-nine feet. + In the excavated temples at Ellora similar sculptures are found. and the Hill Temple of Mehentélé. 477 which I did not visit, and which is stated to have been used for watering the elephants belonging to the temple. Near the dagoba, built by king BAATEa, there was a large vessel of grey close-grained granite, three feet in depth, five feet ten inches in width, and nine feet six inches in length, equal in beauty of finish to any thing of the kind in the Vatican ; its only ornament consisted of pilasters, becoming narrower towards their bases and surmount- ed by a broad capital with slight mouldings, much resembling the Grecian style. It was intended to hold hot rice for the pilgrims. Whilst occupied at this dagoba, a rustling in the wood attracted my attention, when I saw an alligator of considerable size, which had been disturbed, and was hurrying into a deep hole in a pool of water; he made a plunge, disappeared totally, and the weeds and leaves on the surface quietly closed, leaving no trace of him. He appeared like the spirit of desolation and decay. Frequent mention is made of these dagobas in the three histories, from which I shall make a few extracts : In the Réjaratnacari it is stated, that Bupp’uHa sat down and preached at the place called Tapé Rama, and Tapé Rama is mentioned as one of eight places consecrated by former Bupp’nas having sat down upon them. In the Rgavali, Dewan Patisse is mentioned as “having also caused the right jaw of Bupuu to be brought from the heavenly world Sacraia Chawdna, and built upon the same a daggoba, which was called Tupa Rama ;” and in the Mahdvansi, it is stated that ‘* seven days after the death of Bupuu, the dawtoo was placed in a magnificent temple made for that purpose, as will appear in the history called Toopaw rama Cawtawa.” Of Lanca Rama I have not been able to find any notice, neither have I succeeded in tracing any reference to the second dagoba, which is of a similar character, on which I can place reliance. With reference to Merisa- welle, I find in the Mahdvansi, that king DorGcément caused to be built the temple Merisa wette Miharaya ; and in the Réjavali, that king Cawan- TISsA was succeeded by his son Doricémentrisa. “ In his reign it came to pass that the holy and beautiful city of Anaradhe Pura Nuwara was filled with filth and corruption, the beautiful monument was razed to the ground, and the sacred spot filled with excrements and filthiness. The holy temples were not only broken down, but also made into seats of defilement; the images of Bupuu were utterly destroyed, and the wicked ravagers were like no other than ravenous brute beasts. When they met the princes, they spat upon their garments; their vessels they snatched from them and broke into 3Q2 478 Captain Cuapman on the City of Anardjapura pieces ; and certain it is that those who committed such abominations will hereafter transmigrate into brute beasts. The king Dooroocameny, hearing of all these outrages committed by the Malabars, determined on revenge ; took ten powerful giants into his service, put their king, Eruaia, to death, took their country, brought the whole Island of Ceylon under one banner, and promoted the religion of Bupuu by building ninety-nine great temples, and among the rest, the monument called Mirisa wette Viharé, and there deposited infinite riches.” In reference to Bayagiri, we find, in the Rdjaratndcari, p. 41, that, “ The king (WaLaGamBaw), moreover, caused to be broken down a temple which belonged to a heathen priest called Grrr, and on the said place caused to be built twelve temples to Bupuu, one joining another, and in the midst caused to be raised an immense weharé, or monument; and joining his own name, Abaya, with the name of the heathen priest called Gire, called the said monument by the said name, Asaya Gire, and made an offering of the same to the priest Tissa, who had befriended him in his exile.” Of Jdta Wana Rama, which is attributed to Mand Srnwa, I do not find any express mention,* but the following statement relates to that king: * Mana Sin Rajan was the next king; he, causing the devils to work, made the lake called Minery Weiva, and dammed up the river Caraw ganga, which used to run to the said place ; Minnery, at a signal given him by the gods, dammed up the brook Tala wattuya, and with the water of the same, cultivated twenty thousand fields, and prepared the same for sowing.”...... « And as there was no Dhawtoo of Boopuoo, and as he knew by hearing that the girdle of BoopHoo was in heaven, he looked up to heaven; and the gods seeing that he gave himself so much trouble, consented to let down the girdle of Boopoo. The king stretched out his hand to receive the said girdle, and thereupon the gods pulled it up again; and the king stretching himself to get hold of it, the gods pulled it higher up still ; and the king, still eager to lay hold of the girdle, stretched himself still more to lay hold of the same, but still the same was drawn up out of his reach. The king, after all his anxiety, being disappointed, began to get angry, and taking his sword, sprung up eighty cubits towards heaven and cut a piece * In the chronology recently published by Mr. TurNour in the Ceylon Almanac for 1833, Man Sinua is expressly mentioned as having erected Jdta-Wdna-Rdma Vihdra and dagoba, a hundred and forty cubits high, &c. and the Hill Temple of Mehentélé. 479 of the said girdle, which piece he kept, but the rest the gods pulled up to heaven. ‘The king made an offering to the said piece of Boopxoo’s girdle, he also made a dawgob for the same, forty cubits in height; and having reigned twenty-four years, he died and went to heaven. And thus, from the king Wiceya Rasau, there were sixty-three kings, all of untainted royal blood: and at this time, Boopuoo had been dead eight hundred and forty-four years nine months and twenty-five days. But know this, that with Manasin Ragan ended the royal unadulterated blood. The kings who followed were of mixed blood; and because there were no longer to be found the Rahatoonancies who could fly to heaven when they pleased, and because the god Sacra Dewarnpra left off to regard Ceylon, and because piety had disappeared, and because the city of Anarawdapoora was left in ruins, and because the fertility of the land was decreased, the kings who followed are no longer of such consequence as before.” Réjavali, p. 237. The last of the dagobas remains to be noticed ; but although I feel fully convinced that it is Ruanwelli Sai, the circumstance of my memoranda having been effaced, prevents my being certain ; I shall therefore refrain from making any remark under this conviction, or from entering into the grounds upon which it is founded, but confine myself to a few extracts, to show the ceremonial attending the construction and dedication of these buildings and their nature and object. A very detailed account * of the building and dedication (if I may employ the term) of Ruanwelli Sai, is given in the Mahavansi; (by which it appears “ that it had been predicted that the great son of Dewarney Parisse should build a dagobah of a hundred and twenty cubits under that name.”) That the king went in great pomp to mark out the ground, which was done by the priest; and that the king then laid the foundation. ‘ He placed eight golden and eight silver vessels, with many other full vessels surrounding the same; he caused to be placed there eight bricks made of gold, surrounding each with a quantity of bricks made of silver, and the solitary man Suppratesta Camoona laid a heap of perfumes on the solemn brick, when the chief priest Soomana solemnized the offering of flowers, and instantly it came to pass that a tremor of the earth took place.’+ Bricks were then made by the * In consequence of the length of the description, I have been obliged to condense it. + The coincidence between the laying of the foundation with bricks of gold and silver, and the modern practice of depositing coins, must strike every one. 480 Captain Cuapauan on the City of Anardjapura agency of the gods, and five hundred bricklayers were sent for, and were asked in what form they would build the tower; when one younger brick- layer “ proposed to send for a golden pot full of liquid, which was done ; then he took another quantity of liquid, which he threw against that in the pot, by which a bubble arose, which he said was to be the form of the tower.” The building being completed, the articles which were placed within the cupola are enumerated ; they consisted of a banyan-tree, having the bottom like unto coral, the stem and leaves of gold, and adorned with precious stones, &c. ‘ A golden figure of Bupnu, of the size of life; the nails, eyes, palms of the hands, soles of the feet, lips, hair, eye-brows, of precious stones, and the single hair on the forehead of silver.” Figures of several deities; amongst the number, BraumMa SAcANPATE, in attendance upon Bupp’xA ; and, finally, a series of “ images, representing how the Lord Bupnu had performed the office of Bodypoojat five hundred times,” &c. ; representing, in fact, all the events of Bupp’Ha’s life. When the workmanship was completed, a day was fixed on to deposit the ddti, and the priests were required to find the same. It is then stated that an eighth portion of dété had been conveyed to Ndga Loca, or the World of Snakes, where it was worshipped by them, and that it was predestined to be brought to Laccadiva to be lodged in Ruanwelli. A priest who had attained the quality of Rahat and was appointed to fetch the détu, pro- ceeded to the World of Snakes, ‘ passing out through the earth as a water- fowl that dives in a river,” and appeared before the king of the Snakes. ‘The king of the Snakes wished to keep the ddd, that he might offer it himself, and merit redemption from his worldly life, and might em future obtain the happiness of Nirvina; but although his nephew swallowed the box which contained. the relics, the priest took them from within him with an invisible hand and returned to Purdopirewana, “ passing out through the earth so speedily that a flame of fire set under a spider’s web would not have con- sumed it so quickly.” The placing of the ddété in the temple, which is the next ceremonial, is attended with much pomp and accompanied by many miracles :—‘ The boxes of relics borne by the king upon his head ascend up to heaven seven degrees, and are transformed into the natural shape of Bupuveighteen cubits in stature, brightening with six different coloured rays.” Now, the representation of Bupp’na, after having displayed many miraculous appearances, &c., at length vanished, and the relics returning of themselves into the box, descended upon the king’s head. ‘ Then the king wished and the Hill Temple of Mehentélé. 431 within himself as follows: ‘ If these relics are destined to last five thou- sand years unmolested by any body, and to be serviceable to all men, may it be apparent by the relics becoming now changed into the representation of Bupuu, and lying down upon this seat after the manner that Bupuu,* on the occasion of his death, did lie down between two sall trees,t placing his head towards the northern sall tree, his feet towards the southern sall tree, his back towards the east, and his face towards the west;’ and so saying, he placed the same upon the seat. The relics, according to the king’s wish, immediately assumed the representation of Bupp’Ha, and laid down upon the seat, brightening the whole world, and pleasing all who saw the same; and thus the lodging of the relics in the dagoba took place,” &c. «On this occasion the earth quaked with such a tremendous noise, as if a great number of metal basins had been beaten with an iron pestle; the rock Mahamera bowed down as with obeisance; the seven rocks Sapta Koola quaked and crushed each other; the seven great tanks were furnished with five sorts of tank flowers; the sea was made as sweet as a vessel full of buffalo-milk mixed with sugar; the dewatas and brahmdns of the heavens * This is one of the two positions in which Bupp’Ha is supposed to be represented, and is that most held in reverence. At the great temple of Dambil, which is described by Davy, p. 466, the colossal figure of Bupp’1 isin this recumbent posture ; the head resting on the right hand, the left arm extended down the side. The expression of the countenance of this statue is mild and benignant, the features handsome, and bearing a striking resemblance to those of NAPOLEON. On making some remark to the Midelidr on the position of Bunp’HA, he said, “ It is the position in which he laid himself down calmly and composedly to die.” The other position in which Bupp’na is represented is sitting with his legs doubled, and in many cases with the cobra de capella over hishead. This position evidently represents his state of being when on earth, before he had * redeemed the living beings from all their miseries.” But I was informed that many of these figures do not represent Bupp’Ha, but Pase-Budd’has, or good men, who had attained the state of Nirvina, as is confirmed by the following passage from Ropert Knox—* In them (the pagodas) are idols and images most monstrous to behold, some of silver, some of brass and other metals ; and also painted sticks and targets, and most kinds of arms, as bills, arrows, spears, and swords. But these arms are not in Buppov’s temples, he being for peace; therefore there are in his temples only images of men cross-legged with yellow coats, or, like the Gonni priests, their hair frizzled, and their hands before them like women, and these they say are the spirits of holy men departed. (P.144, 5.) As for these images, they say, they do not own them to be gods themselves, but only figures representing their gods to their memories, and as such, they give to them honour and worship.” + Sdla, or jack-tree? Arlocarpus integrifolia. 482 Captain Cxaruan on the City of Anardjapura gave an exclamation of honour, the sky produced lightnings and untimely rain, and the whole thousand Sackwalas at once became agitated.” I did not ascertain whether any religious ceremony is performed at the present day at any of these dagobas further than occasional offerings of flowers at their altars. From the appearance of most of them, and the manner in which they are overgrown by jungle, I should imagine that they are little frequented, with the exception of that which I believe to be Ruanwelli Sai. Several kings are spoken of as having worshipped the cupola Ruan- welli ; and king Buatie is mentioned in the Mahavansi, p. 222, as ‘ having gone to worship the cupola, where he, hearing that rahatoons preached the doctrines of Bupuu withinside the cupola, laid himself down on the floor, vowing not to stir out without seeing the inside of the cupola.” ‘ Having accomplished his wish, he covered the cupola from top to bottom with silken stuffs, &c.; and having prepared flowers, he caused sandal-wood to be taken from the royal stores, and anointed the cupola all over with a pappy substance four inches thick, and afterwards washed the same with a water- engine from the tank Tisano.”* Another king is mentioned as having ‘ orna- mented the steeple of Ruanwelly with a net strung with diamonds, with an excellent umbrella over it.” Another king is stated “ to have laid himself down at the hall of Ruanwelly at a time of great scarcity and famine, vowing that he would not stir from thence until floated up by a heavy shower of rain; when it rained so that the king was floated up, and his ministers were obliged to come to his assistance.” Other kings are spoken of as having covered the cupola with white cloth, with umbrellas, and with chunam made from pearls ; in fact, the whole of the histories abound with evidence of the importance attached to these buildings, and of the reverence in which they were held. ‘The acts of a king’s reign, which are dwelt upon as more * The same circumstance is mentioned in the Réjaratnaécari, with some slight difference. Among the contents of the cupola, a figure of Bupp'HA, twelve cubits in height, is mentioned, which coincides with that which I was told was placed under the dagoba, which I believe to be Ruanwelli. And the lake with whose waters the king washed the dagoba, is called Tissa- wivewa—the Tissa-wava to the south of the temple. These coincidences, although they amount to conviction which is conclusive to my mind, do not amount to certainty, and therefore do not warrant my stating that the two are identical, a circumstance which I regret, as Ruanwelli Dagoba is the most important of the whole, and is that most frequently mentioned in the histories. and the Hill Temple of Mehentélé. 483 peculiarly deserving of praise, are the construction of tanks and the building and repair of dagobas. The number of dagobas which are recorded as having been built at different periods is very great ; a very considerable number are still to be found in every part of the island: they vary much in size, and somewhat in form. Few approaching in magnitude to those at Anarddhepura are to be found in other parts of the island, but small dagobas are very common. ‘The dagobas of intermediate size, which constitute part of the Baudd’ha temples almost without exception, have occasionally a form approaching very nearly to that of a bubble, as described in the building of Ruanwelli; but in general, and particularly when small, they have the form of a bell, and are not without elegance and beauty : they are in many cases monuments of kings. A sketch,* for which I am indebted to a friend, of the tombs of the kings and queens of Candy, will convey some idea of their character. The most important of these temples have been described as containing datués, or relics of Bupp’Ha, with images and offerings in gold, silver, and precious stones: but no attempts have been made to ascertain their present contents. It appears from Davy, p. 221 (note), that one, whose dimensions are not stated, was opened by Mr. Layarp, and the result of the examination was as follows: ‘ In the middle of the ruined dagoba, a small square compartment was discovered, lined with brick, paved with coral, and containing in the centre a small cylindrical mass of grey granite, covered exactly with a rounded cap of the same stone; several smali clay images of the hooded snake ; a common earthen lamp, similar to that used by the natives at present ; and a small obelisk, or four-sided truncated pyramid, solid and composed of cement. The top of the vase, or caranduah, was solid; the vase itself hollow: it contained small fragments of bone; bits of thin plate gold, in which the bone was probably wrapped ; some small gold rings; two or three small pearls, retaining their lustre completely ; beads of rock crystal and cornelian ; small fragments of ruby, blue sapphire, and zircon, and pieces of glass in the shape of icicles, which were crystalline and opaque.” Mr. Layarp gave mea small dagoba (about an inch in diameter), made of clay, having an inscription on its base, which was found with a great many * See Plate, No. 21. Vor, Lil: fod) 484 Captain Crapman on the City of Anardjapura others in a dagoba opened by his orders ; but I have no means of ascertain- ing whether the dagobas opened by him were temples or tombs.* After having accompanied me to the several places enumerated, the priests conducted me through jungle to a spot, not far distant from the dagoba, which I believe to be Ruanwelli Sai. 1 there found two or three stones laid flat on the ground, in such manner as to form a kind of arch enclosing a small hole, which would not admit the hand of a man. The stones were grooved with slight mouldings, and the hole itself appeared as if much used by reptiles or snakes passing in and out. The priests informed me with much seriousness, and the appearance of great veneration, that this hole led to the “ hall of the cobra capeels,t which was situated at some distance.” I neglected to make any further memorandum on this subject ; but it is not the least curious coincidence that I find in the description of the building and dedication of Ruanwelli, as before given, that the young priest Sonut- TERA proceeded to the snakes’ world Manjereca to procure an eighth portion of ddtv, that it might be deposited in Rwanwelli dagoba; that he accom- plished his object, and returned to Purdopirewana. * According to Rosert Knox: “ The poorer kind, who regard not whether worms and maggots eat the dead, carry the body wrapped in a mat into the woods, and, with two or three attending, lay it in a hole without any ceremony, and cover it; but the better sort burn their dead, and that with ceremony. They wash the body, cover it with a white cloth, and place it in a hollowed tree, until the king’s orders are received: the body is then laid upon a bedstead (which is a great honour among them), and with the bedstead carried on men’s shoulders to some eminent place in the fields or highways; there they lay it upon a pile of wood some two or three feet high; then they pile up more wood upon the corpse lying on the bedstead or in the trough: over all, they have a kind of canopy built; if he be a person of very high quality, covered at top, hung about with painted cloths and bunches of coco-nuts and green boughs, and so put fire to it. After allis burnt to ashes, they sweep together the ashes into the manner of a sugar loaf, and hedge the place round from wild beasts breaking in, and they will sow herbs there. Thus I saw the king’s uncle, the chief tirinanx, who was as it were the chief primate of all the nation, burned upon a high place, that the blaze might be seen a great way.” Knox does not mention the ceremonial of the burial of the kings, but I have met with an account, that after the body is burnt, the bones are collected and formed into a shape resem- bling Bupp’Ha ; after which they are deposited in the dagoba. During our ramble, we stumbled upon one of the places of sepulture mentioned by Knox. It consisted of a mound of earth, on the top of which, ashes were sprinkled, and above the ashes were suspended pieces of string with several bits of white rag attached to them. The whole was enclosed by a rude fence, and the area kept free from weeds. + It was thus pronounced by the priests. and the Hill Temple of Mehentélé. 485 It is not my object, nor indeed am I qualified, to enter into the question how far Budd’hism, as at present existing in Ceylon, is mixed up with the Hindu religion, and with the worship of demons and snakes. From the situation of Anarddhepura, and the constant inroads of the Hindis, the introduction of some of the practices and observances of their religion is naturally to be expected, and may I think be traced ; it also appears equally probable, that the worship which is still paid to demons or devils, and the respect in which the cobra de capella is held, are either remains of the original superstition of the island which it was the object of Bupp’Ha to destroy, or are connected, as in the present instance, with his triumphs over that religion. One of the first acts of Bupp’Ha on his arrival in Laccadiva was to drive the devils to the sea shore, from whence they were banished ; and in his fifth year, he is stated to have come to the residence of the snakes, where, appearing in the sky, he delivered a sermon to them, by which he appeased them, and brought thousands to a pious life, &c. In the Mahd- vansi, p. 59, there is a very curious account of king Duarmaséca having procured the blessing of seeing the person of Bupp’Ha two hundred and twenty-one years after his death, by means of the cobra-de-capella Mau-caLa, who acknowledges the superiority of Bupp’Ha in the following words: “ I am endowed with passions, but Bupuu is without passions; I am with blemish, but he is without blemish ; I am fallible, but he is infallible; I am with lust, he is without lust; I am with pride, he is without pride; I am sinful, he is virtuous. On that account, neither I nor Mani Brauma, who has the power of giving light to ten thousand worlds at once, by holding forth his ten fingers, should be able to represent the form of Bupuu, unless, however, it be not offensive to the character of Bupuu.” Frequent mention is made of the snakes in the early part of the three histories, all of which concur in representing them as dissenting from, and opposed to, the religion of Bupp’na, and record his efforts to convert them from their errors. Although this paper has already been carried to considerable length, I cannot refrain from adding the following remarks on the semi-circular stone at the inner entrance of the temple of the Bodin vahansé, or enclosure of the sacred trees. 