= \\ WAN SS AR )\ ’ » 2b yo ‘ 1 \ SY < A » pay ae age Yk - ; ioe = \) A a ay) \ (f < aN 4 BK he P * \ \ : * ‘Ww? ‘ . ¥ > NY VN \ ’ \ \ * - ee \ he SSN NOs —— . WSS F ~~ Mee Bf {7 a y. TRANSACTIONS OF THE ROYAL ASIATIC SOCIETY GREAT BRITAIN AND IRELAND. ere v4 fale MM Mn : : Laan awee gateh age cn a «Ais 2 kj a ee Seem 82 Dear Ant | Tae ae | yrai902 OT TATE A IAvOR - DAW les . ; —: é 20. B on! Se vayiage AVA ave VUATLAE, TAU Jif oe ys J y, LIF 2) 6 ot OR fbr CAJVCAE , tte, mm A SAFE € - TRANSACTIONS ROYAL ASIATIC SOCLETY tg ae a Eo ernment tes OC LLL LL ALLL LLL CL LCE et OF GREAT BRITAIN AND IRELAND. VOL. L LONDON: Printed by J. L. Cox, Printer to the Royal Asiatic Society, Great Queen Street, PARBURY, ALLEN, & C°, PUBLISHERS TO THE SOCIETY, LEADENHALL STREET; TO BE HAD ALSO AT MESSRS. DONDEY DUPRE AND SON’S, PARIS, Booksellers to the Society on the Continent. 1827. PME ae nae oPGe q 4 ) > : + ’ tu 51% one Vs tet) , ie ‘¢ tee ar er Ah A “anita GAA ZIAT on! ‘hat ; sh ke * Nees papel pee +) ga re ity Tae Ney tai : i i , ; a ‘ as at Poa ~ , ity [Pept he Ly) 4 es ‘', — Pea baa be, f 7 | ; a eer || Ei moana ae an) Sine ‘Aner ‘Hsinse abhi. ior * wi ety a F -agek aa -. ‘Taare Ate HasaKaD WTIIDOR 4HT or enanel, Fi ‘ * Th O8be Gem ra crrcs Hoe ann Ret que Shanty 9A) 1 yiccaieadOt equl ms ADVERTISEMENT. The Counci. of the Royat Astatic Society or Great Briratn anp IreLanpD takes this opportunity of informing the Members of the Society and the Public, that in selecting, from the communications read at the General Meetings, papers for publication in the Society’s Tran- sactions, it is guided by the importance or singularity of the subjects treated on, or by the advantageous manner of treating them ; but that it does not guarantee the certainty of the facts or the propriety of the reasonings contained in the papers so published, which must still rest on the credit or judgment of their respective authors. “7 . * a 7 < r = r VAAMEAIPHAV CL - > eae ~ F ‘ > - eee eo ’ ; a a ° f! . a 4 - 2 , LU a " ‘ a, . a hae r A " j r , i” -% ; : a] . i ~ = aaa euch wean’) ww erannee erates sevoll oat Z abhi sith oar to cenit offi anisrvoini o “4 ' bev ottmiunenc7 ait aon egitligatag A a aw) ¥ ws O82 CONTENTS. a Page Report of the Proceedings of the Royal Asiatic Society of Great Britain and Ireland, at its first General Meeting, on the 15th of March 1823 .......ssssscssccsocsssesssccesssvesees vii The Charter of the Society.......ssessseeees Wee snesensoasesebeutersetdoqasers okdaddeeusislisescosscoscess xi A Discourse delivered by Henry Thomas Colebrooke, Esq., at the first General Meeting ofythe Societys (Marchyl5j1S23)5 .sacase.cs sss actaceataeeversubeccdsas doclteadcedvsessecdiecsees XVii PAPERS READ BEFORE THE SOCIETY. I. Memoir concerning the Chinese. By John Francis Davis, Esq., M.R.A.S. ........ 1 II. On the Philosophy of the Hindus. Part I. By Henry Thomas Colebrooke, Esq., DINCCLOL ME AAGS: caccennacesspucrenensatcesenciebrcsansncowecneuPrsebedtenas.Senteseteveececceaeo 19 III. Singular Proclamation, issued by the Foo-yuen, or Sub-Viceroy, of Canton. Translated from the Chinese by the Rev. Robert Morrison, D.D., M.R.A.S. Communicated by Sir George Thomas Staunton, Bart., V.P.R.A.S....ccseceee 44 IV. On the Parik Sheep of Ladakh, and some other Animals, principally of the Sheep and Goat kind; with general Observations on the Country of Ladakh, &c. By William Moorcroft, Esq. Communicated by John Fleming, Esq., Wel inl G Shes aq obs Oo 5 ces DCACL Teg EOJOE BUSOU EEOC EBRD IRE CECERBEBOCEE CED ACH ECE coor Hecnaderacn 49 V. Memoir on Sirmér. By the late Capt. George Rodney Blane, Engineers, Bengal. Communicated by Sir Gilbert Blane, Bart., M.R.A.S....csccscosscsscsscsecssessceces 56 VI. Essay on the Bhills. By Major Gen. Sir John Malcolm, G.C.B. and V.P.R.A.S. 65 VII. On the Philosophy of the Hindaés. Part II. By Henry Thomas Colebrooke, Bey UITCCLONS Ae cuteoa ance narcdes esses cuss scersaspetetsacvsescsstersenaadascecesdeccceets 92 VIII. Account of the Banyan Tree, or Ficus Indica, as found in the ancient Greek and Roman Authors. By George Henry Noehden, LL.D. Secretary R.A.S. 119 TX. Translation of a Sanscrit Inscription, relative to the last Hind& Monarch of Dehli, with Comments thereon. By Capt. James Tod, M.R.A.S...cccesceseceseeeceees 133 viii CONTENTS. X. Analytical Account of the Pancha Tantra, illustrated with occasional Translations. By Horace Hayman Wilson, Esq., M.R.A.S., Secretary to the Asiatic Society Of Bengal.ssscscccececececeseseveeevneenereeesessseseeneneenssesassnsesssnsssseesensaesssensesenes XI. Inscriptions upon Rocks in South Bihar. Described by Dr. Buchanan Hamilton, M.R.A.S., and explained by Henry Thomas Colebrooke, Esq., Director R.A.S.., XII. Comments on an Inscription upon Marble, at Madhucarghar; and on three Grants inscribed on Copper, found at Ujjayani. By Major James Tod, M.R.A.S...... XIII. Three Grants of Land, inscribed on Copper, found at Ujjayani, and presented by Major James Tod to the Royal Asiatic Society. Translated by Henry Thomas Colebrooke, Esq., Director R.A.S. With Fac-simile Copies of the Grants.... A Transcription of these Grants in the Modern Sanscrit character is given «...++.06 XIV. Some Account of a Secret Association in China, entitled the Triad Society. By the late Dr. Milne, Principal of the Anglo-Chinese College, Malacca. Communi- cated by the Rey. Robert Morrison, D.D., M.R.A.S. With a Copy of the Triad Society’s Seal ....++ dave ce adedes Htue Sub cvevccicaveddvvetbedcvesvtabccadesccvessscconeccecoseee XV. A short Account of the Sauds. By William Henry Trant, Esq., M.P., M.R.A.S...00 XVI. Extracts from Peking Gazettes. Translated by John Francis Davis, Esq., M.R.A.S. Communicated by Sir George Thomas Steunton, Bart., V.P.R.A.S..seeeeeeeeeees XVII. Memoir on Bundelkhund. tf G Bre James Franklin, of the Bengal : M.R.A.S.. Bus seveccescuneensnncnacatmer seis socsesdecccorcccSescvusssrecsecveuecesecuscsas XVIII. Observations on the Lepra Arabum, or Elephantiasis of the Greeks, as it appears in India. ByWhitelaw Ainslie, M.D., M.R.A.S.ecccseceeeeee o cccvcc dnc coccccccscceces Notes A, B, C, D, to this Paper .....cssececcssesves Gvapcievetacnces cre PES Aa BARKER TELE XIX. Eugraphia Sinensis; or, the Art of Writing the Chinese Character with Correctness : contained in Ninety-Two Rules and Examples. To which are prefixed, Some Observations on Chinese Writing. By John Francis Davis, Esq., M.R.A.S. With Eight Plates of Chinese Examples ....sssssssssseseessereeeesessceeeeseceses Goscuh XX. An Account of Greek, Parthian, and Hindu Medals, found in India. By Major James Tod, M.R.A.S., with a Plate of Medals .......cccccsscocnvcsceseccccsvesccceveces XXI. On the Valley of the Setlej River, in the Himalaya Mountains, from the Journal of Captain A. Gerard; with Remarks by Henry Thomas Colebrooke, Esq., Director R.A.S......ccecceesiconsesvecscscccsseccctsasscscsssscescesscsssssosssaseseccscos ess XXII. Extracts from the Peking Gazette for 1824. By John Francis Davis, Esq, Page 155 201 207 230 463 240 251 254 259 282 381 304 313 343 383 XXIII. XXIV. XXV. XXVI. XXVIL. XXVIII. XXXI. XXXII. XXXII*. X XXIII. XXXIV. CONTENTS. ix x Page On the Srawacs or Jains. By Major James Delamaine, Bengal Army. Com- municated by Major General Sir John Malcolm, G.C.B., V.P.R.A.S........ 418 On the Philosophy of the Hindis, Part III. By Henry Thomas Colebrooke, Esq., Director R.A.S...ccceesseseeeees Raacensnc eds enviawaseenthut bales accuses aateaiss aes 439 Enumeration of the various Classes of Population, and of Trades and Handi- crafts, in the Town of Bareilly, in Rohilkhand, formerly the Capital of the Rohilla Government. By Robert Thomas John Glyn, Esq., M.R.A.S....... 467 Report of a Journey into the Batak Country, in the interior of Sumatra. By Messrs. Burton and Ward, Baptist Missionaries. Communicated by the late Nirestamiord Hattles, Kit, IMOHIACS...cccesccocssascssuccesscssacsocosaccescsecsosccons 485 Extract from the Akhlak é Naseri, a Work written by Naser ud Din, about the middle of the Thirteenth Century. Communicated by Col. Mark Wilks, AVA Ee Euelte seas canvenacansicnsiaues dassiesinnncuseaausencesr sage saat en coves cctenesnsns wap 50 das asad 514 On Inscriptions at Temples of the Jaina Sect in South Bihar. By Henry Thomas Colebrooke, Esq., Director R.A.S. With a Fac-simile of an Inscription........ 520 Description of Temples of the Jainas in South Bihar and Bhaghalpur. By Dr. Francis Buchanan Hamilton, M.R.A.S........ soeccceessce sosapcssccctpencansscaseete 523 Description of the Temple of Pars’wanat’ha, at Samét Sikhar. By Lieut. Col. WealliamybranckiinsmVMolcAwSrcssrcarhavecerassuerssrccestenusetenssaccencpesacerntarssan 527 On the Srawacs or Jains. By Dr. Francis Buchanan Hamilton, M.R.A.S..... 531 An Account of an Inscription found near Trincomalee, in the Island of Ceylon. By Sir Alexander Johnston, Knt., V.P.R.A.S. With a reduced Fac-simile of the INScription.....secscovcrccsscecesvonssserseccocess svescesseccnssceee senccccrecesseseces 537* Two Edicts from the Hoppo of Canton to the Hong Merchants. Translated by Ou MpH rt cla ts aViss mE seh IVS Hel Sole sseacesncataasascesnedeseasen=dnesnanenenseness= 54] A Cufic Inscription found in Ceylon. Communicated by Sir Alexander Johnston, Knt., V.P.R.A.S.; with a Transcription in modern Arabic, and a Translation by the Reverend Samuel Lee, A.M., M.R.A.S. With a reduced Fac-simile of the Inscription ......ssseseeee Spndunactnasesusmostsrcensearesreececerenieesssssnensises . 545 A Letter to the Secretary relating to the preceding Inscription. . By Sir Alexander’ Jonuston; Kit, Vie RcAGS. cvccvsscscacccccesasevevccsccecsesesece aeaane 537+ On the Philosophy of the Hindts, Part IV. By Henry Thomas Colebrooke, Esq., Director R.A.S. ..... SEC TCOARCECOONCRCR ODDO COCR EEO COCCRICPECOSEEEOHEC EE SSERCLCOE aeeostues 549 On the Dialects of the Arabic Language. By the late Professor Carlyle. Com- municated by William Marsden, Esq., M.R.A.S. cscccecssesceseceereseeeseesees 580 b x CONTENTS. / APPENDIX. I. Thermometrical and Barometrical Tables. Communicated by Lieut. Col. William Farquhar, M.R.A.S.cccssssessessssssesenensonennensarasnvenscerenssenscensesseneneenennensents Abstract of the Register of the Thermometer at Malacca during the year 1809. Abstract of the Register of the Thermometer and Barometer at Singapore during the years 1822-23. II. Thermometrical Registers, communicated by Lieut. Col. John Monckton Coombs, DMR.AS cccccsccsccsccscccccsccesveecescsscssscssnsssccesccnccscesens ess ee rote Thermometrical Report from June 17, 1815, to June 30, 1816, at Prince of Wales’ Island. Abstract of the Meteorological Register kept at the Library in George Town, Prince of Wales’ Island, 1820-1821. Meteorological Register kept at the Library in George Town, Prince of Wales’ Island, 1823. III. Donations to the Royal Asiatic Society of Great Britain and Ireland, from its Institution, March 15, 1823, to March 15, 1827. sssrecccsecsereeeeseenseeeseeneerereees 1. Donations of Money. 2. Donations of Books, &c. 3. Donations of Articles for the Museum. 585 . 586 600 LIST OF THE PLATES IN THIS VOLUME. Plates 1, 2, 3. Fac-similies of Grants of Land inscribed on Copper found at Ujjayan. A Translation of these Grants is given, p. 230-239, and a Transcript in the modern Sanscrit Character, p. 463-466. I. Chinese Characters, referred to in Dr. Milne’s Account of a Secret Association in China, p. 240-244. II. Fac-simile of the Seal of the Secret Association.—Explained p. 245-250. III. Chinese Characters and Coins referred to in Mr. Davis’s Extracts from Peking Gazettes. p: 254-258. On the reverse of Nos. 9 and 12, Paou tseuen is expressed in Mandchu letters to denote that these Coins were issued from the Imperial Mint at Peking. Paou-tseuen is the Mandchu pronunciation of the Chinese characters marked 16. No. 11 has Kwang in Mandchu and Chinese on the reverse, to denote its having been coined at the provincial Mint of Kwang tung.—No. 13 has Paou-u in Mandchu on the reverse, to denote its having been coined at Woo-chang foo in Hoo-pih.—No. 14 has Paou-yun in Mandchu on the reverse, to denote its having been coined at Yun-nan-foo.—No. 15 has Paou-kwang in Mandchu on the reverse, to denote its having been coined at Canton. IV. to XI. Examples of Chinese Writing, illustrative of the ninety-two rules in Mr. Davis’s Eugraphia Sinensis, p. 304-312. XII. Coins and Medals to illustrate Major Tod’s Account of Greek, Parthian, and Hindu Medals found in India, p. 313-342. XIII. Nos. 1 to 6. Chinese Characters referred to in Mr. Davis’s Extracts from the Peking Gazette, p. 383-412.—No. 7 to 9. Chinese Characters referred to in Mr. Davis’s Translation of two Edicts, p. 541-544.—No. 10 to 12. Chinese Characters referred to in the Appendix, p. 606. Copy of an Inscription on a Stone near Trincomalee. An Account of this Inscription is given, p. 587*-540*. Copy ofan Inscription round the Feet of Gautama Swami at Nakhaur. A Transcript of this Inscription and a Translation are given, p. 522-523. The title of this plate is written at the bottom instead of the top. The inscription commences where the asterisk is placed. Copy of an Inscription in the Cufic Character found in Ceylon. A Transcript of this In- scriptionin modern Arabic, and a Translation by the Rev. Professor Lee, are given, p. 545-548. CORRECTIONS AND ADDITIONS. line 14, insert a comma after Yéga~sastra. line 29, after preceptor, add of Govixpa, who was preceptor. line 13, for Keen, read Héen. line 18, read Taou-Kwanes 2d year, &c. line 18, for Fingbara, read Ferghana. note +, for Chetriyas, read Cshatriyas. line 34, after son, add of. line 28, for eternal, read internal. line 27, after worthy, add of notice. line 19, after capital, add was. line 33, dele the comma after supernatural. line 27, dele and. line 23, dele (JayacuaNp). line 2, add on, after and. line 28, before some add were, line 23, for Magha sudi (light half, read Magha badi (dark half.) note 14, substitute a comma for the period after districts. line 18, after Embassy, add was to this Eraperor. line 12, dele the. line 20, after difficult, add to cure. note §, after see, add that. line 19, substitute a comma for the period. line 13, cancel the comma after Nakschi. note +, for Barooch, read Baroach. note *, for Barooch, read Baroach. line 6, instead of from, read for. line 18, for that word is, read a word, note **, for Silisi, read Siliti. note +, for author, read compilers. line 3, for Vallus, read Valens. line 26, for Segestes, read Sigertis, in this and every other place where il occurs. line 25, for lived, read live. line 22, after no information, add from them. note *, after Plate, add XII. line 22, for Sigestides, read Sigertides. note +, after the father of, add or. | line 6, for Lankra, read Sankra. | Page 335, line 1, for Chishna, read Crishna. 335, note +, for Lymurita, read Lymurica. 336, line 26, a comma fo be placed after Sun. 336, line 27, a period to be placed after doubt. 336, note +, for Tad-tar, read Tadmor. 338, line 3, for Agizzi, read Azizzi. 338, note $, after Plate, add XII. 339, line 13, for supposed, read regretted. 341, line 18, for it was, read others were. 341, note +, for Bhalla, read Bhala. Ditto, — for Renandot, read Renaudot, im both instances. 405, line 9, for Foo-chow, read Foo, Chow. 414, line 26, after trade, add and. 415, note, for represented, read used. 421, line 6, after asses, add or. 437, line 24, after exchanged, add of passing. 507, line 11, read and aspirations, instead of and for aspi- rations. 531, note for 142, read 412. € 545, line 7 of the Inscription, for Ss read —S 545, line 13 of ditto, for fad read ra 547, note *, for read 3 548, line 7, for += \¢ ed icy J read aad S. FY Po le ae ee Sie V) - - z\lex, Si-- 548, line 12, for Ty read roy) s+ S 548, line 13, for dx? read i= ) ge Be 548, line 14, Sorry read joy REPORT OF THE PROCEEDINGS OF THE ASIATIC SOCIETY OF GREAT BRITAIN AND IRELAND, AT ITS FIRST GENERAL MEETING, ON THE 15tu OF MARCH, 1823. Tus first General Meeting of the Asiatic Society, having, in the original Prospectus, been fixed for the 15th of March, the Com- mittee appointed for making the necessary arrangements, took measures to carry that intention into effect. Under the authority of a meeting of Original Members, a Circular Letter was issued, by which the General Meeting was convened. The letter com- municated to the Members the business in which the meeting, on this day, would be engaged, being chiefly the election of a Council, and Officers, for the future administration of the affairs. viii Report of Proceedings. of the Society. Some other points likewise, that were to be brought before the meeting, were noticed in the circular letter, in order to put the Members distinctly in possession of all the topics, that were to come under their consideration. The Meeting, accordingly, took place, at the Thatched House, St. James’s Street. Henry Tuomas Cotesrooke, Esq., was called to the Chair. With a view to the ballot, Henry St. Grorce Tucker, Esq., and W. H. Trant, Esq., were nominated Scrutineers. Before the ballot commenced, the Chairman desired leave to address the Meeting: he delivered a discourse, in which he deve- loped the views of the Society, and the purposes for which it was instituted. This discourse having been received with marked approbation, by the Meeting, it was moved that it should be printed; and, likewise, that the thanks of the Meeting should be given to the Chairman: which propositions, being respectively seconded, were adopted unanimously by the Meeting. The Chairman proceeded to announce to the Meeting, that His Majesty, Kine Georcs tue Fourrn, had been graciously pleased to declare himself Patron of the Asiatic Society ; Farther, that the Most Noble the Marquis Wellesley, and the Most Noble the Marquis of Hastings were nominated Vice- Patrons ; And lastly, that the President of the Board of Commissioners for the Affairs of India, for the time heing, would always be a Vice-Patron. The following Resolutions were next proposed by the Chairman, and approved by the Meeting : Report of Proceedings. ix I.—That the Society be called, The Asiatic Society of Great Britain and Ireland.* II.—That the designation of the Members of the Society be M.A.S.+ Member of the Asiatic Society. I1I.—That the Meeting do empower the Council, as soon as it shall have been elected, to frame Regulations, by which, when sanctioned by the Society, at its General Meetings, the Society is in future to be governed. IV.—That the Council be authorized to take such steps, or make such arrangements, as they may deem advisable, to provide a suitable place for the Society’s meetings.§ V. — That the Council be authorized to take such steps as may be requisite, to obtain a Charter of Incorporation, as early as they may find it expedient and practicable.|| VI.—That the next General Meeting be held on Saturday, the 19th of April, at 3 o’clock in the afternoon. The Chairman congratulated the Meeting on the promising aspect which the Society bore, stating, that the number of Members already entered on its list, exceeded Three Hundred. * His Majesty having been pleased, subsequently, to grant to the Society the title of Royal, its present denomination is, The Royal Asiatic Society of Great Britain and Ireland. This distinction was announced to the Society, by its President, the Right Honourable Charles W. Williams Wynn, at the General Meeting, June 7, 1823, as appears from the Minutes. + The designation now is M.R.A.S. Member of the Royal Asiatic Society. ¢ The Regulations have, accordingly, been framed. They were sanctioned by the Society, at the General Meeting, April 19, 1823. They were afterwards printed, and distributed among the Members. § The Council has succeeded in obtaining the lease of a convenient house, situated in Grafton Street, Bond Street, which was taken possession of, in the name of the Society, on the 15th of January, 1824; and the Society met there, for the first time, on the 17th of that month. || The Charter, by which the Society now is incorporated, is dated August 11, 1824. b x Report of Proceedings. The Chairman having concluded, the ballot opened, and was carried on till four o’clock, as had been previously fixed, when, being closed, the lists were examined by the Scrutineers. It was then declared from the Chair, that the following Twenty-five Members had been elected to form the Council, viz. HIS GRACE THE DUKE OF SOMERSET, HIS GRACE THE DUKE OF BUCKINGHAM, Tae Mosr Noster tHe Marquis op LANSDOWNE, Tae Ricnr Honouraste truer Eart or ABERDEEN, Tue Ricur Hon. Cuartes W. Wittrams WYNN, Tue Ricur Hoy. Sir Gorr OUSELEY, Barr. Tue Ricur Honovraste Joun SULLIVAN, Sm Gerorce Tuomas STAUNTON, Baar. Str Epwarpv Hype EAST, Barr. Sir Joun MALCOLM, G.C.B. Sir Atexanper JOHNSTON, Knv. Sir James MACINTOSH, Knyr. James ALEXANDER, Ese. Joux BARROW, Esa. Henry Tuomas COLEBROOKE, Esa. Coroyet F. H. DOYLE, Liwutenant Coronet C. J. DOYLE, Nen Beynsamixn EDMONSTONE, Esa. Joun FLEMING, Esa. Carrain Henry KATER, Anvrew MACKLEW, Esa. Wim MARSDEN, Esa. G. H. NOEHDEN, LL.D. Coronet. Marx WILKS, Crartes WILKINS, Esa. And out of this number the following were chosen Officers of the Society, viz. President. Tue Ricut Hox. Cuartrs Watkin Wittiams WYNN. Director. Hexry Tuomas COLEBROOKE, Esa. Vice-Presidents. Sink Grorcr Tuomas STAUNTON, Barr. Str Joun MALCOLM, G.C,B. Sir Arexanprer JOHNSTON, Knz. Coroner Marx WILKS, Treasurer. James ALEXANDER, Esa. Secretary. Grorcr Henry NOEHDEN, LL.D. G. H. NOEHDEN, Secretary. CHARTER OF INCORPORATION OF THE ROYAL ASIATIC SOCIETY oF GREAT BRITAIN AND IRELAND. Georce Tue Fourtu, by the Grace of Gop of the United King- dom of Great Britain and Ireland King, Defender of the Faith: To all to whom these Presents shall come Greeting. Wuereas our Right Trusty and Well-beloved Councillor, Charles Watkin Williams Wynn, and others of our loving subjects, have under our Royal Patronage formed themselves into a Society for the investigation of subjects, connected with, and for the encouragement of Science, Literature, and the Arts, in relation to Asia, called “ The Royal Asiatic So- ciety of Great Britain and Ireland ;’ and we have been be- sought to grant to them, and to those who shall hereafter become members of the same Society, our Royal Charter of In- corporation, for the purposes aforesaid: Now Know yr. that we being desirous of encouraging a design so laudable and salutary, have of our especial grace, certain knowledge, and mere b 2 xii Charter of Incorporation. motion, willed, granted, and declared; and we do by these presents, for us, our heirs, and successors, will, grant, and de- clare, that our said Right Trusty and Well-beloved Councillor, Charles Watkin Williams Wynn, and such others of our loving subjects, as have formed themselves into, and are now members of the said Society, and all such other persons as shall hereafter become members of the said Society, according to such regula- lations or bye-laws, as shall be hereafter formed or enacted, shall, by virtue of these presents, be the members of, and form one body politic and corporate, by the name of ‘‘ The Royal Asiatic Society of Great Britain and Ireland ;”’ by which name they shall have perpetual succession, and a common seal, with full power and authority to alter, vary, break, and renew the same, at their discretion ; and by the same name to sue and be sued, implead and be impleaded, and answer and be answered unto, in every court of us, our heirs, and successors ; and be for ever able and capable in the law, to purchase, receive, possess, and enjoy, to them and their successors, any goods and chattels whatsoever : and also be able and capable in the law (notwithstanding the statutes of mortmain) to take, purchase, possess, hold, and enjoy, to them and their successors, a Hall or College, and any mes- suages, lands, tenements, or hereditaments whatsoever, the yearly value of which, including the site of the said Hall or College, shall not exceed in the whole the sum of one thousand pounds, computing the same respectively at the rack rent which might have been had or gotten for the same respectively, at the time of the purchase or acquisition thereof; and to act in all the concerns of the said body politic and corporate for the purposes aforesaid, as fully and effectually to all intents, effects, constructions, and Charter of Incorporation. xiii purposes whatsoever, as any other of our liege subjects, or any other body politic and corporate, in our United Kingdom of Great Britain and Ireland, not being under any disability, might do in their respective concerns. And we do hereby grant our especial licence and authority unto all and every person and persons, bodies politic and corporate (otherwise competent), to grant, sell, alien, and convey in mortmain unto, and to the use of the said Society, and their successors, any messuages, lands, tenements, or here- ditaments, not exceeding such value as aforesaid. And our will and pleasure is, that our first Commissioner, for the time being, for the Affairs of India, shall be a Vice-Patron of the said body politic and corporate. And we further will, grant, and declare, that there shall be a general meeting of the members of the said body politic and corporate, to be held, from time to time, as hereinafter is mentioned ; and that there shall always be a council to direct and manage the concerns of the said body politic and corporate, and that the genera] meetings and the council shall have the entire direction and management of the same, in the manner, and subject to the regulations, hereinafter mentioned. But our will and pleasure is, that at all general meetings, and meetings of the council, the majority of the members present, and having a right to vote thereat respectively, shall decide upon the matters propounded at such meetings, the person presiding therein having, in case of an equality of numbers, a second or casting vote. And we do hereby also will, grant, and declare, that the council shall consist of a President, and not more than twenty-four nor less than five other members, to be elected out of the members of the said body politic and corporate; and that the first members of the council, exclusive of the President, shall be elected within six xiv Charter of Incorporation. calendar months after the date of this our Charter, and that the said Charles Watkin Williams Wynn shall be the first President of the said body politic and corporate. And we do hereby further will, grant, and declare, that it shall be lawful for the members of the said body politic and corporate, hereby established, to hold general meetings once in the year, or oftener, for the purposes hereinafter mentioned, (that is to say): That the general meetings shall choose the President and other members of the council’; that the general meetings shall make and establish such bye-laws, as they shall deem to be useful and necessary for the regulation of the said body politic and corporate, for the election and ad- mission of members, for the management of the estates, goods, and business of the said body politic and corporate, and for fixing and determining the manner of electing the President and other members of the council ; as also, of electing and appointing such officers, attendants, and servants, as shall be deemed necessary, or useful, for the said body politic and corporate ; and such bye- laws, from time to time shall, or may, alter, vary, or revoke, and shall or may make such new and other bye-laws, as they shall think most useful and expedient, so that the same be not repug- nant to these presents, or to the laws and statutes of this our Realm; and shall or may also enter into any resolution, and make anyregulation respecting any of the affairs and concerns of the said body politic and corporate, that shall be thought necessary and proper. And we further will, grant, and declare, that the council shall have the sole management of the income and funds of the said body politic and corporate, and also the entire ma- nagement and superintendence of all the other affairs and con- cerns thereof; and shall, or may, but not inconsistently with, or Charter of Incorporation. XV contrary to the provisions of this our Charter, or any existing bye-law, or the laws and statutes of this our Realm, do all such acts and deeds as shall appear to them necessary or essential to be done, for the purpose of carrying into effect the objects and views of the said body politic and corporate. And we further will, grant, and declare, that the whole property of the said body politic and corporate, shall be vested, and we do hereby vest the same, solely and absolutely in the members thereof, and that they shall have full power and authority to sell, alienate, charge, or otherwise dispose of the same, as they shall think proper ; but that no sale, mortgage, incumbrance, or other disposition of any messuages, lands, tenements, or hereditaments, belonging to the said body politic and corporate, shall be made, except with the approbation and concurrence of a general meeting. And we lastly declare it to be our Royal will and pleasure, that no resolu- tion, or bye-law, shall on any account or pretence whatsoever be made by the said body politic and corporate, in opposition to the general scope, true intent, and meaning of this our Charter, or the laws or statutes of our Realm; and that if any such rule or bye-law shall be made, the same shall be absolutely null and void, to all intents, effects, constructions, and purposes whatso- ever. In witness whereof we have caused these our Letters to be made Patent. Witness ourself at our Palace at Westminster, this eleventh day of August, in the fifth year of our reign. By Writ of Privy Seal. SCOTT. ian. > a ~ soroogton ihe 7 ia . anit + ay Lee 400,30, rohan a0 vist Os : a iil eee | ga daisagners ra rabepelh Aiad aN is ] e tn eigpiglo * oult teyte4 hii Bri ide Mui TA OF E Jeg : ; F ie i touksntit ow bate @sitogtoa, ta ive were a j = ) 4 c hina, nl de 074 “pias as ee Aap peas 200. Ja Uparurapy og e pail mit samy JAR, ‘ " oy “at Men fetta a ' iY ' si i’, pi ee iki “atl reba y , a } ¢ de one Ay ’ ne es aleal ae bi ote pei: ne Vi Mileey perns weal ox? a ee wo anti bait tote Oe ety a i a, | « pan ihn" 4s arpaculcite’ wie err iv A DISCOURSE READ AT A MEETING OF THE ASIATIC SOCIETY oP GREAT BRITAIN AND IRELAND, ON THE 15% OF MARCH, 1823, BY H. T. COLEBROOKE, Esa. Cau.ep by the indulgence of this meeting to a chair, which I could have wished to have seen more worthily filled, upon so interesting an occasion, as the first general meeting of a Society, instituted for the important purpose of the advancement of know- ledge in relation to Asia, I shall, with your permission, detain you a little from the special business of the day, while I draw your more particular attention to the objects of the Institution, for the furtherance of which we are now assembled. To those countries of Asia, in which civilization may be justly considered to have had its origin, or to have attained its earliest growth, the rest of the civilized world owes a large debt of grati- tude, which it cannot but be solicitous to repay: and England, as most advanced in refinement, is, for that very cause, the most c XViil Mr. H. T. Coresrooke’s Discourse. beholden; and, by acquisition of dominion in the East, is bound by a yet closer tie. As Englishmen, we participate in the earnest wish, that this duty may be fulfilled, and that obligation requited ; and we share in the anxious desire of contributing to such a happy” result, by promoting an interchange of benefits, and returning in an improved state that which was received in a ruder form. But improvement, to be efficient, must be adapted to the actual condition of things: and hence a necessity for exact information of all that is there known, which belongs to science ; and all that is there practised, which appertains to arts. Be it then our part to investigate the sciences of Asia; and inquire into the arts of the East; with the hope of facilitating ameliorations, of which they may be found susceptible. In progress of such researches, it is not perhaps too much to expect, that something may yet be gleaned for the advancement of knowledge, and improvement of arts, at home. In many recent instances, inventive faculties have been tasked to devise anew, what might have been as readily copied from an Oriental type ; or unacknowledged imitation has reproduced in Europe, with an air of novelty, what had been for ages familiar in the East. Nor is that source to be considered as already exhausted. In beauty of fabric, in simplicity of process, there possibly yet remains something to be learnt from China, from Japan, from’ India; which the refinement of Europe need not disdain. The characteristic of the arts inAsia is simplicity. With rude implements, and by coarse means, arduous. tasks have been achieved, and the most finished results have been obtained; which, for a long period, were scarcely equalled, and have, but recently, been surpassed, by polished artifice and refined skill in Europe. Were it a question of mere curiosity, it might yet be worth the inquiry, what were the rude means by which such things have been accomplished? The question, however, is not a merely idle one. It may be investigated with confidence, that an useful an- swer will be derived. If it do not point to the way of perfecting Mr. H. T. Coresrooxe’s Discourse. X1x European skill, it assuredly will to that of augmenting Asiatic attainments. The course of inquiry into the arts, as into the sciences, of Asia, cannot fail of leading to much which is curious, and instructive. The inquiry extends over regions, the most anciently and the most numerously peopled on the globe. The range of research is as wide, as those regions are vast; and as various, as the people who inhabit them are diversified. It embraces their ancient and modern history ; their civil polity ; their long-enduring institutions ; their manners, and their customs; their languages, and their literature; their sciences, speculative and practical: in short, the progress of knowledge among them; the pitch which it has attained; and last, but most important, the means of its ex- tension. In speaking of the history of Asiatic nations (and it is