3 R2 486 Captain Cxapman on the City of Anardjapura It has been previously stated that one of the bands or rings is sculptured with a representation of the Hansa, or Brdhmana duck, carrying the root of the lotus in its bill; and another, with figures of the elephant, the horse, the lion,* and the cow. The beauty of this stone induced me to make a rough memorandum, sufficient to enable me to give some idea of it;+ and as I was inclined to attribute the circumstance of the Hansa being introduced, to a popular tradition with which I was previously acquainted, that when Bupp’Ha was engaged in the contest with the devils, he was not only weak and weary but hungry also, and that the Brahmana duck brought him the root of the lotus and ministered to his wants, I was thus led to suppose there must be some reason for the other figures. This was confirmed on finding the fol- lowing passage in the Mahdvansi, which induced me to inquire further. In the description of the world, it is said: ‘ This lake is also surrounded by six other small lakes. On the four sides of the said great lake are four holes: one is formed like a lion’s mouth; one like an elephant’s mouth; one like a horse’s mouth; and the other like a bullock’s mouth. The streams which pour out of the said holes form the four large rivers which run through Dambediva.” I was subsequently gratified by finding the following in the Asiatic Researches :t ‘* On the eastern bank of Anaudat is the image of a lion’s head; on the southern, that of an ele- phant’s head; on the western, that of a horse’s; and on the northern, that of a cow’s. And from these four heads are poured forth the streams of four rivers ; but the banks of each of these four great rivers abound in that species of animal, from the image of whose head, its waters rush out of the lake Anaudat. Thus the banks of the south river abound with elephants ; of the eastern, with lions; of the northern, with oxen ; and of the western, with horses.” And I have lately been confirmed in my supposition by finding, in the Journal des Savans for October 1831, p. 604, ‘* Quatre * I was led to expect, from finding the lion on this stone, from the frequent allusions which are made to that animal, and from the royal race claiming descent from it, that the lion was a native of Ceylon; but on inquiry I find that it is not so, and that one was sent as a present to the late King of Kandy, who was much disappointed with its size and appearance. In the Asiatic Researches, vol. XVI. p- 268, it is said the lion is not a native of Ceylon nor of Burma, yet it is found in the sculptures of both countries. + See Plate, No. 17. f{ Vol. vi. p. 231. and the Hill Temple of Mehentéle. 487 fleuves arrosent Je continent meridional ou Djambou-dwipa ; a Vorient le Ganga, ainsi nommé d’un mot qui signifie maison céleste, parcequ’il coule dun endroit élevé ; le Sindhu au midi; le Vats ou Vadj (Oxus), a l’ouest ; et le Sita (froid) ou Sihon au nord. Ces quatre fleuves sortent d’un lac carré nomme A-neouto-tha (Anoudata) dont les quatre faces sont remar- quables par un animal et une matiére qui leur sont particuliers. L’orifice du Gange est la bouche d’un boeuf d’argent ; celui du Sind est la bouche d’un elephant d’or; celui de ’Oxus est la bouche d’un cheval de saphir; celui du Sihon est la geule d’un lion de spathika ou cristal de roche.” And this is explained : “1. To the east, the King of Men—the Emperor of China ; 2. To the south, the King of Elephants—the great Rajah of India; 3. To the west, the King of Treasures—the King of Persia; 4. To the north, the King of Horses—the prince of the nomades of the north, the Huns, the Scythians, the Turks, the Monguls, the Tartars.” We thus trace in this distribution the four great monarchies, known to the Hindus: the first of these accounts is derived from a Cingalese history ;* the second is derived from Burmese records;t and the last is derived from Chinese authorities.t These comprise most of the objects of interest which were pointed out to me at Anarddhepura. Itis very probable that many escaped my observation, as I was guided by curiosity alone, and possessed no previous knowledge to direct my attention. Mehentélé. On quitting Anarddhepura we proceeded, at the recommendation of the Mideliar, to Mehentélé, a hilltemple about twelve miles to the north- east. Our course was in the first instance by the side of the splendid lake Neura Wava, whose banks on the side next to the temples were planted with a species of Acacia, of which the sweet scented tufted flowers are * The Mahavansi. + Dr. Bucuanan “ On the Religion and Literature of the Burmans.” { M. Aner Rémusar, “ Essai sur la Cosmographie et la Cosmogonie des Boudhistes d’aprés Jes Auteurs Chinois.” 488 Captain Crapuan on the City of Anardjapura used as offerings.* This lake is very extensive, and is formed by an artificial dam, which in many parts is raised at least thirty feet, is upwards of two miles in length, and of great solidity. On descending from this extraordinary embankment, our route was through jungle ; in which we saw two or three rude mud temples, and abundant traces of elephants, who appeared to be masters of the soil. We ultimately arrived at a small lake at the foot of the hill of Mehentélé. I have seldom seen any thing more striking: it was mid-day ; the lake was stillness itself; flocks of aquatic birds rested upon its surface, indifferent to our approach, and apparently not feeling any dread of man; here and there a huge buffalo held out its nose with inguisitive curiosity, but altered not its position; in the shade was a herd of the beautifully spotted deer (the azis), which raised their heads and hesitated whether to move or not; splendid jungle of the largest growth bounded the lake to our left, and to our right, the hill of Mehentélé crowned all, and rose towering above us, in parts completely covered by the densest foliage, in others breaking out in huge masses of granite, which looked almost ready to fall into the valley beneath. After following a jungle path up a portion of the hill, we came to a mag- nificent flight of steps of granite, full fifteen feet in breadth, but so low that we led our horses up. We then arrived at a path, and ultimately at several other flights of steps, containing altogether seven hundred and fifty-two steps. Near the summit, we found an inscription cut in the rock, which had been smoothed for the purpose, and faced nearly in the direction of Anarad- hepura. We made copies of the inscription, and were subsequently informed that specimens of it are to be found in other parts of the island, but that there is no one at present living in Ceylon who understands it.t * In the vicinity of this lake is the dwelling of a chieftain of high rank. The house is one of the very few not situated in cities which are tiled, which is a privilege confined to the highest rank, It was of a single story, and consisted of a square divided into compartments open in the centre, and having several small rooms on each side. In front of these rooms was a terrace raised two or three feet, so as to be on a level with the rooms, and protected from the sun by the roof, which was prolonged so as to form a verandah; some of the rooms were made use of as granaries. There were a great number of attendants. + Roserr Knox mentions “ Ancient writings engraven on rocks, which puzzle all that see them.” and the Hill Temple of Mehentelé. 489 At the summit of the steps we passed through a porch, and were most agreeably surprised to find ourselves in a space of considerable extent, with masses of granite intermixed with fine trees rising above us nearly on all sides, and the whole over-topped by a large dagoba to our right.* The areat which we had thus reached, was planted with coco-nut and other trees, under whose shade were several dagobas of small size. In the centre was a dagoba of intermediate dimensions in good repair, about twenty-seven feet in diameter, and surrounded by a stone-wall, within which were fifty-two pillars of granite. These pillars were octagonal with capitals, in their general character similar to those at Anarddhepura ; but the pillars were only twelve feet in height, of rude workmanship, and without any elegance of form. The ornament on some of the capitals was the Brahmana duck, with the lotus in its bill. To the westward, was the large dagoba, which is said to be a hundred and twenty cubits in height, and to be built over a hair which grew out of the forehead of Bupp’xa just above the left eye. It is surrounded by a paved terrace, and is approached by flights of steps two hundred in number, and by an inclined plane of con- siderable extent. The dagoba (its summit I presume) is stated to be a * See Plate, No. 20:— Mehentélé. + I made a sketch which will give some idea of this very curious spot. Whilst occupied in making it, I was not a little interested by observing the care with which an old man, who had taken advantage of our protection to visit the Sacred Temples, gathered the flowers of the tree under whose shade I sat. I found that he took especial care that the flowers should not touch the ground, as they would thus be defiled, and be rendered unworthy as an offering. I was informed that the tree itself is the only one of the kind in the island, and that its flowers are in consequence held in great estimation ; but, independently of this cause, the flowers were very beautiful ; they were of a rich yellow, and reminded me of the Gum cistus (possibly it is the Mahénal, so often mentioned as a favourite offering). The old man above alluded to had begged leave to join us at Chilaw. He was a man of some importance in his way, and a doctor: we had however little reason to think very highly of his skill, as he contented himself, when called in to a ciley who, struck by the landwind, had lost the power of speech, and was strongly affected by spasmodic twitches, with simply tying a few pieces of white rag round the neck, arms, and ankles of the poor fellow, and after repeating a few words, leaving him to his fate. The parade with which his store of charms was produced (for of medicine he had none), was not a little amusing: the gravity with which he looked at each, and the earnest attention with which he was watched by those who had gathered round, formed a very peculiar, and not uninteresting scene. This poor fellow was, however, too seriously ill to be left to such treatment alone: recourse was had to laudanum, and with good effect. 490 Captain Caaruan on the City of Anarijapura thousand and twenty-six feet above the plain below, which I should think must be very near the truth. On the eastern side of the area are the dwellings of the priests, &c.5 above which a bare rock of granite rises abruptly. This rock is sur- mounted at its very sumntit, which is far from easy of access, by a heap of stones, which the piety of pilgrims had brought from a distance; thus forming a heap precisely similar in character to those met with in Scotland and in the Alps. The Mideliar had ascended a part of this mass of granite, and was so delighted with the view that he induced me to follow. It certainly did not require the association of country or of religious feeling to produce a strong impression on the mind, when thus looking down upon those, I may say, stupendous monuments, which the same morning had towered like giants over our heads. From this elevated position, I observed a great number of small dagobas in almost every direction, and was in- formed that there are no less than three hundred and sixty around this spot. On the following morning we proceeded on our route to Dambul and Kandy, and on our way down the hill observed two large slabs of red granite placed in an erect position, with a long inscription on each. We were informed that the character was Sanscrit; but the sun was gaining power, and we had not time to attempt to copy them. Frequent mention is made of J/ehentélé in the three histories before men- tioned, from which the following extracts will suffice: ‘* The said Meninpvu, with the above-mentioned Dewainery Parissz, established the religion of Bupnv, possessed many precious relics, and likewise a precious stone, in which was a winding cavity running eight times round the same, which had been given by the god Saxxrata to the king Coosa, and had been transmitted until it fell into the hands of Darmasoca. This king, in order to preserve the relic of Bupuu, having taken the golden hair which grew on the middle of the forehead of Bupuu, which hair had seven ringlets, he artfully wrought the same into the said precious stone, and having given the relic to his son the said Mentnpumav, it was by him brought to Ceylon, and deposited upon the rock called Jacgiri Parwata, and a monument of stone erected over the same.” (Rdjaratnacari, p. 34.) Dewant Patisse is also mentioned in the J/ahavansi as having caused houses or caverns to be made in the rock called Meentelau, as also “ with having caused the conical building to be constructed on Meentelau, in which Bupuu’s bone, which and the Hill Temple of Mehentéle. 491 was brought by the priest Sumena SamenrEra, was deposited.” In the Rajavali, p. 184, it is said, « King Deweney Parisse afterwards caused caverns to be cut in the solid rock at the sacred place Meentala, and there he placed the higher orders of priests; he bestowed great alms upon the same, and abounded in good works.” It only remains to investigate the period of the foundation of Anaréd- hepura. It was not until the treaty of Sir Roserr Brownricc, in March 1815, that the English had free access to the interior of Ceylon; prior to this period their dominion was confined to a narrow ring or belt which went round the island, and shut the Kandyans up within it. In consequence, nothing was known of Anarddhepura, except by tradition or report. In the works which have been published since the English got possession of Colombo in 1796, no mention is made of this city except incidentally, in the sketches of the history of the island, derived from native records. The only account in any English author which I have found is that by Rosrrr Knox, and the date of which is antecedent to this period. Knox was many years captive in the Kandyan country during the dominion of the Dutch, and passed through Anarddhepura, when he made his escape in 1679 ; he thus mentions it : “« Now we set our design for Anarodgburro, which is the lowest place _ inhabited belonging to the King of Candy, where there is a watch always kept, and nearer than twelve or fourteen miles of this town as yet we had never been.” —P. 316. “To Anarodgburro, therefore, we came, called also Neur Waug, which is not so much a particular single town as a territory. It is a vast great plain, the like I never saw in all that island; in the midst whereof is a lake which may be a mile over, not natural, but made by art, as other ponds in the country, to serve them to water their corn grounds. ‘This plain is encom- passed round with woods, and small towns among them, on every side inhabited by the Malabars, a distinct people from the Chingulays.’—P. 322, “« Being entered into this town, we sat ourselves down under a tree and proclaimed our wares, for we feared to rush into their yards, as we used to do at other places, lest we should scare them. The people stood amazed as soon as they saw us, being originally Malabars, though subjects of Candy, nor could they understand the Chingulay language in which we spoke to Vox, III. 38 492 Captain Cuapman on the City of Anardjapura them.”... So they brought us before the governor.”...... Here we staid three days.”...** Now God, of his mercy, having prospered our design hitherto» for which we blessed his holy name, our next care was how to come clear off from the people of Anarodgburro, that they might not presently miss us, and so pursue after us; which, if they should do, there would be no escaping from them.” P. 327. ‘On the twelfth day of October, on a Sunday, the moon eighteen days old, we marched forward; but the river winding about, brought us into the midst of a parcel of towns called Tissea Wava, before we were aware; for the country being all woods, we could not discern where there were towns, until we came within hearing of them.” ...“© We knew before that these towns were here away; but had we known that this river turned and run in among them, we should never have under- taken the enterprize.’’...“* We kept travelling from morning till night still along by the river side, which turned and winded very crooked. Here and there, by the side of this river, is a world of hewn pillars standing upright, and other heaps of hewn stones, which I suppose formerly were buildings ; and in three or four places are the ruins of bridges built of stone, some remains of them still standing upon stone pillars. In many places are points built into the river like wharfs, all of hewn stone, which I sup- pose were built for kings to sit upon for pleasure: for I cannot think they ever were employed for traffic by water, the river being so full of rocks that boats could never come up to it.”—P. 334. There is, however, the following notice of Anardjapura, by the French translator of the ‘ Histoire de l’Isle de Ceylon, écrite par le Capitaine Jean RiseEyro, et presentée au Roi de Portugal en 1685,’ « Avant que de parler des villes et forteresses de Ceylon qui subsistent présentement, il est bon de dire quelque chose des ruines d’ Amarqjapure si fameuse dans les croniques et romances des Chingulais. On prétend que quatre vingt-dix roys ont fait leur demeure dans cette ville, et c’est de la méme qu’elle a pris son nom. Comme nous ne connoissons point d’autres ouvrages considérables que les Romains ont laissez, on veut que les temples et palais dont on voit encore de grands restes soient de la fagon de ces maitres du monde, et qu’ils ayent été batis depuis Empéreur Craupe. Je crois pour mois que l’on pourroit aussi bien dire que ces ouvrages sont d’ ALEXANDRE LE GranD, ou peut-¢tre encore avec plus de raison de quelque prince plus ancien et que nous ne connoissons pas. Cette ville est dans le quartier de Mangal corla. Il y avoit un palais qui étoit orné de seize cens and the Hill Temple of Mehentélé. 493 colonnes d’un marble trés fin et dun travail merveilleux ; un temple su- perbe qui contenoit trois cens soixante-six pagodes, dont il y en avoit vingt- quatre d’une grandeur extraordinaire et @une pierre trés belle et trés rare. Ces trois cens soixante-six pagodes répondoient aux trois cens soixante et six jours de l’année, ce qui feroit voir que ceux qui l’ont batis avoient Vannée solaire 4 peu prés comme nous.* Autour de ce temple étoient des étangs qui recevoient l’eau par des aqueducs trés bien batis, que Pon desse- choient et que l’on remplissoient d’eau selon le besoin que l’on en avoit.” In this note, or, as the author calls it, « Addition au Chapitre douziéme,” reference is made to the “ Vie de Constantin DE Saa,” page 13, as to the name being derived from ninety kings having resided at Anardjapura. This description evidently includes Mehentélé, as well as Anarddhepura ; and if granite be substituted for marble, would give by no means an inaccurate idea of its present state. From the circumstance of the Portuguese having had possession of Kandy about this time, the particulars are probably derived from actual observation ; but whether this be the case or not, the manner in which the Emperor Craupius and ALEXANDER THE Great are mentioned, show that the ruins had excited attention, and that a remote antiquity was assigned them. The description and drawings which I have been enabled to give of the buildings, and particularly of the pillars, are I think conclusive, that they are not either of Roman or of Grecian origin. These are the only notices which I have been able to find of this city, with the exception that its position is laid down with tolerable precision in relation to the rest of the island, under the name of Anurogramum regia, in the district of the Anurogrammi, in the “ Theatrum Geographiz Veteris. Cl. Provemar,t Avexanprini” (F. Berttus.) * The number mentioned to me at Mehentélé was three hundred and sixty. Which of the two is correct I do not pretend to decide; but it appears from Sir Wa. Jones that the lunar year of the Hindis is of three hundred and sixty days only, and is a more ancient mode of reckoning than the solar year. + It may not be uninteresting to observe here, that the position of Anurogramum is not only laid down by Protemy with great accuracy, but that of Dondera-head, under the name of Dagana civitas, sacra lune, and several other places, as well as that the part marked Pascua Elephantum, in the south of the island, is still that in which elephants are most abundant, as was proved during my stay, by the capture, near Bentolte, in one kraal, of upwards of three hundred. ‘The intimate knowledge which he managed to procure of this island, is further proved by his describing the men as having the hair of women. The men (on the sea-coast in particular) at the present day wear their hair long, turned up, and fixed with a large comb, such as is only worn by women in Europe. 3582 494 Captain Cxarman on the Cily of Anardjapura The existence of this city being thus carried up by European authorities to a period not far short of the Christian era, we have only to trace it in the native records. In the Rdjaratndcari, Anarddhepura is mentioned as one of the places consecrated by the visit of the first Bupp’Ha,* and that it was then called Abayapura. It appears that Panpuwas ABaye caused the city of Anarddhe to be built, and that during his life-time the city was assigned to his uncle AnarabuE, and took the name of Anarddhepura-newara. VisAya, the first king of Ceylon according to two of the histories, embarked for Ceylon on the day of the death of the present Bupp’na ; according to the other, seven days after his death. VusAya is stated to have reigned either thirty or thirty-eight years: he was succeeded by his minister ALPETISsA, who appears to have held the government only until the arrival of Panpuwas. Panpuwas reigned thirty years: he was father to Azaya, by whom Anarddhepura is said to have been built. We have thus a period of from sixty-one to sixty-nine years after the death of Bupp’Ha, within which the city was founded. The date assigned to the death of Bupp’Ha, by concurrent testimony of the best authorities, is 542 years before the Christian era. If from this we deduct seventy years, within which, as before stated, we may safély believe that the city was founded, we arrive at the date of 470 years before Christ, and thus assign to this interesting spot the remote antiquity of upwards of 2,300 years. According to the histories, Anarddhepura was subject to the constant inroads of the Malabars, who appear always to have retained possession of the northern part of the island. Its buildings were frequently destroyed; * The first Bupp’na, according to Sir WM. Jones and Mr, Bentiey ( Asiatic Researches), is supposed to have existed about 1027 years before Christ ; the antiquity, therefore, which is thus assigned to Anarddhepura, under the name of Abaya-pura, is 2860 years; but the accounts are vague and contradictory : for, on comparing them, Agaya commenced his reign in the sixty-ninth year of Bupp'na, or 474 years before Christ ; and Anarddhepura, which had taken the name from Anuradha during the reign of the preceding king Panpuwas, became the capital of the next king, whose reign commenced 437 years before Christ. + From the Chronology, published in the Ceylon Almanac for 1833, which has fallen into my hands whilst correcting this paper for the press, and which has been compiled with great care by Mr. Turnour, the revenue commissioner at Kandy, the era of the present or fourth Bupp'Ha, is 543 years before Christ. and the Hill Temple of Mehentéleé. 