in Asia, that recorded and authentic history of mankind commences), I do not refer merely to the succession of political struggles, national conflicts, and warlike achievements; but rather to less conspicuous, yet more important, occurrences, which directly concern the structure of society ; the civil institutions of nations ; their internal, more than their external, relations : and the yet less prominent, but more momentous, events, which affect society universally, and advance it in the scale of civilized life. It is the history of the human mind, which is most diligently to be investigated: the discoveries of the wise; the inventions of the ingenious ; and the contrivances of the skilful. Nothing, which has much engaged the thoughts of man, is foreign to our inquiry, within the local ‘limits, which we have prescribed to it. We do not exclude from our research the political transactions of Asiatic states, nor the lucubrations of Asiatic philosophers. The first are necessarily connected, in no small degree, with the history of the progress of society; the latter have great influence on the literary, the speculative, and the practical, avocations of men. c 2 Xx My. H. T. Coresrooxe’s Discourse. Nor is the ascertainment of any fact to be considered destitute of use. The aberrations of the human mind are a part of its history: It is neither uninteresting, nor useless, to ascertain what it is that ingenious men have done, and contemplative minds have thought, in former times; even where they have erred: especially, where their error has been graced by elegance, or redeemed by tasteful fancy. . Mythology then, however futile, must, for those reasons, be noticed. It influences the manners, it pervades the literature, of nations which have admitted it. Philosophy of ancient times must be studied ; though it be the edifice of large inference, raised on the scanty ground of assumed premises. Such as it is, most assiduously has it been cultivated by Oriental nations, from the further India to Asiatic Greece. The more it is investigated, the more intimate will the relation be found between the philosophy of Greece, and that of India. Whichever is the type, or the copy, whichever has borrowed, or has lent, certain it is, that the one will serve to elucidate the other. The philosophy of India may be employed for a commentary on that of Greece; and conversely Grecian philosophy will help to explain Indian. That of Arabia too, avowedly copied from the Grecian model, has preserved much which else might have been lost. A part has been restored through the medium of translation; and more may yet be retrieved from Arabic stores. The ancient language of India, the polished Sanscrit, not unallied to Greek and various other languages of Europe, may yet contribute something to their elucidation ; and still more to the not unimportant subject of general grammar. Though attic taste be wanting in the literary performances of Asia, they are not, on that sole ground, to be utterly neglected. Much that is interesting, may yet be elicited from Arabic and Sanscrit lore, from Arabian and Indian antiquities. Connected as those highly polished and refined languages are with other tongues, they deserve to be studied for the sake of the Mr. H.. T. Coresrooke’s Discourse. Xxi particular dialects and idioms, to which they bear relation ; for their own sake, that is, for the literature which appertains to them; and for the analysis of language in general, which has been unsuccessfully attempted on too narrow ground, but may be pro- secuted, with effect, upon wider induction. The same is to be said of Chinese literature and language. This field of research, which is now open to us, may be cultivated with confident reliance on a successful result; making us better ac- quainted with a singular people, whose manners, institutions, opinions, arts and productions, differ most widely from those of the West; and through them, perhaps, with other tribes of Tar- taric race, still more singular, and still less known. Wide as is the geographical extent of the region, to which primarily our attention is directed, and from which our association has taken its designation, the range of our research is not confined to those geographical limits. Western Asia has, in all times, maintained intimate relation with contiguous, and not unfrequently, with distant, countries: and that connexion will justify, and often render necessary, excursive disquisition beyond its bounds. We may lay claim to many Grecian topics, as bearing relation to Asiatic Greece; to numerous topics of yet higher interest, con- nected with Syria, with Chaldea, with Palestine. Arabian litera- ture will conduct us still further. Wherever it has followed the footsteps of Moslem conquest, inquiry will pursue its trace. Attending the Arabs in Egypt, the Moors in Africa; accompanying these into Spain, and cultivated there with assiduity, it must be investigated without exclusion of countries, into which it made its way. Neither are our researches limited to the old continent, nor to the history and pursuits of antient times. Modern enterprise has added to the known world a second Asiatic continent; which British colonies have annexed to the British domain. The situation of Austral Asia connects it with the Indian Archipelago. Its oc- cupation by English colonies brings it in relation with British India. XXil Mr. H. T. Coresrooke’s Discourse. Of that new country, where every thing is strange, much is yet to be learnt. Its singular physical geography, its peculiar produc- tions, the phenomena of its climate, present numerous subjects of inquiry: and various difficulties are to be overcome, in the so- lution of the problem of adapting the arts of Europe to the novel situation of that distant territory. The Astaric Society of Great Britain will contribute its aid towards the accomplishment of those important objects. Remote as are the regions to which our attention is dun no country enjoys greater advantages than Great Britain, for conducting inquiries respecting them. Possessing a great Asiatic empire, its influence extends far beyond its direct and local au- thority. Both within its territorial limits and without them, the public functionaries have oceasion for acquiring varied informa- tion, and correct knowledge of the people, and of the country. Political transactions, operations of war, relations of commerce, the pursuits of business, the enterprise of curiosity, the desire of scientific acquirements, carry British subjects to the most distant and the most secluded spots. Their duties, their professions, lead them abroad: and they avail themselves of opportunity, thus af- forded, for acquisition of accurate acquaintance with matters, presented to their notice. One requisite is there wanting, as long since remarked by the venerable founder of the Asiatic Society of Bengal, it is leisure: but that is enjoyed, on their re- turn to their native country. Here may be arranged the trea- sured knowledge, which they bring with them ; the written or the remembered information, which they have gathered. Here are preserved in public and private repositories, manuscript books, collected in the East; exempt from the prompt decay, which would there have overtaken them. Here, too, are preserved, in the archives of families, the manuscript observations of individuals, whose diffidence has prevented them from giving to the public the fruits of their labours, in a detached form. Mr. H. T. Coresrooke’s Discourse. XXili An Association, established in Great Britain, with views ana- logous to those, for which the parent Society of Bengal was instituted, and which happily are adopted by Societies, which have arisen at other British stations in Asia, at Bombay, at Ma- dras, at Bencoolen, will furnish inducement to those, who, during their sojourn abroad, have contributed their efforts for the pro- motion of knowledge, to continue their exertions after their re- turn. It will serve to assemble scattered materials, which are now liable to be lost to the public, for want of a vehicle of publi- cation. It will lead to a more diligent examination of the treasures of Oriental literature, preserved in public and private libraries. In cordial co-operation with the existing Societies in India, it will assist their labours, and will be assisted by them. It will tend to an object, first in importance: the increase of knowledge in Asia, by diffusion of European science. And whence can this be so effectually done, as from Great Britain ? For such purposes we are associated ; and to such ends our efforts are directed. To further these objects, we are now assem- bled: and the measures, which will be proposed to you, Gentle- men, are designed for the commencement of a course, which, I confidently trust, may, in its progress, be eminently successful, and largely contribute to the augmented enjoyments of the in-— numerable people, subject to British sway abroad; and (with humility and deference be it spoken, yet not without aspiration after public usefulness, ) ‘conspicuously tend to British prosperity, as connected with Asia, | ie ey smnyomat AS is. interred, they purify themselves by ablutions. It is the custom for the female relations of the deceased, to observe a course of lamentations for five days. . They commence their wail- ings in the mornings, keep them up for about a quarter of an hour, and then resume their domestic occupations. On the fifth day, ceremonies are Major-General Sir J. Maxicoimu on the Bhiils. 87 performed. to the memory of the deceased. On this occasion, some wheat flour (not less than: two sers), half a ser of rice, a small. quantity of ghd, and some arrack, are prepared by the male relations of the deceased, and carried by them to a stream. Two of the relations perform the ceremonies of ablution, a third toasts cakes, while a fourth arranges, along the bank, five cups, made of the broad leaves of the Palas * tree; and by the side of these cups, which are filled with water, are placed; in a parallel line, five cakes of bread. On the latter, rice is strewed, and arrack is sprinkled upon the rice. A small fire is afterwards kindled, and set in.a blaze, by ghi being put in it. The water is then thrown out of the cups, and things being left in this condition, the party partake of the food, drink the arrack, and then return home. Another ceremony, exclusive of the above, generally takes place to the memory of the deceased. It ought, properly, to be on the twelfth day ; but in case of that being inconvenient, it may be performed at any time, within the twelvemonth. It is a feast. to guests, who. are invited, in the name of the deceased, to partake of the best fare that their entertainers can give. Settlement of Disputes. . Disputes, of a trifling nature, amongst the Bhills, are, in general, amicably settled by the heads of families. Should a Baill kill another, ofa different tribe, or family, he must be adjudged by a Panchdyat, or Court of Arbi- tration, of the most respectable of the different hatds, or Bhill villages, near the place where the murder was committed. Efforts are always made to compound every crime, even murder, by fines ; and the price of blood is generally given to the family of the man that has been killed. The sum is proportioned to the circumstances of the offender; sometimes, it does not amount to more than ten or twelve rupees; at others, several head of cattle are given. There is, however, often great difficulty in compounding for a murder; and as it is deemed against usage, to puta man to death, in cold blood, the cause of revenge is left to the relations of the mam that has been murdered; and, in such cases, blood-feuds are often commenced, which continue for many years, and, sometimes, for generations. Consequently, one murder, amongst this wild race, is usually attended with the loss of many lives, beyond that of the individual by whom it was perpetrated. * Butea frondosa. 88 Major-General Sir J. Marcoim on the Bhills. The mountain Bhills live in small clusters of rude huts, which are to the north of the Nermada, termed pards,* and to the south, hatis. They are under the authority of a Ndyaca, or Tarwt, whose power resembles that of the Patél. A number of these small colonies are often united in general obedience to one chief, who has a title according to his class, and the usages of the country. Almost all the Bhill leaders, immediately south of the Nermada, are termed Ndyacas ; while those on its north bank, are called Bhimiyas : but in these titles, there is an endless variety, dependent on family, rank, local circumstances, and ancient usages. There is a natural spirit of independence in the mountain Bhills, which compels chiefs, who have a desire to establish an authority that supersedes that of the Zarwis of small colonies, to entertain followers from a distant country. Besides, when the sphere of plunder is extended to any distance from their native wilds, the Bhills are not so fit for such enterprises, as many others of the predatory tribes. Their arms, and their habits, are more suited to the ravines, the woods, and the mountains, amid which they live. The Baill is small of stature, but active, and capable of enduring great fatigue. He has seldom any clothing, but a small piece of cloth round his waist. His arms are a bow and a quiver of arrows, in the use of which he is very expert; but he seldom faces his enemy. His arrows are shot from behind bushes and rocks ; and his acquaintance with the country, makes him almost always successful in eluding pursuit. If he descends into theplain, it is at night, to thieve and plunder; or if in the day, to drive away unguarded cattle, or to attack defenceless travellers, who (if not killed) are kept, till they are ransomed. The cultivating classes of Bhills have been elsewhere noticed,t as differ- ing in their usages from their brethren, who inhabit the mountains. The latter, however, are always, in some degree, dependent upon the neigh- bouring villages, in the plain, particularly for tobacco, of which, as well as liquor,t they are immoderately fond. They also require grain, for they cultivate little, and that in the rudest manner, merely by breakiug the soil to receive the seed; but I found them quite acquainted with the value of * Pdrd is an Hindustani word, corresponding to the Persian word Mahal, a ward, or divi- sion, of a town. + Vide Central India, Vol. IT. p. 179. $ Ihave often given liquor to Bhills, and have invariably noticed, that before they drank it, they poured a libation on the ground. When asked the reason, they replied, it was usage. Major-General Sir J. Matcoxm on the Bhills. 89 ashes, as a manure, which they make of the wood cut down to clear the fields they cultivate. They often possess cattle, and, when at peace with the inhabitants of the plain, they breed fowls in great numbers, the sale of which is a source of profit. From a census * taken of the Bill population, of the Vindhya range, it appeared, that there were not more than six to the square mile. This cal- culation may, perhaps, be applied to this race, over all the countries in which they dwell. Their exposure to the elements, the hazards they daily incur, their poverty, and the contagious distempers to which they are lia- ble, have operated against their increase; but the change, recently effected in the condition of many of these tribes, will, no doubt, tend to augment their numbers. Sufficient has been said to illustrate the habits, and manners, of the Bhills. A few words will complete the picture of this extraordinary race, as far as relates to their past, and present, condition. Existing, as they have hitherto done, under despotic governments, which placed them beyond the pale of civil society, and which not only gave them no encouragement, or protec- tion, but authorized the lowest of the fiscal officers to take their lives, without trial, considering themselves a proscribed and contemned race, ignorant to a deplorable degree, believing in witchcraft, blindly obedient to the orders of their chiefs, subject to extraordinary privations, and constantly exposed to danger from their fellow-creatures, and from the ferocity of the wild beasts, with whom they shared the forests, the Bhills have, in conse- quence, become the enemies of order and peace. They have cherished predatory habits, as the means of subsistence; and receiving no mercy, or consideration, they have sought, from natural impulse, to revenge the wrongs they have sustained. ‘Time has interwoven their habits of life, and feelings, with their superstitions, until they actually believe, that they were created to prey upon their neighbours. ‘“ I am Mahddéva’s thief,” is the common answer of a Baill, detected in a crime; and his promise of amend- ment is usually so qualified, as to period,t that it seems more like a truce, than a pact of permanent good conduct. Nevertheless, from what has * Vide Central India, Vol, II. p. 223. + “I will not rob, during your rdj (government), a Bhill, when I desired a pledge of future good conduct. Voz, I. N ” was the invariable answer I received from gO Major-General Sir J. Maxcorm on the Bhills. occurred, since this tribe became subject to the British Government, we may anticipate a gradual, and, ultimately, a complete, change in their character and condition. The men, though habituated to a life of rapine, are not sanguinary ; and the females of the tribe, who possess great influence over them,* are of kind dispositions: and many of them are intelligent and in- dustrious. To reclaim this race (I speak from much reflection, and considerable ex- perience), they must be treated with great attention to their prejudices and condition. Reform with them, as with all such classes, must commence with their superiors. We cannot break the link, by which they are at- tached to their chiefs; and if we could, it would not be wise, or desirable, to do so. We must endeavour, by every act, to elevate the Bhills in the community, and to raise them in their own esteem, or else we cannot suc- ceed in altering their habits. We must, by making roads through their hills and forests, by employing them in honest occupations, by establishing markets for the produce of the tracts they inhabit, bring this race into daily and familiar interccurse with those, among whom they live. When com- pelled to punish their outrages, the punishment falls on the leader, and not on the devoted follower, who executes a crime by his command. While we use preventive means to check and eradicate their evil habits, we must temper our firmness with mercy, taking care, however, that certain rules should never be infringed, and that protection and punishment should be alike certain, when merited. But above all, the object should be, to give to this hitherto injured race, a stake in the general prosperity ; and then, and not before, we may rest satisfied that they will become the defenders, instead of the disturbers, of the general welfare. These are not idle specu- lations. The system here recommended has been acted upon,t and the * The Bhill women have better habits than the men ; but, in justice to the latter, I must say, that I have seen singular instances of affection, and attachment to their families. During the pursuit of some Bhills, who had committed a robbery and murder, near Na/cha, their wives and children were discovered, by the cries of a child hid in a cavern, under some rocks. They were brought prisoners to me. I received them kindly, and having consulted with them what was best to be done, to induce the men to submission, I adopted the suggestion of an elderly female, wife of one of the principal men, and allowed several of the prisoners to join their fathers, and husbands, with whom they soon returned ; and a very short negociation produced the uncondi- tional surrender of the whole party. + Vide Central India, Vol. II. p. 179, &c. Major-General Sir J. Maxcozm on the Bhills. 91 Bhills, on the right bank of the Nermada, as well as in many other parts, are now living in a state of peace and tranquillity ; and countries, through which (a few years back) an army was hardly a safe escort from their rob- beries, are now traversed by unarmed individuals. But we must not deceive ourselves, in thinking the effect will continue, when the cause is removed. Years must pass, before we shall be secure from the relapse of these, and other predatory tribes, into their former habits, if we relax in those mea- sures, by which they have been reclaimed, and by which alone they can be kept in their improved condition. ( 92) ) VII. Essay on the Philosophy of the Hindus. Part II. By Henry Tuomas Cotcesrooxt, Esq. Director R.A.S. F.R.S. &c. &c. Read February 21, 1824. In the preceding essay, the Sdnc’hya, theistical as well as atheistical, was examined. ‘The subject of the present essay, will be the dialectic philoso- phy of Gérama, and atomical of CanApr, respectively called Nydya “ reasoning,’ and Vaiséshica “ particular.” ‘The first, as its title implies, is chiefly occupied with the metaphysics of logic ; the second with physics : that is, with “ particulars” or sensible objects: and hence its name. They may be taken generally, as parts of one system: supplying each other’s deficiencies: commonly agreeing upon such points as are treated by both : yet on some differing ; and therefore giving origin to two schools, the Naiydyica, and Vaiséshica. From these have branched various subordinate schools of philosophy ; which, in the ardor of scholastic disputation, have disagreed on matters of doctrine or of interpretation. The ordinary distinction between them is that of ancients and moderns; besides appellations derived from the names of their favourite authors, as will be more particularly noticed in another place. The text of Gérama is a collection of stétras or succinct aphorisms, in five books or “ lectures;” each divided into two “ days” or diurnal lessons; and these again subdivided into sections or articles, termed pracaranas, as relating to distinct topics. It isa maxim, that a section is not to consist of so little as a single stra ; and to make good the rule, some stress is occa- sionally put upon the text; either splitting an aphorism, or associating it incongruously. CanApe’s collection of sutras is comprised in ten lectures, similarly di- vided into two daily lessons, and these into pracaranas, or sections, contain- ing two or more sétras, relative to the same topic. Like the text of other sciences among the Hindus, the stéitras of Gorama and of CanApr have been explained and annotated by a triple set of com- mentaries, under the usual titles of Bhdshya, Vartica, and Tica. ‘These (the Bhdshya especially) are repeatedly cited by modern commentators, as well as by writers of separate treatises; but (so far as has come under my Mr. H. T, Coresrooxe on the Philosophy of the Hindus. 93 immediate notice) without naming the authors; and I cannot adventure, having no present opportunity of consulting the original scholia in a collec- tive form, to assign them to their proper authors, from recollection of former researches. They are of high authority, and probably of great antiquity : and it fre- quently becomes a question with the later commentators, whether a parti- cular passage is to be taken for a sutra and part of the text, or fora gloss of the ancient scholiast. Commentaries, which are now at hand, and which have been consulted in the course of preparing the present treatise, are the Vartica-tatparya-pari- Sudd’hi of the celebrated UpayanAcuArya; and the Vartica-tatparya-ticd of the no less celebrated VAcuespati-m1éra. The more modern scholia of VigswaNnATHa upon Gérama’s text, and SANCARA-MISRA upon CaNnADE’s, are those to which most frequent reference has been made, for the present purpose. Separate treatises of distinguished authors teach, and amply discuss, the elements of the science. Such are the Nydya-lildvati of BaLvaBua-AcuArya, following chiefly CanApr’s system. An easier, and more concise, introduction, than these abstruse and vo- luminous works afford, is found requisite to the initiatory study of the science. One of the most approved elementary treatises is the Tarca- bhashd of Ci$ava-misra, author of many other tracts. Though adapted to the comprehension of the learner without the aid of a gloss, it has nevertheless employed the labour of many commentators, expounding and illustrating it. Among others may be named, in order of seniority, Géverv’HaNa-migra in the Tarca-bhishd-pracésa ; Gauricanra (author likewise of the Sadyucti- muctdvali) in the Bhdvdrt’ha-dipicd ; MAv’Havaviva (author of the N. ydya- sdra) in the Tarca-bhdshd-séra-manjart ; besides RAMALINGA-cRiTI in the Nydya-sangraha, whose relative antiquity is less certain ; and Baripuapra, who is known to me only from GauricAnra’s citations. Another compendious introduction to the study of Indian logic is the Padartha-dipicd by Cénpa-Buatra, a noted grammarian, author of the Vaiydcarana-bhishana on the philosophy of grammatical structure. — Iti does not appear to have had any commentator ; and it needs none. Metrical treatises, or memorial yerses, comprising the elements of the science, bear the ordinary denomination of Cdricd. A work of this descrip- tion is the Cuswmdnjali, with its commentary, by NARAYANA-TiRT’HA 5 ane 94 Mr. H. T, Coresrooxe on the Philosophy of the Hindus. other, which likewise is expounded by its author, is the Nydya-sancshépa of GévINDA-BHATTACHARYA. Elementary works only have been here spoken of. Distinct treatises, on divers branches of the whole subject, and on various emergent topics, are innumerable. No department of science, or literature, has more engaged the attention of the Hindus, than the Nydya ; and the fruit of their lucu- brations has been an infinity of volumes, among which are compositions of very celebrated schoolmen. The order observed both by Gérama and by Canapg, in delivering the precepts of the science which they engage to unfold, is that which has been intimated in a passage of the Védas, cited in the Bhdshya, as requisite steps of instruction and study : viz. enunciation, definition, and investiga- tion. Enunciation, (wddéSa) is the mention of a thing by its name; that is, by a term signifying it, as taught by revelation: for language is considered to have been revealed to man. Definition, (/acshana) sets forth a peculiar property, constituting the essential character of a thing. Investigation, (paricshd) consists in disquisition upon the pertinence and sufficiency of the definition. Consonantly to this, the teachers of philosophy premise the terms of the science; proceed to the definitions ; and then pass on to the examination of subjects so premised. In a logical arrangement the “ predicaments” (paddrt’ha), or ‘ objects of proof,” are six; as they are enumerated by CANADE ;* viz. substance, quality, action, community, particularity, and aggregation or intimate re- lation: to which a seventh is added by other authors; privation or nega- tion.t Thus augmented, they compose a two-fold arrangement, positive and negative, (bhava and abhdva) the first comprising six, the latter one.t The Baudd’has, or followers of Bupp’ua, are said to identify the predi- caments with knowledge (jnydna); and according to the Védantis, who are pantheists, the predicaments are identified with the universal being (Brahme) in whom all exists.{ Other categories are alleged by different authorities ; as power or energy (Sacti) ; similarity or resemblance (sddrisya); and many more. But the logicians of this school acknowledge but six; or at most seven, above- mentioned. mC? TES. + Tarc. Bhdsh. 1. + Pad. Dip. 1. § Tarc. Bhdsh. and N. Sang. 2. 4. se is Mr. H. T. Coreprooxe on the Philosophy of the Hindus. 95 G6rama enumerates sixteen heads or topics: among which, proof or evidence, and that which is to be proven, are chief; and the rest are sub- sidiary or accessory, as contributing to knowledge and ascertainment of truth. Disputation being contemplated in this arrangement, several among these heads relate to controversial discussion. ‘They are, 1st. proof; 2d. that which is to be known and proven; 3d. doubt; 4th. motive; 5th. in- stance ; 6th. demonstrated truth; 7th. member of a regular argument or syllogism ; 8th. reasoning by reduction to absurdity ; 9th. determination or ascertainment ; 10th. thesis or disquisition; 11th. controversy ; 12th. ob- jection; 13th. fallacious reason; 14th. perversion; 15th. futility; 16th. confutation.* The difference between these two arrangements is not considered to amount to discrepancy. ‘They are held to be reconcileable : the one more ample, the other more succinct ; but both leading to like results. The Sdnc’hya philosophy, as shewn in a former essay, affirms two eternal principles, soul and matter ; (for pracriti or nature, abstracted from modifi- cations, is no other than matter :) and reckoning, with these two permanent principles, such as are transient, they enumerate twenty-five. The Nydya, as well as the Sdnc’hya, concur with other schools of psy- chology, in promising beatitude, or (nihsréyas) final excellence, and (mécsha) deliverance from evil, for the reward of a thorough knowledge of the prin- ciples which they teach; that is, of truth; meaning the conviction of the soul’s eternal existence separable from body. Soul then, as the Bhdshya affirms, is that which is to be known and proven. Gdrama, however, enumerates under this head, besides soul, its associate body, the external senses, things or the objects of sense, (that is, the elements, and his followers here take occasion to introduce CaNnApe’s six categories), intellect or understanding, mind or the eternal organ, activity, fault, transmigration, fruit or consequence of deeds, pain or physical evil, and lastly, liberation; making, together with soul, twelve (praméya) objects of proof, being topics of knowledge requisite for de- liverance. I. Evidence or proof (pramina) by which those objects are known and demonstrated, is of four kinds: perception ; inference of three sorts, (con- * G1, 96 Mr. H. T. Coterrooxe on the Philosophy of the Hindus. sequent, antecedent, and analogous); comparison, and affirmation (com- prehending tradition, as well as revelation). Inference a priori concludes an effect from its cause; inference d posteriori deduces a cause from its effect: another ground of inference is analogy. Or one sort is direct and affirmative ; another indirect or negative; and the third is both direct and indirect. Proof (pramdna) is defined to be the efficient or especial cause of actual knowledge: and this intends right notion (anubhava) ; exclusive, conse- quently, of wrong notion, as error, doubt, and reduction to absurdity ; and likewise exclusive of memory: for notion (anubhava) is knowledge other than remembrance. Cause (cdrana) is that which is efficacious, necessarily preceding an effect that cannot else be: and, conversely, effect (cdrya) is that which necessarily ensues and could not else be. For the relation of cause and effect, and for distinguishing different sorts of cause, connexion (sambandha) or relation, in general, must be considered. It is two-fold: simple conjunction (sanydga), and aggregation or intimate and constant relation (samavdya); the latter being the connexion of things, whereof one, so long as they coexist, continues united with the other: for example, parts and that which is composed of them ; as yarn and cloth: for so long as the yarn subsists, the cloth remains. Here the connexion of the yarn and cloth is intimate relation: but that of the loom is simple con- junction. Consonantly to this distinction, cause is intimate or direct, pro- ducing aggregation or an intimately relative effect, as clay of pottery, or yarn of cloth: or it is mediate or indirect, being proximate to the aggre- gating cause, as conjunction of yarn serving for the production of cloth : or thirdly, it is neither direct nor indirect, but instrumental or concomitant, as the loom. Of positive things there must be three causes; and the most efficacious is termed the chief or especial cause: of negative there is but one, which is the third abovementioned. This would be the place for an ample discussion of the several sorts of proof abovementioned. But they are topics embracing too great a scope of disquisition in the Hindu philosophy, to be adequately considered within the limits of the present essay. The subject, therefore, is reserved for future consideration, in a connected view of it, with relation to the various Indian systems of philosophising, after they shall have been severally examined. Mr. H. T. Cotrsroorsr on the Philosophy of the Hindus. 97 II. 1. The first and most important of twelve objects of evidence or matters to be proven, enumerated by Gérama, is soul.* It is the site of knowledge or sentiment: distinct from body and from the senses ; different for each individual coexistent person ; infinite ; eternal; perceived by the mental organ; and demonstrated by its peculiar attributes, intellect, &c. For knowledge, desire, aversion, volition, pain and pleasure, severally and collectively, argue the existence of soul: since these are not universal at- tributes, as number, quantity, &c. common to all substances ; but are pe- culiar and characteristic qualities, apprehended exclusively by one organ, as colour and other peculiar qualities are; yet belonging not to apparent substances, as earth, and the rest; and arguing therefore a distinct sub- stratum, other than space, time and mind, to which universal, not peculiar, qualities appertain. That distinct substance, which is the substratum of those peculiar qualities, is the soul. This concerns the living soul, (Jivdtmda) the animating spirit of individual person. Souls then, as is expressly affirmed, are numerous. But the su- preme soul (Paramdimd) is one: the seat of eternal knowledge; demon- strated as the maker of all things.+ The individual soul is infinite ; for whithersoever the body goes, there the soul too is present. It experiences the fruit of its deeds; pain or plea- sure. It is eternal, because it is infinite: for whatever is infinite, is likewise eternal; as the etherial element (dcdsa). ; Being a substance, though immaterial, as a substratum of qualities, it is placed in CanApe’s arrangement, as one of nine substances, which are there recognised.t It has fourteen qualities : viz. number, quantity, severalty, conjunction, disjunction, intellect, pleasure, pain, desire, aversion, volition, merit, de- merit, and faculty of imagination. 