495 its temples defiled and defaced: but a party professing the faith of Bupp’Ha always remained in the strongholds and fastnesses of the hill country. The records and sacred books were there preserved ; and after periods generally of short duration, their native kings came down from the mountains, resumed the empire, and restored the religion of Bupp’HA. A succession of kings, with frequent though short interruptions, made Anarddhepura their capital from the time of its founder to that of Mrninpu the Third, who commenced his reign about 1,300 years after the death of Bupp’ua, and reigned forty-eight years; and thus we find that this city was not only the chief seat of the religion of the country, but the residence of its kings during the long period of 1,300 years. After this period, the city appears to have been deserted; but we find that PAracramaBAuv caused the ruins of Anaradhepura to be repaired ; caused the cupola of Ruanwelli, of a hundred and twenty cubits in height, to be repaired completely, with three other cupolas, namely, Abaya-giri, of a hundred and forty cubits high ; Jdta-wdna, of a hundred and sixty cubits high ; and Meressa-avatie, of eighty cubits high, which had also been thrown down by the dhamilas, and were overgrown with wood, and frequented by wild animals, such as tigers, bears, &c.. He also built Lowd-mahd, which is on each side a hundred cubits high, by raising up the sixteen hundred pillars of rock ; then, having restored all the ruins of Tapd-réma, he repaired the sixty-four cupolas at Myttyagiri, &c. This king commenced his reign in the 1809th year of Bupp’sa, or four hundred and sixty-five years ago, and his having repaired these temples accounts for their present state of preservation.* * According to Mr. TurNour, Anarddhepura ceased to be the capital in the 1312th year of Bupp'uA, and was made so again by Meurnpv, in A.B. 1566—the date assigned to PArac- RAMABAHU is A.B. 1696, or A.D. 1153. ( 496 ) XXXI. An Account of the Mission of Yusur Acua, Ambassador from Turkey to the British Court. Written by himself, and translated from the Turkish by the Ritter Joseph Von Hammer, F.M.R.A.S. Read the 19th of May 1832. Turspay, the 8th of Rajab 1209 (29th January 1795), having been fixed upon for delivering, with splendour and ceremony, the imperial letters and presents entrusted to me, the lyse or officer acting as master of the ceremonies, and the secretary to the Krne, waited upon us three days previous, and announced that they had His Majesty’s commands to regulate the forms and ceremonies of the audience, and that they were most anxious to do every thing in their power to honour and oblige us. Barges having been prepared for our passage up the Thames, we begged to be favoured with a journey by land, as the winter was uncommonly severe, and the greater part of the river was frozen over, on which account the way by water would be attended with many inconveniences and diffi- culties. Our wishes were complied with, and it was intimated that a field- marshal* was appointed by the king to prepare refreshments for us at Chelsea (which is an hour’s distance from London, situated on the river Thames) ; that we should there find infantry and cavalry; that the field-marshal would come to meet us at the aforesaid palace, and declare his satisfaction in having been appointed to so honourable and distinguished a service; that a royal carriage with six horses would be sent for us, another for the secretary, the bearer of the Imperial credentials, and two others empty, to dignify our procession; that carriages would also be sent from Her Majesty the QuEEn, and His Royal Highness the Prince of Wates (heir to the throne), from the second and third sons of the Kine, from his brother, and from other great lords, and in each of them an honourable person, making altogether about twenty carriages; that the first chamberlain of the Prince of Wates, my Lord Jersey, had been appointed our mihmdndér ; that on the day * Field-marshal Sir Gzeorcz Howarp, Governor of Chelsea College. Account of a Mission from Turkey to the British Court. 497 appointed, at ten o’clock, according to the European time, that is to say two hours before noon, we should arrive at the palace, -partake there, with the great men commissioned for that purpose, of refreshments which would be prepared for us, and then continue our course; that we should adorn the horses sent as presents, and let them be led before us; that, proceed- ing with dignity and solemnity from the palace at Chelsea, we should at one o’clock arrive at the king’s palace, where another mihmdnddr, a lord, would come to meet us, and conduct us to the rooms prepared for our reception, whence, after a short Tepast, we should proceed with a dignified step to deliver the imperial letters. All this was fixed and arranged by verbal communications. The following day a letter arrived from the field-marshal, acquainting us that he had been appointed by the king to make the arrange- ments, and to prepare the refreshments, for our honourable reception; that this commission was to him the source of honour and happiness; that at the appointed hour he should arrive at the above-mentioned palace; and that, with God’s assistance, he would use every effort in his power to receive us in an honourable manner ; and concluded his letter with wishes for the lasting greatness of the Sublime Porte. The first chamberlain of the king informed us that it would be advisable to send the presents ; that is, the poghcheh,* or shawl stuffs, and such like things, the jewelled aigrettes, pistols, and packets of coffee to the king’s palace, a day before the audience. In compliance with this intimation, the above-mentioned presents were sent on Wednesday afternoon, with the lists containing their names and descriptions: they were put into carriages, and conveyed by our first interpreter to the first chamberlain, Early next morning (Thursday), the horses, brought as presents, were sent, accom- panied by our men, to the palace at Chelsea, to be adorned and ready by the time of our arrival. At the proper time, the humble writer of this memoir, accompanied by his secretary and interpreter, entered the carriages ; and as soon as we came near the palace, the cavalry, which was drawn up in two lines, unfurled their colours, when the sounds of the music pierced the seven heavens, As we approached the gate of the palace, the infantry paid us similar honours. We passed through the streets they formed for us; and on arriving at the nee ; : : 4°») means a bundle of shawls or stuffs wrapped up in a handkerchief, ’ ¥ 498 Account af a Mission from Turkey to the British Court. palace, we were received by the field-marshal and the other officers. Having entered the room, the field-marshal read a paper, the contents of which, as explained by our interpreter, were as follows: «* J, who am the commander of this delightful palace, which has been built for the gallant warriors who, exerting themselves with the utmost bravery in battle, prove their courage and zeal by the sacrifice of their persons, consider it as the highest honour and happiness to have been appointed by His Majesty the Kine in a manner so incomparable* and auspicious, to do the honours of hospitality to your Excellency the ambas- sador from the Sublime Porte. May God Almighty, who fulfils all desires, prosper the affairs of commerce, which are calculated to increase the good understanding and harmony that exist between the two courts; and may His Providence possess your Excellency’s heart with peace and comfort |” To this, we replied in the following speech :—* Agreeably to the sincere friendship and good understanding existing between His Majesty and the most glorious, most powerful, and most generous PapisuAn, the refuge of the world, our gracious Lord has been pleased to strengthen the relations of commerce, by which the inhabitants of the two countries must be more closely united to each other; bye-and-bye + you will, with God’s assistance, see the fruits, proving that the Sublime Porte refuses nothing to the English. We consider it as a particular favour of His Majesty the Kine, that you, my friend, have been appointed to receive us; we are gratified by it, and entertain the best wishes for your lasting health and welfare.” After this answer, our mihmdnddr, Lord Jersey, came to invite us, and announced his commission by saying, ‘* I am commanded to deliver to your Excellency the following message from His Majesty, the most illustrious and puissant king, my gracious lord, which he was pleased to declare ver- bally : «As the most perfect friendship and harmony reigns between us and the most illustrious, most noble, and most courageous PApisHAn of the t 4&3) cos). It seems the ambassador was aware that “ bye-and-bye” was a phrase that would please the English; because, in a campaign in which both nations had fought together, bye-and-bye was the constant reply of the Turkish soldiers and marines, when roused and pressed by the English sailors and soldiers, crying, Hdideh ! haideh! « Go on! go on!” Thus each of the two nations first learnt from each other the phrase most congenial to their character—the English that of activity, the Turks that of tardiness. Account of a Mission from Turkey to the British Court. 499 Zslim and SuaursuAu (king of kings), his choice of an ambassador to this country affords us the highest pleasure and satisfaction.’ He added, that he esteemed himself fortunate in having been honoured with such a com- mission. We replied in the following words:—* The true friendship existing between the Sublime Porte and England is generally known; and the sincere wishes of His Majesty, the most glorious, most noble and puissant PApisHAH, my most gracious lord and master, to strengthen this mutual friendship, are manifested by this extraordinary embassy. We are much flattered by His Majesty’s expression of satisfaction towards the Sublime Porte, and our mission, and that this message has been communicated through you we consider a distinguished favour. May you continue to enjoy good health, and may you have long life.” After this we partook of the prepared repast, which consisted of sweet- meats, fruit, and coffee. The horses being prepared, the men of our suite dressed, and notice being given that every thing was ready, we delivered the imperial credentials (after having kissed them with the most profound respect and reverence) into the hands of the secretary. Those who were present accompanied us as far as the carriages. We were seated on the right; on our left was the mihmdnddr, opposite to us the officer acting as master of ceremonies, and our interpreter. We wore the great turban called khordsani,* and our dress was a sable robe. Eight of our servants with shawl girdles walked beside our carriage, and four others beside the carriage in which the imperial credentials were conveyed. The lead was taken by the carriage of my lord, the Secretary of State; behind which, mounted on a well caparisoned horse, was one of our men acting as master of the horse, and dressed in scarlet with gold buckles, followed by the horses for presents, all richly caparisoned, led on at a slow pace, and snorting and prancing at every step they took. After them followed the humble writer of this memoir, in the royal carriage ; then the carriage of the secretary of the embassy with the imperial credentials, the two spare royal carriages, those of the QurEn, of the Prince of Waters, of his brother the Duke of York, of his younger brother the Duke of Cxiarence, and of the Krno’s brother the Duke of Gtoucester, having an honourable person in each of them, and the whole moving in procession.t Next, ina carriage * lls. + sls eye. eB Ae. Vo. III. iT 500 Account of a Mission from Turkey to the British Court. and six, followed the young gentlemen of our suite, and our second interpreter Gricorasco ; after them, about twenty carriages of the nobility. The whole was accompanied by a squadron of hussars; and to prevent the pressure of the crowd, and to preserve the order of the procession, two hundred officers of police, with sticks in their hands, marched on the right and left, clearing the road, and thus the whole train moved in great pomp and state. The cavalry drawn up on both sides, and the officers of police walking on foot used every exertion to shew their zeal, and perform their respective functions. Those who looked on were amazed and astonished ; yet without the least hindrance from the immense crowd, we arrived at the garden of the Kine, called St. James’s Park. Here is the palace of the Queen, from the windows of which, the Kine, the QuzEN, the PrincessEs and their relatives were looking at the procession. As they had never before seen horses so richly dressed and caparisoned, they were extremely pleased, and had the horses led near the palace windows, in order to have a better view of them. This stopped the carriages for a few minutes, after which they moved again. Coming out by the gate of the garden called the Green Park, we came into the high road called Piccadilly, and in regular order, to the gate of St. James’s Palace. Here the horses were sent away to their places, and we were met by the secretary of His Majesty the Kine (Secretary of State), and the second mihmdnddr, my Lord Bosco,* who conducted us to a room, where we rested. Here were drawn up the officerst of the palace (the Guards), who, as we passed between them, paid us obeisance (presented arms). All this time the imperial credentials (the source of favour) were in the hands of our secretary of the embassy. After the lapse of a quarter of an hour, one of the lords came to invite us to the room of the dfvin (state apartment), where the king was seated on a seat of red velvet, appropriated to himself alone, and where all the great men and ministers, and the foreign envoys, were assembled in the form of a divén. When he had delivered his message, another lord came to arrange the gentlemen of our suite. These were followed by our Dragoman, the English interpreter, and the Secretary of the Kine (Secretary of State); after them followed our secretary, bearing the imperial letters; and after him, the humble writer of this memoir, * Hues Boscawen, Esq., Knight Marshal, and Marshal of the Ceremonies. t solj ss. Account of a Mission from Turkey to the British Court. 501 with the mihméindir on the right, and the lord the master of the cere- monies on the left. On leaving the room, another of the great men, my Lord AyLrEsrorp,* came to invite us, and delivered his message ; we moved on and arrived at the door of the divin room, where the gentlemen of our suite, the interpreters, and those who accompanied them, opened on both sides to make room for the first chamberlain, who had advanced to meet us. He walked on the right, the mihméndar taking the left, and 1 took the imperial letters (the sources of all favour) into my hands. As we entered the door of the divin, the king more than once took his hat in his hand to testify his respect for the imperial credentials. When we reached the centre of the room, His Majesty arose; and we having come forward to him, made the following speech :—‘ The Sublime Porte, actuated by a most ardent desire to confirm and strengthen the edifice of harmony and good understanding, which from of old has been supported on pillars of strength, between the Sublime Porte, of everlasting duration, and the court of Eng- land; and wishing also to further the free and easy passage of merchants and travellers, subjects of both empires, has nominated this well-wishing servant its ambassador extraordinary (béyuk ilch¢) in order to complete the arrangements for that desirable end, and to augment and strengthen the friendship and sincere feelings of unanimity and concord between the two courts. I trust that, with God’s assistance, general good and reciprocal advantages to the inhabitants of the two empires will result from it ; and that the wishes, which have in view the good end of peace and security, will be fulfilled, through the medium of this humble servant, to the satis. faction of all.” This speech having been translated by the interpreter, His Majesty replied in the following terms : = “ Being fully aware of the existence, and of the increase of good feeling and friendly inclination on the part of the most distinguished, most noble and powerful PApisHAn of Islam, and most honourable SuAumsuAn (king of kings), it is confirmed by your declaration and assurance, and your embassy is considered as a still further proof of it. Similar feelings being incumbent on our part, the Sublime Porte may rest assured * James Rozerts, Esq., Lieutenant of the Yeomen; Lord Aytesrorp, the Captain of the Yeomen of the Guard, being absent. 3T2 502 Account of a Mission from Turkey to the British Court. of my earnest desire to strengthen and augment the concord and good understanding which have for ages existed between the two empires. It affords me special satisfaction that you have been chosen for this fortunate and gratifying embassy ; and I beg you will assure His Majesty, the distin- guished, noble and victorious PapisuAu of the Islam, of my best wishes and sincere desires for the constant increase of his good-fortune, greatness, and honour.” This speech having been translated by the interpreter of the divin, I replied :—* His Majesty need not at all doubt to reap the fruits of my sincerity.” I then with great respect took the imperial credentials out of the hands of the secretary of the embassy, and said: ‘ These are the letters (the source of all favour) from His Majesty who adorns the throne of the O/tomans, the most glorious, most noble, most illustrious and most powerful PApisuAu, our most gracious lord and master, SurrAn Sexi, which manifest his friendship for your Majesty, his illustrious, noble and worthy friend.”’ I kissed the credentials, and gave them from my own hands into those of the king, who took them in the most respectful manner, and handed them over to my Lord Grenvitte, the Secretary of State for Foreign Affairs, Having in the same manner delivered the letter from His Highness the Grand Vezir, we announced to His Majesty, through our interpreter, the names of the gentlemen of our suite; and having accom- plished the duties of our embassy, we retired and returned. The Secretary of State came after us to tell us that he was commanded by the King to inform us that he was much pleased with the imperial presents, and par- ticularly so with the horses and pistols. I replied:. ‘* The presents of friendship are valued by true friends ; the king’s gracious approbation is as the perfume of musk, and affords us infinite joy and inconceivable pleasure.” The second chamberlain then came to invite us from Her Majesty the Queen. We proceeded in the former order, conducted by her first cham- berlain, my Lord Burton (Morton ?). She arose at our entrance; and when we had come up to her, we spoke to the following effect : * In consequence of the sincere friendship and harmony, existing between the Sublime Porte and the British Empire, His Majesty the most glorious, noble, and powerful PApisHAu, the refuge of the world, my most gracious lord and master, has cherished in his heart a special attachment and friendship for the English Court, and has appointed this Account of a Mission from Turkey to the British Court. 508 humble servant his ambassador extraordinary, in order to increase this friendship and attachment. Your Majesty’s having honoured me with the favour of this flattering audience, is a new proof of increasing friendship and kindness; and I doubt not His Majesty the most glorious, noble, and powerful PapisuAu, will be highly gratified by it.” The Queen replied: “I am much obliged to his Majesty the most glorious, noble, and powerful PAprsuau for instituting this welcome and pleasing * embassy ; and the choice having fallen on so auspicious a person as your Excellency,t there is no doubt the friendship which has so long existed between the two empires will, with God’s assistance, be strengthened and cemented by the prolongation of your stay.’’ Having read the paper containing this speech, it was translated by the interpreter; and Her Majesty returned thanks verbally, and expressed her satisfaction and pleasure with the imperial presents, particularly with the jewelled aigrette with which her eldest daughter had, through the imperial favour, been distin- guished above her equals. She was delighted with it, and her speech over- flowed with wishes and prayers for the long life and the increase of the splendour and glory of His Majesty the PapisuAu. I said: ‘ With your permission I will report your satisfaction and gratitude to the Sublime Porte ; and His Majesty the most exalted, noble and powerful PApisuAn will derive much pleasure to hear of your noble bearing.”” She replied: ‘I will owe this grace to the favour of the ambassador.” It was, in truth, a lovely and delightful assembly. After having announced the names of the attendants, my companions, we retired. In this assembly we observed the great joy and pleasure occasioned by the imperial presents, and in particular by the jewelled aigrettes. The QureEn stuck her’s on the left side next to her heart, and her daughter fixed her’s on her head. ‘They looked upon them as talismans of the soul; and shew- ing them with great exultation to the duchesses and ladies, said: ‘* We have now been declared dignified Sultanas by the Sublime Porte.” Having by the favour and assistance of God, and the blessing of the Lord of the Saints (the prophet), discharged the duties of the embassy in a manner the most dignified and most conducive to the honour of the Sublime Porte, notice was given us that their Majesties desired to see us again. i ae f Siclee Ole. t bss Side dares 5 ob ps. 504 Account of a Mission from Turkey to the British Court. Complying with their request, we attended the dévdn of the king on several occasions, observing the ceremony of wearing the khordsdni turban. The day of the first audience being remarkably fine, and the sun, which had not been seen for forty days, having made its appearance, flattering compliments were addressed to us, explaining this appearance of the sun as an auspicious sign of the good fortune of the Sublime Porte. To this we replied in appropriate terms, by saying, that we had also seen the QuEEN ; and after many flattering words and compliments, we returned home to repose. In very truth, the appearance of the sun on this day was a par- ticular favour of heaven, by which the splendour of the show was heightened and enhanced. There was but one voice amongst the nobility and the people, namely, that so splendid an audience had never been seen. God be praised! God be praised! On Thursday, the day after the first audience, we sent by our interpreter to the Prince of Watns, the trifling presents we had prepared for him; to the Duke of Yorx, a horse caparisoned, together with a bow and arrows ; to his lady the Duchess, a parcel of shawls and a’tr of roses; to the third son, a sword and an ornamented musket, together with a bow and arrows ; to the King, the Queen, and six princesses, shawls and a’tr of roses, in- quiring at the same time after their healths. We also presented the Master of Ceremonies, the Secretary of State, the mihmdndar, and the Chamberlain, with parcels of shawls ; and others with such presents as were due to their rank; doing our utmost to support the magnificence and splendour of the Sublime Porte. ( 505 ) XXXII. Remarks on an erroneous Explanation of one of the Inscriptions at Naksh-i-Rustam, occurring in the ‘“* Mémoires sur diverses Antiquités de la Perse, par le Baron Sitvesrre pr Sacy.” By Rozert Corton Moncey, Esq., Secretary Bombay Br. R.A.S. (Communicated by the Bombay Branch Royat Asraric Socrrry.) Read the 7th of March 1832. Tue Baron De Sacy, in his essay on the inscriptions and sculptures at Naksh-i-Rustam,* by way of reconciling the historical relation to the repre- sentation itself, is led to assert that the design illustrates the conquest of ArpasHir over the last sovereign of the Arsacide, or the contest for the crown. ‘The inscription on the horse belonging to the monarch, supposed to be one of the Arsacide, as copied from Niexsuur’s plate, is TOY TO IIPOCQIION AIOC @EOY, and M. de Sacy imagines that the Greek who traced it, if the word be AIOC, was ignorant of the deity whose name is inserted in the other inscription, 7.¢. pzrdeove, and gives it as his opinion that the inscription, rightly translated, originally meant, “ This is the representation of the god Hormuzp,” one of the last Sassanian kings. From an inspection of the monument, | conceive this to be an error. In the Baron De Sacy’s work,t the inscription A No. 3, belongs to the figures at Naksh-i-Rajab ; B No. 3, to one of the two mounted kings whom he supposes to be engaged in a contest for the throne, viz. to that one who carries a globe on his head; and C No. 3, is on the breast of the horse, - whose rider is engaged in disputing his opponent’s claim; it must evidently therefore have reference to the figures above it. * Mémoires sur diverses Antiquités de la Perse, etc. 4to. Paris, 1793, pp. 63 and 107, Plate I. The inscriptions explained in this work by the Baron de Sacy, were copied from those published by Niesuur. + Memoires, etc. Plate I. 506 Baron de Sacy’s Remarks on an Inscription at Naksh-i-Rustam. The Baron says that AIOC is misplaced here through ignorance or miscon- ception ; and suggests that the word was Hormisdas, which it could not possibly be, if the same person is also the last king of the Arsacide: it is in the word supposed to be AIOC that the mistake lies. On examining the inscriptions with minuteness (before I had seen Baron De Sacy’s work), the first letter of that word appeared to me evidently not to be a delta (A), or it must have faded since the time of Nizunr, for a semicircle ( is now plainly visible in its place, to the right of which, and a little above, I could trace another curve thus ~; then followed what certainly appeared to be IOC, but which, for reasons I now offer, I think must have been IOY. The figure on the left, carrying the globe, exactly resembles those seen on many of the Sassanian coins, particularly on such as bear the head of Arpasnir; the globe appears to be symbolic of royalty in its plenitude of power, and was an emblem peculiar to the monarchs of that dynasty. It is remarkable that on all the Sassanian coins, no two kings wear the same kind of crown or cap, and that those which represent the face and head of SuApur, invariably have the flat cap, on which the globe is placed. The person supposed by M. Dr Sacy to be the Arsacian king carries a head- dress exactly similar, but without the globe. Another singular circumstance is, that so far from seeming to dispute about the ring they hold between them, ARTAXERXEs or ARDASHiR is represented more as giving it into the hands of the other individual, who has firmly grasped it, while the former seems scarcely to retain it. It is a fact well known in Persian history, that Anpasuir, after a long and prosperous reign, resigned the government into the hands of his son and retired into private life; an act so unusual would naturally induce the son to commemorate it by a monument like the one I have just described, together with others illustrating the actions of ArDAsuHir, which there is no doubt that the figures ranged below were designed to celebrate ; while the memorials of his own exploits are confined to the sculptures at Naksh-i-Rajab, where the inscription * containing his name is to be found. Should this be the case, it would not be unreasonable to infer that the words on the horse’s breast are TOYTO TO MPOCQOIION YIOY GEOY; and not AIOC, which is unintelligible and inexplicable. If the fact is so, * Mem. Plate I, A No, 3. Note by Baron Dz Sacy on an Inscription at Naksh-i-Rustam. 507 then both the statues, the inscriptions, and the historical relations, bear each other out: and should it be TIOY, beyond all doubt the figure is that of SuAprur, the son of Arpasuir. The YIOY@EOY occurs thrice in the other inscription after the king’s name. Here no name is given: the father’s is inscribed on the opposite horse, and it is simply said on this, ** This is the representation of the son of (the) God ;” the usual title given to Arpasuir. Had it been a conquered king, pride would have induced the monarch who erected this as a national monument to explain more clearly the circum- stances, either in the words which point him out to be the conqueror, or in those which would have designated the vanquished prince. Had it been intended to show that the latter was contending for the sovereignty, he would not have been distinguished by symbols of power which he did not possess ; and there is too striking a difference between the head-dress of the Parthian kings and that here traced, for it possibly to represent one of them, as is supposed by M. De Sacy. I conceive that M. DE Sacy was not aware of these words being inscribed on one of the horses in this set of figures, nor am I certain of its having been before explained. The correction of so important an error is principally interesting from its authenticating an extraordinary fact recorded in Persian history.* NOTE. Tue Council of the Roya Astatic Society having considered it proper to submit a copy of the preceding Paper to the Baron Dr Sacy, that gentleman has favoured the Council with the following remarks on the point at issue : «© Cette inscription t est la plus courte de celles dont j’ai entrepris l’interpretation, et je l’ai mise sous la lettre C. Dans la partie grecque, si l’on s’en rapporte 4 la copie de Niesunr, elle ne contient que ces mots: todo Ty wpoowmov Aids Ocod. M. Money qui sans doute a visité lui-méme ces monumens de l’époque des Sassanides, assure qu’au lieu de Ais, il y a réellement uics. Je lui dois le connoissance de la place qu’occupe cette inscription, circonstance que je n’ai pas pu prendre en considération, puisque NizsuurR avoit négligé de l’indiquer. J’ai essayé de rendre raison de ce qu'il y a de singulier 4 * In the first volume of Sir Ropert Ker Porrer’s Account of his Travels in Persia, &c. (4to. London, 1820), will be found a detailed description of this, among the other sculptures at Naksh-i-Rustam ; it is illustrated by a plate containing ,fac-similes of the inscriptions. Sir Rozert adopts Baron Dr Sacy’s explanation of the monument. + C No. 3, Mém. Plate I. Vol. ILI. 3U 508 Note by Baron Dr Sacy on an Inscription at Naksh-i-Rustam. trouver le nom d’une divinité grecque sur un monument persan, par une supposition: c’est que l’original persan contenoit le nom d’Ormuzp, qui dans Vintention de ]’auteur de l'inscription, etoit le nom d’un prince SassaniDE, mais que le traducteur grec avoit pris pour celui du plus grand des dieux ou des izeds de la Perse, auquel il avoit substitué celui du plus grand des dieux de la Gréce. M. Money observe que cette inscription étant placée sur le cheval opposé a celui sur lequel se lit linscription d’Arvescuir, on ne peut pas admettre qu'il y soit question d’un roi SassanrpE du nom d’Ormuzp ou Hovurmvuzp. II veut que le cavalier qui monte ce cheval, soit Sapor, fils et successeur d’Arpescuir, et expliquant tous les autres bas-reliefs ol se voit une représentation semblable, par celui-ci, il en conclus qu’ils ont tous rapport—non ainsi que je l’avois conjecturé, au triomphe d’ ArpEscuir sur ARDEVAN, mais a la cession faite par ARDESCHIR de la couronne a son fils Saror. «* Je conviens que mon explication, purement conjecturale, est sujette 4 d’assez fortes objections, et que le lieu ou est tracée la petite inscription, ne lui est point favorable. Mais il me semble qu’il y a des objections au moins aussi fortes, contre le systeme de M. Money: 1°. Il est possible que depuis Nizsunr, c. a d. soixante-dix ans environ, un accident ait endommagé la lettre A de dics; 2°. C’est purement par une conjecture arbitraire que M. Monty y substitue un Y ; 3°. Il ne fait pas attention que dans l’inscrip- tion Pehlvie correspondante, on lit DIM, c’est-a-dire, les premieres lettres du nom d’Ormuzp; 4°. Il substitue, uniquement parceque cela lui est nécessaire, viod A vids que porte, suivant lui-méme, le monument ; 5°. Enfin il ne reflechit pas que si l’on eit voulu dire, sans énoncer aucun nom propre, la figure du fils du Dieu, on auroit dit, sans doute, 7 wecwmoy Tod viod tov Ocov. Ces deux dernitres observations me semblent peremptoires contre l’opinion de M. Money.” Gerx509n0)9 XXXIII. On the Hindu Quadrature of the Circle, and the infinite Series of the proportion ofthe circumference to the diameter exhibited in the four S'dstras, the Tantra Sangraham, Yucti Bhdashd, Carana Padhati, and Sadratnamila. By Cuartrs M. Wutsn, Esq., of the Hon. East-India Company’s Civil Service on the Madras Establishment. (Communicated by the Mapras Lirenary Socrety and Auxrirary Royat Astaric Socrery.) Read the 15th of December 1832. A’ryas’satta, who flourished in the beginning of the thirty-seventh century of the Cali Yuga,* of which four thousand nine hundred and twenty years have passed, has in his work, the Aryal’hatiyam, in which he mentions the period of his birth, exhibited the proportion of the diameter to the circumference of the circle as 20000 to 62832, in the following verse : Chaturadhicam satamashtagunandwashashtistatha sahasrandm Ayutadwaya vishcambhasydsanné vritta parindhah.t Which is thus translated : «© The product of one hundred increased by four and multiplied by eight, added to ** sixty and two thousands, is the circumference of a circle whose diameter is twice ten «© thousand,” The author of the Lildvati, who lived six centuries after A’ryap’HaTTA, states the proportion as 7 to 22, which, he adds, is sufficiently exact for common purposes. As amore correct or precise circumference, he proposes that the diameter be multiplied by 3927, and the product divided by 1250; the quotient will be a very precise circumference. ‘This proportion is the same with that of A’ryap’Hatra, which is less correct than that of * Or the sixth century of the Christian era. + This verse is in the variety of the Aryavrittam measure, called Vipula. aU 2 510 Mr. Wutsu on the Hindi Quadrature of the Circle. Metuwvs, viz. 113 to 355, though in all three the circumference is rated at more than the truth. The s/éca in the Lildvati is as follows : Vydsé bhanandagnihaté vibhacté Chabdnastryath paridhissussieshmah Dwévimsatinighnévihritétha sailath Stilothavdsy ddvyavahdrayogyah.’* A’‘ryap’Hatta has not left behind him any record of the means by which he obtained so accurate a proportion. His work however shews so much geometrical knowledge, that there can be little doubt that he effected his approximation in the same manner with Arcuimepes, by a numeral calcu- lation of the perimeters of inscribed and circumscribed polygons with the circle; for in the polygon of 768 sides to a circle whose radius is one, the perimeter of the inscribed polygon is 628316, and of the circumscribed 628326. The circumference of the circle will therefore be greater than 628316, but less than 628326, or nearly half their sum, namely, 628321, to which the above approximation is nearly similar. In the Stirya Sid’dhdénta, the radius of a circle is stated at 3438, in terms of minutes of the circumference, being about one-quarter of a minute too great ; and in the following sléca, it appears that a very coarse rule is laid down by the author. Yojandndm satényashtau bhikarné dwigundnitu Jadvargaté dasagundt padam bhiparidhirbhavet.t “* Square the yojanas of the earth’s diameter 1600, and multiply the square by 10, «and extract the root of the product: the root is the equatorial circumference of the ‘© earth.” In such a matter, the strictest accuracy need not be required ; but for a general rule, this would err considerably from the truth, being less correct than the proportion of 7 to 22; and yet we find the same in the Cdma- dégdhri, acommentary on the Surya Sid’dhanta, laid down in the following terms : Vritta vargdt dasa hritat padamvydsdbhavédiha Evam paricshitévydsah vrittastu viparitatah. “ The root of the square of the circumference divided by ten, is the diameter ; to find the circumference of a given diameter, reverse the rule.” * This verse is in the Upajdtivrittam measure. + This verse is in the Anushtubvrittam measure. Mr. Wursu on the Hindi Quadrature of the Circle. 511 In the sdstra named Téntra Sangraha, we find the following lines : Ishta vyasé haté nagavédavahnyabdhichéndubhih Tithyaswivibudhairbhacté sustcshmah paridhirbhavet Paridhérvyatyaydchaivamsusicshmam vyasamanayeét Tithyaswivibudhairnighndt chachatancéndunétratah Stcshmé vydschi védagni critcbhréndu hritéthava Trisaghna chacra liptabhy6é vydsortthéshwagnibhirhritéh. Which are thus translated : «* Multiply any given diameter by 104348, and divide the product by 33215; the «* quotient is a very correct circumference. To find the diameter, if the circumference * be given, reverse the above numbers. If then you multiply the astronomical circum- * ference by 33215, and divide the product by 104348, you will have the diameter in << terms of minutes of the periphery ; or it will be sufficiently exact if you multiply the circumference by 113, and divide by 355, for a diameter.” ” * ¢ The astronomer’s circle, anantapura or “ the universe,” and chachatan- cendunetram, is, according to alphabetical notation and symbols respectively, 21600, that is, the terms of the minutes in the circumference of twelve signs, containing each thirty degrees. In the first proportion of 33215 to 104348, if the diameter of a circle be 1, the circumference will be 3.141592653921, &c., which is an excellent approximation, being correct to the ninth place of decimals, the tenth being too large; the second proportion, 113 to 355, that of Merius, is a very useful one, being as 1 to 3.1415929, &c., correct to the sixth place of decimals, the seventh being rather more than the truth. In another work, named Carana-Padhati, and in one called Sadratnamala, are the two following verses ; the first is from the former work : Aninanutnénananunnanuty ath Samdhataschacra kdlavibhactah Chanddmsuchandrddhama cumbhipdlaih Vydsastadardhantribhamaurvicasydt. « If the circumference of a circle in minutes be multiplied by 10000000000, and the “ product be divided by 31415926536, the quotient will be the diameter of the circle « in terms of the minutes of the circumference, and its half will be the radius.” In the latter work is the subjoined verse : Evanchatra pardrdha vistritimahd vrittasya nahocsharaih Syddbhadrdmbudhi sidha janma ganitasraddsmayadbhapigih. 512 Mr. Wutsu on the Hindi Quadrature of the Circle. ** If you proceed thus (as laid down in the former verse), and measure the circum- ** ference of a great circle by 100000000000000000 parts, the circumference will be ** equal to 314159265358979324 of such parts.” The approximations to the true value of the circumference with a given diameter, exhibited in these three works, are so wonderfully correct, that European mathematicians, who seek for such proportion in the doctrine of fluxions, or in the more tedious continual bisection of an arc, will wonder by what means the Hindi has been able to extend the proportion to so great a length. Some quotations which I shall make from these three books, will shew that a system of fluxions peculiar to their authors alone among Hindus, has been followed by them in establishing their quadratures of the circle ; and a few more verses, which.I shall hereafter treat of and explain, “will prove, that by the same mode also, the sines, cosines, &c. are found with the greatest accuracy. T proceed to quote extracts from the Téntra Sangraham. The first, of the measure called A nushtubvrittam, is from the chapter upon sines, &c. Vydsdrdham prathamannitwatatovanydt gunannayét Sambandhanniyamanchaivam vynéydvydsa vrittayoh. ** Having found the radius, you may construct the sines ; but you must first know the ‘* proportion between the diameter and the circumference.” The next is of the Gitivrittam measure : Vydsé varidhinihité ripa hrité vydsasdgarabhihate Trisarddhi vishama sanchyd bhactamrinamswam prithacramat curydt Yatsanchyaydtra harané critérnivritté hritistujamitaya Tasyé tirdhwa gataydssamasanchyd taddalamgunontésydt. Jadvargg6 ripayuté hard vydsdbdhighatacah pragwat. Tabhydmdptam swamriné critédhané sodhananchacarantydm Sticshmah paridhissasydt bahucritwoharanatoti sieshmascha. «« Multiply the diameter by 4, and from it subtract and add alternately the quotients ** obtained by dividing four times the diameter by the odd numbers 3, 5, 7, 9, 11, &e., «* do thus to the extent required; and having fixed a limit, take half the even number “ next less than the last odd divisor for a multiplier, and its square plus one for a divisor, ‘“* Multiply four times the diameter by the multiplier, and divide the product by the *« divisor, and add it or subtract it, according to the sign of the last quote in the series, ** from the sum of the series: thus the circumference of the given diameter will be ** obtained very correctly.” Mr. Wrutsu on the Hindu Quadrature of the Circle. 513 If we proceed according to the rule, we have an infinite series of the following form : 4d 4d 4d 4d Ad 4d x} pag paps’ 2 140 2 hex 3h 3p Boge), (aaa Pale ot Sua tel where C=circumference, d diameter, and p the last odd divisor dimi- nished by unity. When d=1 the series becomes 1 1 1 1 1 2 C=4 3 Soe ee ee 2? Then follows a verse of the Gitivrittam measure, explaining more fully the correction by which this series is brought to greater perfection. ~ Asmat sucshmataronyo vilichyatécaschandpi samscdrah Anté samasanchya dala varyassaicé gunassd éva punah Yuga gunito ripayuttassamasancya dala haté bhavéddhdrah Trisarddi vishama sanchyd harandt paramé tadéva vécdryam. “« T now shew how the correction may be made more complete than in the former « yule: take the even figure next greater than the last odd divisor in the series 4 x « (a a ae &e.) that may have been fixed upon, and square its half, and increase “* it by unity ; this is to be a multiplier: this multiplier multiply by 4, and the product * increased by unity multiply by half the original even figure ; this last product will be ‘© a divisor: add to the result of the series the quotient of four times the diameter “* multiplied by the new multiplier, and divided by the new divisor; the sum will be a “* more correct circumference.” The series by means of this correction becomes : P Foy mi e's Sg i gag iin m7 C=4x (1-4-7 +p aH if Ft Te TREES) (444+ 1)2 p being here the last odd divisor increased by unity. The author being aware how slowly the series converges, found it neces- sary to correct the last quote, which is done very correctly by the rule he has exhibited. Next follows a verse of the Anushtubvrittam measure. Vydsavargddravihatat padamsyat prathamam phalam Jatastattat phalachchapiydvadischantribhirharét Rupadyayugmasancy dbhirllabdéshwéshuyathacramam Vishamandm yutétyacté yugmaydgeé vritirbhavét. 514 Mr. Wutsu on the Hindi Quadrature of the Circle. «© Multiply any given diameter squared by 12, and extract the root of the product ; this is the first quote : divide this first by 3 for the second quote ; this second, and each so obtained quote, divide by 3 continually, place them in order, and divide them in succession by the odd numbers], 3, 5, 7, 9, 11, &c. Then add together the first, third, fifth, &c., quotes ; and add together also the second, fourth, sixth, &c. quotes ; then subtract the sum of the even from that of the odd, and the remainder will be the circumference of the circle, whose diameter was given.” The series laid down in the verse is thus expressed algebraically : 1 1 1 1 1 al Cig Seay Se AE eR ppt 2x(1 3.3'3.37.979,3 rptse.) The next verse is of the Gitivrittam measure: Samapanchdhataydyé rupddyayujas chaturghna milayutah. Tabhisshédasa gunitadvydsat prithaga hritétu vishamayate. Sama phala yagé tyacté sydtishta vyasa sambhavah paridhih. ‘«* Divide the diameter multiplied by 16 severally by the fifth power of the odd numbers 1, 3, 5, 7, 9, &c., adding to each fifth power four times its root ; of the quotes thus obtained subtract the sum of the second, fourth, sixth, &c, from that of the first, third, fifth, and seventh, the remainder will be the circumference of the circle whose diameter was taken.” a € ee a € a € This is an infinite series of the following form : 16d 16d 16d 16 d 16d Ge Poa. FFs. F455 FAT FF 4.9 &e. Or, if the diameter be one : 1 1 1 1 ) ca6x (apgq-sqastegas Fait & The next verse of the Gitivrittam measure is as follows: Vydsddwaridhi nihatat pritagdptantrydyugvimild ghanath Trighna vydsé swamrinam cramasah kritwapi paridhivdnéyah. «* Divide four times the given diameter by the cubes of the odd numbers 3, 5, 7, 9, «11, 13, &c., subtracting from each its respective root; the quotes thus obtained «* alternately add to, and subtract from three times the diameter ; this is the circumfe- ‘© rence of the circle whose diameter was given.” This is an infinite series (given in the Carana Padhati in nearly the same words), as follows: ae 4d 4d 4d Ca8dt gry tpoetReT woot Mr. Waist on the Hindi Quadrature of the Circle. 515 Which, if d=1, will be: ae 1 1 1 1 c=sititx (5p a5eit eee eee +60.) The author then proceeds in the same measure : Dwyddiyujdm vacritays vyécd haradwinighna vishcambhe Dhanamrinamanténtydrdhwa gataujacritidwi sahitaharddwighni. ** Multiply the diameter by 4, and divide the product severally by the squares of the “* numbers 2, 4, 6, 8, 10, &c., subtracting 1 from each square ; the quotients alternately add to, and subtract from, twice the diameter : rectify the sum obtained, by taking the ** next odd number less than the last even figure squared, squaring it, adding 2 to the . “© square, doubling this sum, and with this thus obtained as a divisor, dividing four times “ the diameter: this quotient add or subtract, as is required, from the sum formerly obtained, for a very correct circumference.” a a a a The series thus obtained is : Ad 4d 4d 4d a2 4d C=2d+ 5-2 4+ a ot 8 Zo 1-161 BI faa Nae Where C=circumference, d=diameter, and p=the last even number squared in the series, which, if the diameter be 1, becomes, 1 1 1 1 SF 1 CHOY nya Pectaten coe phate teal gift). ) VS s5. 88,7 9779 Polpeea2 “ ° : 1 1 1 1 - This series, viz. EG Rata IAI TLOa &e. can easily be proved to be equal to the arc of 90°—1, therefore 2+-4 into the series will equal the whole circumference, the diameter being one, as in our authotr’s series. Two other series are then exhibited in lines of the Gidi measure. Dwyddéschaturddérva chaturadhicdndnniréca vargassyuh Harah cunjara gunitd vishcambhaswamati calpitobhdjyah Phatlayutiradyé vrittam bhdjyadalam phalavihinamanyatra. «« Take the squares of the terms, diminished by 1, of the two arithmetical progressions «« whose first terms are respectively 2 and 4, and ratio of progression 4, for divisors: in “* the former series, divide 8 times the diameter by the divisors severally, and the sum of ‘* the quotients is the circumference of the circle ; in the latter, subtract from 4 times “ the diameter the sum of the quotients of 8 times the diameter divided by the divisors “« severally, and the result is the circumference in the second case.” Vor. III. 3 xX 516 Mr. Wursu on the Hindi Quadrature of the Circle. The two series thus explained are found to be of the following forms : o_i8¢ 8a adi eared = eoitenitio—_itivoitigoit bg’ Vai “ag hs, Be Radig Ge Ite 1t ie (tect ee) Which, if d=1, become respectively : 1 1 1 I sii 0=8x(s5te7teanta ti, pt 8) 1 1 1 1 1 GSasss & bene +o ti. Bt. atipaté) Now, let the former series within the brackets bea, and the latter); thenitcan ; BOP IG l 1 1 i 1 be easily proved that a+-J, or the series —> +33 +37+7.9 toit& = 3% : d : 1 1 1 1 and it has been mentioned above that the series a eta Tete (when the diameter is one), the are of 90°—4=a—J; having therefore the values of a—b and a+4, it can be easily proved that a=the arc of 45°, and b =4— are of 45°; therefore, in the first of these quadratures, 8a= circumference, and in the second, 4—8b=circumference also, as taught by the author. The author, after laying down the above series, proceeds to shew in numbers a proportion of the circumference to the diameter in the verse which has been originally quoted and translated, and then finishes his chapter by rules for finding the sines and cosines, of which mention will be made hereafter. In the Carana Padhati, the sixth chapter commences thus : Vydsacchaturghnat bahusah prithac sthat Tripanja saptadyayugahritdni Vyasé chatuoghné cramasastwripam swam Curydttadasyat paridhissustieshmah. ‘* Divide the given diameter multiplied by 4 severally and continually by the odd « numbers 3, 5, 7, 9, 11, &e., and the quotients thus obtained, alternately subtract « from, and add to, the diameter multiplied by 4. The result is the precise circum- “ ference.” This series is the same with the first laid down by the author of the Tantra Sangraha, namely, 1 1 1 1 1 Ome x(a ~34+5-7tp-Tt®) Mr. Wursx on the Hindi Quadrature of the Circle. 