2. The second among matters to be proven in G6rama’s enumeration, is body. It is the site of effort; of organs of sensation ; and of sentiment of pain or pleasure.§ It is an ultimate compound ; the seat of soul’s enjoyment. It is a whole, composed of parts; a framed substance, not inchoative: associated with * G.1, 1.3. 2. and 3. 1. 1—5. Tare. Bhdsh. 2.1. + Pad. Dip. 1.8. igh CB Ih §) Gold Sao. Vou. I. O 98 Mr. H. T, Corennooxe on the Philosophy of the Hindus. which, soul experiences fruition ; that is, immediate presence of pain or of pleasure, in relation to itself. It is the site of effort; not of motion simply ; but of action tending to the attainment of what is pleasing, and to the removal of what is dis- pleasing.* It is earthly; for the qualities of earth are perceived in it: (namely, smell, colour, solidity, &c.) and it is expressly pronounced so by more than one passage of the Védas. According to some opinions, it consists of three elements, earth, water, and light or heat: for the peculiar qualities of those elements are perceptible in it ; since it has smell, clamminess, and warmth : or it consists of four, since there is inspiration as well as expiration of air: or of five, as indicated by odour, moisture, digestion, breath, and cavities.t Those opinions are controverted by the Nydya. It consists not of five, nor of four, elements: else, as CANADE argues, it would be invisible ; for the union of’ visible with invisible objects is so: instance wind. Nor does it consist of three visible elements, nor of two: for there is no intimate in- choative union of heterogeneous substances.t This last reason is alleged likewise by Caprta: heterogeneous materials cannot enter into the same composition.§ Besides human and other bodies of this world, all which are terrene, there are, in other worlds, aqueous, igneous, and aerial bodies, In these, too, there is union with an element, for soul’s fruition.|| Earthly body is two-fold; sexually bred, or not so bred: the first is either viviparous or oviparous: the second results from concurrence of par- ticles by an unseen or predestined cause, and peculiar disposition of atoms. That such beings are, is proved from authority of the Védas, which reveal creation of gods and demi-gods. Or the distinction is between such as are propagated by sexes, or are otherwise generated. The latter comprehends equivocal generation of worms, nits, maggots, gnats, and other vermin, considered to be bred in sweat, or fermented filth ; and germination of plants sprouting from the ground, Accordingly, the distinct sorts of body are five: 1st, ungenerated ; * Tare. Bhdsh, and Com. + G.3.1. 6. 1—5. t Can. 4, 2. 1. and Com. § Cap. 3. 16—18 and 5, 99. || Bhdshya on Gor, Mr. H. T. Coresrooxe on the Philosophy of the Hindus. 99 2d. uterine or viviparous; 3d. oviparous; 4th. engendered in filth; 5th. vegetative or germinating.* 3. Next, among objects of proof, are the organs of sensation. An organ of sense is defined as an instrument of knowledge: conjoined to the body, and imperceptible to the senses.t There are five external organs: smell, taste, sight, touch, and hearing. They are not modifications of consciousness (as. the Senc’hyas maintain), but material, constituted of the elements, earth, water, light, air, and ether, respectively. The pupil of the eye is not the organ of sight (as the Baudd’has affirm) ; nor is the outer ear, or opening of the auditory passage, the organ of hear- ing: but a ray of light, proceeding from the pupil of the eye towards the object viewed, is the visual organ ; and ether, contained in the cavity of the ear, and communicating by intermediate ether with the object heard, is the organ of hearing. That ray of light is not ordinarily visible: just as the effulgence of a torch is unseen in meridian sunshine. But, under particular circumstances, a glimpse of the visual ray is obtained. For instance, in the dark, the eye of a cat or other animal prowling at night. The organ of vision then is lucid ; and in like manner, the organ of hear- ing is etherial; and that of taste, aqueous (as saliva); and of feeling, aerial; and of smelling, earthly. The site of the visual organ is the pupil of the eye; of the auditory or- gan, the orifice of the ear; of the olfactory organ, the nostril or tip of the nose; of the taste, the tip of the tongue ; of the feeling, the skin. Objects, apprehended by the senses, are odour, flavour, colour, touch (or temperature), and sound: which are qualities appertaining to earth, water, light, air, and ether.§ The existence of organs of sense is proved by inference, from the fact of the apprehension of those objects: for apprehension implies an instru- ment to effect it, since it isan act, in like manner as the act of cutting implies an instrument, as an axe, or a knife. The organs are six, including an internal organ, termed manas, or mind : not five only, as the followers of Bupp’na maintain, disallowing an internal * Pad. Dip. and Madh. on Cés'. t+ Tarc. Bhdsh. t Gét.1.1.3.4—5 and 3. 1. 7 and 8. § Gét. 1. 1. 3. 6. 02 100 Mr. H. T. Correrooxe on the Philosophy of the Hindus. sense ; nor so many as eleven, which the Sdnc’hyas affirm, comprehending, with the senses, the organs of action, which they reckon five.* Mind is the instrument, which effects the apprehension of pain, pleasure, or interior sensations; and, by its union with external senses, produces knowledge of exterior objects apprehended through them, as colour, &c. but not independently of those senses, for outward objects. Its existence is proved by singleness uf sensation: since various sensations do not arise at one time to the same soul. They only seem to do so when passing rapidly, though successively ; as a firebrand, whirled with velocity, seems a ring of fire. It is single ; that is, for each soul, one: not so many minds as there are external senses. When it is conjoined with any one of the outward organs, knowledge is received through that organ: when not so conjoined, none comes through that sense, but through any other with which it then is associated.t It is not infinite, being imperceptible to the touch, like the etherial ele- ment, as the Mémdnsa maintains ;{ but it is minutely small, as an atom. Were it infinite, it might be united with every thing at once; and all sen- sations might be contemporaneous. It is imperceptible to sight, touch, and other senses, and is inferred from reasoning, as follows: There must be an instrument of apprehension of pain and pleasure; which instrument must be other than the sight, or any external sense ; for pain and pleasure are experienced though sight be wanting. Such instrument of painful or pleasurable sensation is termed mind (manas). It is eternal, and is distinct from soul, as well as from body: with which it is merely conjoined. It is reckoned by CanApE among substances ; and is the substratum of eight qualities, none of which are peculiar to it, being all common to other substances: viz. number, quantity, individuality, conjunction, disjunction, priority, subsequence, and faculty.§ 4, Next in Gérama’s arrangement are the (art’ha) objects of sense: that is, of the external senses: and he enumerates odour, taste, colour, feel, and sound, which are the peculiar qualities of earth, and the rest of the elements respectively.|| * Gau. on Cés'. + Got. 1, 1.3. 8. and 3. 2. 6. + Pad. Dip. § Gau. on Cés’. || Got. 1. 3.5. Mr. H. T. Coterrooxe on the Philosophy of the Hindus. 101 Under this head, Cfsava places the categories (paddrt’ha) of CanAvE : which are six; substance, quality, &c. I. Substance is the intimate cause of an aggregate effect or product: it is the site of qualities and of action ; or that, in which qualities abide ; and in which action takes place.* Nine are enumerated; and no more are recognised. Darkness has been alleged by some philosophers ; but it is no substance ; nor is body a distinct one; nor gold, which the Mémdnsacas affirm to be a peculiar substance. Those specified by CANADE are, 1. Earth, which, besides qualities common to most substances (as number, quantity, individuality, conjunction, disjunction, priority, posteriority, gra- vity, fluidity, and faculty of velocity and of elasticity ;) has colour, savour, odour, and feel, or temperature. Its distinguishing quality is smell: and it is succinctly defined as a substance odorous.t In some instances, as in gems, the smell is latent : but it becomes manifest by calcination. It is eternal, as atoms; or transient, as aggregates. In either, those characteristic qualities are transitory, and are maturative, as affected by light and heat: for by union with it, whether latent or manifest, former colour, taste, smell, and temperature are in earth of any sort annulled, and other colour, &c. introduced. Aggregates or products are either organised bodies, or organs of percep- tion, or unorganic masses. Organised earthly bodies are of five sorts [see body]. The organ of smell is terreous. Unorganic masses are stones, lumps of clay, &c. The union of integrant parts is hard, soft, or cumulative, as stones, flowers, cotton, &c. 2. Water, which has the qualities of earth ; excepting smell, and with the addition of viscidity. Odour, when observable in water, is adscititious, arising from mixture of earthy particles. The distinguishing quality of water is coolness. It is accordingly defined as a substance cool to the feel. It is eternal as atoms; transient as aggregates. The qualities of the first are constant likewise ; those of the latter inconstant. * Can. 1. 1. 4, 1. Cés’. and Com. Pad. Dip. tL - 102 Mr. H. T. Coresrooxe on the Philosophy of the Hindus. Organic aqueous bodies are beings abiding in the realm of Varuna. The organ of taste is aqueous : witness the saliva. Unorganic waters are rivers, seas, rain, snow, hail, &c. It is by some maintained, that hail is pure water rendered solid by super- vention of an unseen virtue: others imagine its solidity to be owing to mixture of earthy particles. 3. Light is coloured, and illumines other substances ; and to the feel, is hot: which is its distinguishing quality. It is defined as a substance hot to the feel. [Heat, then, and light, are identified as one substance. | It has the qualities of earth, except smell, taste, and gravity. It is eternal, as atoms ; not so, as aggregates. Organic luminous bodies are beings abiding in the solar realm. The visual ray, which is the organ of sight, is lucid [see organs of perception]. Unorganic light is reckoned fourfold: earthy, celestial, alvine, and mineral. Another distinction concerns sight and feel ; as light or heat may be either latent or manifest, in respect of both sight and feel, or differently in regard to either. Thus fire is both seen and felt ; the heat of hot water is felt, but not seen; moonshine is seen, but not felt; the visual ray is neither seen nor felt. Terrestrious light is that, of which the fuel is earthy, as fire. Celestial is that, of which the fuel is watery, as lightning, and meteors of various sorts. Alvine is that, of which the fuel is both earthy and watery: it is intestinal, which digests food and drink. Mineral is that, which is found in pits, as gold. For some maintain that gold is solid light; or, at least that the chief ingredient is light, which is rendered solid by mixture with some particles of earth. Were it mere earth, it might be calcined by fire strongly urged. Its light is not latent, but overpowered by the colour of the earthy particles mixed with it. In the Mémdnsd, however, it is reckoned a distinct substance,. as before observed. , 4. Air is a colourless substance, sensible to the feel: being temperate (neither hot, nor cold). Besides this its distinguishing quality, it has the _ same common qualities with light, except fluidity (that is, number, quantity, individuality, conjunction, disjunction, priority, subsequence, and faculty of elasticity and velocity). Its existence, as a distinct substance, is inferred from feeling. The wind, that blows, is apprehended as temperate, independently of the influence _of light: and this temperature, which is a quality, implies a substratum ; for it cannot subsist without one: that substratum is air; different from Mr. H. T. Coresrooxe on the Philosophy of the Hindus. 103 water, which is cold; and from light, which is hot; and from earth, which is adventitiously warm by induction of light. Air is either eternal as atoms, or transient as aggregates, Organic aerial bodies are beings inhabiting the atmosphere, and evil spirits (Pisdchas, &c.) who haunt the earth. The organ of touch is an aerial integument, or air diffused over the cuticle. Unorganic air is wind which agitates trees and other tremulous objects. To these may be added, as a fourth kind of aerial aggregates, the breath and other vital airs. 5. Ether (dcedsa), which is a substance that has the quality of sound. Besides that its peculiar and distinguishing quality, it has number (viz. unity), quantity, individuality, conjunction, and disjunction. It is infinite, one, and eternal. The existence of an etherial element as a distinct substance, is deduced, not from distinct perception, but from inference. Sound is a peculiar qua- lity: for, like colour and other peculiar qualities, it is apprehended by only one external organ of such beings as men are: now a quality abides in a substance which is qualified: but neither soul, nor any one of the four ele- ments, earth, water, light, and air, can be its substratum, for it is appre- hended by the organ of hearing ; the qualities of earth, and the rest, are not apprehended by the hearing, but sound is ; therefore it is not a quality of those substances ; nor is it a quality of time, space, and mind; since it is a peculiar quality ; and those three substances have none but such as are common to many: therefore a substratum, other than all these, is inferred ; and that substratum is the etherial element. It is one; for there is no evidence of diversity ; and its unity is congruous, as infinity accounts for ubiquity. It is infinite, because it is in effect found every where. It is eternal, because it is infinite. It appears white, from connexion with a lucid white orb; as a rock chrystal appears red by association with a red object. The blue colour of a clear sky is derived, according to Paransau1, from the southern peak of the great mountain Swméru, which is composed of sapphire. On other sides of Suméru, the colour of the sky is different, being borrowed from the hue of the peak which overlooks that quarter. Others suppose, that the black colour of the pupil of the eye is imparted to the sky (blue and black being reckoned tinges of the same colour), as a jaundiced eye sees every object yellow. The organ of hearing is etherial, being a portion of ether (dcd$a) confined 104 Mr. H. T. Cotrprooxe on the Philosophy of the Hindus. in the hollow of the ear, and (as affirmed by the author of the Paddrt’ha Dipicd) endued with a particular and unseen virtue. In the ear of a deaf man, the portion of ether, which is there present, is devoid of that particular virtue ; and therefore it is not a perfect and efficient auditory organ. 6. Time is inferred from the relation of ‘priority and subsequence, other than that of place. It is deduced from the notions of quick, slow, simulta- neous, &c., and is marked by association of objects with the sun’s revolu- tions. Young is the reverse of old, as old is of young. This contrast, which does not concern place, is an effect, needing a cause, other than place, &c. That cause is time. It has the qualities of number, quantity, individuality, conjunction, and disjunction. It is one, eternal, infinite. Though one, it takes numerous designations, as past, present, and future, with reference to acts that are so. 7. Place, or space, is inferred from the relation of priority and subse- quence, other than that of time. It is deduced from the notions of here and there. It has the same common qualities as time ; and like it, is one, eternal, infinite. Though one, it receives various designations, as east, west, north, south, &c. by association with the sun’s position. 8. Soul, though immaterial, is considered to be a substance, as a sub- stratum of qualities. It is eighth in CanApe’s arrangement. In Gérama’s it is first among things to be proven [see before}. 9. Mind, according to CanApg, is a ninth substance; and, in Gérama’s arrangement, it recurs in two places, as one of the twelve matters to be proven ; and again, under the distinct head of organs of sensation, being reckoned an internal sense [see before ]. Material substances, are by CanApr considered to be primarily atoms ; and secondarily, aggregates. He maintains the eternity of atoms; and their existence and aggregation are explained as follows :* The mote, which is seen in a sun-beam, is the smallest perceptible quan- tity. Being a substance, and an effect, it must be composed of what is less * Can. 2. 2. 2.1. Cés’. &c. Mr. H. T. Coresrooxe on the Philosophy of the Hindus. 105 than itself; and this likewise is a substance and an effect; for the com- ponent part of a substance that has magnitude, must be an effect. This again must be composed of what is smaller; and that smaller thing is an atom. It is simple and uncomposed ; else the series would be endless : and, were it pursued indefinitely, there would be no difference of magnitude between a mustard-seed and a mountain, a gnat and an elephant, each alike containing an infinity of particles. The ultimate atom then is simple. The first compound consists of two atoms; for one does not enter into composition; and there is no argument to prove, that more than two must, for incohation, be united. The next consists of three double atoms ; for, if only two were conjoined, magnitude would hardly ensue, since it must be produced either by size or number of particles; it cannot be their size, and therefore, it must be their number. Nor is there any reason for assuming the union of four double atoms, since three suffice to originate magnitude.* The atom then is reckoned to be the sixth part of a mote visible in a sun- beam.t Two earthly atoms, concurring by an unseen peculiar virtue, the creative will of Gop, or time, or other competent cause, constitute a double atom of earth ; and, by concourse of three binary atoms, a tertiary atom is pro- duced ; and, by concourse of four triple atoms, a quaternary atom; and so on, to a gross, grosser, or grossest mass of earth: thus great earth is produced; and in like manner, great water, from aqueous atoms; great light, from luminous ; and great air, from aerial. The qualities, that belong to the effect, are those which appertained to the integrant part, or primary particle, as its material cause : and conversely, the qualities, which belong to the cause, are found in the effect. The dissolution of substances proceeds inversely. In the integrant parts of an aggregate substance resulting from composition, as in the potsherds of an earthern jar, action is induced by pressure attended with velocity, or by simple pressure. Disjunction ensues; whereby the union, which was the cause of incohation of members, is annulled; and the integral sub- stance, consisting of those members, is resolved into its parts, and is de- stroyed: for it ceases to subsist as a whole. II. Quality is closely united with substance ; not, however, as an in- * Cés’. + Pad. Dip. Von. I. P 106 Mr. H. T. Corzsrooxe on the Philosophy of the Hindus. timate cause of it, nor consisting in motion; but common: not a genus, yet appertaining to one. It is independent of conjunction and disjunction ; not the cause of them, nor itself endued with qualities. Twenty-four are enumerated. Seventeen only are, indeed, specified in CanApe’s aphorisms ;* but the rest are understood. 1. Colour. It is a peculiar quality to be apprehended only by sight ; and abides in three substances ; earth, water, and light. It is a characte- ristic quality of the last ; and, in that, is white and resplendent. In water it is white, but without lustre. In the primary atoms of both, it is perpe- tual; in their products, not so. In earth it is variable; and seven colours are distinguished : viz. white, yellow, green, red, black, tawny (or orange),t and variegated. The varieties of these seven colours are many, unenume- rated. The six simple colours occur in the atoms of earth ; and the seven, including variegated, in its double atoms, and more complex forms. The colour of integrant parts is the cause of colour in the integral substance. 2, Savour. It is a peculiar quality, to be apprehended only by the organ of taste; and abides in two substances, earth and water. It is a characte- ristic quality of the last; and in it is sweet. It is perpetual in atoms of water; not so in aqueous products. In earth it is variable; and six sorts are distinguished : sweet, bitter, pungent, astringent, acid, and saline. 3. Odour. It is a peculiar quality, to be apprehended only by the organ of smell; and abides in earth alone, being its distinguishing quality. In water, odour is adscititious, being induced by union with earthy particles ; as a clear crystal appears red by association with a hollyhock, or other flower of that hue. In air also it is adscititious: thus a breeze, which has blown over blossoms, musk, camphor, or other scented substances, wafts fragrant particles of the blossoms, &c. The flowers are not torn, nor the musk diminished, because the parts are replaced by a reproductive unseen virtue. However, camphor and other volatile substances do waste. Two sorts of odour are distinguished, fragrance and stench. 4. Feel, and especially temperature. It is a peculiar quality, to be appre- hended only by the skin or organ of feeling. It abides in four substances ; earth, water, light, and air; and is a characteristic quality of the last. * Can. 1. 1. 2.2. and 1. 1. 4. 2. + One commentator (Mddh.) specifies blue in place of orange; another (Gau.) omits both, reducing the colours to six. Mr. H. T. Coresrooxre on the Philosophy of the Hindus. 107 Three sorts are distinguished, cold, hot, and temperate. In water, it is cold; in light, hot; in earth and in air, temperate. Divers other sorts, likewise, are noticed ; as hard and soft, and diversified, &c. These four qualities are latent in minute substances, as atoms and double atoms ; manifest to perception in products or aggregates of greater magni- tude. A mote in a sunbeam may be seen, though not felt. The colour of the visual ray, or organ of sight, is ordinarily imperceptible. 5. Number. It is the reason of perceiving and reckoning one, two, or many, to the utmost limit of numeration. The notion of number is deduced from comparison. Of two masses seen, this is one, and that is one: hence the notion of two, and so of more. It is an universal quality ; common to all substances, without exception. It is considered to be of two sorts, unity and multitude; or of three, monad, duad, and multitude. Unity is either eternal or transient: eternal unity regards eternal things: that, which is uneternal, concerns effects or transitory substances. 6. Quantity. It is the special cause of the use and perception of mea- sure. It is an universal quality, common to all substances. It is considered to be fourfold: great and small; long and short. Extreme littleness and shortness are eternal; as mind, or as atoms, whether single or double, &c. Extreme length and greatness (termed in- finite) are likewise eternal, as ether. Within these extremes is inferior magnitude or finite quantity: which is uneternal. It is of various degrees in length and bulk, more or most, from the mote or tertiary atom, upwards, to any magnitude short of infinite. The finite magnitude of products or effects results from number, size, or mass. Multitude of atoms, bulk of particles, and heap of component parts, constitute magnitude. The latter, or cumulation of particles, concerns a loose texture. The others, close or compact. Infinity transcends the senses. An object may be too great, as it may be too small, to be distinguished. 7. Individuality, severalty, or separateness, is a quality common to all substances. It is of two sorts; individuality of one or of a pair; or it is manifold, as individuality of a triad, &c. Simple individuality is eternal, in respect of eternal things ; transient, in regard to such as are transitory. Individuality P@2 108 Mr. H. T. Corzezrooxe on the Philosophy of the Hindus. of a pair or triad, &c. is of course transitory : it results from comparison, as duad or triad does, ) 8. Conjunction is a transient connexion. It is an universal quality, incident to all substances; and is transitory. It implies two subjects, and is threefold: arising from the act of either or of both, or else from conjunction; being simple, or reciprocal, or me- diate. The junction of a falcon perching, which is active, with the perch whereon it settles, which is passive, is conjunction arising from the act of one. Collision of fighting rams, or of wrestlers, is conjunction arising from the act of both, Contact of a finger with a tree occasions the con- junction of the body with the tree ; and this is mediate. 9. Disjunction. It is the converse of conjunction ; necessarily preceded by it, and, like it, implying two subjects. It is not the mere negation of conjunction, nor simply the dissolution of it. The knowledge of this quality, as wellas of its counterpart, is derived from perception. It is an universal quality, incident to all substancess and is simple, re- ciprocal, or mediate. A falcon, taking flight from a rock, is an instance of disjunction arising from the act of one of two subjects: the active from the inactive. The parting of combatants, rams or wrestlers, is an example of disjunction arising from the act of both. Disjunction of the body and the tree, resulting from the disunion of the finger and the tree, is mediate. 10.—11. Priority and posteriority. These qualities, being contrasted and correlative, are considered together. They are of two sorts, concerning place and time. In respect of place, they are proximity and distance ; in regard to time, youth and antiquity. The one concerns (mdérta) definite bodies, consisting of circumscribed quantity ; the other affects generated substances. : The knowledge of them is derived from comparison. Two masses being situated in one place, nearness is deduced from the conjunction of one with place as associated by comparison: referring pri- marily to the person of the spectator; or, secondarily, to other correlatives of place. Where least conjunction of conjunct things intervenes, it is nearness ; where most does, it is remoteness. Thus, Praydga is nearer to Mat’ hurd, than Cdst ; and Cds¢ remoter from it, than Praydga. In like manner, one of two masses, not restricted to place, is young, as deduced from the association of the object with time, by comparison dis- Mr. H. T. Corzzrooxe on the Philosophy of the Hindus. 109 eriminating that which is connected with least time. Another is old, which is connected with most time. Here time is determined by revolutions of the sun. ‘ 12. Gravity is the peculiar cause of primary descent or falling.* It affects earth and water. Gold is affected by this quality, by reason of earth contained in it. In the absence of a countervailing cause, as adhesion, velocity, or some act of volition, descent results from this quality. Thus a cocoa-nut is withheld from falling by adhesion of the foot-stalk ; but, this impediment ceasing on maturity of the fruit, it falls. According to Upayana A’cuArya, gravity is imperceptible, but to be inferred from the act of falling. Batianua maintains, that it is perceived in the position of a thing descending to a lower situation. Levity is not a distinct quality ; but the negation of gravity. 13. Fluidity is the cause of original trickling.t It affects earth, light, and water. It is natural and essential in water ; adscititious in earth and light; being induced by exhibition of fire in molten substances, as lac, gold, &c. Fluidity is perceptible by the external senses, sight and touch. In hail and ice, fluidity essentially subsists, but is obstructed by an im- pediment arising from an unseen virtue, which renders the water solid. 14. Viscidity is the quality of clamminess, and cause of agglutination. It abides in water only. In oil, liquid butter, &c., it results from the watery parts of those liquids.t 15. Sound is a peculiar quality of the etherial element; and is to be apprehended by the hearing. It abides in that element exclusively, and is its characteristic quality. Two sorts are distinguished: articulate and musical.§ To account for sound originating in one place, being heard in another, it-is observed, that sound is propagated by undulation; wave after wave ; radiating in every direction, from a centre, like the blossoms of a Nauclea. It is not the first, nor the intermediate wave, that is the sound heard: but the last which comes in contact with the organ of hearing : and therefore it is not quite correct to say, that a drum has been heard. Sound origi- Sone nmnemeemmmenmemereeee * Tarc. Bhdsh. and Pad. Dip. + Ibid. } Ibid. and Siddh. Sang. § Ibid. and Gau. &e. 110 Mr. H. T. Corrprooxre on the Philosophy of the Hindus. nates in conjunction, in disjunction, or in sound itself. The conjunction of cymbals, or that of a drum and stick, may.serve to exemplify the first. It is the instrumental cause. The rustling of leaves is an instance of dis- junction being the cause of sound. In some cases, sound becomes the cause of sound. In all, the conformity of wind, or its calmness, is a con- comitant cause: for an adverse wind obstructs it. ‘The material cause is in every case the etherial fluid: and the conjunction of that with the so- norous subject, is a concomitant cause. The Mindnsd affirms the eternity of sound. This is contested by the Naiydyicas, who maintain, that were it eternal, it could not be apprehended by human organs of sense. 16.—23. The eight following qualities are perceptible by the mental organ ; not by the external senses. ‘They are qualities of the soul, not of material substances. 16 Intelligence (budd’hi) is placed by CanApe among qualities; and by Gérama, fifth among objects of proof. It will be noticed in that place. 17 and 18. Pleasure and pain are among qualities enumerated by Cananr. Pain or evil is placed by G6tama among objects of proof: where (under the head of deliverance) it will be further noticed, with its converse. 19 and 20. Desire and aversion are the two next in order among qua- lities. Desire is the wish of pleasure and of happiness, and of absence of pain. Passion is extreme desire: it is incident to man and inferior beings. The supreme being is devoid of passion. Neither does desire intend Gop’s will, nor a saint’s wish. Aversion is loathing or hatred. 21. Volition (yatna), effort, or exertion, is a determination to action pro- ductive of gratification. Desire is its occasion, and perception its reason. Two sorts of perceptible effort are distinguished: that proceeding from desire, seeking what is agreeable ; and that which proceeds from aversion, shunning what is loathsome. Another species, which escapes sensation or perception, but is inferred from analogy of spontaneous acts, comprises animal functions, having for a cause the vital unseen power. Volition, desire, and intelligence, are in man transitory, variable, or inconstant. The will and intelligence of Gop are eternal, uniform, con- stant. 22 and 23. Virtue and vice (D’harma and Ad’harma), or moral merit and demerit, are the peculiar causes of pleasure and of pain respectively. The result of performing that which is enjoined, as sacrifice, &c. is virtue: the Mr. H. T. Coteprrooxe on the Philosophy of the Hindus. 111 result of doing that which is forbidden, is vice. ‘They are qualities of the soul; imperceptible, but inferred from reasoning. The proof of them is deduced from transmigration. The body of an individual, with his limbs and organs of sense, is a result.of a peculiar qua- lity of his soul; since this is the cause of that individual’s fruition, like a thing which is produced by his effort or volition. The peculiar quality of the soul, which does occasion its being invested with body, limbs, and organs, is virtue or vice: for body and the rest are not the result of effort and volition.* 24. The twenty-fourth and last quality is faculty (sanscdra). This com- prehends three sorts. Velocity (véga), which is the cause of action. It concerns matter only ; and is a quality of the mental organ, and of the four grosser elements, earth, water, light, and air. It becomes manifest from the perception of motion. Elasticity (s?hitist?hdvaca) is a quality of particular tangible, terrene ob- jects; and is the cause of that peculiar action, whereby an altered thing is restored to its pristine state; as a bow unbends, and a strained branch re- sumes its former position. It is imperceptible; but is inferred from the fact of the restitution of a thing to its former condition. Imagination (bhdvand) is a peculiar quality of the soul, and is the cause of memory. It isa result of notion or recollection; and being excited, produces remembrance: and the exciting cause is the recurrence of an association ; that is, of the sight or other perception of a like object. III. The next head in CanApe’s arrangement, after quality, is action (carme). Action consists in motion, and, like quality, abides in substance alone. It affects a single, that is, a finite substance, which is matter. It is the cause (not aggregative, but indirect) of disjunction, as of conjunction : that is, a fresh conjunction in one place, after annulment of a prior one in another, by means of disjunction. It is devoid of quality; and is tran- sitory. Five sorts are enumerated : to cast upward; to cast downward ; to push * Tarc. Bhdsh. 112 Mr. H. T. Coresrooxe on the Philosophy of the Hindus. forward ; to spread horizontally ; and, fifthly, to go: including many va- rieties under the last comprehensive head. IV. Community (sdmdnya), or the condition of equal or like things, is the cause of the perception of conformity. It is eternal, single, concern- ing more than one thing, being a property common to several. It abides in substance, in quality, and in action. Two degrees of it are distinguished: the highest, concerning numerous objects; the lowest, concerning few. The first is existence, a common property of all. The latter, is the abstraction of an individual, varying with age, in dimensions, yet continuing identical. A third, or interme- diate degree, is distinguished, comprehended in the first, and including the latter. These three degrees of community correspond nearly with genus, species, and individual. In another view, community is two fold: wiz. genus (jdtz) and discrimi- native property (wpddhi), or species. The Baudd’has are cited as denying this category, and maintaining that individuals only have existence ; and that abstraction is false and deceptive. This, as well as other controverted points, will be further noticed at a future opportunity. V. Difference (visésha), or particularity, is the cause of perception of exclusion. It affects a particular and single object, which is devoid of community. It abides in eternal substances. Such substances are mind, soul, time, place ; and the etherial element; and the atoms of earth, water, light, and air. VI. The sixth and last of CanApr’s categories is aggregation (samavdya), or perpetual intimate relation. It has been already briefly noticed. VII. To the six affirmative categories of CanApr, succeeding writers add a seventh, which is negative. Negation or privation (abhdva) is of two sorts; universal and mutual. Universal negation comprehends three species, antecedent, emergent, and absolute. Antecedent privation (prdgabhdva) is present negation of that, which, at a-future time, will be. It is negation in the material cause, previous to the Mr. H. T. Cozesrooxe on the Philosophy of the Hindus. 113 production of an effect; as, in yarn, prior to the fabrication of cloth, there is antecedent privation of the piece of cloth which is to be woyen. It is without beginning, for it has not been produced; and has an end, for it wil] be terminated by the production of the effect. Emergent privation is destruction (dhwansa), or cessation, of an effect. It is negation in the cause, subsequent to the production of the effect : as, in a broken jar (smashed by the blow of a mallet) the negation of jar in the heap of potsherds. It has a commencement, but no end ; for the destruc- tion of the effect cannot be undone. Absolute negation extends through all times, past, present, and future. It has neither beginning nor end. For example, fire in a lake, colour in air. Mutual privation is difference (bhéda), It is reciprocal negation of identity, essence, or respective peculiarity. 5. To return to Gérama’s arrangement. The fifth place, next after objects of sense, is by him allotted to intelligence (budd@’hi), apprehension, knowledge, or conception; defined as that which manifests, or makes known, a matter. It is two-fold: notion, and remembrance. Notion (anubhava) includes two sorts: right and wrong. Right notion (pramd) is such as is incontro- vertible. It is derived from proof, and is consequently fourfold; viz. from perception ; or inference; or comparison; or revelation: for example : ist. a jar perceived by undisordered organs; 2d. fire inferred from smoke ; 3d. a gayal * recognised from its resemblance to a cow; 4th. celestial hap- piness attainable through sacrifice, as inculeated by the Védas. Wrong notion deviates from truth, and is not derived from proof. It is threefold : doubt; premises liable to reduction to absurdity; and error (for example, mistaking mother-o’-pearl for silver). Remembrance (smarana), likewise, is either right or wrong. Both occur, and right remembrance especially, while awake. But, in sleep, remem- brance is wrong. 6. The sixth place among objects of proof, is allotted to mind. It has been already twice noticed; viz. among organs of sense, and again among substances. 7. Activity (pravritti) is next in order. It is determination, the result * Bos gaveus s. frontalis. As. Res. 8. 487. Linn. Trans. Vor, I. Q 114 Mr. H. T. Coteprooxe on the Philosophy of the Hindus. of passion, and the cause of virtue and vice, or merit and demerit ; accord- ing as the act is one enjoined or forbidden. It is oral, mental, or corporeal; not comprehending unconscious vital functions. It is the reason of all wordly proceedings. 8. From acts proceed faults (désha): including, under this designation, passion or extreme desire; aversion or loathing; and error or delusion (méha). The two first of these are reckoned by CanApr among qualities. 9. Next in Gérama’s arrangement is (prétya-bhdva) the condition of the soul after death; which is transmigration: for the soul, being immortal, passes from a former body which perishes, to a new one which receives it. This is a reproduction ( punar-utpatti). 10. Retribution (pha/a) is the fruit accruing from faults which result from activity. It is a return of fruition (punar-bhéga), or experience of pleasure or pain, in association with body, mind, and senses. 11. Pain, or anguish, is the eleventh topic of matters to be proven. 12. Deliverance from pain is beatitude: it is absolute prevention of every sort of ill; reckoned, in this system of philosophy, to comprehend twenty-one varieties of evil, primary or secondary: viz. 1. body; 2—7. the six organs of sense; 8—13. six objects (vishaya) of sensation; 14—19. six sorts of apprehension and intelligence (dudd@’hi) ; 20. pain or anguish ; 21. pleasure. For even this, being tainted with evil, is pain; as honey drugged with poison is reckoned among deleterious substances. This liberation from ill is attained by soul, acquainted with the truth (tatwa), by means of holy science ; divested of passion through knowledge of the evil incident to objects; meditating on itself; and, by the maturity of self-knowledge, making its own essence present; relieved from impedi- ments; not earning fresh merit or demerit, by deeds done with desire ; discerning the previous burden of merit or demerit, by devout contempla- tion; and acquitting it through compressed endurance of its fruit; and thus, (previous acts being annulled, and present body departed, and no fu- ture body accruing,) there is no further connexion with the various sorts of ill, since there is no cause for them. ‘This, then, is prevention of pain of every sort; it is deliverance, and beatitude. III. After proof and matter to be proven, Gérama proceeds to other categories; and assigns the next place to doubt (sansaya). It is the consideration of divers contrary matters, in regard to one and Mr. H. T. Cotesrooxe on the Philosophy of the Hindus. 115 the same thing; and is of three sorts, arising from common or from peculiar qualities; or merely from contradiction: discriminative marks being in all three cases unnoticed. Thus an object is observed, concerning which it becomes a question whether it be a man or a post: the limbs which would betoken the man, or the crooked trunk which would distinguish the post, being equally unperceived. Again, odour is a peculiar quality of earth : it belongs not to eternal substances, as the etherial element; nor to tran- sient elements, as water: is then earth eternal or uneternal? So, one affirms that sound is eternal; another denies that position; and a third person doubts. IV. Motive (praydjana) is that by which a person is actuated, or moved to action. It is the desire of attaining pleasure, or of shunning pain ; or the wish of exemption from both: for such is the purpose or impulse of every one in a natural state of mind.* V. Instance (drishtdnta) is, in a controversy, a topic on which both dis- putants consent. It is either concordant or discordant ; direct or inverse: as the culinary hearth, for a direct instance of the argument of the presence of fire betokened by smoke ; and a lake, for an inverse or contrary instance of the argument, where the indicating vapour is mist or fog.t VI. Demonstrated truth (stdd’hdnta) is of four sorts; viz. universally acknowledged ; partially so; hypothetically ; argumentatively (or, € con- cessu).t Thus, existence of substance, or of that to which properties appertain, is universally recognised ; though the abstract notion of it may not be so; for the Baudd’has deny abstraction. Mind is by the Naiydyicas considered to be an organ of perception; and soit is by the kindred sect of Vaiséshicas. The eternity of sound is admitted in the Mémdnsd, and denied in the Nydya. Supposing the creation of the earth to be proved, omniscience of the creator follows. In Jarmrni’s disquisition on the eternity, or the tran- sitoriness, of sound, it is said, granting sound to be a quality. * Got. 1.1. 4. 1—3. + -Gét. 1. 1. 5. 1—6. t¢ Got. 1.1.6.1, &e. Q 2 116 Mr. H. T.-Coresroore on the Philosophy of the Hindus. On the appositeness of some of these examples, in the cases to which they are here applied, as instances of divers sorts of demonstration, there is a disagreement among commentators, which it is needless to go into. VII. A regular argument, or complete syllogism (nydya), consists of five members (avayava) or component parts. Ist. the proposition (pratij- nyd) ; 2d. the reason (hétu or apadésa) ; 3d. the instance (udéharana or midarsana) ; 4th. the application (wpanaya); 5th. the conclusion (niga- mana). Ex. 1. This hill is fiery : 2. For it smokes. 3. What smokes, is fiery: as a culinary hearth. 4. Accordingly the hill is smoking : 5. Therefore it is fiery. Some * confine the syllogism (nydya) to three members ; either the three first, or the three last. In this latter form it is quite regular. The recital joined with the instance is the major; the application is the minor ; the conclusion follows. VIII. Next, in this arrangement, is (tarca) reduction to absurdity. It is a mode of reasoning, for the investigation of truth, by deduction from wrong premises, to an inadmissible conclusion which is at variance with proof, whether actual perception or demonstrable inference. The conclu- sion, to which the premises would lead, is inadmissible, as contrary to what is demonstrated, or as conceding what is disproved. It is not to be confounded with doubt, to which there are two sides ; but to this there is but one. Five sorts are distinguished by the more ancient writers, to which the moderns have added six, or even seven more varieties. It is needless to enumerate them: one or two examples may suffice. Ex. 1. Is this hill fiery, or not ? On this question one delivers his opinion, that it is not fiery. The answer to him is, Were it not fiery, it would not smoke. * The followers of the Mimdnsé. Pad. Dip. Mr. H. T. Coresrooxe on the Philosophy of the Hindus. 117 Ex. 2. If there be a jar in this place, it must look like the ground. Fallacy of the same form, termed tarcdbhdsa, comprises the like number of sorts and varieties. The designations, by which they are distinguished, are familiar to the Indian scholastic disputation. It would be tedious to enumerate and ex- » plain them. IX. Ascertainment (nirnéya), or determination of truth, is the fruit of proof, the result of evidence and of reasoning, confuting objections, and establishing the position in question. X.—XII. Disputation (cat’hd) is conference, or dialogue of interlocu- tors, maintaining adverse positions; whether contending for victory, or seeking the truth. It comprises three of the categories. X. One is (jalpa) debate of disputants contending for victory: each seek- ing to establish his own position, and overthrow the opponent’s. XI. Another is (vdda) discourse, or interlocution of persons communing on a topic in pursuit of truth, as preceptor and pupil together with fellow- students. XII. The third is (vitandd) cavil, or controversy wherein the disputant seeks to confute his opponent, without offering to support a position of his own. XIII. Next in G6rama’s enumeration is fallacy, or, as it is termed, semblance of a reason (hétwdbhdsa) ; it is the non causa pro causa of logi- cians. Five sorts are distinguished, embracing divers varieties or subdivi- sions. ‘They need not be here set forth. XIV. Fraud (ch’hala), or perversion and misconstruction, is of three sorts: Ist. verbal misconstruing of what is ambiguous; 2d. perverting, in a literal sense, what is said in a metaphorical one; 3d. generalizing what is particular. 118 Mr. H. T. Cotzsrooxe on the Philosophy of the Hindus. XV. After all these is (jdéi) a futile answer, or self-confuting reply. No less than twenty-four sorts are enumerated. XVI. The sixteenth and last of GéTama’s categories, is (nigraha-s?’hana) failure in argument, or (pardjaya-hétu) reason of defeat. It is the termina- tion of a controversy. Of this, likewise, no fewer than twenty-two distinc- tions are specified: which are here passed by; as the present essay has already been extended to too great a length. rhlOr,)) VIII. Account of the Banyan-Tree, or Ficus Inpica, as found in the ancient Greek and Roman Authors. By Grorce Henry Noeuven, LL.D. Secretary R.A.S. F.R.S. &c. Read March 6, 1824. Amonc the objects of Natural History, which attracted the attention, and excited the wonder of the followers of Alexander the Great, when that illustrious conqueror carried his victorious arms across the Indus, was the Banyan, or Inpian Fic-tree. It is well known that that extraordinary man, whose talents, as well as achievements, have certainly no parallel in history, was generally imbued with a love of science, and, as Pliny expresses it, inflamed with a passion for Natural History.* To his great preceptor, ArisTOTLe, he had delegated the care of digesting, and elucidating, the vast materials that were collected, in the king’s progress through a quarter of the globe, which, to the inhabitants of Europe, was absolutely a new world. It is to be presumed that, by the orders of Alexander, not only specimens of natural productions were looked for, but that observations were also made, on the spot, by competent persons, on such objects as could not be removed. Both the one and the other were placed at the disposal of Aristotle, who by dint of his powerful mind, and with the assistance of an immense fund of knowledge, brought the rude materials, furnished to him, into a system of scientific arrangement. According to Pliny, as * Pliny speaks, in particular, of one branch of natural history, namely, zoology, in the culti- vation of which, he says, Alexander had taken a warm interest: but no remarkable object could be indifferent to such a mind. Nat. Hist. VII. 17. Vol. II. p. 79. ed. Bip. Alexandro Magno rege inflammato cupidine animalium naturas noscendi, delegatdque hac commentatione Aristoteli, summo in omni doctrind viro, aliquot millia hominum in totius Asie Greciaque tractu parere jussa, omnium quos venatus, ancupia, piscatusque alebant: quibusque vivaria, armenta, piscine, aviaria, in cura erant: ne quid usquam gentium ignoraretur ab eo: quos percontando quinquaginta ferme volumina illa preclara de animalibus condidit. The immense sums of money, which the king, besides, bestowed upon Aristotle, for the prosecution of his researches, are men, tioned by Athenzus IX. p. 398, &c. Casaub. (IX. c. 13. T. III. p.447. ed. Schweigh.) This grant of money /Elian (Var. Hist. IV. 19.) by a mistake, attributes to Philip, the father of Alexander. See Buhle in Aristotelis Vita (Vol. I. Oper. Aristotel.), p. 96; and Schlegel’s Indische Bibliothek. Vol. I. p. 160. 120 Dr. Noruven’s Account of the Banyan-Tree. quoted below,* he wrote about fifty volumes on the History of Animals, or, as we should say, on Zoology alone: and we know from other sources, that he also composed a work on Plants,t or on Botany. . In the latter, the mention of such a production as the Banyan-tree, could not have been omitted. It is our misfortune to lament, that of these interesting writings comparatively very little has been preserved to us. Of the work on Animals, a certain portion remains; and there, indeed, also exists a book on Plants, attributed to Aristotle, but unquestionably spurious. His re- searches, however, may be traced in authors that wrote after him, and who enjoyed the advantage of the information which he had gathered. Thus Plinyt declares, that the greatest part of what he himself has written on zoology, is taken from the works of Aristotle ; and we may justly con- clude, that Theophrastus, an author to whom our attention will be presently directed, has built on the same foundation. Whatever passed through the hands of Aristotle, on subjects of Natural History, must be allowed to have had a value beyond that which any other writer could have given it, both on account of his acuteness and intellectual superiority, and of the channels, through which his information was de- rived. It is not possible to conceive, as has before been intimated, that among the natural curiosities of India, of which, through the interposition of Alexander, he obtained a knowledge, such a phenomenon in the vege- table world, as the Banyan-tree, should have escaped him; more especially, when it is considered, that even writers, as will be shown afterwards, who merely employed themselves in recording the military and political achieve- ments of Alexander, could not forbear noticing that remarkable object. _ Hence it appears probable, that Theophrastus, who was the favourite and most distinguished pupil of Aristotle, and who succeeded him in the Lyceum, as head of the Peripatetic school, gained, in substance, what he has left recorded of the Banyan, from the literary stores of his master, to * N.H. VIII. 17. Bip. The passage has been transcribed in the foregoing note. + [epi gutiw a 8’, de plantis libri duo, two books on plants. See the Life of Aristotle, by Diogenes Laertius, in the Ist volume of Buhle’s edition of Aristotle’s works, p. 22. Also his life by an anonymous author ; ib. p. 64. + Nat. Hist. VIII. 17. Vol. II. p.79. ed. Bip.—quinguaginta ferme volumina illa preclara de animalibus condidit ; que ame collecta in arctum, cum iis que ignoraverat, queso ut legentes boni consulant, in universis rerum nature operibus, medioque clarissimi regum omnium desiderio, cura nostra breviter peregrinantes. Dr. Norupen’s Account of the Banyan-Tree. 121 which, undoubtedly, he had access: and this circumstance will recommend the passages, which I am about to introduce, to our particular regard. We are in possession of two botanical works of Theophrastus, one in- scribed the History of Plants,* and the other rather unintelligibly entitled On the Causes of Plants.t In this last work, he treats of the peculiarities of different plants, of which peculiarities he endeavours to assign the reasons, or causes ; hence that laconic and awkward denomination. It is a sort of Botanical Physiology. In both works, the Banyan-tree is mentioned, and altogether very fully, and accurately described. Theophrastus calls it the Indian Fig, an appellation which was given to it, by the followers of Alex- ander, on account of the resemblance, as he states, which the form of the fruit has to the common fig. It is singular to observe, that the name, which this plant bears in modern botany, Ficus Indica, should have been bestowed upon it, more than three hundred years before our era, perhaps at the very first moment that it was seen by the eye of an European. But modern science classes it with Ficus, not merely for the reason which Theophrastus alleges, but because it is marked with all the characters which belong to that genus. I now shall cite the passages themselves, from Theophrastus. ‘The first occurs in the first book, the twelfth chapter, of the History of Plants. He there speaks of the curious mode of its rooting, and says thus:t “ The “ nature and property of the Indian Fig, with regard to its rooting, are “ peculiar ; for it sends forth roots from the young branches, which roots « are lengthened, till they come in contact with the ground, and strike into «it. There is thus formed a continuation of roots, in a circle, round the *« tree, which does not approach the stem, but remains at a distance.” The next, and principal passage, is in the fifth chapter of the fourth book, in the same work, and to this effect:§ “ The country of India produces * Historia Plantarum. + De Causis Plantarum. t Historia Plantarum, lib. I. c.12. p. 13. (ed. Heinsii, Lugd. Bat. 1693.) “[dia 32 pigns gucis nal Divas 1 Tis "Ivdiniis cunts * cord yap tiv Brasdv apingr méxpis dv dv cwaln TH yi nal pigabii - nah YiveTor Tepl To BevOpov KUKAW TUVERXES TO THY PIGGY, Guy, AATorEVEY TOD SEAEYIUG, GAAG aAPESNKOS « § Historia Plantarum, lib. IV. ¢. 5. p.77. “H de ‘Ivdinn xdpa tay te naroupsévny eye cui, ji xadinow én Tov nradov Tas pias av Exasov Eros, womep EipuTai mporEpov’ aPinor Oe dum éx TAY véwv, GPK tx Tay Evy, Kal ETL maraorépwy* GuTat 02 cwdmTovoa TH YH, MowvoW womEp dpuppaxrov nUKrAy mei to Devdzov, dire yivecSan naSamep cunvnv, UP’ als nal EbIac diarpicew . foi BE cu pian Puopeven Vor. I. R diadnro 122 Dr. Noeuven’s Account of the Banyan-Tree. “« what is called the Indian Fig, which-every year sends out’ roots from its ** branches, as before has been mentioned ; it emits them not from the “« young shoots, but from those of the year before, or even older ones. “ These, coming in contact with the ground, form a sort of inclosure, in “a circle round the tree, so as to have almost the appearance of a tent (or ‘“« arbour) under which the people are also in the habit of dwelling. The ‘“* roots, when produced, may be distinguished from the shoots, or young “ branches, by being whiter: they are thick and twisted, and furnished “« with two leaves. The tree has a great deal of foliage above, assumes’ ** altogether a: well rounded form, and is of extraordinary size. For it is ‘« said, that it throws its shade over a circumference of two stadia (or more “ than twelve hundred feet). The thickness of the stem is in some more “than sixty paces, and in the generality forty paces. It has a leaf not “ less than a pelta, or Thracian shield, and fruit very diminutive, about: “« the size of a large pea, or small bean, and resembling a fig, for which “‘ reason the Greeks have called it a Fig-tree ; the fruit is extremely small, “© not only in proportion to the size of the tree, but considered of itself. «« This tree grows near the river Acesines.” The third passage, in which Theophrastus speaks of this tree, is in the work, On the Peculiarities of Plants, and their Causes, in the second book, the fourteenth chapter.* “ Those plants,” he says, ‘‘ which tend to a great! ‘“‘ size, are apt to have small fruit, as, for instance, the tree called the’ “ Indian Fig. For being of wonderful magnitude, it has, by nature, its “ fruit extremely small and insignificant, as spending all its nourishment’ * upon the leaves and branches; for it has very large foliage. And to the ** same cause of superabundant nourishment seems to be attributable the diaduAor mpos Tos Brasous* AEuKTEpat yup, Kal Daceion, wat onorIcu, Dipuaror * Exe Oe Thy aw xduny ; Le ete © 2 Corte by ? i ies ite ae F XM TrONAHY * Kok TO OAoy DévOpov EvxuKAOV* nal TH mEeyEdEL wea OPddpa * xal yap emi Bo sada mociv Pact THY THIAY* HA TO TaXOG TOD sErexous Ena marciovwy H EennovTa Anuatwy, TH JE TOAAR TETTApaxoTA . > . ‘ > « ) ~ 7d déye QUAAOV Gum EraTrov Exe: mEATNS* Kapmov BS oOod—Aa puIKpoV, HAinov EpEeBWI0G, Ouoiov DE cuxa . : _ , wsye90¢, GAAX Kal TO OAV QuETaI de TO Dévdoov meg Tov Axecivny qoTauCY . . * , « * De Causis Plantarum, Lib. II. c. 14. p.249.—Ta éis uéye90g dipunuéva minponapmotepa, xa- Scemep nal 4 "Ivdinn cunii xaroumévn * Savuasn yap oboa TH meyéeSer, punpov Exar QUEL oPAIpa TOV KapmoV nal datyov, as Ets thy Brasnow ekavanicxovea macav Thy TpopHy" Kal yap TOIpa pEyardoUArEG* ao’ ~ # Sg aie ’ Ne eee ee ed L x t ” Biuin fal 7 a) ~ dy Eoime dic thy evCoriay nal h Tay pidv xaSienéven Ear yéeveois * tows 0” avamaaw, Ott eal eg TadTa 1 X ~ Loar ‘ pee Vise) Sis . , MoT aepICET al, jie TOUTO OUV aadevésepos Ft KGL EARTTOY O MANTIS « Dr. Nozuven’s Account of the Banyan-Tree. 123 ‘* production of the roots, which are emitted from the branches; or, per- ‘«« haps, the nourishment being divided between the roots and the branches, * the fruit is, for this reason, weaker and smaller.’’ Such is the description which Theophastrus gives of the Banyan. It is full and detailed, clear and accurate. In commenting upon it, I shall advert to such parts as differ from modern accounts, or otherwise require explanation. The author uses a cautious mode of expression, when speaking of particulars, which might easily be liable to exaggeration. Thus, where the extent is mentioned, to which the shadow of the tree reaches, he employs the phrase, they say, or, it is said: “ It is said that the tree throws its shade over a circumference of two stadia.”’ A stadium may be reckoned at six hundred English feet ; the shade of the tree, therefore, is said to cover about twelve hundred feet, in circumference. If we compare this statement with modern accounts, for instance, that given by Mr. Marsden, in his History of Su- matra,* we shall hardly think it magnified. That gentleman, in speaking of the Banyan-tree at Mangee, in Bengal, computes the circumference of its shadow, at noon, at eleven hundred and sixteen feet, between which, and the measure of two stadia, rated by us at twelve hundred feet, there is no great difference. Mr. Marsden gives the diameter of the stem of the tree at Mangee, three hundred and sixty-three to three hundred and seventy-five feet: Theophrastus estimates the thickness t of the stem, by which likewise the diameter must be understood, at sixty paces, or scarcely one hundred and eighty feet, in some trees, and at forty paces, or under one hundred and twenty, in the generality. If there is an exaggeration as to this point, I should suspect it to be in the modern account. Theophrastus probably * Third edition, p. 163. + To maxos tod seréxous « { There may perhaps have been some inaccuracy in the calculations with which Mr. Marsden was furnished :' for it does not appear that he measured the tree alluded'to himself. I find it difficult to reconcile some of the dimensions, as they are given. In the text, Mr. Marsden ex- presses himself thus: ‘ It (the Banyan-tree) possesses the uncommon property of dropping “ roots or fibres from certain parts of its boughs, which, when they touch the earth, become “* new stems, and go on increasing to such an extent, that some have measured, in circum- ference of the branches, upwards ofa thousand feet, and have been said to afford shelter to a troop of horse.” To that passage a note is subjoined to this effect: « The following is an account of the dimensions of a remarkable banian or bur-tree, near Mangee, twenty miles west of Patna, in Bengal: Diameter, three hundred and sixty-three to three hundred and seventy- R 2 “¢ five a « 5 «€ = if « 124 Dr. Norupen’s Account of the Banyan-Tree. came nearer to the truth. The roots, that shoot out from the branches, are no where so accurately described. They are thick * and twisted, he says, and distinguishable from the branches, from which they proceed, by a lighter colour. And he adds a particular circumstance, namely, that they are dipvaac, two-leaved, that is, furnished with two leaves, or stipule, as modern botanists would call them, probably at the spot where the roots issue from the branches. I have not seen this noticed in any modern description, either botanical or other. The size of the leaf is perhaps the only thing that is overrated: it equals, he says, a pelta, that is to say, a small Thracian, or, as it is alsc called, Amazonian t shield. Modern bota- nical accounts represent the leaf as of about a span, that is to say, nine or ten inches in length, whereas the peléa must have been more than double that measure. ‘The fruit is by modern botanists said to be of the size of a hazel-nut ; and Theophrastus compares it to an Gwe, which seems to have been a large pea, ora sort of kidney-bean. The river Acesines, near which, he says, the tree grows, is supposed to be the Ravi, one of the four or five streams that, flowing from the eastward, unite their waters with the Indus. The account of Theophrastus is the foundation of Pliny’s description, which shall now follow. In speaking generally of India, this author re- marks that that country produces the largest animals; and then he goes on to say,t * There also grow, according to report, trees of such extraordinary «« five feet. Circumference of shadow at noon eleven hundred and sixteen feet. Circumference «« of the several stems, in number fifty or sixty, nine hundred and twenty-one.” Now if some trees, as is said in one place, have measured in circumference of the branches, upwards of a thousand feet; or if, as is stated in the note, the circumference of the shadow at noon is eleven hundred and sixteen feet, it is not to be conceived how the diameter of the stem alone can be from three hundred and sixty-three te three hundred and seventy-five feet, or its cireumference nine hundred and twenty-one. The whole computation, I confess, is not clear to my view; and perhaps some error in the numbers may have taken place. * Mr. Marsden speaks of what Theophrastus calls the roots, in this manner, p. 163: “ The “« tree possesses the uncommon property of dropping roots or fibres from certain parts of its «« boughs, which, when they touch the earth, become new stems. These fibres look like ropes «attached to the branches.” + Pliny (Nat. Hist. XII. 11. p. 326. Vol. IIL. ed. Bip.) says: Foliorum latitudo pelte effigiem « Amazonice habet.” Milton, in a passage to be quoted afterwards, calls this shield, Amazonian targe. t Pliny, Nat. Hist. VII. 2. Vol. II. p.9. ed. Bip. Mazxima in India gignuntur animalia. Ar- bores Dr. Norxven’s Account of the Banyan-Tree. 125 * height, that you cannot shoot an arrow over them. It is owing to the ** richness of the soil, the temperature of the climate, and the abundance “* of water, that (if we may believe it) there is a species of fig-tree, under “« whose branches whole troops of horsemen may be concealed.” The very high tree, to which Pliny first alludes, may perhaps have been the great Fan-Palm (Corypha umbraculifera) : but he has no name for it. The report of it, as of most of the productions of India, came from the Mace- donians that composed the expedition of Alexander the Great; and these, though they gave an account of many trees, left most of them without names, as Pliny in another * place has observed: which circumstance ren- dered them indistinct and doubtful objects. The Banyan-tree was exempt from this defect, having, as before noticed, been called Zndian Fig-tree, from the first moment that the Macedonians saw it. From its being desig- nated as a Fig-tree, in the passage of Pliny, above recited, we know that it is the Banyan, of which the author is speaking. This tree was among the objects, which were brought to the knowledge of the western world, by the expedition of Alexander. As such it is men- tioned by Pliny,t who describes it in the following manner :t “ It has very *« small fruit. Continually propagating itself, it overspreads a vast space * with its branches, the lowest of which are in such a manner bent towards * the ground, that every year a portion of them strike into it, and produce « a new offspring around the parent-tree, forming themselves into a circle, “as if it were done by the hand of art. Within this enclosure the shep- . a . bores quidem tante proceritatis traduntur. ut sagittis superjact nequeant. Hec facit ubertas soli, temperies coeli, aquarum abundantia (si libeat credere) ut sub una ficu turme condantur equitum. * Nat. Hist. XII. 13. Vol. Il. p. 327. ed. Bip. Genera arborum Macedones narravere, majore ex parte sine nominibus. + Nat. Hist. XII. 10. p. 326. Nune eas (arbores) exponam, quas mirata est Alexandri Magni victoria, orbe eo patefacto. } Nat. Hist. XIL. 11. p.326. Ficus ii exilia poma habet. Ipsa se semper serens, vastis diffun- ditur ramis ; quorum imi adeo in terram curvantur, ut annuo spatio infigantur, novamque sibi propaginem faciant circa parentem in orbem, quodam opere topiario. Intra sepem eam estivant pastores, opacam pariter et munitam vallo arboris, decord specie subter intuenti, proculve, fornicato amlitu. Superiores ejusdem rami in excelsum emicant, silvosd multitudine, vasto matris corpore, ut LX. passus plerique orbe colligant, umbra vero bina stadia operiant. Foliorum latitudo pelte effi- giem Amazonice habet: hac causd, fructum integens, crescere prohibet. Rarusque est, nec fabe magnitudinem excedens: sed per folia solibus coctus, predulci sapore, dignus miraculo arboris, Gignitur circa Acesinem maxime amnem, 126 Dr. Norxpen’s Account of the Banyan-Tree. “ herds shelter themselves, in,summer, .as it.affords them both shade, and a kind of fenced protection, which, presents an elegant appearance, when you look under it, or view it at a distance, the whole resembling a vaulted, or arched edifice. The upper branches spring, like a forest, from the vast body of the mother-tree : most of them measure sixty paces (nearly one hundred and eighty feet) in circumference ; and they cover a space of two stadia (or upwards of twelve hundred feet) with their shadow. The broad leaves of the tree have the shape of an Amazonian shield: covering the fruit, they prevent it, by this means, from growing ; the fruit is thinly scattered, and does not exceed the size of a (kidney) bean: it becomes matured by the heat of the sun, penetrating through the leaves, is of a very sweet taste, and by its peculiarity adds to the wonders of the tree. The tree grows particularly near the river Acesines.”” : Before I proceed to make any observations on this passage, I will, while the impression of it is fresh in the recollection, subjoin the well-known lines of Milton * relating to the Banyan-tree, which will be found to be copied from Pliny’s description. The poet, speaking of our first parents, after the fall, when they felt shame, and sought for means to cover their bodies, continues thus: “ So counselled he (Adam), and both together went © Into the thickest wood: there soon they chose ** The fig-tree, not that kind for fruit renown’d, « But such as, at this day, to Indians known «* In Malabar or Decan, spreads her arms,t “ Branching so broad and long, that in the ground “ The bended twigs take root,t and daughters § grow ** About the mother-tree, a pillar’d shade || « High overarch’d, and echoing walks between. “ There oft the Indian herdsman, shunning heat, n * In Paradise Lost, IXth Book, v. 1099 to 1111. + Plin. Vastis diffunditur ramis. £ Adeo in terram curvantur, ut annuo spatio infigantur. § Novamque sibi propaginem faciant circa parentem in orbem ; and afterwards, superioris ejus- dem rami in excelsam emicant-vasto matris corpore. || Decord specie, subter intuenti, proculve, fornicato ambitu. Dr. Norxven’s Account of the Banyan-Tree. 127 <¢ Shelters* in cool, and tends his pasturing herds, ‘© At loop-holes, cut through thickest shade. Those leaves “© They gather’d, broad as Amazonian + targe.” ’ Pliny was familiar with the writings of Theophrastus, for he repeatedly refers to him in his work, and it is evident that he almost transcribed the passage,. concerning the Banyan-tree, from that author. But he has not done it with that accuracy, which ought to be expected, on such a subject. He omits, or alters, some essential points. In speaking of the lower branches striking into the ground, he does not notice the roots that issue from those branches, which are the means of bringing the latter in contact with the earth; yet this is a peculiarity most remarkable. From Pliny’s account it would appear, as if the branches merely had a tendency to be bent downwards, and thus reached the ground, where they afterwards took root: but this is quite a false representation. He is equally incorrect, when he assigns the measure of sixty paces to the circumference of the upper branches, which Theophrastus gives as the dimension of the stems of the different young trees, produced round the parent stock. He ex- presses himself indistinctly respecting the shade, which proceeds from the tree. Like Theophrastus, he says, that it extends over two stadia, or about twelve hundred feet; but he so places this in the context, that it seems to be the shade of the upper branches of which he is speaking, in- stead of that of the whole tree, which Theophrastus clearly designs. The leaves Pliny characterizes by their breadth, which, he says, gives the idea of an Amazonian shield, or pelta: the comparison should be as to the size of the leaf generally, in which acceptation Theophrastus likens it to the same shield. The reason which Pliny alleges for the smallness of the fruit, is not such as an intelligent naturalist ought to have given: he says, it is owing to the large leaf, by which the fruit is covered, and its growth im- peded. This must mean, that the fruit, being excluded from the influence of the sun, by the intervention of the leaf, is stunted: yet he presently talks of the effect of the sun upon that very fruit, in maturing and sweeten- ing it. * Intra sepem eam estivant pastores, opacam pariter et munitam vallo arboris. + Foliorum latitudo pelte effizien Amazonice habet. 