517 The next verse in the chapter is of the measure called Gitivriitam. Vydsddwana samgunitat prithagdptantryddyay ugvimilaghanaih Trigunita vydsé swamrinam Cramasah critwapi paridhiranéyah. ‘* Divide the given diameter multiplied by 4 severally and continually by the cubes of the odd numbers 3, Oaigeo, lemeces subtracting from each cube its respective “root; the sums thus obtained alternately add to, and subtract from, 3 times the « « * a diameter: thus you will obtain the circumference of the circle whose diameter was ** given,” This series is also the same with one of the former book, namely, 1 1 1 1 ag 4 if y e +4x (555 4.5.6°6.7.8 a=), The fourth verse of the chapter is of the measure called Indra Vajra- vrittam. Vargairyujémvadwigunairnnirécaih Vargicritairvarjita yugma vargaih Vydsancha shadghnam vibhajét phalam swam Vydsé trinighné paridhistadadsyat. «* Add to three times the diameter the sum of the quotes obtained by dividing six ** times the diameter by the square of twice the square minus one of the even numbers = 2; 4, 6,8; 10, &e:;, subtracting from each the square of its even figure respectively. «© The sum is the circumference.’”’ This is an infinite series thus expressed algebraically : 6d 6d 6d C=3d+ + @ net 8) pre, (2. 2-172 (2.4712 42" (2. 61) 6" Which, if the diameter = 1, becomes ae teas x ( eee i aa +S ALB att se.) The author proceeds with the verse originally quoted, for determining the diameter and radius in terms of minutes of the circumference, and then teaches how, by certain series, the sines, cosines, &c. are to be constructed. He next exhibits a stanza for finding an are of the circumference of a circle by means of the sum obtained by multiplying the sine of the arc into its radius and dividing the product by its cosine. This sum, it will be readily observed, is equivalent to a tangent of that arc, for cosine is to radius as sine is to tangent; but the tangent individually does not appear in the mathematics of the Hindis. 8X 2 518 Mr. Wursu on the Hindi Quadrature of the Circle. The lines are as follow: Vydsardhénahatadabhishta gunatah Cotyaptamadyam phalam Jydvargéna vinighnamadimaphalam tattat phalancha harél Crityd coti gunasya tatratuphaléshwécatripanché dibhi Bhuctéshwojayutésty yét samayutim jivddhanussishtyaté. ‘© Multiply the given sine by radius, and divide the product by cosine for the first “ quote; multiply this quote by the square of the sine, and divide the product by the ‘« square of the cosine for the second quote: multiply and divide this last quote, and so “ continually each obtained quote, by the square of the sine and the square of the cosine “* respectively, and the quotes obtained by this means divide in succession by the odd “ numbers 1, 3, 5, 7, 9, 11, &c.; then the sum of the 2d, 4th, 6th, 8th, &c. quotes “« being subtracted from the sum of the Ist, 3d, 5th, 7th, 9th, &c. quotes, the remainder «© will be the are of the sine which was taken.” Note.—If the cosine be less than the sine of the given angle, change the names of the two, and proceed as laid down in the rule. The infinite series thus beautifully and concisely expressed in the Sanscrit sloca, is the following : FNS) Wher OT, PEGE BURST UN SE 7 = Cos. 3.cos? us Bcos® Tcos.? fe 9cos? eh Where a=arc; r=radius; s=sine, and cos=cosine. In this series, the first quote equals the tangent of the arc=/ ; the second quote equals tangent cubed, divided by thrice radius squared; the third equals tangent to the fifth power divided by 5 into radius to the fourth power ; or, algebraically, thus: te a Bea 6=t~sateaure ioe O° Which is easily proved to be true by a process in fluxions, which demon- strates the fact that the fluxion of the tangent of an arc is ¢o the fluxion of the arc itself as the square of the secant is to the square of the radius ; in which case, the fluxion of the arc is proved to be equal to - and if 7? be r+e divided by 72+2, the quotient will be ¢ ae ; and of r rT 2 4 £ ad A e the fluents of each being taken, it becomes t —s—>+En-7qpitgp- & = 4 = the arc itself, as is laid down in the Carana Padhati. Mr. Wutsu on the Hindi Quadrature of the Circle. 519 It is also seen that from this verse the matter is derived of the former series ; for if (in the first series) the arc of 45° be taken, then the tangent will be equal to radius; and if radius = 1, the above series becomes l 1 1 -++ 4-7t+i-t 4+ &c.=a; and four times this sum will be the semi- circumference, or when the diameter is 1, the whole circumference; therefore 4x (1-Z+4-f+4-++ &c.,) the circumference, as shewn in the Tantra Sangraha, and in the Carana Padhati. I proceed now to quote some verses from the Sadratnamila. The first which I shall extract is from the chapter on sines, and is of the measure called Sdlini-vrittam. Vargddwydsasydrcanighnat padamyat Tatryamso yastécha tattannavamsah Dwigna vyécaicadwi purvaujayugmah Chinndnyaicya dwyantaram vrittandhah. «« Square the diameter and multiply the product by 12, and extract the root of this “« product ; the root obtained will be the modulus of odd quotes, which if you divide «“ by 3, the quotient will be the modulus of even quotes. Divide each modulus «* continually by 9, and the quotient thus obtained from the former, divide by double “* the numbers 1, 3, 5, 7, 9, &c. minus | respectively, and the quotient obtained from “‘ the latter, by double the number 2, 4, 6, 8, 10, &c. minus 1 respectively, add up the ““ new obtained quotes, and subtract the sum of those gotten from the even from the “«* sum of those gotten from the odd modulus, the remainder is the circumference of the c“vcircle. The next verse of the Sarddiila-viccridita measure is this : Vyasarcaghnacriteh padegnibhiratonitécha tattat phalah Chathaicyadyayugé hriteshu paridhirbhédéyugdjaicyaydh. Evanchdtra pardrdha vistriti mahdvrittasya nahdcsharath Syatbhadrambudhi sidha janma ganitasradhdsmayatbhipagth. “« Square the diameter and multiply the product by 12, and extract the root of this “ product; this root divide continually by 3, and the quotients thus obtained by 1, 3, «5, 7, 9, 11, &e., and subtract the sum of the 2d, 4th, 6th, 8th of the last obtained “« quotes from the sum of the Ist, 3d, 5th, 7th, 9th, &c. If you do thus, and measure “* the diameter of a great circle by 100000000000000000 equal parts, the circumference « will be equal to 314159265358979324 of such parts.” The rule laid down in this verse is exactly similar to that communicated by Dr. Havey to the Royal Society of London; and is founded upon the 520 Mr. Wuuisu on the Hindi Quadrature of the Circle. principles laid down in another sléca of the Vasantitilaca-orittam measure in the same chapter, as follows : Cotthrita triguna bahu vadhé chatasmé Tattat phalachcha bhujavarga hatdttu cotyah Crityd critéshucha dharagni saradi bhacte Shwojaicyatastyajatuyugmayutim dhanustat. «« The radius into the sine divided by the cosine is the first quote: this multiplied by *« the square of the sine, and divided by the square of the cosine, is the second quote ; «« this second, and those obtained continually in the same way, multiply and divide by «* the square of the sine and the square of the cosine respectively : divide the quotes in «« order by 1, 3, 5, 7, 9, 11, &c. respectively, and the difference of the sum of the Ist, «© 3d, 5th, &c., and of the 2d, 4th, 6th, &c., will be the arc whose sine was taken.” This, of which the meaning is the same with that in the Carana Padhati, is expressed thus : ree GSP! OR SOS Np GP cos. 3cos® Sicos® 7 cos.’ + &e Now if the arc of 30° be taken, the first quote = the tangent of that arc = v4; to multiply this by the square of the sine, and divide it by the square of the cosine, it is sufficient to divide it simply by 3 (because the square of the sine of 30° is one-third of the square of the cosine of that angle): divide then each quote in succession by the odd numbers 1, 3, 5, 7, 9, 11, &c., respectively ; the arc, thus obtained, multiplied by 6, will equal the semi-circumference when the radius = 1, or the whole circumference if the diameter be 1; but 6 x v}=2x y3=v12; therefore vy 12 x (1 ~dtye-psterc-nst &e. ) equals the whole circumference when the diameter is one, according to the rule laid down in the Sadratnamdlah in the verse “ Vyasércaghnacriteh,” &c., and in the Tantra Sangraha in the verse “ Vyasa Vargadravihatat,” &c. before quoted. The rule also for finding the sum of any arc from the tangent is thus expressed in the same work in four slécas of the Anushtub measure. Vrittanayana margindbreshta jydna dhanurnayét Ishta jyd trijyayorghdatat cdtyaptam prathamam phalam Jyd vargom gunacam critwd coti vargancha haracam Prathamdadi phalébhyotha néyaphalalatirmuhuh. Ecatryddydja sanchyabhirbhactéshwétéshwanucramat Ojdndm yutitastyacte yugma yogé dhanurbhavét Doh cétyéralpamévéshtam calpantyamihéditam Muhuh critépi labd hinadnnanyathdvasitirbhavet. Mr. Wuisu on the Hindi Quadrature of the Circle. 521 “ According to the genius of the rules which we have laid down for the circumference ** of the circle, the are of any given sine may be found thus: take a given sine multiplied “« by radius, and divided by the cosine to the given sine for the first quote ; let the square “© of the sine be a constant multiplier, and the square of the cosine a constant divisor, “© the quotes obtained by multiplying and dividing (by these) the first quote, must be “* placed in order one under the other, and divided in succession by the odd numbers 1, 3, «5, 7, 9, 11, &c.; then subtract the sum of the even from that of the odd quotes, ** and the remainder will be the are whose sine was taken. If the sine of the given arc ** be greater than its cosine, call thut the cosine, and the cosine to it the sine.” Having thus submitted to the inspection of the curious eight different infinite series, extracted from Bréhmanical works for the quadrature of the circle, it will be proper to explain by what steps the Hindé mathematician has been led to these forms, which have only been made known to Euro- peans through the method of fluxions, the invention of the illustrious Newton. Let us first, however, know the age of these works; and as far as can be determined, the authors. First, then, it is a fact which I have ascertained beyond a doubt, that the invention of infinite series of these forms has originated in Malabar, and is not, even to this day, known to the eastward of the range of Ghdts which divides that country, called in the earliest times Céralam, from the countries of J/adura, Coimbatore, Mysore, and those in succession, to that northward of these provinces. The author of the Sadratnamdlah is Sancara Varma, the younger brother of the present Rdja of Cadattandda near Tellicherry, a very intelligent man and acute mathematician. This work, which is a complete system of Hindi astronomy, is comprehended in two hundred and eleven verses of different measures, and abounds with fluxional forms and series, to be found in no work of foreign or other Indian countries. The author of the Carana Padhati, whose grandson is now alive in his seventieth year, was Parnumana Séma Yau, a Nambitiri Bréhmana of Tirusteapura (Trichar) in Malabar. In the first verse of the commentary on his work, he is thus mentioned : Nutuna griha sama sutarachitayah carana padhatervidusha Bhasham vilichati caschit balanam bhodhanarthamalpadhiyam. «The Carana Padhati, a path to arithmetic, composed by Nurunacrina Soma « Sura, [ now proceed to explain in the common tongue, to adapt it to the genius of “* young scholars,” 522 Mr. Wutsu on the Hindi Quadrature of the Circle. Nurunacrina Séma Sta bears the meaning in Sanscrita of the Malabar terms * Purnamana Soma Yagi,” the first word being the name of his house. The last verse of his work contains its date in numerical letters in terms of days of the Caliyuga ; a mode of dating which, in the country, is to be traced back to upwards of one thousand seven hundred years ago, as may be seen in the inscriptions taken from the pagoda of Tirwvunnir near Calicut. The verse is as follows: Iti sivapura nam agramajah Capiyajwa Cimapi Carana padhatyahwayam tantra rupam Vyadhita ganita metutsamyagalocyasantah Cathitamihavidantassuntu santosha pantah. The words Ganita Metutsamyac, written in numbers, amount to 1765653 in terms of days of the present age; which is found to agree with A.D. 1733, being 86 years and 271 days before the 3lst of December 1819; Sdéma Yast was not, however, inventor of the system by which he formed his infinite series. The author of the Tantra Sangraha, who was educated in the college of Bréhmanas at Trichtr (which college still exists, and which is a place of reputed sanctity, and certainly of respectable learning), has, among his works on arithmetic and astronomy, laid the foundation for a complete system of fluxions, and opened a mine of wealth in mathematics to those students who can boast of being his followers, of which they are most eminently jealous. The copy of the work, which I have obtained with some difficulty, by frequent intercourse with this interesting society, bears in itself marks of antiquity, the commentary in the vulgar tongue being written in a language which is not now generally current in Malabar, and the forms of many letters differing materially from those of the present day. The author of the work is TaracutatrOra Namsu Tir, of Cérala, or Malabar ; the first epithet being the name of his house, the latter the title of his rank: he flourished in the forty-sixth century of the present age, or Caliyuga. The testimonies as to the author, and the period in which he lived, are the following, viz. The general consent of the learned in Malabar; the date which is shewn in the commencement of the work itself, namely, the year 4600 of the Caliyuga ; the mention made of him in the first chapter of a work named Driccaranam by his commentator, the author of the Yucti-Bhdashad, Cettatura Namsutirt, in which, while relating the history of the progress of astronomy, from the improvements of A’ryAB’HATTA up Mr. Wursu on the Hindi Quadrature of the Circle. 523 to his own period, he thus observes: ‘ Much difference having occurred ** in astronomical calculations, in the year of the Caliyuga 4532 a Bréh- ** man of high rank who lived on the coast of the western ocean, having ** examined the heavens for twelve years, established what is laid down “in the Yantra-Sangraha.” This is the evidence of the author of the Yucti-Bhisha, the commentary on the Tantra-Sangraha, concerning the author of the latter work: the date of the Driccaranam is mentioned in the latter part of the work, wiz. the 783d of the Malabar era; and in the summary account of the periods of astronomy, it is written 4708 of the Caliyuga, both of which coincide with the year 1608 of the Christian era. A farther account of the Yucti-Bhdshd, the demonstrations of the rules for the quadrature of the circle by infinite series, with the series for the sines, cosines, and their demonstrations, will be given in a separate paper: I shall therefore conclude this, by submitting a simple and ears proof of the 47th proposition of Euciin, extracted from the Yucti-Bhashd. In the accompanying figure, let ABC be a triangle, having the angle at C ,, a right angle: on AC describe the square ACFN, and on BC describe the square BCDE: on ED take EG equal to AC, and on AD take AH equal to BC, draw HK perpendicular to AD and equal to AC, join BG, GK, and AK. E G The mathematician will easily prove that the three spaces AFO, PGD, and BEG, parts of the squares SACFN and BCDE not included in the figure ABGK, are equal to, and identical with, the spaces KHP, OBN, and AHK, not occupied by any parts of the above two squares; id est, that the sum of the two squares ACFN and BCDE equals the figure ABGK ; but this, from its construction, is a square, and is drawn upon the hypothenuse ABC. This is probably the form by which Pyruacoras discovered the celebrated problem, which Eucuip afterwards so beautifully illustrated in the 47th proposition of the first book of his ‘ Elements.’ VoL. BUG 3 ¥ ( 524 ) XXXIV. Remarks on the Zend Language, and the Zendavesta; in a Letter Jrom the late Professor Emanvrt Rasx, F.M.R.A.S., Sc. §c., to the Honourable Mounrstuarr Expurnstone, M.R.A.S., then President of the Literary Society at Bombay. (Communicated by the Bombay Branch Royvat Astaric Soctery.) Read the 5th of May 1832. Tue foundation for the following remarks, or the text, as it were, on which I shall comment, will be Mr. Erskrye’s very learned and curious essay ‘on the sacred books and religion of the Pursis.”’* My opinion, it is true, differs almost entirely from that of Mr. Erskine ; but I feel convinced that neither this truly liberal and amiable scholar, nor the Lirrrary Sociery, will be displeased at seeing the same object represented in two different points of view. Either of the opposite opinions, or perhaps both of them, may be false, and yet the discussion of the subject may effect a step towards that truth and clearness which are the noble ends of every reasonable inquiry. But should you think my remarks fall too far short of this object, or are otherwise too crude and imperfect, I beg you will pardon the attempt, and purify the pages in the favourite element of the Parsis.t M. Anaqueti: pu Perron, who first translated the Zend books into French, did not doubt that the Zend was the old language of Media, and that the books preserved in that ancient dialect were the authentic works of Zoroaster, written of course five or six centuries before Christ. Mr. Erskrnr, on the contrary, imagines, first, the Zend to be a dialect of Sanscrit, introduced from India for religious purposes, and never spoken in any part of Persia; and, second, the Zend books to have been composed, or at least restored from memory, changed, augmented, and brought into their present form, in the reign of ArpasHir BABacAn, about 230 years after Christ. * Vide Transactions of the Bombay Literary Society, vol. ii. p. 295. + Or fire worshippers. Professor Rasx’s Remarks on the Zend Language. 525 I must confess that the first hypothesis, although far from being proved by AnqueTIL, upon the whole, appears to me the most easy and natural ; and the other, although supported by many sagacious and interesting observations, seems still involved in the most inextricable difficulties. First, it is remarkable that other learned men (amongst whom is Sir Wm. Jones) have supposed, on the contrary, that Sanscrit was introduced as a foreign language into India from Iran; and one cannot help thinking this much more likely, supposing that the great conquest or migration which spread Sanscrit all over the northern, and by far the most extensive part of India, had taken place before the beginning of history ; for it is evident that all the modern dialects of Hindustan, as well as the Guzerati and Mahratta, are chiefly derived from Sanscrit, and that consequently this must have been introduced into India before they originated; just as Latin must have existed in Spain and Gaul long before the modern Spanish, Portuguese, and French were formed: but seeing that the grammatical structure of the Telugu, Tamil, Carnataca, and Malayal’ma agrees exactly with the Finnish and Tartar dialects in Northern and Central Asia, I imagine that one great race of men, which may be stiled the Scythian, in the most ancient times, extended from the Frozen Sea to the Indian Ocean, until the chain was broken by a great inundation of people of our own race, which, for want of a more convenient name, I shall venture to call the Japhetic, issuing from Eastern Persia, and taking possession of somewhat more than Hindustan. Observing on the map how the above-mentioned Indian aborigines of Mala- yalam, of Carnata, of Sholen, of Telingana, &c. are now situated in the southern extremity and along the eastern coast of the country, it appears most likely that they were driven into that situation by the torrent of a warlike people from the west. Another circumstance tends to corroborate this hypothesis : although the northern dialects in India are all derived from the Sanscrit, yet they contain a number of words of uncertain origin; for instance, in Hindus- tani, wy bread, es hat, \.3\ thus, so many, &c.; most of these words will be found in the Tamil and other dialects of the south, and therefore seem to be remnants of the aborigines, who were not altogether exterminated or expelled, although greatly overpowered, just as one might find some Gaelic words in modern French, which properly belong to Welsh or Erse. But, to return to Persia: that the Zend is not mentioned in the preface to the Farhang Jehdngirt among the other dialects of Jrdn, a circumstance on which Mr. Ersxrne lays peculiar stress, seems to me of much less 38Y2 526 Professor Rasx’s Remarks on the Zend Language. consequence. It shows only that the Musalmdn author had not extended his inquiries into the Gueber antiquities so far back; but knowing the Pahlavi to be an obsolete language of the Guevers, imagined that all their books were written in that dialect, which mistake I have frequently observed myself even amongst well-informed Europeans. Not only was Hype much mistaken about these languages ;* but even Sir Wm. Jones seems, unac- countably enough, to have confounded Zend and Pahlavi with Parst, or the modern Gueber dialect of the Persian.t At all events, the omission is no more to be wondered at than that Firpausi makes no mention whatever of the Median dynasty, as Mr. Ersxine has observed.t The fact is, that the Musalméns had no idea whatever of those remote ages, and did not think it worth their while to search after any information about them in the writings of the Parsis or the Greeks. Amir AppaLia BEN Taner’s expres- sion respecting the loves of Wamin and Apura, quoted by Mr. Erskine, contains the key to this strange ignorance. ‘ We read the Kordn,” said the Amir, “‘ we read no books but the Kordn and the traditions. ‘These others are useless. ‘This is a work of the Magi, and is evil in our sight.” Besides this, an inquiry into the Zend, Pahlavi, and Greek records would have required the serious and very difficult study of languages, extremely different from modern Persian, which could never be expected from a Musalmin, especially considering the total want of necessary means for such study. Moreover, the enumeration of the Persian dialects in the Farhang Jehdngiri, is evidently incomplete. Seven are mentioned, of which four belong to the provinces east of the Persian desert, wiz. Soghd? in Soghdiana, Herri in Khorassan, Zdvel/ in Zabulistan, and Sagzi in Sejistin ; the other three are to be placed west of that great barrier, viz. Farsi and Deri (the court dialect of Fars) in Farsistan and Kerman, and Pahlavi, according to Mr. Ersxrne’s most ingenious hypothesis, on the western frontiers of the empire in Khuzistan, Laristan, and perhaps Kurdistan. By an inspection of the map, it will be seen that no language is assigned to the provinces of Shirvan, Gilan, and Aderbaijin, not to speak of Irak, and in short the whole of ancient Media, a country as extensive as one of the great king- doms of Europe, and just the very country where Zoroaster, by every * Vide ANQUETIL DU PERRon’s “ Vie de ZoroAstRE,” in his Zendavesta, page 2, note |, + In his Treatise on the “ Orthography of Asiatic words,” fourth specimen. ¢ P. 309, c. 25, in vol. ii. of the Transactions of the Literary Society of Bombay, Professor Rasr’s Remarks on the Zend Language. 