128 Dr. Norxpen’s Account of the Banyan-Tree. Pliny appears to great disadvantage, by the side of such an author as Theophrastus. The information which he collected, upon almost every subject, though vast in quantity, loses much of its value, from the precipi- tation with which it was taken up. His inordinate desire of reading every thing that could be read, which is admirably described by his nephew,* and the ambition of making extracts from a multitude of authors, left him no time for digesting what he had thus heaped together, much less for exer- cising any judgment, or discrimination. His extreme parsimony of time would naturally induce hurry, in making his extracts, which proved another source of inaccuracy. It is, for these reasons, not to be wondered at, that the correctness of Pliny’s statements should, on many occasions, be subject to doubt, and that his authority should be brought into question. It is probable, also, that he may have mixed with the account of Theo- phrastus some other narration, less accurate ; such, for instance, as might be found in those historical writers, who had described Alexander’s expedition. It has been observed, that Theophrastus likens the size of the fruit of the Banyan to a sort of legume, which he calls 2{@w9ec, and it has been said that this was either a kind of large pea, or some variety of bean. Pliny uses the expression faba, bean, as synonymous with the term 2:@w9ec: and we shall perhaps be near the truth, if we suppose, that what both authors had in view, was some kind of kidney-bean, approaching the size of a hazel-nut, stated by modern botanists to be about the dimension of the fruit of the Banyan. aba, in classical Latin, does not signify the common garden-bean, but seems to be a general term for both the phaselus and the phaseolus ; which latter is the kidney-bean, the former the garden bean. Theophrastus and Pliny are the two authors who have spoken of the tree, as naturalists. Those which are now to be quoted, merely give the popular accounts, such as were to be met with in the histories, and memoirs of Alexander’s exploits. Of this character is a passage in Quintus Curtius, which undoubtedly refers to the Ficus Indica :+ “ There were woods,” (in * Plin. Epist. III. 5. + Lib. 1X. c.1, p.193. Vol. II. ed. Bip. Hinc Poro amneque superato, ad interiora Indie processit. Silve erant prope in immensum spatium diffuse, procerisque et in extmiam altitudinem editis arboribus umbrose : plerique rami instar ingentium stipitum flexi in humum, rursus, qua se curvaverant, erigebantur adeo, ut species esset non rami resurgentis, sed arboris ex sud radice generate. Dr. Norupen’s Account of the Banyan-Tree. 129 India) says this author, “ spread to an immense extent, shaded with lofty “‘ and gigantic trees. Most of the branches being, like great stems, bent “ into the ground, again rose upwards, at the place of curvature, so as to “ afford the appearance, not of a branch that had sent forth fresh shoots, “ but of a tree produced from its own root.’ This description, though far from accurate, cannot be applied to any other tree, than the Banyan. It was evidently derived from a superficial observer. Nor does the account given by Strabo, to which we now proceed, although more in detail, differ much in character. Strabo was a writer of great learning, and diligent research; but he has drawn his information, in this instance, not from the best source. We can hardly suppose him to have been unacquainted with the writings of Theophrastus, and it may be wondered that, upon such a subject, he should not have had recourse to this authority. The passage alluded to is in the fifteenth book of his Geography, and to this purpose :* * Among other things, India produces also many extraordinary trees, of “ which there is one species that has branches bending downwards, and “ leaves not less than a shield. Onesicritus, in detailing the natural pro- * ductions of Musicania, which, he says, is the most southern part of India, relates, that there are certain large trees of India, the branches “ of which grow to the length of twelve cubits, then take the remainder of “ their growth downwards, as if they were bent, till they reach the ground ; *« and having penetrated into the earth, they strike root, like layers. After * Lib. XV. p. 694. ed. Casaub. (p. 1016. ed. Almelov.) Toaax yop On -neel depo mapadsta i "Iviah pepe, dv est nal ro uoetw vedovraes Exov rods urcdous, To dE Purana aomidos obn trxarTH . "Omnatupiros BE xxi mepiepyorepov ta ev Tm Movomavod dickidy, & Qnor voTibtara Fiven THs Tvdiniic, Oinyeira peycr Bevdpa Ewan tive, dy Tov; urnadous auEnSevras emt mnyers dddina, meta chy Aamny awenow xatwapeph AauBave, 05 cw naraxcumroyevous, Eas av crLuvron Ths ync* koreita matic vis diadoSévran pio Sau, Guoiws Tals xatapvelv, eit avadobevtas sercxoucba && by many Ouolos tH avEnres naranaupsevtas ararny naripuxa Tol, et arrny* Kal outas ép:tnc, ds d@’ Evde depo cucddiov vyevecdou laupov, monusiny oun quoi. Abyss 0: nal usyén OevOpov, dee mévre abparrois duomepianmra dwar ra sernéyn . Katz Ot tov “Anecivny nati thy cuporny thy mp5 Tapotiv, ua "Apis oGovnog eipnne Tel TOY HaTOMWmTO-UEVOUS Exov Twv Tous HAaDOUs, Kot mrepl TOD wsyEbous, dob p’evi dev3pen MeoneBeie oxaCoucvous iarmtas mevrimovtae * butos Oe Tetpanoolous .—Amravtas De UmepBEBanvrat, mepl Tou meyebous risy devdpav, of Onoavees Ewpacbai mipay Tov Laparidos devdpoy moi oxsxy Tals ueonuBetous mevtasadiov: So this passage ought to be connected : but in the text of the editions (which, generally speaking, is very corrupt) the follow- ing sentence is interposed, between the words rerpaxosisus and*Amavras, being evidently out of its place: Aéye 02 "Ag:sdGouass mal caro deveev—naxp rods Exov ws 0 xvoysos Dene Dawrrous to [nnos, mrngels WEnTOs* Tobs BE Poryovras du padiws oaCecban . Vor I. S 130 Dr. Norupen’s Account of the Banyan-Tree. “ this, rising upwards, they are metamorphosed into stems, from which, in the progress of growing, branches issue again in like manner. «“ These, similar to those before, bend downwards, and form other layers, “and again others: so that from one tree, there arises a large bower, re- sembling a pillared booth, or tabernacle. He (Onesicritus) likewise “* speaks of the magnitude of the trees, which, he says, is so immense, that «« five men can hardly fathom the stems. Aristobulus, when speaking of “ the Acesines, and its junction with the Hyarotis, also makes mention of “ the trees with down-bent branches, and of their great size, which, he “ asserts, will afford shelter to fifty horsemen; the other writer (Onesicri- * tus) even says, to four hundred. But those go beyond all the rest, who “ report, that on the farther side of the river Hyarotis, a tree was seen, ‘* which, at noon, made a shade of five stadia.” This account of Strabo, as I have before stated, rests upon the autho- rity of writers, whose business it was not to be very exact in matters of this nature: it incidentally formed a topic in their narration ; and even if they wrote to the best of their knowledge, without a wilful design of misrepre- senting the truth, yet, as it was not incumbent on them to investigate, with great nicety, the reports which they had heard, erroneous details were unavoidable. Among other misnomers, they seem to me to have con- founded different trees. Perhaps some particulars, which we do not find applicable to the Banyan, may have belonged to the Great Fan Palm (Co- rypha umbraculifera) : hence many points of difference, between this passage of Strabo, and the accurate description of Theophrastus, may be explained. The size of the leaf is, in the former, magnified to a large shield (de7a}-, scutum),* while the latter limits it to a small pelta. On the other hand, the circumference of the stem, or trunk of the tree, said to be scarce fathom- ablet by five men, is much below the estimate which we have before noticed. In other instances, the spirit of exaggeration must be supposed to have operated, as in this, when it is related that the shade of the tree, at noon, covered five stadia, which is a space of more than three thousand feet. The emission of the roots from the branches,t which is a very important * Ta Of puaam aomidos om EAaTTo . + “Ore wévre avOpdaroig Surmepianara Elvat Te sere KN . $ It is peculiar to several species of the genus Ficus, among others to the Ficus virens, a large tree, which is a native of South America. Dr. Noruven’s Account of the Banyan-Tree. 131 fact, in the natural history of the tree, and most carefully set forth by Theophrastus, is not adverted to by Strabo. I have hinted that, in some particulars, the Corypha umbraculifera, or Great Fan Palm, may have been confounded with the Ficus Indica, or Banyan. In a passage of Diodorus Siculus, where a large kind of Indian tree is spoken of, the Fan Palm seems to have been intended by the author. It is in the seventeenth book of his History, where the exploits of Alex- ander are related :* ‘“ The king,” he says, “ having with his army passed “ the river, proceeded through a country extremely fertile. For it pro- «© duced different species of trees, of uncommon size, some having a height «« of seventy cubits, and such thickness in the stem, that four men could «« not fathom it, and making a shade of three acres.” Neither the height (about one hundred and twenty feet), nor the circumference of the stem (about twenty-four feet), nor the extent of shadow (about three hundred feet), can be reconciled with particulars, which have before been adduced as characteristic of the Banyan-tree. _ The Banyan-tree, however, is undoubtedly alluded to in the following passage of Arrian. It is in that portion of his works, which is entitled Indian History. He is speaking of the Indian sophists, the wise men, or Fakirs, of ancient India, and continues thus:t ‘ These sophists go naked, * and live in the open air, in winter, exposed to the sun; and in the “ summer, when the sun is overpowering, they retire to meadows, and «« marshy places, under large trees, whose shade, Nearchus says, extends to *« five acres in a circle: and ten thousand men may be sheltered under one “ tree; of such astonishing dimensions are those trees.” From the words of the original it would seem, that the five acres (or five hundred feet) mentioned, are to be taken for the radius of the circle, which would for the circumference give nearly the same measure, that, according to Strabo, * Biblioth. Histor. Lib. XVII. T. II. p. 230. lin. 73. ed. Wessel. Autos 0: uet& Tis Juvapsws TEpaoas Tov MoTAMDY, Moone Oice xwpas apeTH Diapepovons* DevBewv yap elxe yérn DiarrartovTa, nai TO piv vilos Exovta mnxiv EBdounmovta, To OF maxos moyis Lao TeTTapay avipav Wepiraubavoueva, Tia be mrnSpwy THEY ToLoLYTE. . + Historia Indica, p. 324 and 325, ed. Gronov. Lugd. Bat. 1704. ‘Ouro: yuuvel diatavras 61 Topical, TOU pe yeiudvos Umrcubpia Ev TH HMw, Tov de BEgous, Emnv O HAIos matey, Ev TOIT Audiol nai trois Enegi, bro devDgeot meyaroow’ av THY ciny Nécepyos abyet &s srevre mreboa ev xinrw tEnverrbou nai ay pugious vmod evi Gevdger omiageabas* THAmaire Elven Tara TH devdgea . S 2 132 Dr. Noruven’s Account of the Banyan-Tree. some writers alleged, namely, five stadia, or upwards of three thousand feet. With such an exaggeration, the report of Nearchus, quoted by Arrian, might coincide. But though we cannot precisely ascertain, in what sense the measurement, spoken of, is to be taken, yet there can hardly be any doubt that the tree, which Arrian had in his mind, was the Banyan. In reading what Arrian relates of the naked philosophers of ancient India, one is re- minded of the Fakir, mentioned by Mr. Marsden, as sitting under the Banyan-tree, at Mangee,* who, it would seem, continued a practice that was known to his wise predecessors, many centuries before. Thus I have collected all that may be supposed to have a reference to the Banyan-tree, in the remaining works of the classic authors. I do not believe, that any passage, or even any allusion, has escaped me. Perhaps the length, to which these observations have been extended, may require an apology. I was tempted to attribute some slight degree of interest to the subject, as the Banyan-tree has, in a manner, been marked by this Society as its own. It has been chosen for the emblem of the Society, and as the type for its seal. The extraordinary nature of this production, and its locality, being peculiar to the remote East, recommended it as an object that might characterize the Astatic Sociery or Great Brirars anv IRevanp. Whether any allegorical sense, in relation to the arts and sciences, their various ramification and extension, their connexion and mutual support, should be combined with it, I leave for others to determine. ‘The motto, joined to our emblem, is “ Quot rami, tot arbores,” or, “ Every branch yields a tree :” and whether we adopt the allegory, or not, it is to be wished, that the efforts of this Society may contribute to extend human knowledge, and promote that intellectual improvement, which is calculated to constitute the happiness of our species. * History of Sumatra, 3d ed. p. 163, note: “ Under this tree sat a naked Fakir, who had “ occupied that situation for twenty-five years; but he did not continue there the whole year “ through, for his vow obliged him to be, during the four cold months, up to his neck in the « waters of the Ganges,” ( 133 ) IX. Transzarron ofa Sanscrir Inscripri0n, relative to the last Hindu King of Delhi, with Comments thereon. By Captain James Tov, M.R.A.S. Read May 1, 1824. Tue Inscription, of which I have the honour to present a copy and translation to the Society, is a memorial of an important period in the History of India, especially that part familiarly, though restrictively, de- nominated Hindust’hdn. ‘To define the limits of this somewhat vague appli- cation, is of no great moment ; but I believe it is generally to be understood as denoting the space between the mountains of Himdlaya and the Nermadé river, north and south: a line in the meridian of the source of this river at Ameracantac, passing through Praydg, and meeting the great northern chain, forms the eastern limit ; and westward, towards the Indus, it com- prehends all the tracts within the limits of cultivation. This is generally understood to be Hindust’hdn proper. What antiquity may be assigned to such restrictive definition of a word, implying the abode of the whole of the Hindu race, I know not ;* nor should I have deemed it worth mention, but from its comprehending the space to which the inscriptionh as especial reference, the greater part of which acknowledged the power of the Prince, whose name it records. This name is PriruwirAsa, signifying «« Sovereign of the Earth.” 2 It was at Hansi Hisdr, in the beginning of the year 1815, I obtained the Inscription, when I left my post at Sindia’s court on a visit to a friend, now no more: one well known, and whose memory is honoured by some members of this Society; whose services were appreciated, and his loss publicly lamented, by the late illustrious Governor-General of India, be- cause talents, zeal, and honour, were synonymous with James LumspaIne. I need ask no pardon for this digression: when met for the purpose of recording what is worthy in the History, Physics, and Antiquities of India, a passing tribute to one, who, in his own bright example, raised the moral * Hindust'hdn proper, contradistinguished from the southern peninsula, and eastern India (Dacshin and Piirb) is the same with the Med’hya dés'a, or central region. See Menu, 2. 21. The Narmadé river is the limit of the Vind’hya range of mountains there mentioned. Véinas‘ana is the place where the Saraswati river terminates; losing itself in the great sandy desert.—H.T.C. 134 Captain Ton’s Comments on a Sanscrit Inscription. estimation, in the minds of the governed, of those to whom the destinies of a great empire are intrusted, cannot be deemed intrusive. I might say, it was due to his memory: but for my visit to him on this occasion, I might not have trespassed on the indulgence of this Society for the remarks I am about to offer. Hansi and Hisdr are two conspicuous and contiguous places in the more remote geography of British India; being on our north-west frontier, touching the commencement of the Desert: Axux Fazzt, in the Institutes, according to Akber’s division, constitutes Hisdr Firdzeh a subdivision of one of the twenty-two Subahs, or Satrapies, of the Empire. The great Emperor Firéz bestowed his own name on this subdivision ; which, remote as it was, yet was embraced in his munificent designs for the prosperity of his subjects. The remains of one of his many canals, conducted from the Jamund, flowing past Hisdr, are perfectly distinct ; and the Chitang river is supposed to be a canal in all its extent. The recent re-opening of the grand canal excavated by this monarch, whereby not only the health and comfort of the great city of Delhi is secured, but irrigation afforded to an immense tract of country, is one of the most conspicuous works of national benefit, we have bestowed on our Indian subjects. ‘ ' Firdéz had intended this as a royal residence. The remains of the palace, within the fortress (or Hisar), the noble artificial lake into which the canal flowed, with the mausoleums on its banks, are sufficient evidence, that a great mind had there been exerting its action. The natural fertility of the soil is seen in the richness of its pastures, and even in its miniature forests of the grand shrub of the desert, the Pz/i, an evergreen, if I err not, and in which the lion still finds shelter. To supply the deficiency of water, lying vety deep from the surface, these canals were carried on by Firoz, who perhaps contemplated the junction, by these arms, of the waters of the Jamunda and the Setlej, which I believe is not physically impracticable. In establishing Hisdr, Firéz appears to have had in view the necessity of a more extensive post than Hdnsé, which the Hindus seemed to think the key to the capital of the empire, covering it in the line of the fords of the Setlej or Garah, by which invasion often came from the west, whether led by Maumtp, by SHanAsuppin, or by Timtr. Hansi is one hundred and twenty-six miles nearly W.N.W. from Delhi. According to the Inscription, 4’séis the proper name. It is a singular place ;_ and if ever fire-worship had been prevalent on those plains, I would Captain Tov’s Comments on a Sanscrit Inscription. 135 rather say it had the appearance of a grand fire-temple, than that of being intended for defence. It is in shape the frustrum of a pyramid, from eighty to one hundred feet in height,. artificially raised : the exterior slope of each side (faced with brick) forming an angle of about seventy-two degrees with the horizon. — Still the terre-pleine at top is considerable ; and the palace of Priruwirdsa would have been standing to grace it, but for the guns of Mons. Perron, when he put a stop to the schemes of sove- reignty of George Thomas, who had established his court in these “ Halls of the Caesars,” now a heap of ruins. Nor are there any traces of those erected by Kiruan and Hammir, “ in which they placed the spoils of the foe.” The Inscription, which I obtained through the kindness. of my friend Colonel Skinner, had been saved from the general wreck of these hails, by the materials being taken to erect a small Musleman place of worship ; and this slab was built into the wall in a reversed position. It was afterwards presented to the Marquis Hastings: but, as it reached this nobleman at a very busy period of his career, in 1818, I know not what became of it.. Of the precise import of the term 4’sé,* I am ignorant ; but, most pro- bably, it is derived from some ancient tribe now extinct. Aéwa was a very common termination of the names of the princes of the ancient dynasties of India, with probably similar import to that used by the Persian monarchs. The Assaceni were a nation in the Indies, described by Alexander’s his- torians. Asigarh, or Asidirg, is celebrated as the scene of contest between the Hindus and early Muhammedans. It was by this route, that most of SuaHwABuppDin’s attempts were made to wrest the throne of Hind from the subject of the Inscription, Priruwirdsa ; and often did the warriors of the mountains of Cdbul find their graves before A’st. Even now it presents the appearance of a great sepulchre all around, but especially to the west. The route was by Pdcapattan, the town of Purity, on the Setlej, to Bhatnér and Fateh-dbad, to A’st and Delhi. It was by this route Timbre, in the very commencement of the ninth century of the Hejira, taking advantage of civil strife, entered India, when the last of the race of Kuz filled the imperial throne. The scope of the Inscription is to commemorate a victory obtained by rec * Asi (with both vowels short) signifies a sword. A’sa is a bow.—H.T.C, 136 Captain Tov’s Comments on a Sanscrit Inscription. PrituwirAsa over the race of Déda,* by his vassal chiefs Kimuan and Hammir, names of great celebrity in the contests of that period; and, as a text sufficient to expatiate on, is far beyond the limits which I must pre- scribe to myself in a paper of this kind; but they shall have some mention, after noticing the foe over whom, in consequence of being victorious, tro- phies were reared in the halls of A’sé. This tribe, Déda, with many others of more transcendant lustre, have long ceased to be conspicuous among the nations of Hind. ‘Though it never produced independent sovereigns, yet it was a highly respected tribe, even on the invasion of Maumtp of Ghizni, and is noticed by the historians, both of the Court of Nerwala and of Delhi, as one of the thirty-six royal races of India. When the first grand calamity of foreign invasion occurred, involving spiritual as well as temporal change to the Princes of India, all rallied round what-appears to have contained the palladium of their liberties and religion, Chitér. The Déda, from Kaséndi, is mentioned among the princes who repaired to aid the descendant of RAmacwanpra on this occa- sion... But no such place of any consequence now exists, though there are several of the name in different parts of India, and one not a great way to the westward of Ajamér. The race of Chdhamdna, of which PriruwirAsa was the head, as well as sovereign of India, is still one of the most distinguished of the thirty-six royal tribes of India: but to trace its origin satisfactorily, is a task of difficulty ; though all the knowledge those belonging to it yet possess, either from books or tradition, is not unfamiliar to me. At what period the limit was fixed to thirty-six, or rather amplified to this number, we must also remain in ignorance; but a glimpse is to be obtained, through a long vista of obscurity, of a period when there were not more than six or eight grand races; the same number which, I believe, the Tartar and Chinese genea- logists admit. The chief races are those termed Surya and Chandra, or the Sun and Moon, which probably at one period comprehended the whole, as the greater portion of the thirty-six are still resolvable into one or other of these, and have every claim to be termed the most ancient of those belong- ing to India. From these, however, the Chdhamdna is totally distinct, and, with three other very conspicuous races in the annals of India, the Sdlanki, the Primdra, and Parihdra, form the Agnicula, or race produced from the It * Vulg. Dore. Captain Tov’s Comments on a Sanscrit Inscription. 137 element of fire; as the others have, figuratively given to them, the greater luminous orbs for progenitors. Hereafter I may embody some distinct remarks on the martial races of India, and attempt an approach to the origin of some. It will involve some speculative notions, and without, per- haps, much solid foundation. The restless migratory hordes of Higher Asia, never found the Attok to be the Rubicon, which the more modern Hindu wished it to be considered, to keep him from the impure contact of the barbarian (M/éch’ha) to the westward; and the plains of Hindust’han have been often trod by swarms of the same race, who deluged Europe under the names of Kimbri, Goths, Huns, Juts, &c. The colony of Geta, or Juts, led by Odin into Scandinavia, gave their name, Jutland, to what is termed the Cimbric Chersonese. They were still celebrated as a nation in the time of Janciz KwAn, and even in that of Trmtr, who carried on suc- cessive wars of extirpation against them. A grand colony of them, settled where the Malli opposed Alexander, combated Manmtp of Ghizni, ina novel warfare on the waters of the Indus, but were slaughtered and driven across the Setlej. The Getw, or Jits, have a place amongst the thirty-six races; and I have an Inscription, in an ancient character, recording the power of a Jit prince in the fifth century ; his capital, Sd/pér, doubtless that situated high in the Penjdb, mentioned in the twelfth century as being amongst the conquests of CumAra-pALa, of Nehrwald Pattan, and perhaps the Syalcote of our modern geography. What I mean to surmise is, that these, and many others of the tribes now assimilated as Hindus, have an appearance (from their manners and mythology, and the unsatisfactory de- tails of their first appearance) foreign to the aboriginal inhabitants of the plains of India. The remark is more particularly extended to the peninsula of Saurdshtra, which comprehends tribes, with every appearance (though for ages settled there) of foreign and of northerly origin. Though the tribe, of which PrirHwirAsa was head, is classically written Chahamdna, its invariable pronunciation by themselves is Chohdn.* How- * The orthography of names of persons and places, purporting to represent the pronuncia- tion, is not uniform in manuscripts of the vernacular language. In the same copy of CHAND’s poems, entitled Prat’hirdj-Chohdn-rdsa, the hero’s name is generally written Prat HIRA’S ; but sometimes Prit’H1ra’s; at other times Prit’n1na’s; making, in the last instance, a near approach to the Sanscrit equivalent Prir’awira’sa. His family appellation is variously written, Chohan, Chauhan, Chéhuvdn, or Chahiidn: the Sanscrit of which also varies, Chéhamdna, Vor 1. TT Chahumdna, 138 Captain Tov’s Comments on a Sanscrit Inscription. ever much of the Scythian they possess in their ancestry, it might be going rather too far to suppose them a ramification of the Cho-han dynasty of China, and one of the most powerful. According to De Guignes, they had penetrated into the Transoxiana, in the second century before Christ, nearly about the period that other tribes overturned the Bactrian kingdom. The Tartar tribe of Ywe-chi* (the Assaceni of the Greek writers) is men- tioned, in the Chinese histories, as having, after aiding in this event (the overthrow of the Bactrian kingdom) penetrated into India, and settled there in the second century before Christ. ‘To these, De Guignes applies the term Indo-scythian. In the second century after Christ, Gibbon has recorded, from the same authorities, an invasion which even reached Guzzerat ; and Cosmas is given as authority for another, in the sixth century. But we have inscriptions, decyphered by a learned member of this Society, which record the Huns having even penetrated to Bengal; and I have met with a remnant of them, under their pristine name of Hun, in my travels in Guzzerat. De Guignes adds, that the Yuwe-chi were fixed in sovereignty, in the northern parts of India, touching the Thibet mountains, in the fifth cen- tury. The Jit of Sal-indra-mir, already mentioned, of whom I possess a memorial of this very period, may have affinity to this branch. But it is not in mere name, that we are to trace resemblances; but in manners, and religious opinions. The Hindu genealogist is inferior to none of the class on earth, in giving a “local habitation, and a name,” to his kings, hierarchs, and heroes; and of the ancestry of the family under discussion, we have the stapleof the chain of pedigree rivetted in the Agnicunda, or fire fountain, whence they sprung, on the summit of the Olympus of India, the celebrated A’bi. I had the pleasure of visiting this classical spot in the mythology of both religions, where Adind?’h and Adiswara, Rishabhadéva and Nandiswara, have their primitive shrines, and their common origin in name, and in Chéhumdna, or Chéhuvéna. The metropolis of his empire, likewise, is divezsely spelt: Dili, Dili, Dillé, D’hilt, D'hilli, or D'hilli. In short, consonants are interchanged, and vowels confounded : not always by carelessness of transcribers; for the exigence of the metre sometimes supports the variation, There is, consequently, much uncertainty in the proper orthography of names.— H.T.C. * De Guignes, Vol. I. p. 168. Captain Tov’s Comments on a Sanscrit Inscription. 