527 tradition, is said to have flourished ; where the sacred fires are produced by nature herself; where the chief seat of the fire-worship is known to have been, and in the name of which (Adarbaijdn) the old Zend word for fire (atars) is preserved to this very day, more than two thousand years after the extinction of its ancient power and glory. From all this, I think it may be fairly concluded that the author of the Farhang Jehdngiri was wholly ignorant of the ancient language of Media, which had been almost entirely supplanted before his time by the Tartar or Turkish; that he consequently proves nothing either pro or con; and that it may, for all he says or omits, as well have been the Zend as any thing else. After having observed that the Zend has been omitted in this preface, Mr. Erskine next proceeds (p. 299): ‘“ Indeed there seems no reason to believe that it ever was a spoken language within the limits of the Persian empire. It has every appearance of being foreign to Persia, and its use was probably confined to the sacred books of that country. There can be no doubt in what class of languages the Zend is to be ranked, it is altogether Sanscrit,” &c. &c. In opposition to others, I beg to observe, that the affinity between Sanscrit and Zend is by no means sufficient to establish the hypothesis that the Zend is an Indian dialect, never spoken any where in Persia; nor do I find any other sufficient argument for this assertion. The Greek, the Latin, and perhaps more than any European tongue, the Lithuanian, approach very nearly to Sanscrit ; yet the former have been, and the latter is, certainly spoken, and that at a great distance from India. Not to speak of the hypothesis formerly mentioned, that the Sanscrit, in times anterior to recorded history, probably had issued from Iran, and been spread over India by a conquering people, which would admirably account for the great resemblance of Zend and Sanscrit. The difference between the Pahlavi and Fursi, on one hand, and the Zend on the other, which Mr. Ersk1neE next alleges, equally fails in making good his hypothesis, because the Pahlavi and Farsi are not to be derived from the Zend. ‘The Medians and Persians were two distinct but co-existing nations; their languages therefore may naturally be supposed to have been two different but kindred dialects. The Pahlavi also was not spoken in Media, it originated at least at a considerable distance from this kingdom; so that it cannot be expected that one of these languages should contain all the roots of the other, espe- cially considering that all the remaining specimens of Zend are commonly supposed to have been written five hundred years Jefore the Christian era, and 528 Professor Rasx’s Remarks on the Zend Language. the oldest books of the Persians nine hundred years gffer Christ, which makes a space of fourteen hundred years, during which period, the Farsi, continuing to be a living language, must naturally have undergone a very considerable alteration. With respect to the Pahlavi, although it is more ancient than the Fursi, yet as it is confessedly mixed with the latter and Chaldean or Syriac, still less can it be expected that the Zend should account for its structure and expressions. Thus much in the first instance, to invalidate the opinion above men- tioned. I shall next try to establish positively that the relation between Sans- crit and Zend is not so close as to make the latter a mere dialect of the former, nor the difference between the Zend and Farsi so great as to make the former appear a foreign language, introduced from another country. I must here insert some grammatical details, which I perhaps overrate as my own disco- veries, but which I think indispensable, in order to judge of a language so little known. I even hope they may have some interest for philologists, as they are derived, not from the memoirs and vocabularies of ANQuETIL, but from some of the most accurate and ancient manuscripts existing. The pronunciation and whole external form of the Zend is very different from that of the Sanscrit. It has twelve single vowels, fourteen diphthongs (ai, di, au, du, ao, do, ni, ni), &c., and three triphthongs (aei, aoi, aow), besides the syllables formed by the consonants y and w, and it has thirty consonants. There are some few figures more; for instance, the letter y has two forms in the beginning of words different from a third one, used only in the middle, and w has one for the beginning, but another for the middle of words ; but there are only forty-two * really different letters. In * As I have no where seen a correct Zend alphabet, I shall here go through that given by ANQUETIL in the Zendavesta, tom. ii, p. 24, in Mem. del’ Académie des Belles Lettres, tom. xxxi, and repeated in Mreninsk1’s Thesaurus, introd. tab. 2 (second edition), in order to show what original character I mean by each of the letters mentioned in the text already, or occurring in the words to be quoted in the following lines. His No. 1 is short a or u, according to Grt- CHRIST’s system, but note; No. 2 is b, No. 3 ist, and No, 4 is the English 7, or French dj ; No. 5 contains two distinct letters, as I infer from finding them used in different words, and never confounded in any good manuscript ; the latter character I take for g, or the Arab (3; the former for the same letter aspirated gh, that is to say z, because I have observed that the line which makes the lower part of the figure even in other letters, denotes aspiration. No 6 contains four characters, which make three distinct letters: the first is the common d; the second I would express by the Anglo-Saxon and Icelandic 8, it is never confounded, though sometimes Professor Rasx’s Remarks on the Zend Language. 529 Sanscrit there are also twelve single vowels; but fourof them are quite different from Zend, viz. ri, ri, lii, li. Sanscrit has only two diphthongs (ei, ow), and sometimes regularly interchanged with d; the two last characters are only various modes of writing the same letter, viz. th, formed from ¢ by the sign of aspiration just mentioned. Nos. 7 and 8 are the English letters r and z, not the German z or¢s. No.9 is a kind of s, corresponding to the first s in Nagari 4] : I would express it in European characters by ¢, because it is usually changed to c or & in connected languages ; for instance, the Sanscrit pagah, Zend pacus, is the Latin pecus, &c. No. 10 exhibits three characters: the first is the common s, but frequently confounded with the last or sh, because in Pahlavi it is used for sh, and Pahlavi has been more familiar than Zend to the copyists of the Zendavesta for a considerable period ; in the oldest manuscripts, however, they are pretty accurately distinguished. The character in the middle appears in the best manuscripts in such a form that it is evidently composed of s (the first of No. 10) and & (No. 13). Of course it is not to be considered as a single letter, but as sk ; sometimes, however, it is confounded with sh. No.1lis the Arab ¢, Nos. 12 and 13 are the common European fand k. No. 14 contains two characters: the former is the common hard g, the latter I suppose to be a mere mistake, as I never met with any such figure for any kind of g. No. 15 is our m. No. 16 is an aspirated m, formed by joining the line of aspiration to the simple m; but as it is written indifferently either in this way or with the two distinct characters hm (Nos. 19 and 15), it can scarcely be considered but as an abbreviation. No.17is ourn. No.18 contains two different characters, of distinct use and signification: the latter is the common English and Danish v hard, the former is the soft English w, in the beginning of words, for in the middle the same sound is expressed by the character No. 35, to which, of course, this ought to have been transposed. No. 19 is the strong English and Danish h. No. 20 is the consonant y expressed with two different figures, both of which are only used in the beginning of words. No. 21 exhibits, in the first place, the same consonant y as written in the middle of words; in the second place, the vowel long. No. 22 is the English sh, French tch, and Swedish k, before a, i, y, d and 6; I would rather express it with c alone, always to be pronounced as the Italian ce, ci, because in Sanscrit, and many other Indian languages, it occurs aspirated, and ought then to be written ch in analogy with j, jh, k, kh, g, gh, &c. No. 23 isp. No.24 is ch, or the French 7. No. 25 is the vowel 7 short (not e), corresponding to the long i already mentioned (No. 21). The next number has two characters, representing two different short vowels; the former is the Italian, German, and Danish wu short, the English 00 in book, good, &c.; the Jatter is the common o short. No. 27 is the vowel 6 long, corresponding to the short o just mentioned. No. 28 exhibits two different vowels: the former is the Danish @ short, the English ea in measure, or a in can, fancy; French 2 in aprés, &c., German & short: I prefer writing it with @ diphthong, because it occurs frequently long, which must be marked with an accent above, but this requires that the character should have no other mark or accent before hand. It is also, both short and long, written in this way in several other languages ; for instance, Greenlandic, Singhalese,(a) &c. The long @, which has been quite overlooked by ANQUuETIL, is written in Zend with the same character as the short, only protracted considerably (a) Vide CaLtaway’s Dictionary, Colombo 1821. 530 Professor Rasx’s Remarks on the Zend Language. no triphthongs whatever. Of the consonants, Zend has a hard f and v, different from w, and even the Arabic é, & a@ thousand, is clearly derived from the Zend hazagro, not from the Sanscrit sahasram, although these two words may perhaps be originally one and the same, and so in many other instances. This alone seems to put it almost beyond a doubt that the Zend was the old popular language, at least of a great part of Iran; for if it were introduced as a sacred language for religious purposes, how came such words and forms of words, not at all religious, to come down to the people, and to be preserved so obstinately by them through a period of more than a thousand years, even after a thorough change of religion? he fact is, that these words belong to the radical expressions, which, even in the most mixed languages, will always betray the true origin of the people ; for instance, in English, if you look back to the translations of these words, you will observe, that all the corresponding expressions are Anglo-Saxon, with only a slight change, neither Danish nor French. If now we suppose the true history of England to be lost, and that any body should pretend that the old Anglo- Saxon was mere German, never spoken in the country but introduced with some slight alterations to serve religious purposes, he might be contradicted, merely because such words could never have descended to the people, nor have been preserved by them through a long and dark period in that particular form, different from every other Teutonic dialect, unless the 3Z2 534 Professor Rasx’s Remarks on the Zend Language. language to which they originally belonged had once been current among their ancestors. In addition, I shall only mention two other circumstances, which seem very powerfully to support the old hypothesis, that the Zend was the real language of ancient Media. The first is the language of the cuneiform Inscriptions of Persepolis, as far as discovered by Professor GrorerenD. I will readily allow, with Baron De Sacy, in his letter to Miuurn, that the discovery is not yet completed; but as far as we may judge from the features of an embryo, it looks very like the language of Zoroaster; and where it is very dissimilar, I am inclined to suspect some mistake ; for instance, in the inscription from Nizsuur, tom. ii, plate 24, quoted in Be.iino’s Account of Grorerenp’s Discovery,* 1 doubt the correctness of the genitive plural in ¢, ch, 4, 0, which is not Zend, and suppose the true reading should be a, », a, m, which (anam) is the usual termination of genitive plurals of the first class of nouns. The two new letters there restored, viz. n and m, would also bring the last word of this inscription, d, Ih, é, 0, ch, 6, sh, 6, h, much nearer to Achemenides, which Dr Sacy expected to find here: I think it ought to be read thus, dgamndsih. The extreme confusion and inaccuracy of AnqueTiL’s alphabet has prevented Groterenp, who took it for an established foundation, from determining the true power and number of the letters. Thus, in the Zend cuneiform alphabet, exhibited by Betrino, there are only thirty letters (three of which are marked as doubtful) out of the forty-two really distinct characters mentioned above,} and among those thirty the related letters (for instance, u, u, ®, v, i, 4 y, &c.) are not accurately distinguished ; nay, in the inscription just quoted, one character is read both é and 4, although another character, occurring thrice in the same inscription, is also expressed by ¢, Surely before the discovery is completed, it must be laid down as a funda- mental supposition, ¢hat each character has only one determined sound, and that no two characters signify exactly the same. This last, it is true, is the case with y and w in the Zend written alphabet ; but this alphabet, according * Vide Transactions of the Literary Society of Bombay, vol. ii. p. 170. + Sir Wo. Jones has already observed many more letters in these inscriptions. “ In five of them,” says he, in his Discourse on the Persians, “ the letters which are separated by points, may be reduced to forty; at least I can distinguish no more essentially different.” The remain- ing two letters did not occur, perhaps, in the five inscriptions he examined. Professor Rasx’s Remarks on the Zend Language. 535 to Mr. Ersxrne’s ingenious observation, is lately formed from the Pahlavi, because I fancy the ancient cuneiform alphabet was too inconvenient in books; and by frequent use in hand-writing for many ages, those little excrescences might easily originate, though they cannot reasonably be expected to occur in an ancient original alphabet. It must still be observed that the cuneiform inscriptions are probably not written in ancient Median, but in ancient Persian; and consequently that all their words and forms cannot justly be expected to agree altogether with Zend: but that there should be, notwithstanding this, so strong a resemblance between them and the Zend, in spelling, inflexion, and the words themselves is, in my opinion, no slight evidence for the Zend having been the ancient language of Media. The other circumstance I would adduce, is the dialect of an Iranian tribe, called by the Georgians Osi, by the Russians Osetinzi, living on the very summit of Caucasus; at present without any particular religion, and supposed by M. Ktraprota (in his journey into the Caucasus and Georgia), from historical probability, to be an ancient Median colony. This Osic dialect has lost the old complicated grammatical structure, like the modern Persian, but it has preserved some peculiar words and forms, agreeing with the Zend, though differing from all other Iranian dialects. I shall only mention a few, extracted from a small but valuable collection in manuscript, kindly communicated to me by the learned Professor F. Aprzunc: y= the sun (not yx), Zend hware ; ij earth, Zend 240; »\ jire, by transposition in Zend, dtars. Another curious transposition you will have observed in the Zend words quoted above, namely gs for the modern Persian sh, in the European languages sk, The Zend which, from ancient names in Greek ‘Pwkavae, &C.. we may infer to be the genuine, is also with a slight alteration preserved in Osic ; for instance, i+! night; Zend gsofs, Persian 5 (shab) ; Jims\ six, Zend qswas, Persian 44 (shash) ; again, pm! milk, Persian py (shir). We may trace these words in the Icelandic skim, Danish skumring, darkness ; Icelandic, skyr ; Danish, skormelk, a sort of sour milk, &c. As to the authenticity of the Zendavesta, it seems to stand or fall with the antiquity and reality of the language wherein it is written: to state nothing, however, without some kind of proof, I shall shortly mention the reasons on which my own persuasion rests. The Pahlavi, as well as Parsi, evidently presupposes the Zend, and it is apparent that the religion 536 Professor Rasx’s Remarks on the Zend Language. of the Magi must have been delivered in Zend long before it was preached in Pahlavi or Parsi. Thus a great number of angels, and other celestial or infernal beings, derive their names in Pahlavi and Parsi from the Zend ; and although the signification may now be obscure even in this language, as a dead one, of which the knowledge remains to be recovered, yet the Zend form of the words is evidently the genuine and original one, because their terminations are here common ones, and their component parts recur frequently in other combinations, which shows they must have been ssignifi- cant forms and words in this language, afterwards corrupted in Pahlavi and Parsi, so as to convey no meaning whatever ; for instance, Ahuré mazddo, Pahlavi Anhuma, Persian 4;0,\. The Pahlavi may be a corruption of Elohim perhaps (instead of Alhuma), but the Parsi is evidently borrowed from the Zend, in which language Ahuré, corresponding to the syllable .,!, is no part of the name of the Deity, but an epithet used even about other beings, and meaning, I suppose, holy or most holy. Mazddo only is the proper name, therefore the adjective is always dropped in composition ; for instance, Mazda yagné “ a votary of Ormuzp,” Mazda-ditd “ given by Ormuzp,” &c. Agro mainyus is corrupted to Ahriman, which has no distinct signification, whereas the Zend expression contains clearly an adjective in the masculine. Agro, “bad,” “ evil,” and a substantive masculine mainyus, “ spirit,” derived from the above-mentioned neuter mand, “ mind,” and analogous to the expression dus-mainyus, enemy, Persian 0, Greek durevns, Ame@esho ¢pe@nté is in Pahlavi corrupted to Amhuspand, in Parsi saielt-el which is equally void of sense in both languages: the Zend expression consists of a substantive and an adjective ; the former I take to be properly the name of archangels, the adjective ¢p@ntd means eacellent, exalted, and occurs frequently in other combinations; for instance, in the beginning of Jzeshne, Ormuzp is styled Mainyus gp@entitamd, i.e. spiritus excellentissimus. Missro (which is instead of Missras), is called in Pahlavi Matin, and in Parsi ,-< (Mihr), from the Greek Midees. I think it is clear that the Zend is the true form of the name. Qshapré wairyd is in Pahlavi changed to Shatevin, in Parsi to jy» »-4 (Shahriver), which has no meaning ; the Zend again is composed of a substantive Qshapro, a king, and an adjective wairyo, which the Parsis use to translate elf o\,<. The first part of the word is both in Pahlavi and Pérst confounded with shdipre, a Professor Rasx’s Remarks on the Zend Language. 537 town; Pahlavi shatun, Persian », which is, however, another root. It would be to no purport to quote more instances, especially as the Zend is still so unknown as to throw little light on the real meaning of those names, nor can it be at all necessary ; as it must certainly have been observed long ago that scarcely any of the names of beings, implements, ceremonies, &Xc. belonging to the Parsi religion (such as Ohnover, Ferverdin, Isfend-crmed, Aniran, Ized, Barsom, Pendm, Kosti, Sadre, &c. &c.) can be explained by, or even retraced to any other language than Zend, which is enough to show that this religion must have been originally founded or instituted in that language. Nor would it else have been preferred to the Pahlavi and Parsi in all religious prelections and public and private prayers by every one who adores the name of Ormuzp, of what sect and country soever. It will easily be seen how strongly this remark confirms the opinion that Zend was the ancient vernacular language of Media; for if it be the original language wherein the Pérsi religion was first promulgated, it most certainly cannot be any foreign dialect at all; or else, how should it be connected with that religion ? Is the Parsé religion to have been introduced into Persia from India? or did the Persian prophet go to that country, in order to study the Indian language and philosophy? And, in either case, why has not the sacred language of India been introduced as it was? How could it enter the mind of that legislator, or of any body, to change almost every word, every declension, and every conjugation of a foreign language, sufficiently obscure as it was? For, in fact, I scarcely recollect ever meeting with a single word in Zend agreeing altogether with Sanscrit. Further, why did he introduce a vast number of letters and words never used in any proper Indian dialect, some of which appear even in Greek, German, Icelandic, &c.; for instance, the preposition math, with (Latin cum), Icelandic med, German met, Greek yzrx. It is worthy of remark even, that the Zend math, as well as the Icelandic med, and German mef, govern the dative ; whereas, the Greek zr requires the genitive in this sense. In short, I do not see why Zoroaster should adopt a foreign language; or, if he had adopted it, how he should have succeeded in converting any body; nor how, though he, through worldly power, might have introduced his form of worship, that adopted foreign language should ever have penetrated to the commonpeople. Never did any great sage or legislator of antiquity adopt a language foreign to his people. Conrucius wrote in Chinese, 538 Professor Rasx’s Remarks on the Zend Language. Mewnv in Sanscrit, Moses in Hebrew, Pyruacoras and Lycurcus used the Doric, Soton and Socrates the Attic, Jesus the Syriac, the doctrines of AraTHER (Op1n) are preserved in Icelandic, and those of Munammep in Arabic. It is only in latter ages, remote from the foundation of the religion, when the colloquial dialect changes, or when the religion is propagated to foreign countries, that the religious language becomes diffe- rent from the vulgar one, because the people cling with veneration to that particular tongue, in which the religion was at first promulgated. Finally, if the Zend was the real tongue of Zoroaster, in which his religion was originally made known, the Zend books cannot possibly have originated in the time of Anpasuir BasacAn. After the religion had been neglected, and the language of the land changed for ages past, how could any thing be forged or composed in such an obsolete and difficult tongue, with three genders, six cases at least in each of the two numbers, six classes of nouns, pronouns of a peculiar inflexion, six or more classes of verbs, with many distinct tenses, all of which are extremely different from the colloquial dialects? How could such a number of complicated rules, which, eveu with a good grammar at hand, would require a very serious study, be constantly observed in mind in a book as large as the Bible, if it were produced or restored from memory in an ignorant age? Farther, if the priests, countenanced by the government, restored one of the twenty-one books of Zoroaster, why did not they restore the rest also, or avail them- selves of the opportunity to supply the defect by something of their own, or something to the advantage of that government. Certainly, whether the Zendavesta is conjectured to have been wholly composed, or only restored by the ignorant priests in the age of Arpasnir BAsacAy, it is a miracle a thousand times more improbable than that some fragments, allowed fairly to be less than one-twentieth part of the whole work of Zoroaster, may have escaped the persecution of Axzexanper and the indifference of succeeding ages. Nay, it is difficult to conceive how the Zendavesta could ever be wholly destroyed: by Atexanper it could scarcely be effected throughout that immense empire, and after his time no violent persecution took place until the Muhammedan conquest ; besides, subsequently to ALEXANDER, the text must have existed, when it was translated into Pahlaw. When these translations were made is not yet ascertained; but it is well known that the Pahdavi flourished during the reign of the Ashkanian or Parthian dynasty, and the Pdrst during the Sassanian: as, however, the Professor Rasx’s Remarks on the Zend Language. 539 old religion was disregarded by the Parthian kings, and ArpesHir Basacan is famous for his zealous endeavours to restore religion and literature, I think it not improbable they may have been made during his reign, about 230 years A.C.; afterwards the Pah/avi even fell into disuse, until it was at last publicly prohibited by an order of the king: consequently, the text must have existed at the time mentioned, and it must have been considerably older, because it was grown so obscure and unintelligible as to require a translation, and the names of beings to be venerated or combated became so obsolete and corrupted, as to lose the signification they originally conveyed ; nay, it is evident that the translators in many places did not understand the old text properly, but substituted some folly of their own in the place of its very simple injunctions. I shall only venture to quote one signal instance. In the fourth chapter or Fargard of the Vendidad, there are mentioned several crimes to be expiated by certain fines; again, the same crimes are enumerated and a corporal punishment determined for each, I imagine in case of want of money to pay the fine; but instead of this, the Pahlavi translator speaks of years to be passed in hell! The text cannot, then, have been produced during the dark Ashkanian period; and during the reign of ALexanper and his successors it is much less likely; nor is there, to my knowledge, any hint in history or tradition, which might lead to the suspicion that the Zendavesta was forged in this whole period. We are then here arrived at the times before ALEXANDER, at the very dynasty under which Zoroaster is said to have flourished. Farther than this, I by no means pretend to go, nor to determine exactly when ZoroasTER lived. I do not despair, however, that some interesting historical facts, or hints at least, may still be discovered in the Vistagp-yesht, of which I have a very fine copy in Zend, perhaps even in the other Zend books, when they shall be scrutinized and published by some sober critic who understands the text, which was not the case with AnqueTiL pu Perron. I am equally far from pretending that all the Zend fragments we now have are the genuine works of Zoroaster himself, but only that they were all of them composed before ALEXANDER or immediately after his conquest. ‘Till that event, I imagine the Zend was still a living language, and some prayers, liturgical forms, &c., might easily be composed by the priests long after the prophet was deceased; but after the conquest, a great confusion took place: the old language was lost, the religion neglected, the sacred text was to be Vor. III. 4A 540 Professor Rasx’s Remarks on the Zend Language. translated, and it seems impossible that any correct piece should have been composed afterwards in such an obscure ancient dialect, or if it were composed, that it should get such an authority and currency, not only among the priests but in every private devotion of the common people. (Signed) E. Rasx. COCOON ,PUPA KOLISURRA Dombyx Paphia C72 | | | | 1} | | \| \| | | \] 3b | x kematle || A | | | Mori wm KhOoOGS of the SILK WORM ol the DECCAN Lith tor the Royal Astatic Scovedy by Day KHaghe Cate S# . oe (er hn en st & J apa ra 7 , & Ly! ee os r no ¢ a oe wy ae Ee 1 tem : iy 710) Fea a : dé " om x Rie. f «J 4 . - Oo fF Oo oO FF WO APPENDIX. XIX Times of the Greatest and Least Heights of the Barometer in Twenty-four Hours the Last Six Months of the Year 1823. rome | atone | mye | mie { 1824 oe hea Se re ea Te 1823 Greatest. Least, Greatest. Least. July 10 10h. 6h. 10h. —h. — 20 10 7 12 5 = 39 10 5 — 4 Aug. 10 10 6 11 44 — 20 10 5 10 % —— 30 11 5 115 3 Sept. 10 11 3 = 20 10 4 = 30 11 5 Oct. 10 10 5 — 20 10 4 = 30 10 5 Nov. 10 11 5 _ 20 5 = 3° + Dec. 10 4 — 20 5 = 3° 4 Mean ae 4°38 as hig 3°83 Mean is 10°7 4°10 If we divide the year into equal parts, the means of the intervals will be found to agree equally near with the above. 4K 2 XX APPENDIX. The subjoined abstract shews the variations of the Barometer in the twenty-four hours of the days of observation in the diary. This is also divided into two intervals of six months each, and the means of each interval likewise agree together in a striking manner. Variations of the Barometer in Twenty-four Hours for the First Six Months of the Year 1823. PM | wioPa. | tod AM. | to 10 ANE. { 1824 1823 Inches. Inches. Inches. Inches. Jan. 10 0°052 0'034 0°010 0°025 — 22 0 +083 0-028 0023 0:078 — 28 0 ‘060 0051 0°025 0 *034 Feb. 10 0°073 0 +062 0*039 0'054 —_ 20 0080 0 *086 0'073 0 +067 a 28 0 ‘050 0*032 0*021 0 +039 Mar. 10 0 +093 0036 0 ‘033 0 ‘090 — 20 0 °057 0°047 0 +040 0*050 — 30 0 ‘068 0 ‘040 0°035 0 +063 April 10 0°077 0-069 0°059 0067 — 20 0-096 0°053 0025 0068 — 30 0078 0078 0029 0*019 May 10 0*107 0°135 0°118 0-018 — 20 0°077 0°075 0*027 ~ 0°021 — 30 0079 0043 0-026 0-064 June 10 0°*102 0°054 0035 0 083 —_— 20 0°078 0°106 0058 0030 _ 30 0 *085 0°053 0°014 0 +046 Mean 0*078 0 060 0 +038 0054 APPENDIX. XX1 Variations of the Barometer in Twenty-four Hours for the Last Six Months of the Year 1823. From 10 A.M. | From 5 P.M. | From 10 P.M. | From 4 A.M. to 5 P.M. to 10 P.M. to 4, A.M. to 10 A.M. 18944) |r ae Sa { 1823 Inches, Inches. Inches, Inches July 10 0 088 0:010 0-002 0 ‘080 = 20 0°110 0°093 0 +038 0055 = 30 0-065 0 +070 0°010 0*005 Aug. 10 0 '076 0-064 0 ‘003 0'015 Sree ay: a0 0°117 0°103 005% 0'072 proach 18th. f° ee 30 0094 0 ‘072 0 +056 0 +066 Sept. 10 0°075 0-085 0°025 0'015 — 20 0°113 0°070 0 015 0'056 = 30 0°103 0°123 0065 0°045 Oct. 10 0 '085 0'075 0 ‘036 0 ‘046 --- 20 0*065 0065 0*025 0°025 — 30 0054 0-072 0-078 0 ‘060 Nov. 10 0 *092 0'022 0°045 0:015 — 20 0°048 0 +048 0004 0 *004 — 30 0 ‘064 0*049 0 ‘010 0*025 Dec. 10 0075 0 +046 0-018 0047 _ 20 0°055 0 ‘055 0 °032 0*032 _ 30 0 ‘065 0 ‘065 0'058 0 +058 Mean ar 0 +080 0-066 0*032 0040 First 6 Months, 0°078 0 ‘060 0°058 0*054 Mean of both 0079 0063 0°035 0*047 XXii APPENDIX. The barometer is generally higher at about 10 a.m. than at 11 p.M., the times before- mentioned, when it reaches its greatest height in the twenty-four hours; and it is lower at 5 p.m. than at 4 o’clock in the morning. It hence appears that the atmosphere is acted upon by an influence constantly and regularly operating during the year ; that it has its greatest density at about ten o’clock in the forenoon, diminishing till five in the afternoon, when it begins to regain what it had lost; and continues advancing towards its first state until about eleven o’clock at night, when it has nearly the same density as in the forenoon. The diminution of density again begins, and a like effect is produced by the disturbing power as in the day ; the atmosphere, however, is not affected in so great a degree as when the sun is above the horizon. As it seemed that the heights taken during the usual interval of observing meteorolo- gical instruments, generally between sun-rise and eight or nine P.M., were not those best calculated for the purpose of finding the exact mean: in order to ascertain what correc- tions should be applied on this account, the thermometer and hygrometer were also observed, with the barometer, every hour during the interval before stated; also the winds and weather, together with the phases of the moon for each month; the day of the nearest approach of the moon to the earth in the month; and the day of her greatest distance. These observations are also given in detail in the Madras Observatory Papers.* In the next Table are the heights of the barometer, thermometer, and hygrometer, taken from the ordinary diary on the days when the observations in the former Table were made, that is, the 10th, 20th, and 30th of each month; with the differences of the means of both sets of observations: these differences, contained in a supplementary table, are the corrections sought, and are applied to the daily means of the heights of the diary, as usually kept; asecond supplementary table contains the corrections for the monthly means, found by taking the means of the daily corrections, and are also applied to the monthly means of the diary. Madras is upon an open coast, and the time of the high-water at the Syzigies appears to be at 6h. 4m., the ebb and flow about six hours each way, with a rise and fall of little more than three feet. If the times of these tides of the atmosphere, as they may be termed, as shewn by the barometer, varied daily, like the times of the tides of the ocean, we might consider the moon as mainly instrumental in producing them; but occurring at nearly the same hours every day of the year, whatever may be the phases of the moon, or her position in her orbit, we must be contented with allowing that planet her ordinary influence. By selecting from the diary in 1823, for every hour the circumstances regarding the height and variation of the barometer with the winds and weather, and the position of the moon in her orbit, on days when the barometer was most likely to be affected by * Table beginning at page 374. APPENDIX. XXlil that luminary; also the greatest and least heights of the barometer on the same days, with the other circumstances relating to the moon, winds, and weather, in an interval of years from the common diary, we shall not be led to the conclusion, after a particular examination, that the moon has any material influence in the changes of the atmosphere here stated as shewn by the barometer: nor indeed shall we be able to conclude that her influence, like the sun’s, is at any time considerable, as regards the ordinary changes and motions of the atmosphere. While the moon raises the waters of the ocean, and gives light to the earth, we should be led to conclude from such experiments, that she exerts only a steady attractive power upon the air, and that her influence as relates to the changes often attributed to it, is not by any means so great as is commonly supposed. With respect to the changes shewn by the observations here noticed, they are effected by regularly-ordained causes for the purpose of rendering the atmosphere suitable for the purposes intended, and of course for the benefit of the noble creation it surrounds; it being essential that these changes should take place in the atmosphere regularly at or near the same times every twenty-four hours, while the times of the flux and reflux of the ocean are daily changing. XXIV DAYS. oo eon Quan, were ~ ~ 12 APPENDIX. The following Srarement shews the corrected daily Mean Height at Madras of JANUARY. Barom. Inches. 30°105 30°086 30°197 30°101 30'098 30°101 30°117 30°120 307112 30°111 30°127 30 114 30°116 30°109 30°123 30 095 307105 30°104 30°091 307116 30°091 30°102 30°092 30°08 1 30°079 30°074 30°106 30°073 30°097 30°099 30°100 Ther. Deg. 75°43 74°79 74 80 75°05 74°62 74°42 75°23 74°76 74°59 74°60 | 75°09 7469 75°07 7489 | 75°16 : 75°54 | 75°27 76°16 76:17 75°91 76°22 76°67 77°27 76°91 77°18 78°75, 7740 76°52 77 14 76°86 77°38 FEBRU Barom Inches. 30104 30°089 30°0g2 30°077 30°079 30°087 30 074 307084 30°07 30°083 30°106 30°091 30°082 30°076 30 082 30°069 30 069 30°027 30 068 30°004 30°075 30°051 30°082 30°071 30°070 30°071 30°077 30°065 30°072 ARY. Ther. Deg. 76°25 76:19 76°22 76°39 77°11 77°27 76°81 77°21 77°26 77°82 77°68 77°56 7749 77°52 7707 77°39 7793 7777 7792 78°98 78°97 78°85 79°13 79°15 78°75 78°50 7831 78°97 78°36 MARCH. Barom. Inches. 30°046 30°085 30'067 30°029 30°025 20°020 30°033 30°027 30°066 30°022 29°981 30°028 30°035 30°035 30 031 30°014 30°008 30°010 30°007 30°002 30°000 29°994 29°997 30°000 29°996 30°004 30°003 29992 29°983 29°965 29°973 Ther. Deg. 79°93 80°04 80°55 80°46 81°04 80°06 80°53 80°63 80°87 80°55 80°50 80°67 80°60 80°48 81°29 81°80 80°84 8114 81°34 8154 81°47 81°85 81°82 81°57 82°35 82 67 83°77 81°37 81°57 82°27 82°44 APRIL. Barom. Inches. 29'990 29'977 29'986 29'°988 29°976 29°965 29°986 29°968 29°963 29 956 29°965 29977 29°964 29949 29'960 29°95 29°930 29°931 29°934 29926 29°917 29°933 29°927 29°944 297946 29°940 29°926 29 929 29°924 29°906 Ther. Deg. 82°88 82°49 82°71 82°19 83°02 83:40 83°34 83°37 84°23 83°60 83°60 83745 83°60 83°93 83°88 83°55 84°44 84°46 84°40 84 09 84°43 84°39 83°73 85°59 85°06 85 36 85'42 85:15 85°25 85758 MAY. Barom. Ther. Years 1796 JUNE. Barom. Inches, 29°834 29°839 29°838 29'852 29°852 29°843 29°836 29°840 29°852 29°851 29°850 29°850 29°870 29°869 29°862 29 859 26°853 29°858 29°855 29°865 29 872 29°874 29°879 29°878 29°886 29°889 29°886 29°879 29°877 29°864 Ther. Deg. 89g'01 88°32 89°04 88°69 88°74 88°34 88 28 88°50 88°33 88°08 88°41 88'59 88°15 88°54 89°19 87°57 88°16 88°88 88"19 88°29 87 26 87°13 8733 86 93 86 57 86°57 86°50 87°10 86°43 86°58 APPENDIX. . XXV the Barometer and Thermometer, as found by Observations taken between the and 1822. JULY. AUGUST. SEPTEMBER. OCTOBER. NOVEMBER. Barom. Ther. | Barom. Ther. | Barom. Ther. | Barom. Ther. Barom. Ther Inches. Deg. Inches. Deg. Inches. Deg. Inches. Deg. Inches. Deg. 29847 86:91 | 29891 84-43 | 29892 85°53 | 29.950 8318) 297996 80°76 29°843 86°57 | 29881 84°51 | 29891 85119 29:940 82°93 | 29994 7974 29839 8690 | 29°892 84°85 | 29°879 85°17 | 29939 82°82 | 29994 79°93 29 863 8658 | 29893 84°45 29°876 8530 | 29'934 83°20 | 29999 80°33 29854 86°75 | 29893 84°58 | 29 881 8556 | 29'936 8310] 29998 8023 29857 86°05 | 29°394 84°28 | 29°897 8441 | 29945 83°05 | 29'993 79°73 29°839 85°81 | 29°879 8433 | 29886 84°33 | 29°947 83 oo | 29992 80°15 29°846 86°70 | 29871 8460 | 29°877 84°55 | 29'957 82°41 | 29'994 79°51 29°845 85°97 | 29°862 8448 | 29°896 84°61 | 299.6 82°58 | 30°004 7854 29°855 8586 | 29°870 85:00 29895 84:09 29957 8275 | 30004 7846 29844 85711 | 29°870 8473 29901 8350 | 29-978 8282) 30000 7962 29°842 85°52 | 29°876 85°21 | 29900 83°21 | 299984 8315 | 297998 7852 29854 8582 | 29878 85°55 | 29898 84°04 | 29'982 8179 |} 30°003 7895 29850 85°59 | 29°874 84°84 | 29'900 8295 | 29'951 8235 | 30018 79°32 29853 84°99 | 29°871 8372 | 29°898 8409 | 29:958 82°39 | 30030 79°02 29851 8499 | 29°882 84°94 | 29 899 84°17 | 29958 8216 | 30°032 79 07 29°856 84°75 | 29°879 84°20 | 29900 83°78 | 29965 8166; 30°33 77 38 29854 85711 | 29°69 8416 | 29.911 83°11 | 29°967 81°78 | 307039 78°88 29862 8497 | 29875 83°82 | 29:909 8261 | 29958 8209} 30°050 79°07 29861 84°96 | 29 885 8333 | 299913 82°63 | 29946 80°55 | 30°050 79 02 29°833 8464 | 29871 83°78 | 29911 82°67 | 29'980 8167 | 30°057 79°23 29 864 84°12 | 29°867 84°53 | 29°911 8317 | 29930 81°95 | 307066 79°25 29866 84°74 | 29°878 84°73 29'924 82°89 | 29986 82°04 30°062 79°56 29 864 8524 | 29885 8416 | 29'924 83°11 | 29'°966 80:30 | 30°060 78'92 29 867 84°62 | 29°890 85°26 | 29917 83°44 | 29°974 8153) 30°038 78°68 29 870 85:06 | 29897 84°33 | 29°920 83°03 | 30°003 80°73 | 30040 7849 29°865 85°06 | 29°892 84°87 | 29°930 83°56 | 29°986 8073 | 30°053 78:14 29873 8494 | 29°890 85°15 | 29939 8327 | 29'985 80:96 | 30°061 78°66 29879 8507 | 29883 84°87 | 29-944 83°66 | 29'995 B10 | 30079 78°73 29871 8475 | 29899 85°74 | 299939 83714 | 30°002 79°58 | 3Zoo8g 78 48 29 879 84°17 | 29 B91 83°84 | as 30°001 79°94 = 4L DECEMBER. Barom. Ther. Inches. Deg. 30°063 =—'77°20 30°068 =77'90 307056 77 65 30068 7717 39059 77°15 30°051 77°06 30051 76°92 30°063 77°38 30077 77°37 30053 7686 30°063 76°72 30087 76°36 30076 75°83 30077 7611 30090. 75°83 30090 76°20 30087 7619 30°091 75.93 30104 (75°72 30099 75°92 39095 75°24 30098 75°37 30105 = 7514 30105 74°72 307113) 7591 30114 75°79 30°107 75°92 30118 76°28 30112 76°37 30102 76°38 30112 76°08 XXV1 APPENDIX. The following Table shews the Mean Annual Heights of the Barometer and Ther- mometer at Madras, between the Years 1796 and 1821, with the General Mean of each. YEAR. BAROMETER. THERMOMETER. Inches. Deg. 1796 29 °981 80 +780 1797 29 948 83 430 1798 29974 81°744 1799 29-988 81-430 1800 29 ‘966 81 ‘680 1801 29 966 81 +354 1802 29 “968 82-938 1803 30 006 82°571 1804. 30 °007 83 °580 1805 30 :067 82-046 1806 29 ‘966 81°705 1807 29 "923 79 °738 1813 29 831 82 055 1814 29 °891 81 °304 1815 29919 81°313 1816 29 972 80 °434 1817 29 999 81059 1818 29 "950 81 ‘088 1819 29 °949 81 “596 1820 29 *950 81 +546 1821 30-035 82-330 General Mean .. 29 ‘964 81700 APPENDIX. XXVli The subjoined Table shews the Mean Monthly Heights of the Barometer and Thermo- meter, between the Years 1796 and 1821, with the Heights of the Hygrometer and the Mean Fall of Rain. Mean Monthly Height for 21 Years, between 1796 and 1821. Mean Fall of Rain for 13 Years, between 1803 and 1821. Hygrometer, MONTHS, | between 1819 | aul eke Including the Fall in Storms Barometer. | Thermometer. whole Fall reduced to the | during Storms. Mean Fall. Inches. | Deg. Dry. Inches. Inches. January...... 30°085 =| 75 +168 13°0 0-608 0 ‘608 February..... SOLO7O8 Sai 157 17°5 0°127 0°127 March iircetactec 30 °041 79920 7/5 0 *538 0 +538 April ... 29 '955 82-417 18:0 0 °384 0-384 May) oct ate oc 29 851 86-918 20°9 1°419 0121 June... 29 °861 88 +159 28-9 0 °646 0°746 Dil Vioelajetedolerete 29 °867 85 *645 28 °6 3 °303 3-303 August ...... 29 °879 84 °732 18°8 3°552 3°552 September ... 29 *g08 83 825 15°5 4824 4824 October ..... 29 "942 81-858 17°6 11°294 11294 November... .. 29 °956 78 +672 79 14803 14 °803 December.... 30 *074 78 +843 18-2 8-618 6-048 Mean.... 29 958 81-693 18°5 507124 46 +348 We find upon examination of the first of the three Tables, that the hottest day at Madras, by the mean of all the daily observations during twenty-one years, is the 15th of June; when the mean height of the thermometer in the twenty-four hours is 89°19 ; the mean varying in different years from 95™1 to 81°6. The coldest day is the 9th of January ; the mean height of the thermometer on that day being 74°59 ; and the mean varying from 77°1 to 71°"7. About the 20th of March and the 20th of October the thermometer is at its mean height. The mean height of the thermometer, as deduced from the mean monthly heights, is 81°°'7: the greatest extreme of heat was 104°-5; the least height of the thermometer 64 ; the former occurred in the year 1815 at 2 p.m. on the 19th of May, a hot land wind blowing ; and the latter on the 12th January 1819, at about sun-rise; such extremes, however, are rare, the thermometer at Madras being seldom higher than 98° or lower than 67°, 4 L XXVlll APPENDIX, The hottest time of the twenty-four hours at Madras, taking the mean of the twelve months, is about three-quarters of an hour past noon ; this varies at different times of the year from 11 4.m.to3p.m. The coolest time of the twenty-four hours is about half an hour after four in the morning; and the thermometer is usually at the mean height a little after seven in the evening, and about nine in the forenoon. The following statement shews the average times of the greatest, least, and mean heat during each month; and is formed from the diary in 1823 for every hour: Ee, Aan: MONTHS. GREATEST, LEAST. MEAN. Afternoon. Morning. Evening. Forenoon. H. He H. H. January .. a 1°3 4°3 7°2 g°2 February .. a 12° 5°3 7°2 88 March .. He 12°3 5'0 7°4 8°7 April z.! 12° 4°7 7 °2 8-6 May ae nie 11°3 A.M. 4°1 64 85 June oe aS 2° 4°3 7°8 8-8 July We os 2°3 4° 6-6 96 August .. o 2° 3° 7°5 8°9 September a 2° 4°3 7°9 8°6 October .. a 12° 4°8 6-7 8°7 November ue 12°3 5°7 64 8-8 December Fs 12°7 5°3 8-6 9°5 Mean .. 12°8 4°6 7°2 8+9 According to the mean of the hygrometer during the year 1823, the atmosphere at Madras is least moist at about two o’clock in the afternoon; is most moist at a quarter before six in the morning; and is in a mean state at a quarter past nine at night, and a quarter past ten in the forenoon. The following abstract from the hourly diary in 1823, shews the average times when the atmosphere has the greatest, least, and mean moisture for each month: APPENDIX. XXiX ATMOSPHERE. MONTHS. MOST DRy. LEAST DRY. IN A MEAN STATE. Afternoon. Morning. Night Forenoon. H. H. H. H. January 1°5 6° 7'5 12°7 February 5°7 478 12°3 m7 March 5°3 6-2 10 *4 10°5 April os : 1252 4°7 8°7 9°3 May 11°9 5°8 77) 8-6 June 13 phe 7°4 959 July AC . 2-7 6°5 8-2 10°4 August... 10°7 5°7 9° 106 September 1°7 5°3 9°9 | 10° October | 2°3 5°5 7°4 | 8-8 November : 3:2 8: 10°3 11°3 December 3° 52 make 10°4 Mean 2°1 5°7 g’2 10°3 The barometer is highest at Madras upon a mean of years on the 3d of January, and lowest about the end of May; the range being from 30,194 to 29,834 inches ; but in the storms that have occurred of late years, the barometer was depressed in an extraordinary degree for that place, as I shall more particularly notice before I close these remarks. The barometer is 0:142 inches higher, and the thermometer 7°18 lower, in the N.E. monsoon than in the S.W., as will appear by the following statement: Mean Height of the Thermometer and Barometer, during the N.E. and S.W. Monsoons, between 1796 and 1821. N.E. Monsoon Months. Thermometer. Barometer. Deg. Inches. October 81-858 29 °942 November .. 98 672 29 °956 December .. 75 843 30074 January .. 75168 30 085 February .. 77 °157 30076 March me 79 °920 30°041 Mean .. 78°103 30 029 between 1796 and 1821. S.W. Monsoon between 1796 and 1821. Months. April May June July a August September .. Mean .. Difference Thermometer. Barometer. Deg. Inches. 82 +417 29°955 86 +918 29 °851 88 159 29 861 85 *645 29 867 84 *732 29 879 83 °825 29 "908 85 283 29 887 78-013 30 029 7°180 0°142 DO, .6 APPENDIX. Winps anp Weartuer av Mapras.—The division of the winds dependent upon the place of the sun, is into the N.E. and S.W. monsoons. . The N.E. monsoon, taking the mean of years, sets in on the 19th of October, * and ends about the 2d of March, heavy rains falling sometimes for several days together from its commencement to the middle of December, attended at times by gales of wind; after which, till the close of this monsoon, the air is generally clear and cool, and the weather pleasant. The mean fall of rain during the monsoon season, as this is termed, is about 33 or 34 inches. The fall in the year, as given in a foregoing statement, is 50°214 inches, including the fall during the storms which have occurred of late years ; but only about 46°35 inches, if we reduce that fall to the fall of ordinary years. The statement just alluded to shewed the fall of rain for thirteen years; in the following, some years are added, making altogether eighteen years. The following shews the mean monthly fall of rain at Madras, from the beginning of the year 1803 to the end of 1825, including the fall during the storms: Mean Fall of each Month in 18 Years. Inches. January sie Ba oh: es aS a5 0*737 February si ie ae a8 he ive 0 ‘099 March + aa ee ere ae 0 +469 April <7 oe oe - e ~ 0°333 May .. ss ‘ie oe os oe e 1°354 June .. =f aoe oe a0 Sie 36 0 *854 July .. ma esecaesssessencersees Sec ceorsosercce July 17, 1830. His Nalodaya, Sanscrit and Latin. 4to. Berlin, 1830. By the AcaDEMIE DES SCIENCES a Dijon ..........eeeeceeseeseeceseveseeeeeDEC. 4, 1830, &c. Its Seance publique du 25me Aoit, 1829. 8vo. Dijon, 1829. Mémoires de Académie des Sciences, Arts, et Belles Lettres de Dijon, Années 1821 to 1832, (1822 and 1824 wanting.) 8vo. Dijon, 1831-2. By the Cauncrt MIsstonary SOcIETY.....0,..+-ssceneeseceeeesecceneeees cosceeeeeDEC, 1, 1832 The Book of Common Prayer, &c. &c., translated into Singhalese by the Rev. S. Lambrick and the Rey. J. Selkirk. 8vo. Cotta, 1831. The New Testament of our Lord and Saviour Jesus Christ, translated into Sing- halese from the original Greek. 8vo. Cotta, 1832. The Book of Psalms. 8vo. Cotta, 1831. : A Tract on Idolatry, in Singhalese. 12mo. Cotta, 1831. Ivi APPENDIX By the Cuurcu Missronary Socrery.—(Continued.) Treatise on Arithmetic, compiled for the use of the Scholars in n the Christian Insti- tution at Cotta, in Ceylon; by the Rev. S. Lambrick. 12mo. Cotta, 1831. The Lying Prophecy, and the Truth of God. 12mo. Cotta, 1831. The Principles of the Christian Religion. 12mo. Cotta, 1831. A Vocabulary of Colloquial Singhalese, chiefly intended as a Praxis to the Accidence lately issued from the same Press. 8yo. Cotta, 1825. Arabic Spelling-book, by the Rev. C. F. Schlienz. 12mo. Malta, 1829. Arithmetic in Arabic. 12mo. Malta, 1829. A Tract on Education, in Arabic. 12mo. History of the Church, in Modern Greek, Cent. 1, 2, and 3; extracted from the “ Christian Records.” By the Rey. T. Sims, M.A. 12mo. Malta, 1829. The Philanthropist, in Modern Greek. Folio, Nos. 1 to 7, Malta. New Alphabetarion, in Modern Greek. 16mo. Il vangelo di N. S. Gest Curisto, secondo San Giovanna, tradotto in lingua Italiana e Maltese, secondo la Volgata. Svo. Londra, 1822. Quatuor Evangelia, et Actus Apostolorum juxta Vulgatam Rome, A.D. mpxcir. editam, necnon eorundem Versio Melitensis. Svo. Londini, 1829. Grammatica della lingua Maltese, di M. A. Vassalli. Svo. Malta, 1827. A short Catechism extracted from the Douay Catechism, and from the Historical Catechism of M. Abbé Fieury. 8vo. Malta, 1829. Ktyb yl Bari, first easy Spelling-book in Maltese. 