139 symbols. The superior wealth of the ministers of the Balhara sove- reigns (in whose territory A’bé was a tributary fief), following the Jain doctrines, has eclipsed, in the splendour of the temples to Rishabhadéva, the simplicity of the shrine of Father Adam, as Mahddéva is often termed in these countries. He is here also worshipped as Patdléswara, or Lord of the Infernal Regions. There are no temples in India, which can for a moment compete with these, whether in costliness of materials, or in beauty of design. The Chéhdn genealogist has chosen a most celebrated spot for his birth, and has invested it with all the interest of a classical originality. He was, with the three others, created for the express purpose of defending the religion of Brahma, when the Daityas rebelled and threw down the altars and statues of Mahddéva, and defiled the pit of sacrifice. This evidently alludes to a period when probably these two grand sects were contending for superiority : but unluckily we shall never learn who these Daityas were, or who the tribes, evidently only spiritually born again for the purpose of fighting the battles of the Brahminical sect. I placed myself on the top of the Guru-sikhar, or saint’s pinnacle, the highest of all the numerous peaks of this curious mountain, “ where European foot had never been;” and but one gentleman besides myself had ever been on any part of A’bé. Here I had the pleasure, among other discoveries, to meet with some of the fruits of Europe, the nectarine, peach, and citron, indigenous on the mountain, upon the edge of the Indian desert, and on the very verge of the tropical zone. It was a place of wonders, independent of its temples ; which, how- ever fine and costly the fabric, were surpassed, in my ideas, as a lover of antiquity, by the gigantic temples of Giriidr, constructed from the rock on which they stand, and supported by numerous columns of the same dusky granite and sienite. The height of A’bé may be judged by the variation of temperature. In thirty-six hours I passed from that of 108° in the plains of Marwdr, to 60° on the summit of A’bé, under a vertical sun. The barometer indicated a height of near five thousand feet above the sea. Such is the first acknowledged seat of Chéhdn power ; and the Dédra tribe, a branch of it, whose capital, Sarowt, lies about eighteen miles north, has held the sovereignty of A’bé for about five hundred years. The Chd- hamdna_ possessions exteuded, at ‘very early periods (and when Maumtp visited India), on both sides of that stupendous chain of mountains, the 4 140 Captain Tov’s Comments on a Sanscrit Inscription. Arabullah, dividing the rich lands of central, from the more sterile of wes- tern India, and serving as a great bulwark to the further drifting of the sands of the great desert. From Acnr-pAa, the first Chdhamdna (or him who was fostered, or reared by fire), we have: a long list, to MAnikya Raya,* the sovereign of Sdmbhar, or Sdcambhari, and of Ajamér, to whom is allotted the period of S. 740, or A.D. 695. Between Acni-pALa and MAnixya Raya, we have a Cuanpracupta, who would certainly answer much better, as far as loca- lity, for the ally of Srreucus, than the monarch of Rdj-griha, in Bengal. I have an inscription also of a Cuanpracupta, stiled Avanti-Ndvh, or lord of Ujjayan, in a very ancient character, and given to me by one of the Jain hierarchs, bearing date 427, but whether of the Virdta or Vicramdditya Samvat, I can but surmise. With this exception, there is but one other name in the list, from Acni-pALa to MAnikya Raya, of whose actions his- tory has kept any record. This one is Asaya-paLa, the reputed founder of Ajamér, or the hill of Aja, which interpreted, is a goat,t not the hill of Ajaya, victory, as its general acceptance would induce to believe. It is even said, that Asaya-PALA was posterior to Manixya Raya, in whose time this celebrated fortress is called in their poetical legends, Garh-Bith. Manixya Raya appears to have been one of the first who suffered, when, to use an Oriental metaphor, “ the star of Islam first shone on the plains of Hind.” Tradition has handed down a very bare outline of the event ; and this by the bard, always more solicitous to amuse and surprise, than to instruct: but we have no other guide. He is our sole historian; and we are compelled to follow wherever he leads, though it is unnecessary to re- peat all which he says. But even where reason is sacrificed to rhyme, we may be allowed sparingly to glean. This, the first invasion of India, is to be traced, at the same time, in the annals of Meywdr, at the period to which I have already alluded. Upon this invasion, Garh-Bitli was captured from the Chéhdns. On this occasion Lér, the infant heir of Manixya Raya, was slain by an arrow, while playing on the battlements ; and ever since, Lér Purra has been worshipped amongst the penates of the Chdéhdns : and, i nEEEnEEEEEEEEnene * Generally written Ma’nicca Ra’i. Ménicya, in Sanscrit, is a ruby —H.T. C, + Aja, goat; and mér, hill_—J.T. Aja is in Sanscrit a goat; and-méru, the sacred and central mountain at, or towards, the north pole, called Suméru. Jaya, signifies victory; and ajaya, invincible —H, T.C. Captain Top’s Comments on a Sanscrit Inscription. 141 as he wore a silver anklet at the time, when Hinduism received its first stab, the ornament is forbidden to all Chdéhdn children. The anecdote is in itself puerile, certainly ; but to see the fact pursued through so many ages, marks strongly the impression which remained of a great event in their particular history, as well as in that of the nation at large. Sdmbhari was the earliest possession of the Chéhdns. ‘The town stands not far from the celebrated salt lake of the same name, and which supplies a great part of India with salt, and forms a considerable branch of the re- venue accruing to the prince in whose territory it lies. PrirwirAsa is called by Cuanp to the very last, though enjoying the imperial sovereignty, the Prince of Sambhari, ‘* Sambhari-Rdo.” Thirty years ago, when the knowledge of Indian antiquities was first dis- closed by Sir William Jones, this distinguished character obtained in- scriptions from the celebrated pillar, called Firdz Ldth, in one of this monarch’s palaces at Delhi; and laid a translation of it before the Asiatic Society of Bengal. It was of PriruwirAsa, and dated only six years pos- terior to that on which I have been commenting. At this period he (Priruwirasa) was in the very zenith of his power. Major Wilford also made comments on it, but not ina manner to elucidate the subject: in- deed, the reverse; for, taking Sdcambhart to be the Cambher, or Cambher- nere of Mewar, he. transferred the actions of the Chdéhamdnas to a distinct race. Mr. Colebrooke, our Director, gave the most correct version ; justly pronouncing Sdcambhari to he Sdmbhar. This pillar is mentioned by the bard Cuanp, in his works, as the Jai-Khambha (Jaya-stambha), or pillar of victory. But the many very ancient, and still undecyphered characters upon it, give the original erection of the pillar a very remote antiquity. It would be of the highest consequence could they be decyphered; they might, perhaps, have reference to the Yddava power, which possessed uni- versal sovereignty, and whose capital cities were placed on the great rivers of India; and I discovered a rock, near Jonagarh Girinar (another great seat of this race), covered with the same characters; likewise a triumphal pillar, in a lake in Meywar. There is another pillar, now prostrate, and in detached masses, with the same characters inscribed on it, to the N. W. side of the city of Delhi; and one on the site of the ancient Hindu fortress of Hisdr, but without any #* See Asiatic Reeearches, Vol: I. 879 7-175 and 511. 9--188:and 445, 142 Captain Tov’s Comments on a Sanscrit Inscription. characters. ‘Twenty years have elapsed since the march of events con- ducted British authority to Delhi ; but nothing has been done to protect these prostrate monuments from further injury. Sdcamthart-Bhavani is the guardian goddess of the whole Rdjaput race, yet more especially claimed by the Chdhamdnas, though A’sa-purnd is their immediate patroness; and a most enchanting one to have, ‘“‘ Hope herself.” Sdcambhari-Dévi had her statue erected on a small island on the Sar, or salt lake, to which she gives her name, contracted to Sdmbhar. The derivation of the term, as I was led to believe, when the subject first engaged my attention, is, “ the Mother of Verdure,”’ from sdca, ve- getable. But she had chosen too unpropitious a spot to admit its correct- ness; for the waters of this lake are deadly, as those of Asphaltites, to vegetable life. A more correct etymology is to be had, and which explains the title of this goddess to the general admiration of the Rdjaput nation, Sdcambhari is the universal mother of the Sacw (Sdcam), a term in classical use amongst the Cshatriya races of the northwest of India, meaning dis- tinctively the races. Sdc’hd is a ramification, or branch :* I am a Sac’ha- band Rajput, says the Cshatriya of Rdjast’hdn; that is, one who can trace the affiliation or pedigree of his race. May we not consider the Sace of Alexander to have the same signification ? The Chdhamdana is right in considering Sdcambhart as deserving more of his adoration than the more benign divinity, Hope; for no race of the sons of Adam is less indebted to 4’ sd-purndt for “ the fulfilment of their wishes,” than these her votaries. A sketch of the reverses of the various Sace of this widely-extended name, would form a history; for their misfortunes were conspicuous, as their renown was splendid. No other of the martial races of India can fill more pages of its heroic history with deeds in arms. They still live in the songs of the bard, and furnish most interesting ma- terials to the itinerant minstrel, the Dholi, the Jongleur of India, who to the sound of his rhubab, chants the exploits of Goca, who, with fifty sons and nephews, and all his clan, fell on the banks of the Indus, opposing Manmtp ; or those of the romantic Hammir, the theme of eternal plaudits, * To this etymology it may be objected, that Sdc’hd, a branch, is written with an aspirated guttural consonant; and Séca, in Sdcambhar?, without aspiration.—H.T.C. + “ The fulfiller of desire.” a Captain Tov’s Comments on a Sanscrit Inscription. 143 whenever the Rajput instances the sacrifices, which the rights of sanctuary and hospitality demand. Hammir CuAnamAna, Prince. of Rin-tham-bhér,* gave asylum to a noble of the great ALLA-uppin, when disgraced by his sovereign. ‘This sove- reign, who assumed the name of SrkanpER SAni, or Second Alexander, and who scarcely yielded to him in the rapidity of his conquests, called on Hammir to surrender his suppliant, to whom he thus gives assurance of protection: ‘ The sun will rise in the west—the sandal-tree be changed * into the thorny Thwr—the streams will cease to flow—Suméru become « level with the earth—the pledge of Parasu-rama a bye-word, ere Ham- « mir fails in his faith. The walls of Rin-tham-bhor shall fall, and my head “ be crushed in their ruin; but, till these things occur, security is thine.” There are two works, very popular in the poetry of ‘the Hindus, relative to the deeds of this prince—not the Hammir of our Inscription, as he lived a century earlier. These are the Hammir-Rdsa, and the Kdrya; the last is the most esteemed performance, and was composed by the grandson of Cuanp, the friend and poet-laureate of Prat’nrrds. Hammir did fall in defending his guest ; on which occasion the grand sacrifice of the Jéhardt was performed, when all the females were immolated, and the males rushed on the destruction which they could not avert. ALLA-up-pin was the angel of destruction to every tribe in India, but especially to the race of Chéhdns. During the twenty years (from A.D. 1225 to 1316) he swayed with most absolute power the sceptre, he almost extirpated these, the bravest of his foes: Jdlér, Sewdna, Nadél, Asér, Déigir, Pawagarh, Gograun, all independent Chéhdn principalities, and though last not least, Rin-tham-bhér ; each fell, and in turn was sacked by ALLA. ' He was detained, upwards of a year, bef ore the last, from thegreat dif- ficulty of approach ; and it is considered still, in this point, the most inac- cessible of the Indian fortresses, being situated in the middle of several ranges. In Frrtsura’s account of the siege, he mentions the death of one of AxLa’s generals by a stone thrown by a Balista (from the walls), which he terms Munjdntha. SS EE ACR DOE OE es er een See * Sometimes written Ran-t'hamb-bhdwer, which is nearer to the Sanscrit Ran'a-st’hamba-bhra- margq, the bee of the pillar of war—H.T.C. + Most commonly a grand funeral pyre, in which the whole are consumed, 144 Captain Tov’s Comments on a Sanscrit Inscription. When captured at length, and the prince slain, the unfortunate Moghul chief, Munammep, was brought wounded before Atta. The King taunt- ingly asking how he would shew his gratitude, if he caused his wounds to be cured, was answered, in a spirit that showed how worthy he was of the protection which he had received, and which ended so fatally to his friend, « T would put you to death, and make the son of Hammin my sovereign.” In 1808 my travels led me by this famed place. I reached the gate of Méadhdpir, the fortified city in the mountains, through which a road leads to the fort, but was denied entrance. I marched, through a narrow valley, sixteen miles, between high perpendicular rocks, its breadth seldom, to my recollection, one hundred yards, and which merely brought me to another gate of Mddhdpir, three miles opposite the former. At the foot I ascended a rock, from which I was told I should have a view of the walls of the for- tress, but was disappointed, and with difficulty descended. I then marched about eight miles to the westward of the hills, and had a slight view of merely the tops of the edifices of Rinthambhér, which now belongs to Jayapur. * In the most remote parts of India I have found traces of ALLA ; and one inscription in Sanscrit, apparently set up at his command. He was one of the greatest of the sovereigns India ever had. He reduced every part of Hindusthan ; and while he was constantly engaged in repelling irruptions of the Moghuls, he cultivated, at the same time, the arts of peace. FertsutTa gives an outline of his administration of government, which was then con- sulted as the Kaniin Allaht. There are metrical legends of the wars of Axa with all those principa- lities; but this paper is already too prolonged to touch even on these. The Haras, the Khichis. of central India, possess all the bravery of the Chéhdn race, of which they are conspicuous branches; and Hammir, men- tioned in our Inscription, as having, conjointly with KirHan, overcome the foe of PriruwirAsa, was the great forefather of the Hara race, and is mentioned as such in their domestic annals, as well as in the works of Cuanv. There are twenty-four ramifications (sdc’hds), sace, or tribes of the Chdéhdn race, but several of them are now extinct, and others but little known ; I possess, however, several memorials of them. Those brilliant periods in their history, when petty isolated chieftains defied for a time the efforts of the Empire, are recorded, some of them in poems of merit, and are never-ending themes to the erratic scald of Captain Tov’s Comments on a Sanscrit Inscription. 145 Rajwdrd, though it requires some patience and enthusiasm to listen to the tale, and, from the Doric dialects, transfer any thing like the spirit of the originals into an European dress. I shall presume to embody a few passages from CHanp, which may be listened to from feelings of curiosity, and as belonging to the subject of our Inscription, Priruwir4sa. Visata Déva, whose name appears on the pillar at Delhi, was his great grandfather, and lived at a most momentous period in Hindu history, when Maumtp of Ghizni, with his legions from the north, carried his desolating visitations into the most remote part of India. The Chahamdna annals re- cord victories gained by Visata Déva over these his foes; in one of which he lost his life. Ferisura tells us of the failure of Maumodp in his attack on the citadel of Ajamér, in his route to Somand?’h. It may have been on some one of these occasions, that an addition was made to the various inscrip- tions on the pillar of Delhi, as a memorial of his having delivered Aryavarta from the barbarian. SArneapéva succeeded him, but he appears to have been driven from Ajamér. Sdmfksa, his son, was the father of Prirnwi- rasa, who was the first and last of the Chdhamdna race that enjoyed the sovereignty of Delhi. His ancestors, however powerful, appear to have become tributary, if not vassals, to the imperial dynasty of the Tuédirs. This (the Tudr) dynasty, descending from the ancient Pandavas of the Mahd- bhaérata, still enjoyed supreme power. Sdmésa Chdhamdna, and Visaya PA (Rhatore) Prince of Canouwj (Canyacubja, Canawajja), had each married a daughter of Ananca-PAL, the Tomdra sovereign, but had no male issue. Sémesa had supported the imperial throne, when shook by rebellion, headed by the chief of Canowj. This service, and the circumstance of his having married the favourite daughter, obtained for her son, PriruwirAsa, adop- tion to the Tudr family, and nomination to the succession, during ANANGa- pAv’s life: and at this court he was brought up from infancy, while his father enjoyed his independent sovereignty ; and continued to do so after his son’s accession, who, at length, united both crowns. ‘This is not the first instance, of what I may (to borrow an appropriate term) call the Sa- lique law of India, being set aside; but the instances are rare. I at present recollect but two which are conspicuous: one was the succession of the Sélanki successor to the Chaora dynasty of Nehrwdla-Pattan ; the other was the Chdéhdn heir to the Sdlankd, in the same family. The female is never the medium of the transmission of honours amongst these martial races, though they pay her high deference and respect on all occasions. Vox. I. U 146 Captain Ton’s Comments on a Sanscrit Inscription. Sdld* means sister’s husband, in these regions. Whether the Franks, or Frisians, had as good a foundation for using the word, which denotes ex- clusion of female succession, might be doubted. The old German tribes had much in their mythology, manners, and institutions, analogous to these Sacze of India. Delhi had ceased to be an imperial residence, from the period of Sanc’Ha- pwaJA of Kemaon, expelled by VicramapirTya, until the middle of the eighth century, when a remnant of the old Pdndava line once more obtained this ancient seat of power; and a dynasty of twenty-one princes filled the throne, until ANANGa-PAL adopted his grand-child, the subject of our inscription. Sémesa, during his son’s minority, gained many victories over his foes ; but was at length slain by the Prince of Guzzerat, which entailed the feud on Priruwirasa, ending in the death of his opponent, and in the annexa- tion of several of his provinces to the empire. The history of this feud forms one of the most interesting of all the sixty-nine books of the works of Cuanp: each book is the subject of some great event in his sovereign’s reign, to the last fatal battle, fought 01 the plains of the Kaggar. It would occupy too much time, to give even an outline of the history of Priruwirasa, following the guidance of this poem. It forms an useful history of the period, and contains much of geographical description. In this, every noble family of India can trace some of his ancestry, amidst the foes or warriors of Priruwirisa: it becomes accordingly the grand volume of faith and knowledge, in every Rdjput’s hands; for he amongst them, who cannot quote Cuanp on occasion, must be a dolt. The poem is the authority for every action of his life; and from which he may glean passages applicable to every transaction. The bard, in his introduction, gives the reader to understand and expect this. Grammar, the rules of composition, languages, religion, he promises a little of every thing. That sort of mauvaise honte, which might prevent the modern bard from lauding his own skill, seems not to have been known to the scalds of old, whether of India, or their brethren of Scandinavia: and Cuanp attributes as supernatural, an effect to the power of his verses, as did the scald with his runics. ‘ I have a song (says one of these) of such virtue, that, were ««T caught in a storm, I can hush the winds, and render the air calm :” * From the Sanscrit Sydla. Captain Ton’s Comments on a Sanscrit Inscription. 147 which is beautifully embodied by Gray (in his bards) from the Edda. So Cann says, ** My poem shall be a sea; and‘ my verses, like waves, shall “ course each other. It shall be an ocean, that I may enjoy the bliss of « knowledge. Whoever reads it, will find it to be as a vessel to cross him “« over the difficulties of life. Its meaning lies not deeply concealed, nor « yet altogether displayed, but as water whose transparency is hid by the «« sea-weed. My words I shall cull and place therein; but they shall be « as the necklace an the breast of bashful beauty, veiled to the sight.” But we need not follow the strain of hyperbole of the poet, in lauding himself. He sometimes runs quite riot in the exuberance of his genius; and I recol- lect on one occasion, when almost raving, he checks himself, and asks in a very ingenuous manner, “ but surely the bard has got intoxicated with his “ own verses.” Cuanp also lays claim to prophetic powers : hence his title of Tri-cdla.* The actions of Priruwirdsa and his heroes, afford fine themes for the bard ; for, in peace, this monarch was never idle, and always engaged in some pursuit which led to war: and in those days, when the princesses of India chose their own lords, there were abundant opportunities. The er- ratic bards made him the general theme of their songs; and his personal appearance and actions, were sounded at every court in India, and he became the beau ideal of every princess of the time. Caanp has em- bodied, or composed for her, the stanzas sent by the Princess of (Cana- wajja) Canow, inviting him to come and bear her away from the princes assembled as suitors for her hand; and, in the true spirit of chivalry, he went and bore her off in open day, from her father’s court, in the face of the whole of his rivals: but it caused ultimately his own destruction, and that of the monarch of Canawajja, though, as Cuanp says, “ it gained him “‘ immortality in the song of the bard.’”’ At least five of his grand battles arose from similar daring acts. He married none of his many wives, whom he did not win by the sword. It was enough to hear of beauty being be- trothed, to hazard every danger; and this barbaric chivalry obtained him abundance of support. These daring adventures gave him so much cele- brity, that every young and valorous Rdjput enrolled himself under the banners of Priruwirasa. He had one hundred and eight great leaders, or Sdmants, some of whom were independent, and many tributary princes. * As. Res. ix. 77. U2 148 Captain Tov’s Comments on a Sanscrit Inscription. Their names, their pedigrees, and their actions, are all touched on occa- sionally ; nor is there a high family of Rajwdrd, who cannot point out his ancestors in these volumes. The Rijput of the present day, or at least. he who has not mixed much with the faithful, has lost none of the feelings of admiration for these actions. When this is the case, it is no longer a question if he could imitate them. Six invasions by SHaHABuppin occurred ere he succeeded. He had been often defeated, and twice taken prisoner, by the Hindu sovereign of Delhi, who, with all the lofty and blind arrogance of the Rajput character, set him at liberty. Cuawnp records the terms of release, and the treaties concluded. But PriruwfrAsa lost the chief of his warriors in the plains of Canawajja. Sixty-four of the hundred and eight Sémants were left dead, in different stages of a succession of battles, which continued from the scene of enlévement to his own frontier. Each chief had the select of his clan: for he carried her off in disguise, entering the court of her father, and witnessing all the nuptial preparations in the halls of Canawajja, as the attendant of his bard Cnoanp. PriruwirAsa, on his return, became a slave to the fair, and neglected his government. SwHanAsuppin invaded him unprepared, and had reached the plains of the Penjdb, ere he would rouse himself from his voluptuous sloth ; and the Sultan might have approached his capital, but for his brother-in-law, Samarasf of Chitér, who came to his aid, and gave up his life, and thirteen thousand of his kin and clan, in his defence. The last general battle was fought on the Kaggar river. ‘The inferior forces of PrirawirAsa, after three days’ incessant fighting, were cut to pieces, he himself made prisoner, and carried to Ghizni. Thither the bard, like Blondel in pursuit of Richard, followed his royal master, but it was to die with him. He tells us, that they tried to prevent his finding his sovereign; but “ the music of his tongue overcame the resolves of the guar- « dian of the prison.” But ere he enters, he very artfully introduces the royal captive, deprived of sight by the ferocious Patdn, lamenting, in a fair strain of soliloquy, the fickleness of fortune, at the same time combining a rapid review of his own follies, which produced this reverse. The subject is good, and is magnificent in the original; nor can the sternest Rdjput hear it without emotion, for the Chéhdn sovereign is his model: and indeed the last book, as it records only misfortunes, he is not fond of reading. Prirawirasa and the bard perished by their own hands, after causing the death of SaanABuppin. Captain Ton’s Comments on a Sanscrit Inscription. 149 The Rajput princes of India have been, and still are, frequently poets themselves ; resembling many of the princes of Europe about the same period, many of whom were no mean Troubadours. Coeur de Lion, who, with Blondel, bears some resemblance to the ‘* Long-armed Chéhdn’’* and his faithful Caanp, was no bad poet. Pratap Sinn, Raja of Bakanair, was esteemed the first of the non-professional bards of his time. The great Axser himself, partial to the Hindus and to theirliterature, was no mean artist in these matters; nor are there any who do not repeat, and few chiefs of intellect who do not compose, as occasion requires, slécas or stanzas. The present prince of Meywdr has them ready for every occasion, and often makes and delivers very happy impromptus. But it is not in these points alone, that similarity of character exists between the Rdjput and the rude noble of the dark ages of Europe. ‘The feudal law, which guided both, may be still traced ; and several of its chief incidents, except such as disagree with their notions of delicacy, may still be found. But it is time to close these remarks, or I might venture to surmise, that the colony led by Odin into Scandinavia, termed the Ast, carried the superstitions, laws, and mythology of higher Asia with it. He, who will compare the heroic poetry of the martial Rdjputs with the Scandi- navian poetical relics, will observe the same imagery, a similar peopling of the celestial regions, the same incitements to glory, and similar rewards. Odin's Valhalla is not altogether so spiritual an abode as the Stéraléka, or Hindu hero’s heaven; nor is the Scandian Hebe, who pours out the mead, so enchanting as the beauteous Apsaras, Rembhd, and Mainakd, though the Cshatriya would scarcely refuse the cup he prized so much on earth, from so fair a hand. The martial Rdput would hunt the boar with him on earth, but his system is too refined to have such gross food in heaven. Serimner, who afforded perpetual repast to Odin’s heroes, would have as little chance of admission into Stéraloka, as into the paradise of Munammep. The Valky- riur, or Destinies, sent by Odin to summon the heroes to Valhalla, are the twin sisters of the celestial Apsaras, who summon the warrior of Hind from the tield of battle to the mansions of the sun. The Scandian messenger of heaven has more of the attributes of Pallas; the other, more of Venus. * A necessary sign and qualification of a true hero must be long arms, according to the Hindu ordinances. 150 Captain Tov’s Comments on a Sanscrit Inscription. She comes in a blaze of beauty, breathing perfumes, and covered with garlands of flowers, which she throws over, and weds, the hero of her choice, and carries him off in her embrace. The fatal sister of Scania, like the daughter of Jove, descends armed cap-d-pied. She is beautifully de- lineated by Herbert, in one of the most harmonious poems in our lan- guage, Helga. Hialmar, relating to Orvarod his presentiments of approaching death in battle, says: « [ see the stern Valkyriur nigh, “* All arm’d, and pointing to the sky: ‘© Virgins of fate, that chuse the slain, ‘© They bid me hence to Odin’s train,”’* and the apotheosis, thus : “ From the frail trunk of mortal clay “ His spirit soars to brighter day ; ** And these resplendent Maids of war, “ Through misty regions of mid air, “ Where fleeting motions gleam and die, “ Guide him to where, with fixed eye, * Odin,” &c. Odin’s heroes, even in heaven, do not quit their terrestrial pursuits. They eat of the boar, quaff the mead, and bluster, and riot, as they did on earth. The bard Cuanp makes his choosers of the slain to descend with great grace and fascination; and, though their agency is tangibly corporeal, and suitable to the notions of a race of warlike mortals, yet, as the warrior as- cends in the celestial cars above mortality, he casts off its grossness ; and in proportion to his having lived well, and died nobly, does he approach divinity. They have even grades of celestial felicity ; and though Cuanp has not actually given us a topographical account of the different heroes’ heavens, yet we see the gradation from Vaicunt’ha, the paradise of Indira which more accords with Valhalla, to the abode of the sun, the highest. Indeed, without any great straining of etymology, we might give a Sanscrit derivation of Odin’s heaven.t * Helga, canto vi. + Vala, or Bal, is strength, whence the common term in CuAnp for a powerful warrior, Bala or Captain Tov’s Comments on a Sanscrit Inscription. 151 In Vaicunt?ha, choristers chaunt his praise; the Apsaras dance before him; and he eats from the fabulous Calpa-vricsha, which is in eternal fruition : nor is InpRa’s heaven free from strife and battle. ‘This is a more refined abode, perhaps, altogether, than Odin’s Valhalla: who however has another of a more exalted order, Gimle, which is eternal, the other not. The Rajput ascends from that, the most sensual, just described, to the most etherial, Bhdnuléca, the mansion of the sun, reserved for those, who, to use the poet’s words, “ spurned life as a vain dream, and, through’ the «‘ wave of battle, performed the pilgrimage of the sword.” In illustration of Cuanp’s mode of translating his heroes to heaven, I will give in his own words, as near as my very imperfect version will allow, the death of SuLaxHa. It is in the twenty-seventh book, called the Battle of the Rdvé, because fought on that stream, between PrirawirAsa and the King of Ghizni. «© The brother of Jarr lay slain in the field, Sutaxua, the seed of Lakhan. « Where he fell, ManAmaya herself descended and mingled in the fight, *« uttering horrid shrieks. Innumerable vultures took flight from the field. “« In her talons she bore the head of Sutakua: but the Apsaras descended “ to seize it from the unclean. Her heart desired, but she obtained it not ! «« Where did it go? For Suzakua will have no second birth. It caused “amazement to the gods, for he entered none of their abodes. He was «© not seen in Yama’s realm; nor in the heaven of Stva; nor in that of the ‘* Moon; nor in Brahma-pura ; nor in the abode of Visunu. Where, then, « had he gone? To the realm of the Sun! «« The Apsaras in vain searched each part of the field. RemByiA asked «« MarnakA, ‘ Why thus sad to-day?” ‘ This day,’ said she, ‘I expected « guests, I descended in my chariot. ‘The field have I searched, but he, «« whom my soul desires, is not to be found: therefore am I sad! Chiefs, ‘« mighty warriors, strew the ground, who conquered victory at every step! «« My feet are weary in tracing the paths in which fell the brave ; but him «“ whom I seek, I cannot find.’ ‘ Listen, oh sister,’ said RempuA, ‘ He «< who never bowed the head to a foe, will not be found in this field. To “« convey hence the pure flame, the chariot of the planets descended. He ‘« even avoided the heaven of Bramud and of Siva; his frame has gone to or Vala] Sala or Hala, for the initial letters are permutable, is a hall, or abode; thus Valhalla, the heroes’ abode. 152 Captain Tov’s Comments on a Sanscrit Inscription. ** be united to the Sun, to be worshipped by InprRANi. On earth he will ** know no second birth.’ ” This was one of the occasions when the sultan was made prisoner. The battle was long and bloody, and many chiefs of the Hindus fell that day. The poet brings the whole of the persons of the drama forward on this occasion, celestial and terrestrial. He talks of the “ crescent array” of the Chéhdns ; and names the com- manders of the wings and main body: while the sultan moved in five deep columns. « Ashe beheld the red colour of the blood-stained field, Buatrava (the “ God of War) danced to the cymbal, beat by the fifty-two of his train. « Above, NArepa sounds his lyre. The heavenly Apsaras sing. The « Dévatds dance with delight at the deeds of the men below. Such the “ feats of the heroes of Gér and Sdmbhari’s Lord. Their uplifted swords, “‘ swimming in the air, form halos. Mighty chiefs lie on the field; their ‘ bodies floating in the wave of the steel.” In raising the mansion of the Sun above the other abodes, we have some additional reason for surmising a Scythian origin to the Rédjput race. Absorption in the solar orb, the great God of the Scythians, was the su- preme wish. Their general rites, also, have a strong analogy to those, as well as of Odin’s sons. Herodotus informs us, that the wives, arms, and horses of the Scythian or Gete warrior, were a sacrifice with him, that he might enjoy them in the next world. The same description will nearly answer for the funeral rites of the three countries. Those of the Prince of Udeyapur might have been worked into Gibbon’s animated description of Alaric’s funeral, or might have supplied Mr. Herbert with his description of the bier of Hialmar. It was in 1818 this prince’s obsequies were celebrated. He was carried to * the place of great sacrifice,” on a travelling throne, on which he was seated, dress2d and armed as when in the vigour of life; the heron’s plume aderned his turban, his shield on his shoulder, and brand in hand. On either side of the regal bier rode, on his chargers, richly caparisoned, his three young wives, and a favourite concubine, all under nineteen years of age; their fine countenances, this their last day on earth, unveiled to the gaze of the multitude, who saw them, with sentiments of admiration, re- spect, and pity, about to offer themselves voluntary and expiatory sacrifices for their deceased lord, to enjoy his society in the regions above. The chiefs headed the procession, unarmed, and on foot. ee Captain Tov’s Comments on a Sanscrit Inscription. 153 Herbert’s description of Hialmar’s funeral, will suit exactly the young Prince of Udeyapura. “ On a rich pall the chief is laid, “ Clad in bright steel, with helmed head, * The iron gauntlet in his hand, “* And in its grasp the elfin brand ; “ He seems like living there to lie, “¢ Save the wan cheek and rayless eye.” These remarks were unintentionally and incidentally brought in. Our A st-garh reminded me of the Asgard, the first city which the Asi, under Odin, had; and Cuanp’s mythology has long suggested the ideas of com- parison, independent of many other fancies, which afford some proofs, tending to show a common Scythian origin of Odin’s colony, and of some, at least, of the martial races of India. Our Saxon ancestry brought customs with them into Britain, which belong to the East. But after all, if these be only coincidences, it may not be uninteresting to remark the same train of mind in countries so widely different, as Scandinavia and the banks of the Indus. But it is time to close these remarks. I will take the liberty of doing so in the words of the son and successor of CuHanp, and with which the work closes, the sack of Delhi, and death of Prince Ratna-si, the son of Priruwi- RAJA. « Glory to Priruwirdsa! Renown to the Chéhdn! Renown to Prince « Rarna-si, who gave his head for the land/ Watered with his blood, Un- «« fading be-the wreath of praise. He, whose wisdom is blind, cannot un- « derstand this story. Should princes not reward you* in reading it, “ murmur not, Hineutast will reward you. To hear the renown of “ Prirnwirasa, the jackall would assume the part of the lion. To hear “the renown of PriruwirAsa, the miser would unlock his stores. To “ hear the renown of PriruwirAsa, the dumb would shake his head in “ delight ; for its relation is a sea of virtues. The ignorant, on hearing it, “« will become stored with wisdom. In hearing it, the coward will become “a hero. It is not the bard who says this, it is Saraswati herself: for « UmA t delights to hear it ; and the lord of the lyre § dwells in its praise. * Addressed to his brother, and future bards. + The patroness of bards. t One of the many names of Durea’. § Na‘ReEDA. Vor. I. x 154 . Captain Ton’s Comments on a Sanscrit Inscription. “ The ills of life it can remove; it will remove even your foe. It can ** bestow offspring and riches ; and, though death it cannot remove, it can ** cause it to be envied.” Substance of an Inscription in Sanscrit on a Stone, from the Ruins of the Palace of Priruwirasa, et A’ si (vulgarly Hanst). After salutation to Devi, and an invocation [comprised in one stanza] to Moravi, or Crisuwa, it recites, that “ PrirawirAsa, sprung of the race ot Chahamdna, was sovereign of the earth (Mahi-pati). The brother of his mother was KinruaNa, of the Grahildte race, a glorious warrior, skilful in archery, and replete with good qualities (profundity, liberality, and beauteousness) as the ocean with gems. * Considering the valiant Hammira to be, as it were, the pivot of the whole earth, the prince [a string of epithets in the king’s praise], pleased with his various good qualities, bestowed on him the strong fortress of Ast. “In that fortress is a gateway of noble architecture, constructed by KinHaNna; and, corresponding with it, two extensive apartments; and east- ward of it two halls: the victorious treasury of the foe’s wealth, and his own abode.” The inscription proceeds, through six more stanzas, to laud Priruwirasa, Kiruana, and Hammira, ina strain of hyperbole, in the course of which there is mention of the D’éHa race; and it concludes with the date Samvat 1224, Madgha, light-half, 7th. (155) X. Awarryricat Account of the Pancua Tantra, illustrated with occasional Translations. By Horace Harman Wirson, Esq. M.R.A.S., Secretary to the Asiatic Society of Bengal. Read June 5, 1824. « As the active world is inferior to the rational soul, so Fiction gives to mankind what History denies, and in some measure satisfies the mind with shadows, when it cannot enjoy the sub- stance.’—Lonp Bacon. Wuart the profound observer, quoted above, pronounced generally of fic- tion, is peculiarly pertinent, when applied to the Hindus. The history of their progress, in the arts of civilized life, is so clouded with mythology, and overcast by time, that our efforts to penetrate the obscurity, have been hitherto of little avail. As the mind, therefore, has little substantial grati- fication to expect, from this branch of intellectual enjoyment, it may be permitted to indulge in the shadows, that are abundantly presented, and dwell with more interest, than the subject would otherwise excite, on the copious materials afforded by the mass of Hindu fable, within its reach. The elucidation, which such an inquiry promises to afford of the past manners of the Hindus,- before they were metamorphosed, and degraded by the influence of foreign subjugation, constitutes an advantage of more than imaginary value. We see what they were, more distinctly, than through the medium of any general description; and can trust to their own pictures of themselves, more confidently, than to any crude and imperfect exhibi- tions, delineated from present experience, or circumscribed research. In this point of view, therefore, Hindu fable becomes a valuable accession to real knowledge, and serviceably supplies that want of sober history, which all Oriental inquirers have such perpetual occasion to lament. It is not only with respect to themselves, however, that the fictions of the Hindus are caleulated to. add to our stock of knowledge : and the influence, which they have exercised on the state of manners in Europe, will only be duly appreciated, when we shall be better acquainted with the extent of the obligations we owe them. By whatever channel they may have been con- veyed to the West, the Oriental origin of most of the tales, which first Vot. I. Y 156 Analytical Account of the Pancha Tantra. roused the inventive faculties of our ancestors, is universally admitted ; and the advocates of the Gothic or Arabic origin of romance, agree in referring its birth-place to the East. It is now too late to inquire, whether we are to consider Persia as the birth-place of fictitious narrative : for, if such narrative was cultivated there, it must have been clad in the Pahlevi language ; and both body and dress are irrecoverably lost. We must, therefore, be content to admit the claims of the Hindus, amongst whom we may trace the original of much that has interested, and amused, our forefathers and ourselves. The oldest collection of fables and tales, of the class here intended, is the work that passes by the title of the Fables of Bidpai, or Pilpay. The history of this work is too well known to require any elucidation. Mr. Wilkins, and Sir William Jones, brought to light its original, from amongst the hidden stores of Sanscrit literature ; and Mr. Colebrooke gave the text itself of the Hitépadésa to the public. The learning and industry of the Baron de Sacy have finally traced the work through all its stages; and there ave few subjects of investigation, the history of which has been more successfully ascertained, than the Bibliographical adventures of the salutary instructions of Vishnusarma, or Fables of Pilpay. Although the stories of the Hitépadésa are undoubtedly identical with most of those, which are found in all the forms of Pilpay’s fables, yet it has been clearly shown by Mr, Colebrooke, that it is not the source from which its successors have been directly derived. It is, in fact, itself but:a scion of the same parent stock, and in common with the rest, originates, as it indeed admits, from an older collection, the Pancha Tantra. The text of this work isnot very rare in India, and it were therefore to have been wished, that it had been selected for translation, in preference to the Hitépadésa ; but the op- portunity has passed. ‘The identity of the two works, for the greater part, renders the translation of both, a work of supererogation: and, fully as the topic has been developed, it is likely that a main defect will long continue to mutilate it, at the very outset. The deficiency has, in some measure, been supplied by the sketch, given by Mr. Colebrooke, of the contents of the Pancha Tantra; but, as his chief object was only to substantiate the greater affinity between. it and the Kalila Damana, than between the Arabic work and the Hitépadésa, he has not prosecuted its details farther than was suffi- cient to effect his purpose, In the want, therefore, of a full analysis, and in Analytical Account of the Pancha Tantra. 157 the little likelihood that exists, of a translation of the entire work being now published, it has been presumed that a more minute account of the Pancha Tantra, than has yet been given to the world, will not be an unacceptable communication to the Royal Asiatic Society of London. In offering a detail of the contents of the Pancha Tantra, it was of course desirable to collate them with those of the Hitopadésa, and Kalla Damana, which has been accordingly effected; and to relieve the dryness of analytical detail, as well as to convey an idea of the merits of the composition, it has been thought advisable to introduce translations of a number of the stories. Some affinities have*also been pointed out between the narratives of the Pancha Tantra, and those met with in popular works in Europe; but the want of access to books has necessarily limited this part of the inquiry. Some illustrations of national or literary peculiarities have also been occa- sionally, but sparingly, added ; lest the paper should be rendered too volu- minous, and under the impression that many members of the Society are better able to appreciate the extent to which such illustrations may be needed, and better qualified to supply them. The Pancha Tantra is so called from its being divided into five Tantras, or sections, and is referred to under that name, in the Hitdpadésa. It is better known, however, in common speech, by the denomination of Panchépd- khydna, which may be rendered the “ Five (collections of) Stories :’’ and under this appellation, the work may be met with, in most parts of India. The ensuing analysis is founded upon an examination of three copies of the work ; one of which was procured in Calcutta ; the others, in Benares. These copies agree in all essential points, although they present, abundantly, the variations to be expected in compilations of such a character ; where stanzas, and even stories, are often omitted or inserted, at the pleasure of the transcriber. The invocation, with which, like all Hindu works, the Pancha Tantra commences, differs very importantly from that of the Hitépadésa. In the latter work, it is addressed to Siva, in the former to Saraswati. One manuscript, indeed, calls upon all the Hindu Pantheon, on Braun, Rupra, Kumara, Hari, Inpra, Yama, &c. &c., the elements, the planets, the Munis, Rishis, and all the other objects of Hindu reverence, to be propitious to the reader; but this is a solitary reading, and a probable interpolation. The homage to Saraswart is followed by a tribute of respect to the authors of ethical compositions, of whom are named, Menu, VAcuHa- ¥2 158 Analytical Account of the Pancha Tantra. spaTi, Usanas (Sucra), ParAsara, VyAsa, and CuAnaxya.* — It is then stated, that VisuNu SarmA, having extracted the essence of all the most celebrated works of this class, composed the Nit +t Sdstra, in five Tantras, or chapters. We are then introduced to the frame work of the whole, the education of the King’s sons by Visnu-SarmA; on which occasion the apologues were composed. ‘This is introduced in the Hitdpadésa, but with some variations; and, as it affords an example of the concurrences and disagreements of the two collections, I shall give it at length from the Pancha Tantra. “ There is a city in the Southern country, named’ Mihildrépyam, the king of which, learned, munificent, distinguished among princes and scholars, was named Amara Sacti. He had three sons, youths of no capacity, nor diligence: Vasu Sacti, Buapra Sacti,t and Ananta Sacti. Observing them averse from study, the king called his counsellors, and said to them, ‘you are aware that my sons are little inclined to application, and incapable of reflection. When I contemplate them, my kingdom is full of thorns, and yields me no pleasure. It is said by the wise, ‘ Better is a son unborn ; better is a dead son, than one who isa fool. The first may cause affliction for a little while, but a fool, as long as life endures.’ Again, ‘ of what use is a cow who has no milk with her calf; of what use is a son who has neither knowledge, nor virtue? Better it is, that a wife be barren, that she bear daughters or dead children, and that the family * Authors of very different character. The first is the Legislator, whose code has been rendered into English by Sir William Jones, The works of Va'cuAspati, the teacher of the Gods, and of Sucra, the preceptor of the (daityas) Titans, have not, it is believed, been found on earth.* Para‘s’aRA, the father of Vya/sa, is the reputed author of an institute of laws, and the chief’ interlocutor of the Vishnu-Purdn'a. To Cua’naxya is ascribed a treatise on ( Niéti) regal polity, which, though no longer met with, is cited by authors of some antiquity, as Danp1, in the Dasa Kumdra. Cua’naxya was the minister of CHanDRAGuPTA, and the chief agent in his elevation to the throne of Magad’ha. + Sir Wm. Jones translated the term Niété by Ethics, and he has been followed by all Sanserit scholars, in the interpretation. ‘This is not, however, the precise import of the term. As applied to a class of writings, or division of science, it would be, more correctly, polity, the art of regal administration, both in peace and war, including the moral, as well as political, obligations of a sovereign. £ In some copies, UGna-sacri.—H.T.C. * Va/cursrati is the same with Vrinasrati, as Usanas is identified with Sucra. Institutes of law, ascribed to Varnaspari and to Us/anas, are extant—H.T,.C, Analytical Account of the Pancha Tantra. 159 become extinct, than that a son, endowed with your form, wealth, and family-credit, should want understanding.’ If, therefore, by any means» their minds can be roused, do you declare it.”” On this, a counsellor replied’ “ Prince, the study of grammar alone is the work of twelve years, how then is a knowledge of Dharma, Artha, Kdma, and Moksha,* to be speedily conveyed?” Another counsellor, named Sumati, observed, ‘“ Prince, the powers of man are limited by his transitory existence; but to acquire a knowledge of language alone, demands much time. It is better that we think of some means of communicating the substance of each science, in a compendious form; as it is said, ‘The Sabda Sdstra (Philology) is a boundless ocean: life is short, and the difficulties are many ; the essence, therefore, is to be taken, as the swan extracts the milk from the water.’ t There is a Brahman, named Visunu Sarmé, celebrated for his perfect acquisition of the sciences. To him entrust your sons, and he will render them well informed.”? On hearing this, the king sent for Visunt Sarma, and addressed him, ‘‘ Venerable Brahman, confer a favour upon me, by instructing these princes in polite literature, and rendering them superior to the youths, their companions ; in recompense of which, I promise you lands of large extent.” Visunu Sarma replied, “ Hear, O king, my words. I am not a retailer of knowledge for lands and wealth; but if I do not instruct your sons in the Nit Sdstra, I will forego my own name. There is no need to say more. I do not utter this vaunt, through any desire of wealth ; for wealth is useless to any one whose passions are mortified, and subdued: I wish but to gratify you, and to do the will of Saraswarr. Let it be written, therefore, that if, in six months from this day, I do not make the princes more proficient than many people, in various branches of know. ledge, it shall not be allowed to me, a Brahman, to point out the way of God.” The king, highly gratified by this assurance, delivered his sons to * The four objects or occupations of human life: Duty, Wealth, Desire, and Final Libera- tion. + This is a popular notion among the Hindus, originating, probably, in the colour of the bird, * * Or rather, because the bird seems, as the Hindus apprehend, to extract his food, by suction, from solution in water, wherefore, a bird of this genus is considered to be an emblem of discrimination, as being capable of separating milk from water.—H,T C, 160 Analytical Account of the Pancha Tantra. him, and retired ; and Visunu Sar, taking the princes with him, repaired to his own house; where, for their instruction, he composed these five chapters : Mitra bhéda, dissension of friends ; Mitra prdpti, acquisition of friends ; Kdkdélukiya, inveterate enmity ; Labdha prasamana, loss of advan- tage; Apartkshita cdritwa, inconsiderateness. Reading these, the princes were, in six months, highly accomplished; and the five Tantras became famous throughout the world. Whosoever reads this work, acquires the whole Nii Sdstra, and will never be overthrown by Inpra himself.” The commencement of the Pancha Tantra, which is thus given, differs materially, in some respects, from the Hitépadésa, of which the Mitraldbha, or acquisition of friends, constitutes the first, and the Mitra bhéda, or dis- sension of friends, the second book. The arrangement of the Pancha Tantra is, no doubt, the original, as the same is observed in the Kalla Damana of AspaLiau Moxarran, exclusive of the avowedly additional prolegomena. It may here also be observed, that in the large collection of stories, made by Séma-déva in the eleventh century, and usually known as the Vrihat Kat’hd, we have a chapter appropriated to the same stories, that occur in this section of the Pancha Tantra, following nearly the same order. I shall, therefore, refer occasionally to this series, also in my remarks; and shall here state, that it begins in the same manner as the Pancha Tantra, and its Arabic translation, with the journey of the merchant, and his abandonment of his ox, Sanjivaka, in the forests, on the borders of the Yamund. Many varieties of minor importance occur in this part of the story, not only as related in the Hitépadésa, but as told in different copies of the Pancha Tantra. ‘They are, however, of no consequence. It is only worth while to observe, that the different copies of the latter agree in naming Mihildrépya,* as not only the residence of Amara Sacrti, but as the city whence the merchant departs. One manuscript has a laboured description the splendour and strength of the town. Now, in general, inboth the Pancha Tantra and the Hitépadésa, the places namedare real ;{ and there seems every reason, therefore, to conclude, that Mihilarépya was a city, in the south of * In some copies the name is written Mahil4répya.—H. T. C. + So Agnolo Firenzuolo, the Florentine translator, has laid the scenes of the several narratives in various real localities, transferred to Italy. Analytical Account of the Pancha Tantra. 161 India, of some celebrity, when these stories were first composed. We need not be much at a loss for its identification, as the name approaches sufficiently to Mihilapur, Meliapur, or St. Thomé; where our own records indicate a city of some consequence, in the beginning of the Christian era, as the scene of the labours and martyrdom of St. Thomas, occurrences very far from in- validated by any arguments, yet adduced against the truth of the tradition. The Hitépadésa changes the residence of the King to Pdtaliputra, on the Ganges ; and although it leaves the merchant’s residence in the south, it al- ters the name to Suvernavatt, that is, the ‘“ Golden.” Hamilton calls St. Thomé, Mailapur, “ The City of the Peacock,” and the import of Maila, in the Tamul language, is a Peacock, whilst pur is the ordinary Sanscrit addition, signifying town. ‘There is no good authority, however, for sup- posing this to be the original designation of Meliapur, and it may be only a vernacular modification of the name, whilst Mihildérépya furnishes a much nearer approximation to the Maliarpha of Ptolemy, which has been hitherto supposed the same with Meliapur, or St. Thomé, The name of the ox that falls, and is left behind, is in all the books, San- jtvaka, whence the Arabic Shanzebeh; those of the jackals, Karataka and Damanaka, altered to Kalila and Damana._ The lion is uniformly termed in the Sanserit Pingalaka; the Arabic leaves him unnamed. The first story, in all the Hindu books is, “the monkey and the timber.” It is the second, inthe Arabic. The story of “the man, who could not avoid his destiny,” related by the merchant’s servant, is an addition; being, however, grafted upon a verse, in the original, which inculcates the irresistible force of fate. ‘ What fate protects, is safe, though it be unwatched ; and that which is guarded with the greatest precaution, if destiny defend it not, will surely be destroyed. One who is left without a guardian, in a forest, shall escape with life ; whilst another perishes in the house, and in spite of every care.” , There is a very great variety in the different manuscripts, in the passages that follow. The Hitdépadésa has also the story of “ the Dog and the Ass,” which is not found in the Pancha Tantra, Kalila-Damana, or Vrihat Katha : the next story, in.all these three, being “ the Fox and Drum,” which the Hitopadésa omits. The Hitépadésa has again the story of “the Cat and the Lion,” in which it differs from all the rest ; whilst the Pancha Tantra has the story of “ Dantila, a merchant of Varddhamdna,” which does not occur in the Arabic. The 162 Analytical Account of the Pancha Tantra. merchant incurs the displeasure of the sweeper of the palace; who in re- venge, mutters insinuations against his character, for the king to overhear. When questioned farther, he pretends not to know what he has uttered, and to have talked in his sleep: the insinuations, however, produce their effect. When the merchant has discovered the cause of his disgrace, and reconciled the menial Gérabha, the latter takes an opportunity of venting an insinua- tion against the king himself, so wholly absurd, that the prince is convinced, his servant prattles unmeaningly, and he acknowledges the merchant’s inno- cence. The object of this story is to shew, that the meanest individuals, about the person of a prince, are not to be offended with impunity. The story of “ the goblin, Ghantakarna,” is peculiar to the Hitdépadésa. That of “ Kandarpakétu,” agrees in the general course, although not in the first part, with the adventures of ‘*Déva Sarma,” in the Pancha Tantra, which latter is precisely followed in the story of the Nasika, or religious man, in the Kalila Damana ; and Tahid, in the Anvari Soheili. One of the incidents of this story has attracted extraordinary admiration, if we may judge by the endlessly varied copies, and modifications of it, which have appeared in the East, and in the West: the loss of her nose by the confidante, and its supposed recovery by the intriguante, for whom she had been substituted, affording a miraculous proof of the wife’s innocence, imposing upon her husband, has been retold in a vast number of ways. It is repeated, with different degrees of modification, in the “ Roman and Turkish Tales,’ in the “Decameron of Boceacio,” ‘ The Novelle of Malespini,”’ ‘* The Cent Nouvelles,” «The Cheveux Coupés,”’ a fablieau, by Guerin, in the “ Contes of La Fontaine,” in the ‘* Women pleased, of Beaumont and Fletcher,” and in ‘«¢ The Guardian of Massinger.”’ The story itself, as told in the Hitépadésa, has been versified by Hoppner; and, as narrated in the Anvari Soheil, it has been rendered into English verse, by Atkinson. Thenext story, in the Pancha Tantra, is omitted in all the works, derived from this original. It is, however, a well known story, being the same as Malak and Shirinin the Persian Tales, and the Labourer and Flying Car in the additional stories from the Arabian Nights. It is also narrated, with some variation, in the Vrihat Kathd. The Muhammedan contrivance of a box, and the personification of Muhammed, are rather clumsy substitutes for the fiction of the original, in which the adventurer, in love with a princess, personates Vishnu, and rides on a wooden representation of Garuda Analytical Account of the PanchaTantra. 163 guided by a pin, and moving by magic, the prototype of the flying steed of Magellan; “ the wondrous horse of brass, on which the Tartar king did ride,” and other self-moving machines of celebrity, in oriental and chivalric romance. The story of ‘the Gédpt and her two lovers,” is here peculiar to the Hitépadésa ; but it is familiar to European story-telling. It is the third of the three fabliaux, De la Mauvaise Femme, and occurs in Le Roman des Sept Sages, and the Novelle of Bandello, Boccacio, Sansovino, and other similar collections. The next story of « The Two Crows,” is common to all the collections ; as is that, interwoven with it, of **’The Crane, or Swan, killed by the Crab.” This portion of the original has been made great use of by the author of the Bahar Danish, who has compiled his story of ‘« The Mouse and Prince of Ghilan,”’ almost wholly of extracts from the Pancha Tantra. ‘This por- tion of the latter work contains a quotation of some interest, in the literary history of the Hindus. It is a passage from the astronomical writings of VarAnAminira, and occurs, without variation, in the two best manuscripts of the original. This citation is justly considered, -by Mr. Colebrooke, as a proof of the astronomer’s priority to the composition of the Pancha Tantra, and a satisfactory corroboration of other arguments, favourable to his exis- tence, at the time usually assigned to him, in the fifth century of the Christian era.* A striking proof occurs here, also, of the more exact correspondence between the Pancha Tantra and Kalila Damana, than between the latter and Hitépadésa. In the story of ‘ The Two Crows,” the interwoven story in both the former works, is that of «« The Crane, or Swan, killed by the Crab ;” and it is not till the apologue of the Crows is closed, that the *« Lion led into a Snare by the Hare,”’ occurs. In the Hitépadésa the first is omitted, and the second put in its place; and instead of a Hare, the beguiler of the forest monarch, is an old Stag. The story of “ The Crab and (Vaca) Crane,” is not found in the Hitdépadésa earlier than the last section, or Sand’hi, to which several of the fables, belonging to this part of the Pancha Tantra, are transferred. The next story, “ The Flea, the Bug, and the King,” is omitted from the Hitopadésa. It occurs in the Kalila’Damana, but not exactly in the same * As. Res. IX. 364, and Hindu Algebra, Introd. Also Preface to Sanscrit Dictionary, xiv. Von, I, Z 164 Analytical Account of the Pancha Tantra. order. The adventures of the Jackall, who falls into the dyer’s vat, are not given in the Arabic version. They are told in the Hitépadésa, but ina different section, that of Vigraha, or war. They are also copied in the Bahar Danish. The next story of “ The Lion with his three Ministers (the Tiger, Crow, and Jackall), and the Camel,” whom they ensnare and destroy, holds the same place in the Pancha Tantra, and Kalila Damana. It is briefly told in the Hitépadésa, but in the Sand’hi section, or Chapter on Peace. The ensuing story of the T%ézbha occurs in all the three works, in the same place; but there is a great difference in its internal arrangements. In the Hitépadésa, it includes no other apologue whatever; in the Kalila Damana, only one, “ The Tortoise and the Geese ;”’ in the Pancha Tantra, it compre- hends five: ** The Tortoise and the Geese;” ‘ The three Fishes ;” ‘* The Elephant, destroyed by the Sparrow, the Woodpecker, the Fly, and the Frog;” “ The Swan, creeping Plant, and Fowler;” and “ The Ram killed by the Lion.” Inthe Kalila Damana, the first, as observed, occurs in the same place, the second somewhat earlier, and the other three are omitted.* In the Hitépadésa, the two first occur in the fourth section; the other three are wanting. The story of the Titdibha, or Titawé, is one of the decisive proofs of the Indian origin of these fables. The personified ocean, or Varuna, and Garuda, the bird of Vishnu, are inadequately represented by the Vakil al Behr and the Anka, the king and lord of the feathered race. But the name of the bird is alone sufficient. The Titawé, although it is found in the Arabic lexicons, and is said to be a species of the Kdéd,t has very little appearance of an Arabic term; nor can it be resolved to any satisfactory root. It is, therefore, probably only a transcript of the Sanscrit Tiééibha, Bengali Tittibh, and Hindi Ti?’hiri : the names, throughout India, for a kind of Sand- * They appear to have been wanting in Mr. Sotheby's copy of the Pancha Tantra.—H.T.C. + The Kétd is described as a bird frequenting watery places. Golius and Meninski explain (\3) Kata, avis columbe similis magnitudine et forma, que gregatim volat ; et e longinquo aquam petere novit, vocem, katta, edens, unde illi nomen. There are said also to be two kinds, one much larger than the other. Burckhardt, in his Travels in Syria, calls the Katta a species of partridge, and mentions their being met with in the mountains of Belba, Kerek, Djebel, and Thera, in such flocks, that the Arab boys often kill two or three at a time, by throwing a stick at them. The Tittibha is encountered in numerous flocks, but is in size unlike either a pigeon or a partridge, and is a very different bird, Analytical Account of the Pancha Tantra. 165 piper,* very numerous on the sandy banks and shores of rivers. The strutting gait of this bird is supposed, universally, to indicate his inordinate conceit; and thence the appropriate selection of him, in the story, as de- fying thesea, This characteristic isso commonly attributed to the Tittibha, that it is proverbially said to sleep on its back, with its legs upwards, to prevent the sky from falling. This section of the Hitépadésa, or Mitra Bhéda, contains no more apo- logues, but follows that of The Birds and Sea, with the engagement between the Lion and the Bull, and the death of the latter. In the Pancha Tantra, the Kalila Damana, and Vrihat Kat’hd, the Jackalls converse to- gether, during the contest, and narrate several stories. The first, in the for- mer work, is that of the Lion tricked out of the Camel’s flesh by the Jackall, which is not related in any of the rest, being very like that of The Lion, his Ministers, and the Camel, noticed above. A small cluster of stories occurs in the Pancha Tantra, which are all omitted in the other works. ‘They are peculiarly Hindi ; and, as novelties affording some relief to the dry detail hitherto pursued, we shall translate them. “ In Ayéd’ hyd, the capital of Késald,t reigned a monarch of great splendour and power, named Purusuérrama. On one occasion, the Governor of the Forests came and announced to him, that the woodland chiefs were all in a state of rebellion, instigated and headed by Vinpuyaxa, the Raja of the Vindhyat hills. The king sent his chief minister BatapHapra, to quell the rebels. « When BaLaBHADRA was gone, there came to the capital, at the close of the rains, a Sramanaka,§ or mendicant of the Baudd’ha religion, who, by his skill in divination, his knowledge of hours, omens, aspects, and as- censions, his dexterity in solving numbers, answering questions, and detect- * The Tatihra or Tatthri (Sansc. Tittibha) is a Jacana, the Parra Goensis of Gmelin, or Tringa Goensis of Latham. See Am. Dict. p. 125, and Hunter’s Hind. Dict. 1. 514.—H.T.C. + The province of Oude and its capital, the modern Faizabad, is usually identified with the ancient city, in popular belief. { The authority of the Kés'alé monarch appears to have extended much beyond the limits of the modern province of Oude : an inscription found at Ratnapur in the Chatis-ghar district, dated Salivdhana 781, or A.D, 859, states that province to be dependent upon the sovereign of Kés‘ald. § From subsequent passages, however, it appears that the usual confusion of Baudd’ha and Jaina occurs in the Pancha Tantra ; and that, in fact, the latter alone is intended, whichever be named. Z2 166 Analytical Account of the Pancha Tantra. ing things covertly concealed, and his proficiency in all similar branches of knowledge, acquired such fame and influence, that it might be said he had purchased the country, and it was his own. ‘The report of his reputation at last reached the king, who sent for him, and treating him with great civility, asked him whether it was true, that sages could tell the destinies of others. The mendicant replied, Your Majesty will know by the result. They then entered into conversation, in which he so entertained the king, that his daily society became indispensible. ««One day he absented himself from court ; and on the next, when he made his appearance, he accounted for his absence, by stating that he had been upon a visit to Paradise ; and that the deities had sent by him their compli- ments to the king. ‘The king was simple enough to believe him, and was filled with astonishment and delight. His admiration of this marvellous faculty so engrossed his thoughts, that the duties of his state, and the pleasures of his palace, were equally neglected. « Things. were in this condition, when the valiant BaLapnapra, having re- duced the forest chieftains to obedience, returned. ‘To his surprise,: he found the king in a close conference with a naked mendicant, instead of being, as usual, surrounded by his ministers. Having ascertained from the latter, the pretensions of the ascetic, he approached the monarch, and in- quired, if what he had heard of the mendicant’s celestial visit, was truth. The king assured him that it was, and the ascetic offered to satisfy the general’s apparent scepticism, by departing for Swarga in his presence. With this intent, the king and his courtiers accompanied the Sramanaka to his cell, which he entered, and closed the door. After some delay, Bara- BHADRA inquired of the king when they were to see the mendicant again. He answered, ‘have patience; the sage upon these occasions quits h is earthly body, and assumes an ethereal person, with which alone he can approach Inpra’s heaven.’ ‘ If this is the case,’ replied BaLabyapra, ‘bring wood and fire, and let us burn his cell.’ ‘ Why so,’ asked the king. ‘So please your Majesty,’ answered the general, ‘by consuming the earthly body of the ascetic, we shall prevent his re-assuming it, and then your Majesty will always have an angelical personage in your company. A case of this kind is well known. “ «In Rdjagriha dwelt a Brdhman named Déva Sarma. He had no children, a subject of bitter affliction to his wife, who could. not look upon a neighbour’s infant without tears. At last her husband desired her to desist Analytical Account of the Pancha Tantra. 