12mo. Maltese, 1831. A larger Spelling-book, containing Tables. 12mo. Malta, 1831. Spelling-book in Amharic, by the Rev. C. Kugler, Missionary to Abyssinia. 8vo. A Vocabulary of the Eyé or Aku, a Dialect of Western Africa, compiled by the Rev. J. Raban. 12mo. London, 1830, 1831, 2 parts. By Cuartes Dumercue, Esq., of the Madras Civil Service (through Sir Alexander Johnston, V.P.R.A.S.)... Tovey sansvwuecbeesebs susvepusentee CGR, OSU. A coloured Plan of the Ménaché Bapides at Mosler and Two Drawings of Timulnaig’s new Mandapam, at Madura; by Alagheri Saré Naig. By Colonel MONTEITH. .ccccseecceseseescceestcee ces Setescecevontrsiesss=s ssecsecccccseoe DEC. 4, 1830. Five Volumes of Persian MSS. By the late Right Honble. Lord TE1GNMOUTH ...ssssssesesseeeereeseneeeres one Dec. 4, 1830. Gipsey Terms compared with Hindistaéni. Manuscript. Memoir on the Family of Timur Shah and Zeman Shah, Kings of Cabul. Manuscript. List of Hindi Rajas. Persian, Manuscript. Explanation of Doctrine. Persian, Manuscript. By THOMAS YEATES, Esq. sssssesssseessscsecscnncnsssenesees pet eendacebleasy oe oneeae Dec. 4, 1830. His Remarks on the Bible Chronology. 8vo. London, 1830. APPENDIX, Ivit ByathetRowar. HumeanetSocrieawaecsececasotothetwsdecset it eseasd soddiacsenes -..Dec. 4, 1830, &c. The 56th, 57th, 58th, and 59th Annual Reports of that Sontaty 8vo. London, 1830-33. By Admiral Sir W. Sipney Smirn, K.C.B., &e. sags Sir Alexander Johnston, WaBSBCALS)) yay sssaccesne son meee scitpnans tee ceeeecceecerrcesscesesesscssssesesesen LEC, 4, 1830. Correspondence on the Ethiopian Sea, &c. ie L oe Eerie, 1929, Fac-simile of an ancient Pheenician, and an ancient Latin Inscription found at Malta. By the AutHor .. was ania ma Opinelalsallstaveledbaesis tovele tb cesachadessthiem ces ..Dec. 4, 1830. Gonsideni bac le arising out ok the me Brocedtinga! in Eaglinnieut ralotize to the East- India Question. 8vo. London, 1830. By the Mepicat and Puysicat Socrery of CALCUTTA secsesseececoeeceees Dec. 4, 1830, &c. Transactions of the Medical and Physical Society of Calcutta. Vols. 4 and 5. Svo. Calcutta, 1830-31. BytM Msp El LACARE RR ads scovudsudeasseorececeteiacwitcescsdetea tere eee Dee 4, 1830. Prospectus de l'Institut teaneaied Hie Tacs Ocenia: fondé a Moscou par MM. de Lazareff. 10 copies. Armenian and Russian. 4to. Moscow, 1830. By Major-General W1ILLIAM DAVY .........000 00000 dnoscaenca onenassvolsndestaesaas Dee. 4, 1830. A Persian Manuscript, being the Mulféizat Timur; or the Autobiography of Timur: translated from Ae Jagatai- Turki.* Byler S ep bl KAN THORE oc-ccenatcsieseseccossseces-02 te veecseccecssconsccseeees see eeeDC, 4, 1830, His “ Jus Matrimonii Veterum Indorum.” 8vo. Bonn, 1829. By, M.D eAvEZAcip ey MAwawat J. ssa! td .ceo Pa cthateesowes dacohecdian tates sseeee- Dec. 4, 1830. His Notice sur l’ Apparition Nouvelle d’un Prophéte Musulman en Afrique. 8yo. Paris, 1829. By the Chevalier César Moreau, F.M.R.A.S., &c. &C....cscsssssseee coceeseee LCC. 4, 1830. His Apércu Statistique du Commerce Général du Royaume de France de 1825 4 1829, a sheet. Bullétin de la Société Frangaise de Statistique Universelle. Livres 1 & 2. Ato. Paris, 1830-31. By Professor CHaries River, F.M.R.A.S., &c. XC. scccsscsssencccoes ove DEC. 4, 1830, &c. His Allgemeine Vergleichende Geographie. 1 Theil, 1 Buch, ‘ Afrika.” 8vo. Berlin, 1822. Die Erdkunde von Asien: V. Carl Ritter. Band. 1. 8vo. Berlin. By Professor Sir Aucusrus Wm. von Scuircet, K.C.H., F.M.R.A.S....Dec. 4, 1830. His Indische Bibliothek, Band 3, Heft 1. 8vo. Bonn, 1830. * A translation of this MS. by Major Charles Stewart, has been published by the Oriental Translation Committee. 4P lviii APPENDIX. By the Right Honourable Lord Viscount Kincsporouen, M.R.A.S. ......Dee. 4, 1830. A large paper copy of the magnificent Collection of Fac-similes of Mexican Anti- quities, made and published at his Lordship’s expense; edited by A. Aglio. 7 vols. elephant folio. London, 1830. By Professor ADELUNG, F.M.R.A.S.....00006+ Piucenadeat hin’ (Miwiieesww ans 1,183), His Versuch einer Literatur der Sanskrit Sprache. 8vo St. Petersburgh, 1830. By Monsieur A. LotsELEurn DESLONGCHAMPS ccccsccsscseceees seccscceedim. 15, 1831, &e. Lois de Manou: publiées en Sanscrit. 8vo. Paris, 1830. Manava Dherma Sastra; Lois de Manou, comprenant les Institutions Religieuses et Civiles des Indiens, traduites du Sanscrit, et accompagnées de notes explicatives, par A. Loiseleur Deslongchamps. 8vo. Paris, 1833. By Professor OrHMAR Frank, F.M.R.A.S. ....ccssccesees sececsesecccecsesseee fe, 5, 1831. His “ Vjasa, eine Zeitschrift tiber Philosophien. s. w. der Hindu.” Band 2 & 3. Svo. Miinchen, 1830. By Colonel Matrrurw Stewart, M.R.A.S. ..sscsececssees posansasas cise eoveeseeLed. 5, 1831. Copies of the following Eeage by himeclf; in 1 vol. Some Considerations on the policy of the Government of India. 8vo. Edinburgh 1826. Remarks on the State and Policy of the Nation. 8vo. London, 1828. Letter to the Earl of Lauderdale on the subject of his three Letters to the Duke of Wellington. S8vo. Edinburgh, 1829. Some Remarks on the Present State of Affairs. Svo. Edinburgh, 1830. Bye THOMAS WWAGHORN Bisqs ttss05scusessssieateesncasesbatoeesesseseses aptcceccusesa Feb. 5, 1831, Notes of his Overland Journey from Lotte’ to ante? 8vo. London, 1831. By Sir Wittram Beruam, F.S A., M.R.A.S., Ulster King at Arms ......Feb. 5, 1831. His Work on Dignities, Feudal and Parliamentary. Vol. 1. 8vo. London, 1830. By JosrpH Hume, Esq., M.P., F.R.S.. M.R AAS. .cscscccoseseones pease Feb. 5, 1831, &c. Lieut. Burnes’s Memoir of a Map of the Eastern Branch of the Indus. 4to. Bom- bay, 1828. The Calcutta Monthly Journal for the years 1800 to 1807; 11 vols. 12mo. Cal- cutta. By SANDEORDVARNOT,/ BSC’: cana case sconstaccnsntcdesdudduecdaceduscessrectestcaseer Tes Lon LOOT: His Hindistanit Grammar. 8vo. London, 1831. By the Chevalier GRABERG D’HEMSO ......-s+eeeseseseeeeees seceeecesseeeee Leb. 19, 1831, &e. His Nouvelles Recherches sur l’Inscription de Rosette. 8vo. Florence, 1830. Strictures upon the Language of the A’mazirgs, improperly called Berebbers. By the Chevalier Jacob Griiberg d’Hemsé, MA. 4to. MS. Florence, 1831. An Account of the great historical Work composed by Ibni Khaldin. By the Chevalier J. Graberg d’Hemsié. 4to. MS. Florence, 1831. Printed in the present volume of the Transactions, see page 387. ——— a APPENDIX. lix By the Chevalier Graserc D’Hemso.—(Continued.) Précis de la Littérature Historique du Moghrib el-Aksa; par Jacques Griiberg de Hemsé. 8vo. Lyon, 1820. ‘ Storia del Commercio fra il Levante e ]’Europa; opera del Sig. G. B. Depping, notomizzata dal Cav. J. Griiberg di Hemsé. 8vo, Firenze, 183]. Tableau de Egypte, de la Nubie, et des lieux circonvoisins, ou Itinéraire a Pusage des Voyageurs, par M. J. J. Rifaud. (An extract from this work in Italian by the Chevalier Graberg d’Hemso.) 8vo. Sulla Scoperta dell’ imboccatura del Niger, o Nilo de’ Negri, lettera al Direttore dell’ Antologia (by the Chevalier Griiberg d’Hems@). 8vo. Esposizione topografica del viaggio Israelitico nel deserto, guistificata con analoghe illustrazione geografico-critiche morali, de Prete Angelo Cagnola. (Reviewed by the Chevalier Graberg d’Hemsd.) 8vo. La Scandanavie Vengée de Vaccusation d’avoir produit les peuples barbares qui detruisirent Empire de Rome, par J. Griberg de Hems’. 8vo. Lyon, 1822. Dubitazione e conghietture intorno Tombucti; estratto dall’ Antologia. S8yo. Fi- renze, 1829. Viaggio del Sig. Cay. R. Caillié 4 Tombuctt estratto dall’ Antologia. 8vo. Firenze, 1830. Alcuni Cenni Sull’ Agricultura nell’ Impero di Marocco; lezione dell’ Cav. Jacopo Graberg d’Hemso. 8vo. Firenze, 1831. By Cuan es Extiort, Esq. M.R.A.S. .....cce0ceecrveecsceeeceecssveseneMarch 5, 1831, Xc. A Copy of an Inscription on the Kitb Minar, near Delhi. A Persian MS. on Cookery.* Description of the Public Buildings in Delhi, Persian MS. A Dictionary of the Pushtoo Language, spoken by the Afghans; MS. o.10. Let- ters from the North of Europe; or a Journal of Travels in Holland, Denmark, Norway, Sweden, Finland, Russia, Prussia, and Saxony. By Charles Boileau Elliott, Esq., of the Bengal Civil Service. 8vo. London, 1831, By Captain E. A. M‘CURDY ..scsssssssssencsecoeeesccrccesssscessecsessroesesseee March 5, 1831, His Views of the Neilgherries. Oblong folio. London, Lithog. By the Right Hon. the Earl Srannopr, Pr. M.B.S. .....sesesceesseee sees March 5, 1831. His Lordship’s Address to the Medico-Botanical Society, Jan. 16, 1831. 8vo. By BARTHOLOMEW PRESCOTT, Esq. «..sccssssescesoveecececcssooscceses preeacees March 19, 1831. ; His Remarks on the Architecture, Sculpture, and Zodiac of Palmyra, with a Key to the Inscriptions, addressed to the Right Hon. C. W. Williams Wynn, Pr. R.A.S. 8vo. London, 1830. * A translation of this Treatise, by Mr. S. Arnot, was published by the Oriental Translation Committee, in the Ist Miscellaneous Volume, S8yo. London, 183). 4P2 Ix APPENDIX. By Mrs, Mercaxre, (late Jeffreys) ..+.-sececseesceen-ceeosesesseeneeseeeeeeeees March 19, 1831. The Widowed Missionary’s Journal, containing some Account of Madagascar, and also a Narrative of the Missionary Career of the Rev. J. Jeffreys, who died on a passage from that island to the Isle of France, July 4th, 1825. By Keturah Jeffreys. 8vo. Southampton, 1827. By JaMEs BuRNES, Esq. M.D.....seccoccoeccsesecesssersssssenseveneeceeee «++... March 19, 1831. His “ Narrative of a Visit to the Court of the Ameers of Sinde, with a Sketch of the History of Cutch; and some Remarks on the Medical Topography of Bhooj.” 8vo. Edinburgh, 1831. By Wixt1am Marspen, Esq. LL.D., F.R.S., M.R.A.S. ...... yecerege ee. April 16, 1831. The original text, in various fanciful characters, of the Poem in praise of Mookden, of which a French translation by Pére Amiot, was published. By the EDITOR ........ccscccccsssnseeseessesecaneccocescssssssescsesesesseserescesese April 16, 183]. Nos. 21 and 28 of cn Wetaninen Risin: Foes Taaeitigat 1829 and 1831. By the Socréré Francaise DE STaTIsTIQUE UNIVERSELLE .....+...+46 +» April 16, 1831. The Bulletin of the Society. Liv". 2. 4to. Paris, 1831. By Rozert Fun.erton, Esq., late Governor of Penang............+0++April, 16, 1831. Three Burmese MSS. on palm leaves, in the square P4li character. One ditto, on ivory leaves, in the same character. One ditto, on palm leaves silvered, in the round Pali character. By Major Gen. Sir Joun Marcorm, G.C.B., K.L.S., M.R.A.S. .........4pril 16, 1831. Account of the Convalescent Station of Malcolm Pait, on the Mahabuleshwar Hills, near Bombay. 8vo. London, 1831. On the Government of India, by Major Gen. Sir John Malcolm, G.C.B., K.L.S., &e. &e. 8vo. London, 1833. By the Right Hon. the Earl of Mount-Nornis, M.R.A.S. .secsseee sees April 16, 1831. Voyages and Travels to India, Ceylon, the Red Sea, Abyssinia, and Egypt, from 1802 to 1806, by George, Viscount Valentia (now Earl Mount-Norris.) 3 vols. 4to. London, 1809. By the Trustees of the British Museum............ sstuaseeacbevesvie ... April 16, 1831. Annual List of Donations and Bequests to the Tynes of ‘ifr British Museum. 4to. London, 1829. — 1830. 4to. London, 1831. By thee AOUHOR tcacscussecenesscsenne mecweeeersa« ennaceseas sesccccsercsserecessesersee Apu 16, 1831. Science without a Head, or the Royal Society dissected, by one of the 687 F.R.S.’s. 8vo. London, 1830. APPENDIX. Ixi By T. B. Armsrrone, Msqiucscctaatent atttivitr Aas ehh BARR ssee--- April 16, 1831. His Journal of Travels in the Seat of War during the last two Campaigns of Russia and Turkey, intended as an Itinerary through the south of Russia, the Crimea, Georgia, Persia, Koordistan, and Asia Minor to Constantinople. 8vo. London, 1830. By the Acapémte Impértare pes Sciences de St. Petersbourg .........4pril 16, 1831. Mémoires de Académie, &c., VIme Série. Tom. 1, 4to. St. Petersburg, 1830. Programme du Prix proposé par I'Académie pour le Concours de 1825. to. By Tuomas Atcock, Esq., MLR.AS. cose cseseccsseossessvscsersesssesscsesanse April 16, 1831. An Engraving of the Cave of Makoo, near Mount Ararat. By Major Henry Dunpas Roserrson....... Soaslaowasseaneccs Spocao sen seocee --. April 16, 1831. A coloured Drawing or Plan of the Shastree’s Game of Heaven and Hell; also two Dice, and five carved ivory Men, used in playing that Game. By the Rev. Roserr Morrison, DD ERS) MiR. ALS): 2... maceabece April 16, 1831. Report of the 11th year of the Anglo Chinese College, being 1829, with an Appendix concerning the Laws of China. 8vyo. Malacca, 1829. An English and Japanese, and Japanese and English Vocabulary, compiled from native works, by W. H. Medhurst. 8vo. Batavia, 1830. The Anglo-Chinese Calendar and Register for the year of the Christian era 1832 ; with a Companion. 12mo. Macao, 1832. The Chinese Repository, vol. 1, Nos. 1, 2, 3, 4, 5,8, 9. 8vo. Canton, 1832-3. Specimen of the first Book Tract ever printed by Lithography in China, being the substance of Paley’s Argument, from apparent design, of the existence of a Creator. 8vo. China, 1832. By M. G. Pauruier...... suasegromsetesedarrasctenee sass suicssecs ceases; cs =sdete tre April 16, 1831. His Mémoire sur l’Origine et la Propagation de la doctrine du Tao, fondée par Lao Tseu. 8vo. Paris, 1831. Lettre adressée au Redacteur du Journal Asiatique, par M. Pauthier, relativement a une Critique de son Mémoire sur la doctrine du Tao. 8vo. Paris, 1831. Essais sur Ja Philosophie des Hindous, par H. T. Colebrooke, Esq., Directeur de la Société Royale Asiatique de Londres, traduits de PAnglais, et augmentés de textes Sanskrits et de notes nombreuses, par G. Pauthier, lere Partie. vo. Paris, 1833. By Joun D'Arton, Esq., McR.L.A. ..cscssasscvaoeees aialatce cant sovseseverereeeMay%, 1831. On the necessity of publishing the Ancient Annals, &c. of Ireland, and the policy of inducing a literary taste in that country; by John D’Alton, Esq. 8vo. ‘By KAsiprasap Guosu...... petrea ces souscscessntenrroscd sores Wer sere sesseeeeeeee May 7, 1831. The Shair, and other Poems, by Kasiprasid Ghésh. 8vo. Calcutta, 1830. Ixii APPENDIX. By Captain James Kersuaw, H.M, 13th Lt. Inf. ss sseseseeccerereeeeeeeeeee May 7, 1831, His Views in the Burman Empire, oblong folio, with Descriptions. 4to. London 1831. By the AUTHOR «essseresseeeee sevancusves tune stecdecesusstnsstesssccrsss st oaene seveee May 7, 1831. Fitz-Raymond, or the Rawblar on the Bina: a Metrico-Political Sketch of past and present times. Written during an excursion in 1830. By Caledonnicus. S8vo. Edinburgh, 1831, By the Lirrrary Socrery of Batavia............ svelWesdeevaretebaeedns Mag eel SS A &c, Verhandelingen van het Bataviaasch Genootschap van Kunsten van Wetenschappen. 12de Deel. 8vo. Batavia, 1830. Maleische Spraakkunst, van George Hendrik Werndly. 4to. Batavia, 1823. Eerste Gronden der Javaansche Taal, &c. door J. F. C. Gericke, 4to. Batavia, 1831. Hikayat Asmayatim, in Malay. By J. P. Roorda van Eijsinga, 4to, 1821. A.H. 1237. The New Testament in Javanese ; translated by Dr. Bruckner. Nederduitsch en Maleisch, en Maleisch en Nederduitsch Woordenboek, door J. P. Roorda van Eijsinga. 2 vols. 8vyo. Batavia, 1824, Proeve eener Javaansche Spraakkunst, door Gottlob Bruckner, Zendeling. 8vo. Serampore, 1830. Kruidkundige Waarnemingen uitgegeven, door C, L. Blume. 17 parts, 8yo, Ba- tavia, 1825-26. Dictionnaire Malai, Hollandais, et Francais, par C. P. J. Elout: traduit du Dic- tionnaire Malai et Anglais de Mr, W. Marsden, 4to. Haarlem, 1825, Dictionnaire Hollandais et Malai, suivi d’un Dictionnaire Frangais et Malai, par C. P. J. Elout, d’aprés le Dictionnaire Anglais et Malai de M. W. Marsden, 4to. Haarlem, 1826, Grammaire de la Langue Malaie, par M. W. Marsden; traduit de Anglais par C. P.J. Elout. 4to. Haarlem, 1824. Lieut.-Colonel. JAMES To cccconcscasevengensestonceg-nscsesesset conssenseU ti 18, 1831, &c. An Universal History, from the earliest account of time to the present, compiled from original Authors, and illustrated with Maps, Cuts, Notes, Chronological and other Tables. 7 vols. folio. Dublin, 1744. ’ Cosmography, in four Books, containing the Chorography and History of the whole World, and all the principal Kingdoms, Provinces, Seas, and Isles thereof; by Peter Heylyn. Folio. London, 1670. A. de la Motraye’s Travels through Europe, Asia, and into part of Africa, with proper Cuts and Maps. Three vols. folio. London, 1723-32. Annals and Antiquities of Rajast’han, or the Central and Western Rajpoot States of India, By Lieut.-Col. James Tod. Vol. 2. 4to. London, 1832. B A PP EN DT X. Ixiii By Lieut.-Col James Tov.—( Continued.) A Hindi Almanac, written on a roll of canvas, six feet four inches in length. An original Grant of an estate and various privileges from Rana Ursi of Mewar, of which there is a fac-simile and translation in Vol. I. of the Annals of Rajast’han. By the Royat Acapemy of Screncrs AIMDELLN sseescccr anteaters tee ee ReTAETTE 18, 1831, &e. Abhandlungen der Kéniglichen Akademie der Wissenschaften zu Berlin, aus dem jahren 1827-31. 3 vols. 4to. Berlin, 1830-32. Questions de la Classe de Physique et Mathématique de ’Académic Royale de Sciences de Berlin, pour le concours de l’année 1833. 8vo. 1831. By Lieut.-General Cott Macautzy, M.R.A.S....... tree ereecesersseetereend une 18, 1831. Henri IV. Poéte; Imp. folio. Paris, 1827. ‘This is a fine specimen of typography from the press of the Chev. Panckoucke, Voyage Pittoresque autour du Monde, par Louis Chloris, peintre. folio. Paris, 1822, Napoléon et ses Contemporains, suite de Gravures représentant des traits d’heroisme, de clémence, de générosité, de popularité, avec texte, publiée par A. Chambure. 4to. Paris, 1824. Narrative of a Voyage to the Pacific and Beering’s Strait, to co-operate with the Polar Expeditions performed in H.M.S, Blossom, under the command of F. W. Beechy, R.N, Two parts. 4to. London, 1831. History of the War in the Peninsula and in the South of France, from 1807 to 1814: by W. F. P. Napier, C.B. Lieut.-Col, Vols 1 to S. 8yo. London, 1828-31. By Joun Lez, Esq., D.C.L. Bs enssleepecwsasdielnes tps oédassasssec's Veciaiteisare tears June 18, 1831. Catalogue of Oriental Manuscripts purchased in Turkey. 4to. London, 1830. By Monsieur Aner BeNOR AT, MR AS cee ee CROAT ee June 18, 1831. Observations sur quelques points de la Doctrine Samanéenne, et en particulier sur les noms de Ja Triade Supréme, chez les differens peuples Bouddhistes, par M. Abel Rémusat. 8vo. Paris, 1831. Observations sur l’Histoire des Mongols Orientaux de Sanang Setsen; par M. Abel Rémusat. 8vo. Paris, 1832. By Lieut.-Col. Vans Kennepy, M.R.A.S. oeaeccoaeesecpescacesoosedes pecaerad June 18, 1831. His Researches into the Nature and Affinity of Ancient and Hindu Mythology. 4to. London, 1831. By the Hon. Cuas. J. Suorr, MUR AIS pen Snitieer sh escisel ae Ned stapler June 18, 1831. En Samling af Mythologiske Antiquer, bragt fra Hindustan af Gen.-Major Anker., 8vo. 1806. A List of the Articles in General Anker’s collection, in English, printed; and a translation of the first work by Mr. Shore, in MS, Ixiv APPENDIX. By Seer p Roan, cP SIM eZACSs aise cacadsescnrestapresnae Saitsad deotmebieaes aueae dee June 18, 1831. The Akhlak i Jelali; Persian MS., an esteemed System of Ethics. This Copy belonged to the Kaimmakam of Persia, by whom it was presented toSyeed Khan. 8vo. The Gulistén of Sadi; printed at Tabreez, by Zein al Abidin, 8vo. By Wit11am B. Honeson, Esq., F.M.R.A.S........00008 savainceessadennaacsphUMCMoe Miso. The Transactions of the American Philosophical Society, Vol. [V. Part I. N.S. 4to. Washington, 1830. By the EDrvop.,.scsssssssegesoase ce oe ee Bee vaktes eerily 281851, The Anti-Infidel and Religious Advocate. Part 1. S8vo. London, 1831. By J. G: WItKINSON, EIS: ccs arecedeesss +004 aepaees abareesa an sorcerscccccrescssseovdUly 2, 1831. His Materia Hieroglyphica, containing the Egyptian Pantheon, and the Succession of the Pharaohs from the earliest Times to the Conquest by Alexander; and other Hieroglyphical Subjects, with Plates, and Notes explanatory of ae same. Three parts. 8vo. Malta, 1828. Plates, oblong folio. Extracts from several Hieroglyphical Subjects found at Thebes and other parts of Egypt; with Remarks on the same. S8vo. Malta, 1830. By the Right Hon. Cuartes Grant, M.P., M.R.A.S., &c. &e. .....0..0...S ely 2, 1831. Observations on the State of Society among the Asiatic Subjects of Great Britain. particularly with respect to morals, and on the means of improving it. (By the late Charles Grant, Esq.) 4to. London, 1792. By Panpre J. A. Goncatves, Cor. M.R.A.S. ...ccosescescesceeees ececcrccrccrend tly 2, 1831. His Arte Chino constante de Alphabeto e Grammatica, &c. 4to. Macao, 1829. His Diccionario Portuguez China, vio estilo Vulgar Mandarim e Classico Geral. 4to_ Macao, 1831. By Henry WHEATON, Eisq., F.M.R.AS. ...sescuosconecesscessedes soe eae July 16, 1831. His History of the Northmen, or Danes and Normans, from the earliest Times to the Conquest of England by William of Normandy. 8vo. London, 1831. By Colonel JosEpH D'Arcy, M.R.AS. ,.......00.csccccesceccssceee erccce sees. -dSUly 16, 1831. Libro de Agricultura su autor el Doct. Excel'*. Abu Zacaria Jahia aben Mohamed ben Ahmed ebn el Awam, Sevillano, traducido al Castellano y anotado por Don Josef Antonio Banqueri. ‘Two tom. folio. Madrid, 1802. iva Meant Over OUR sn evhe dues vscusassssopir ass etenclacans seme seceeeceeseeeeeee tly 16, 1831. Devimahatmya. Markandeyi Purani sectio ed. Latinam interpretationem anno- tationesque adjecit L. Poley. 4to. Berolini, 1831. By, Rrotessor, Gre Ele, Aci) WA iestesevace read Ws. 9, for Bebal should perhaps be read Bipal. 12, for tangahs should perhaps be read tankas. note ||, for Ele should perhaps be read dle. 3, for Koruhk should apparently be read Karoh or Kuroh. note +, for Salmala read Sdlmala. — for Sidhanta read Siddhanta. 32, for Dhurma read Dharma. 3 (and elsewhere), for BRAuma read BrauMa. 4, for MAna read Man. note +, for sate read sat. 15, for Vrindavan read Vrindavan. — for Nunp,ua read Nanpa. 16, for Geda read Gada. 34 (and elsewhere), for Sri read Sri. 29 (and elsewhere), for Chakkra read Chakra. , for Naraka read Naraka. 14, for Sud,harasan read Sudarsan. co Page. Line. 74, 78, 9, for Rahu read Rahu. 12 (and elsewhere), for Dwipa read Dwipa. 16, for Sab,ha read Sab,ha. 36, for Druva read D,nruva. 30, for Pipala read Pippala. 6 (and elsewhere), for PANDts read Pandus. note *, for Yadé read Yadu ; and for Bidha read Budha. note §, for Mathtra read Mathura. note ||, for Straptira read Stirapura. 3, for of read or. 7, for Rama read Rama. 13, for Nirvan read Nikeban. 32, for lapaswis read tapaswis. 36, for Godavari read Godavari. 16, for Pérkar should perhaps be read Parkar. 10, for Parkar should perhaps be read Parkar. 35, for Gnan read Gnan. aah tor Gujerati read Gujerdti. 29, for mahmidi read mahmicdi. 34, for Parsis read Parsts. 11, for Khalifat read Khilafat. io} Réjavali read Rajavali. ? 17, for datés perhaps d,hatus should be read. 10, 12, for Vijaya perhaps Vijaya should be read. t sa : — ‘ Lange ei er lta ~~ ay ee ) ‘water pe gti =< ect eh Seat ecead aint = +4) . er Pes re ee ah a ; ; : ‘Bik : . , fa easy “ug ; Peet gos = a aa a ae a = ne a tt —, rpg s: ; rs aiaseeas ed r Se pees iley ARC erin Sarat , i ‘ag = a ty ie : mi 4 eh os iam PETS lr Eh Scrh \* te is , Ms = Sipe a3 a ry ae ‘ fats > ae: 7 x hen oa i fey ar ae Pe, Se os Z y i ee ein hs eee any ms oh: Car eee ene = ee = sig cdma. * oN Silane ie os ee ae oe : ARS . be iL 2 ise ms Steere eae ay Are ee geo ‘canis a os fats. Fone! [sis 44 ay Lee SG ee sh. eae cs Go selena ath i f 1m ot 4 ee 5 (eee put e eee ; ne ae: vi ; > a Sp Pitta meg ag 2 ae es ay -_ ae - , ee a>. Bi ter “Seer Rite or ; > ASP ce a phaaae ae - i - -— : = : ' — ‘ ; us Oh ae et ce «ee A aha Mig Beier Nona be seapealhteale 6 Piva ay } 7 <2 * ty Ot s e ee Sh Ab Gari nk Sieh =e: + . J a + \ eel eae - ae nes . SEN Se oak A Pk “4 4 P * ni es co ae 0 7a vi . aCe, . pity Prt Ps 2 es Ae up! *, tat ' a || "Cy 64 ere re = vs - >! =I 4 Mie. ged hs Gal Bet (ean = be ifr. A Fat? Flee esas: . a“ ud ~ v Wis a> id 7 ae 7 ie ~ 18 ste 4 Me Bo car ad zr mh, . a) _ tyne s4 - F. Bs ~ ° at ma Vi Pa B ¥ 4 yh . * ; F a ¢ ™ y es gets ‘ iy ( 4 > [ F 5 3 ; ae i ar ee : \ ; - Ta yl - oa ¥ - e wert . : si wey - 4 : ree aia ye 2 * = - a, ‘ ~~ — = co. i - ¢ Sy) Ys. \ < x LO A ha 4 ip V; "i As Ze od Z. VA rp VS \ ‘ a i ¥ % MAX NA 4404, Pb Me 9