167 from farther lamentation, as by the efficacy of some mystic words, he had secured her having a son of eminent beauty, and auspicious destiny. Highly delighted with this prophecy (indications of the fulfilment of which soon began to appear), the Brdhman’s wife anticipated eagerly the period of her delivery. What therefore was her surprise, and the horror of her attendants, when the offspring, so anxiously sighed for, and impatiently expected proved to be a snake. ‘The assistants exclaimed, let the monster be de- stroyed: but the parent, with maternal affection, interfered to preserve her progeny, and carefully protected and reared the snake. « After a time, the nuptial festivals of aneighbour’s son awoke the envy of Déva Sarmé’s wife, and she reproached her husband for not having thought of a suitable match for their child. He replied, I would do so, if I could get admittance to Pdtdld, and present my supplications to Vasux1.* I do not think any other so great a fool, as to wed his daughter to a son like thine. Finding, however, his wife was sadly distressed, he proposed, in order to divert her thoughts, that they should travel; and equipping them- selves plentifully for their journey, they set out. After some months, they arrived at a city, named Bhattanagar, where they were hospitably received and entertained, on the night of their arrival, by an acquaintance. In the morning the Brahman’s friend asked him why he had come, and whither he was going. The Brdéhman told him he was in search of a wife for his son ; on which the other offered him his own daughter, a girl of great beauty, and insisted on his taking her away with him. Accordingly, Déva Sarma re- turned to his own city, with his destined daughter-in-law. When the people of the city saw her, they opened their eyes in admiration of her grace and loveliness, and asked her attendants, how they could think of sacrificing such a jewel of a girl to a serpent. Their words filled her servants with distress, and they were urgent with the damsel to effect her escape. She refused, saying, It must not be; there are three things, which are final from the first: —The command of a king, the vow of an ascetic, and the gift of amaiden. That too which is previously resolved by destiny, cannot fail to be, as it happened to Pushpaka, and the Gods. «The maiden’s attendants now asked her, who Pushpaka was, and she thus proceeded : 2 = * The serpent monarch of Pdtdld, the region under the earth, inhabited by the Migas, or snakes, 168 Analytical Account of the Pancha Tantra. ** Pushpaka was the favourite parrot of Inpra, a bird of wonderful beauty, extraordinary abilities, and prodigious learning. One day he was perched on Inpra’s hand, and was repeating the hymns of the Védas, when Yama ar- rived. The parrot immediately flew away abruptly. The Deities afterwards asked him, why he had withdrawn ; he replied, how could he face the de- stroyer of life. The Deities, in order to remove his fears, assured him that they would protect him; and, prevailing on him to accompany them, they returned to Yama, and begged him, at their intercession, to abstain from ever taking away the life of the parrot. Yama replied, that he knew nothing about the matter, and referred them to KAra (Time), to whom they accord- ingly repaired. ‘Time referred them to Death, who, he said, was at hand; * and they hastened to prefer their suit to him. They no sooner encountered the grisly terror, than the parrot fell dead. LExceedingly distressed and per- plexed by this accident, they returned to Yama, and inquired of him what it meant ; he replied, that Fate had fixed the parrot’s life, and that no care on their parts would have been of any avail. « Therefore, I say, whatever is foredoomed by destiny, cannot fail to come to pass. “In this manner she resisted their persuasions, and the marriage took place. She performed her duties diligently, feeding her serpent-husband during the day with milk, and keeping him in her chamber at night, in a spacious basket. One night she was alarmed by the appearance of a man in her chamber, and jumping up in terror, she ran to the door to make her escape. ‘The person called to her to stop, and dismiss her fears, as he was her husband ; and, to assure her, reassumed his ophitic form, and crawled into the basket, whence, immediately after, he again issued, in all the bloom and vigour of human adolescence, and glittering with gold and gems. “ Inthe morning, Déva Sarmé, who had observed what was going forward, approached the basket, before his son was risen, and seizing the deserted skin of the snake, threw it into the fire; in consequence of which the youth was constrained to adhere to his natural figure, and continued ever after to constitute the pride of his parents, and the happiness of his family.’ “ The king of Ayéd’ hyd having heard this narrative from BaLaByanra, hesi- tated no longer to follow his advice. ‘The mendicant’s cell was therefore im- mediately set on fire, and he perished in the flames.” | Analytical Account of the Pancha Tantra. 169 The next story in the Pancha Tantra, and Kalila Damana, is that of The Monkeys and Fire-fly ; and the moral is stated precisely to the same effect in both, that it is absurd to try to bend a stubborn tree, or prove a sword upon a stone. The story of Duarma Buppatand Duswta Bupput, the honest man and the rogue, as narrated in the Pancha Tantra, is faithfully followed in the Ara- bic, with the exception of an interwoven story, omitted in the latter. It is the story of the Vaca, or Crane, who tempted the Ichneumon to destroy the Snake, and was afterwards destroyed by the same. The story occurs in the Sand’ hi section of the Hitépadésa. The witty story of The Rats who eat iron, and the Hawks that carry off children, is the next in the Pancha Tantra, and Kalila Damana. It is the last of the section in the latter ; but we have a few more stories in the fotmer work, as the story of The Two Parrots who learned respectively harsh and gentle phraseology, according to their natural dispositions, to prove that merits and defects are innate. The next story agrees, in name, with the last in the Kalila Damana, being that of The King’s Son and his Companions: the resemblance, however, proceeds no farther, the incidents being quite different, although some, if not all, of those in the Arabic tale, are to be found in other Sanscrit works. In the Pancha Tantra, a Prince, a Minister’s, anda Merchant’s Son, pass their days together in the woods and groves,hunting, riding on horses, or elephants, driving cars, and practising archery. Their fathers reproach them for their neglect of their several duties ; and, in resentment, they determine to leave theirhome. They go to Réhdndchald, (Adam’s Peak in Ceylon), where they find each a gem of great price ; and to preserve it, on their way back, through the forests, where lay the Pheilis, or Villages, of the Bhillas, they swallow the gems, and then convey them home in safety, although they narrowly escape being ripped open by the Pallipati, or chief of the foresters. The Prince acquires a sovereignty of his own, and leaving to his two friends the direction of affairs, amuses himself in his palace, after his own fashion. He has a pet Monkey, as it is said “ Parrots, Pheasants, Pigeons, Monkeys, and their like, are naturally the especial favourites of Kings.’ This Monkey he sets to watch him, as hesleeps in a pavillion, in his garden. A troublesome bee settles on the Prince’s face, in spite of the Monkey’s pains to drive him off, till the latter, highly incensed, snatches up his master’s sword, and, making a blow at the bee, cuts off the Raja’s head. 170 Analytical Account of the Pancha Tantra. This apologue, therefore, is a very old acquaintance, the moral is the same : a sensible foe is preferable to a foolish friend.* ‘The death of Sanvivaka, the grief of the Lion, and the councils of the Jackalls, close this, the first and longest division of the Pancha Tantra, in the same manner as the corre- sponding sections of the Kalila Damana, Hitbpadés'a, and Vrihat Kathd. ‘This first section, according to the original enumeration, comprehends thirty-one stories. + SECTION SECOND. THE ACQUISITION OF FRIENDS. Tue Mitra Prdpti,t or acquisition of friends, is the same as the Mitra Ldbha of the Hitépadésa, with the difference, only, of transposition. It is the same also as the seventh chapter of the Kalila Damana: the sixth being a probable addition of the translator, who, in his idea of poetical justice, has put Damana upon his trial, and condemned him to death ; occurrences not hinted at in the Hindu work. Neither have we the few narratives that occur in his section; nor are the moral remarks, or the judicial proceedings, of a Hindu complexion. The Mitra Prdpti opens like the Mitra Labha, with the description of the scene of action, placed by both in the South, with this variety, that the one states it to lie on the banks of the Géddvari, and the other, that it was not very far from the city Pramaddrépyam. The Crow, or Raven, Laghu- patanaka, opens the business in all the copies. The fowler is very minutely described in the Pancha Tantra, as an inhabitant ‘of the city, living by bird-catching, of an uncouth figure, with splay feet, and clumsy hands; round asa ball; sturdy, though advanced in years; clad in red garments, with his hair bound into a knot on his head, carrying a net and staff, and followed by dogs: in short, he looked like Destiny with the fatal noose ; * The form familiar to us is the story of the Gardener, the Bear, and the Fly, in which it occurs-in the Anvara Soheili, and Ayar Danish. + In Mr. Sotheby's copy, only twenty-six.—H.T.C. It is also read Samprdpt?, which has the same import. a Analytical Account of the Pancha Tantra. 171 like the personification of Sin; like the heart of iniquity ; like the monitor of the wicked; like the friend of Death.’”? This description is reduced to « like fate,” in the Hétopadésa ; and in the Arabic, to “ill looks, and the net and the staff.” The Hitépadésa is singular in the story told by Chitragriva, of “ The Traveller and the Tiger,” to dissuade the Pigeons from descending on the grain. The Pancha Tantra, again, is alone in the story, told by the same, to recommend unanimity, of “ the Vardénda,” a bird with two necks, one of refusing to part with a share of nectar, the other swallowed poison, and the bird died. The other circumstances of this story are continued, alike in all, to the formation of the friendship between the Rat, and the Crow; but the discussion is much more protracted, and contains much more mat- ter, peculiarly Hindi, in the Pancha Tantra, thanin either of the other works. The Rat replies to the Crow’s protestations, “ I have no faith in your oaths; as itis said, ‘ Put no faith in a foe, who even has vowed friend- ship to you: Vrirra was killed by Inpra, in spite of his reiterated oaths.’* Again, ‘ An enemy of the Gods is not to be destroyed until he places trust in them. The embryo of Dirt was destroyed by Inpra, only when she ceased to fear him.’ ” In another passage we have allusions to some traditions, which are but little known.— *«« He that observes, ‘I might say, I abound with amiable qualities, and no one can be inclined to do me harm,’ speaks that which is ridiculous. It is related that the valuable life of PAan’1n1 (the grammarian) was destroyed by alion; and an elephant demolished the sage Jarmini, though he composed the Mémdnsdé; an alligator killed the harmonious PrincaLa (the first writer on Prosody), on the sea-shore. Of what estimation is genius, with irrational and ferocious brutes.” Although the arguments, on either side, are continued for several pages, they are not intermixed with any narrative illustration in the Pancha Tantra, or Kalila-Damana. On the contrary, the Hitépadésa inserts here * The story is narrated in several of the Purdn'as, and is alluded to inthe Rig-Veda. As. Res. vol. viii, p. 387, Von. I. 2A 172 Analytical Account of the Pancha Tantra. the stories of the Antelope and the Jackall; and the Crow, the Cat, and the Vulture. Afterwards, the several works proceed in a’similar manner, to the visit of the Rat and the Crow, to Mant’hara, the Tortoise ; to whom, and the Crow, Hiranyaka, the Rat, related his adventures. The commencement of this story is the same in all, but the Arabic version here is singularly close. ‘The Hitopadésa alone inserts the story of the young wife, who took her husband by the hair, and embraced him, to favour the retreat of her lover; a story well known in Europe, from its version by Marguerite of Navarre, in her “ Stratagéme d’une femme qui fit évader son galanf, lorsque son mari, qui étoit borgne, croyoit le sur- prendre avec elle,”’ and she borrowed it from the first story of the Mau- vaise Femme. It was inade a similar use of by the Sieur D’Orville, Males- pini, Bandello, and other raconteurs. In place of this, the original, and the Kalila Damana have the story of the woman, who exchanged picked for unpicked sesamum seeds, including that of the * Forester, Wild Boar, and Jackall,” which occurs a little farther on, in the Hitépadésa. A long train of adventures, told of a merchant’s son, follows this, in the Pancha Tantra, only to shew that a man must obtain the wealth that is designed for him by fate. The close of this story is followed by one, narrated by Mant’hara, of So’m1niaKa, a weaver, who is taught by some Spirits, that wealth is to be enjoyed, not hoarded; and this includes a story of the “ Bull and the Jackalls,” to inculcate the folly of absurd expectations. These two last stories have, however, but little merit, and do not occur in the Arabic, any more than in the Hiftépadésa. The latter story, with some variations, has given rise to an idiomatic compound in the Bengali language ; and Bokdndapratydsa, indulgence in unreasonable expectation, comprises the pith of this story; the Boka, or Vaka, a crane, being sub- stituted for the Jackall of the original. A verse of interesting resemblance follows the stories. Mant’hara says to the Rat, “ Dismiss all anxiety re- garding your lost wealth, as it is said, ‘ He, to whom the Swan owes her white feathers, the Parrot his green hue, and the Peacock his variegated plumage, He will provide me sustenance.’ ” The addition of the Antelope to the friendly society, occurs here, in the same manner, in all. The story of “ the Elephant, liberated from his bonds by the Rat, of which we have a familiar version in the apologue of the Rat and the Lion, next occurs in the Pancha Tantra. In its place, in the Analytical Account of the Pancha Tantra. 173 Hitépadésa, we have the double story of the Prince, the Banker’s Son, and his Wife, and of the Elephant and Jackall, ‘There is none in the Kalila Damana. The three works conclude with the same incident, the liberation of the Antelope from the hunter’s snare, by the united efforts and devices of the Tortoise, the Crow, and the Rat. This Tantra contains, in the original, eight stories. It is more amply illustrated in the Hitépadééa, than in either of the other two works. SECTION THIRD. INVETERATE ENMITY, OR WAR BETWEEN CROWS AND OWLS. Tue third section of the Pancha Yantra, corresponds with the eighth chapter of the Kalila Damana; and the third chapter of the Hitépadésa. In the last work, however, the belligerent powers are the peacocks and the geese. The choice of the Pancha Tantra is the genuine one, no doubt ; not only from the character of the work itself, but its connection with a parti- cular grammatical rule. The Stitras of PAw’1n1 afford a precept for the use of a particular affix, to form derivatives from compound terms, when enmity is implied ;* and this rule is exemplified by the form Kakdlikika, in which kaka, a crow, and uhika, an owl, are compounded, to signify the natural antipathy that subsists between these birds. Now as language precedes grammar, this rule was invented to explain the purport of a word already in use; and as in all probability, this word expressed a popular notion of great antiquity, its established currency influenced the author of the fables to select the owl and the crow, for the purpose of his narrative. We can scarcely suppose, that it was an accidental choice, which afterwards gave rise to the popular expression, and the introduction of the compound term ; and which, consequently, would make the Pancha Tantra take precedence in date of the Sztras of Pan‘int. I may also add, that the substantive term Kékolikika, which PAn’t1’s affix (Bun) could form, appears very rarely, if ever, in the Pancha Tantra. The form used by the author of that work is more usually the attributive, Kakoliktya, which is formed by a different affix (Ch’ha). * Pan. 4, 3. 125. 2A 174 Analytical Account of the Pancha Tantra. The introductory matter of this section, descriptive of the quarrel between the Crows and Owls, and the consultations of the monarch of the former, with his five ministers, correspond very closely in the Pancha Tantra and Kalila Damana ; although they extend to a greater length in the former, and contain some matters. curious in themselves, and reflecting light on several Hindu peculiarities : amongst these, the following enumeration of the officers of state, who are, or are not, to be relied upon with confidence, is quoted from the Mahdbhdarat, the Sabha Parva, in which NArepa, it is said, communicated their names to Yup’HIsHT’HirA. The full detail is, how- ever, not given in that work, but the passage does occur, and the reference indicates, at any rate, the existence of the Mahdbharat, prior to the date of the Pancha Tantra.* _ The Officers to be distrusted, are eighteen. 1 Mantri : The minister. _ 2 Purdhita The royal chaplain, or priest. 3 Sén4pati The general. 4 Yuvardja The young prince, associated in the empire, and designated as successor. 5 Dwarika Warden, or chamberlain. 6 Antarva’nsika The superintendant of the inner apartments. 7 Sannidhatryupadishtha A sort of master of the ceremonies. 8 Juy4paka A master of requests. 9 As'wd’hyaksha Master of the horse. 10 Gajad’hyaksha Master of the elephants. 11 Késhfd’hyaksha Superintendant of the treasury. 12 Baléd’hyaksha Ditto of the forces, or perhaps the stores. 13 Durgapéla The governor of the fort. 14 Karapéla The ruler of the prisons. 15 Sim4pdla The superintendant of the boundaries, or lord of the marches. 16 P’arishada A companion. 17 Protkaita bhritya A courtier. 18 Atavikadhya The forest chiefs, and others. The fifteen, naturally attached to the monarch’s cause, are 1 Janani The queen mother. 2 Dévi The queen. 8 Kanchuki The confidential attendant. 4 Malika The chaplet weaver, or florist. 5 Sayyap4la The bed-maker. * A similar list occurs in the Bhardvt Tantra. Analytical Account of the Pancha Tantra. 175 6 Sayyad’hy4ksha The superintendant of the beds. 7 Samvatsarika The astrologer, or time-keeper. 8 Bhishak Physician. 9 Jalavahaka The cup, or water-bearer. 10 T4mbGlavahaka The betel-bearer. 11 Acharya The preceptor. 12 Anga-rakshaka The captain of the body guard. 13 Sth4na-chintaka Quartermaster. 14 Ch’hatradhara The umbrella-bearer. 15 Vildsini Female attendant and singer, &c.* Besides these, spies were a very efficient part of the ancient Hindi regime. We have no particular enumeration of these, except its being observed, that for what is going on amongst his own party, the king’s best spies are the physician, the astrologer, and the preceptor; and that men, who exhibit snakes and the like, are the best to observe the designs of the enemy. We have then the cause of the enmity between these feathered tribes, re- ferred to the successful interference of a crow, in preventing the owl being chosen king of the birds, narrated in a similar manner in the Pancha Tantra, and the Arabic copy; it isomitted in the Hitépadésa. That work, however, inserts two stories, those of the Birds and the Monkeys, and the Ass in a Tiger’s skin, (the latter an apologue of very wide circulation) ;_be- fore the story, common to all three, of the Elephant and Hares, and the Reflection of the Moon. The story of the Hare, the Sparrow, and the Cat, does not occur in the Hitopadésa, although much of the description of the hypocritical piety of the Cat is copied in the story of the Vulture and the Cat, in the first section of that work. Some of the comments, however, are spared. It may be observed, indeed, that a much more decisive vein of satire, levelled parti- cularly at Princes and Devotees, runs through the Pancha Tantra, than either the Kalila Damana, or Hitopadésa: thus the Hare observes, when he sees the Cat away, as itis said, ‘Trust not in low persons, who exercise aus- terities, for their own nefarious designs. Penitents are to be found at holy shrines, whose only virtue is in their vaunts.” The story of the Three Rogues, who persuade the Brahman that his *Itis by no means certain, that all these names are rightly interpreted, or even rightly extracted from the text; but the greater part do not admit of doubt. 176 Analytical Account of the Pancha Tantra. goat is something else, and so induce him to leave it to them, is the next in the Pancha Tantra, and Kalila Damana: it occurs in the last section of the Hitbpadeésa. An incident, rather than a story, next occurs in the Pancha Tantra, singly ; that of a Snake killed by Ants. The device adopted by the king of the Crows, as narrated in the Pancha Tantra, and Kalila Damana, reminds the reader of the story of Zopyrus; the councillor Chiranjiva being, at his own suggestion, stripped of his feathers, and smeared with blood, and left at the foot of the tree, in which state he is found by the Owls, and brought to their king. The discussions regarding his treatment, between the king and his ministers, are to the same purport in both works; but they are more de- tailed in the Pancha Tantra, and illustrated by very different stories. The first minister, Ractdksha, who recommends the crow’s being put to death, narrates, in order to shew that no confidence is to be placed in a re- conciled foe, the story of the Snake and the Brdhman’s Son, comprising a brief apologue of the Swans and the strange bird. Neither of these is in the Arabic, or Hitépadésa; and they may be therefore translated : “Ina certain country dwelt a Brahman, who reaped no benefit from the cultivation of his grounds. As he was reposing one day in the hot season, under the shade of atree, he dreamt that he beheld a large hooded snake, coiled upon an ant-hill, at a little distance ; and waking from his dream, he concluded that the snake must be the tutelary deity of the spot, who was little pleased with him, as one from whom he had never received any ve- neration. The Brdhman determined, therefore, to worship him; and boiling some milk, he placed it in a vessel, and carried it to the ant-hill, exclaiming as he laid the cup upon the ground, ‘ Lord of the soil, I have hitherto been ignorant of thy place of residence, and, therefore, only have foreborne thy worship ; forgivemy negligence, and accept my oblation. So saying, he left the milk and went home.’ ** When he visited the ant-hill on the morning following, he found in place of the milk, a Dindr,* and this was repeated daily. At last, the Brahman hav- * A gold coin. That there existed some connexion between this and the gold Denarius of the Romans, is not improbable, as has been shewn in another place. As. Res. XV. The indication of treasure by the presence of a snake, is a common superstition among the Hindis. Analytical Account of the Pancha Tantra. 177 ing occasion to go to the village, appointed his son to present the oblation of milk in his absence. When the lad, upon the ensuing morning, found the Dinar as usual, it occurred to him, that the mound must be filled with coin ; and that it would be the most eligible plan to kill its serpent-owner, and seize at-once upon the whole treasure.. Arming himself, therefore, with a stick, he lay wait for the snake, as he was lapping the milk, and struck him on the head. The blow failed to kill the snake, and the animal, inflamed with wrath, bit the lad with his poisonous fangs, so that he immediately died. The body was burnt by his people, who were at hand, and saw what had chanced. The father returned on the day following, and when he had heard the cause of his son’s death, was satisfied that the event was not unmerited ; declar- ing, that the vital elements will be ever snatched from those, who shew no tenderness to those living creatures, that repair to them for preservation, as happened to the Swans and their Lake. The persons present asked him to explain this allusion, and he thus replied : «Tn a certain country reigned CuiTRARAT’HA, in one of whose gardens was an extensive lake, guarded by his troops. In this lake were golden swans, who moulted a feather once in every six months. A large bird, having joined them, was refused admission to their troop; they claiming the exclusive oc- cupation of the pool, by the fee of the moulted feather. After much discus- sion, the stranger bird applied to the king, and said, Sire, these swans have had the audacity to say, what have we to do with the king ? we will not al- low any one to reside here: and it was to no purpose that I expostulated with them on the impropriety of such language, and threatened to bring it to your knowledge. ‘The king, having heard this, commanded his servants to go and kill the birds, and bring them to him; and they set off with this in- tent. When they approached the pool, an old swan, suspecting their pur- pose, persuaded the rest to fly away; and thus, although they preserved their lives, they lost the residence, which they refused to share with a guest.’ “Having related this tale, the Brdhman proceeded to worship the snale. The serpent, however, could not be tempted forth, but shewing himself at the entrance of his hole, he thus spoke : ‘ Avarice brings thee hither, and ba- nishes all sorrow for thy son’s fate, but there cannot be any cordiality be- tween thee and me:’ again, ‘the insane presumption of youth, your son struck me; I have bitten him, and killed him: how is it possible for me ever to forget his violence? how is it possible that you should ever forget hisdeath ? ‘Take this jewel, therefore ; depart, and never more approach this 178 Analytical Account of the Pancha Tantra. place.’ Having thus spoken, and cast a gem of inestimable value to the Brahman, he withdrew into his hole. The Brahman took the jewel, but, considering its value much inferior to what he might have acquired by long assiduous homage, never ceased to lament the folly of his son.” The next story is also peculiar to the Pancha Tantra, and indeed, so decidedly of a Hindi character, that we need not be surprised at its omission, from the Arabic translation at least. It may be called the Fowler and the Pigeons. The fowler, having caught the female dove, is overtaken by a violent storm, and repairs for shelter to the tree inhabited by the male. Moved by the councils of his captive mate, and his own estimate of the rites of hospitality, he not only gives the fowler shelter in the hollow trunk, but collects dry leaves, and makes him a fire, and casts himself into the flames, to furnish his guest a meal. The bird-catcher liberates the dove, and she also throws herself into the fire; on which she and her lord assume celestial forms, and are conveyed to heaven in divine cars, agreeably to the text, that says, ‘A widow, who burns herself, secures for herself and her husband enjoyment in Paradise, for as many years as there are hairs on the human body, or thirty-five millions.’* The fowler becomes an ascetic, and voluntarily perishes in a burning forest. The next story of the Husband, and his Wife, and the Thief, is translated in the Arabic, but does not occur in the Hitdpadésa. It has been imitated by the writers of Europe. The Brahman, the Thief, and the Rakshasa, the next story, is the same with ‘the Ascetic, the Thief, and the Evil Genius of the Kalila Damana. The next story, of the Prince who had a snake in his bowels, is peculiar to the Pancha Tantra. He is cured by his wife. The eleventh fable is the same with the Husband under the Bed, of the Arabic, which occurs also in the third section of the Hitdpadésa. The next story, again, is the same in the Pancha Tantra, and Kalila Damana, that of the Mouse turned to a young girl by a sage, and finally to a mouse again. The Arabic translator, by his alterations, has lost the point of the * This text is attributed to Angiras, and forms part of the declaration or Sankapa, pro- nounced by the widow at the time of her ascending the pile.— As. Res. vol. iv, p. 210. Analytical Account of the Pancha Tantra. 179 story. He makes the sun, &c. decline the marriage ; but, in the Sanscrit, the lady makes objections to all the proposed bridegrooms, till she sees the rat, when her natural propensities induce her to solicit her adoptive father to give her to him in marriage. The next story of “the Bird that voided gold with its dung,”’ is peculiar to the Pancha Tantra ; so is that of “the Fox, who detects the presence of a Lion in a cavern:’ neither tale has much point. The story of “ the Snake and Frogs,” is told in all three works; but in the Pancha Tantra, it is interrupted by the following : viz. “The Brahman and his Wife. *« There was a Brahman, named Mandavisha, whose wife was a woman of loose character. She hada lover, to whom she was accustomed to carry delicacies and cates, which she prepared herself. Her husband, at last taking notice of this, inquired of her whither she took them, and to whom: she replied, I carry them as oblations to my tutelary goddess Divi, whose temple, you know, is close at hand. Pretending to be satisfied with this reply, the husband allowed her to proceed, but continued to watch her. As she found that he observed her, she went to the temple, and performed the customary oblations, and entered the building. Her husband im- mediately set off by another path ; and getting into the edifice by a different entrance, concealed himself behind the statue of the goddess. The wife, being afraid that her husband was still on the watch, determined to go through with the ceremony in earnest, and having presented the oblations, she thus prayed, « O! goddess, deign to inform me by what means my husband can be deprived of his eyesight.” The husband, hearing this, disguised his voice, and answered, “ Feed him daily with such cates as you have brought hither, and he will soon become blind.” The wife returned home delighted, and put in practice the supposed instructions of the goddess. In a few days the Brdhman began to complain of dimness of vision, and shortly afterwards pretended to lose his sight. The wife, attributing this to the favour of the goddess, entertained no doubt of the fact; and in the confidence of not being detected, invited her gallant. to come fearlessly to the house. The husband, however, now thoroughly apprised of the truth, lost no time in punishing her misconduct. Surpris- ing the guilty pair, he beat the adulterer with his staff, till he expired; and, cutting off his wife’s nose, he turned her away.” Vou, “i 2B 180 Analytical Account of the Pancha Tantra. The remainder of this section, and the destruction of the Owls, by their more crafty enemies, corresponds in the Pancha Tantra, and Kalila Damana. The third section comprises seventeen stories. SECTION FOURTH. LOSS OF THAT WHICH HAS BEEN GAINED. The fourth section of the Pancha Tantra, illustrative of the folly of losing what has once been acquired (Labdha-prasamana*) corresponds with the ninth chapter of the Kalila Damana, which relates the story of “The Monkey and the Tortoise.” The Arabic, or Pehlevi translator has, how- ever, made rather short work with his original, and has turned the twelve tales of the latter into two. The chief performers in this selection, and the circumstances, out of which the tales arise, are the same; only, instead of a Tortoise, the treacherous friend of the Monkey, is the Makara, a fabulous aquatic animal, which corresponds, in representation at least, with the Capricornus of the Greek Zodiac. ‘The first story, narrated by the Monkey after his escape, is that of “ The Snake and the Frogs.” The former is introduced into his well, by the King of the latter, to revenge him on his rebellious subjects. This being done, however, he devours the king’s subjects, and finally, the king himself. The moral is, “ that hunger will be appeased, even in spite of crime.” The next story is the only one of the section, found in the Arabic, that of “The sick Lion, the Jackall, and the Ass.” The next story is that of “a Potter, who, having cut his forehead against some broken pots, is encountered, bleeding, by a Prince, and taken for a valiant warrior by him, in consequence of which, he is enrolled ‘amongst his guards. When the mistake is discovered, the prince orders him to withdraw : and when the potter requests that he may be allowed to stay, * It isalso read Labdha Pran‘as'‘ana, and Labdha Pran'és'a, but the sense is the same. Analytical Account of the Pancha Tanira. 181 repeats to him the next story, that of “the two young Lions, and the young Jackall, brought up with them, but who betrays his origin by his cowardice, and is advised by the old Lioness, his adoptive mother, to withdraw quietly, lest his foster brothers find him out and destroy him.” The potter takes the hint, and walks quietly off. The ensuing stories tend to the disparagement of the fair sex. The first is that of a Brahman, who quits his home and family, and relinquishes half his life, for the sake of a spouse, who, notwithstanding, deserts him for a lame beggar, and attempts his life: a story that is told also in the Dasa Kumara. The next is to shew that there is no pleasing women, without complying with all their caprices ; as the minister Vararucut, to conciliate his wife, submitted to have his head shaved ; and his royal master, Nanpa, to gratify his queen, allowed her to put a bridle in his mouth, and mounting on his back, compel him to carry her about, neighing at the same time, like a horse. The next story in this section, is an apologue of very familiar character. ** A washerman, the owner of an ass, dresses him up with the skin of a tiger, to frighten away intruders from his field : after a time, the ass betrays himself by his braying, and gains a beating from the villagers.” This is given in the Hitépadésa, in the third section. The ninth tale is of a villager’s wife, who is tempted to run away from her husband, and carry off his wealth. When she arrives, with her gallant, at a river, he persuades her to entrust him with the property, and her clothes, to convey them across; after which he is to return for her. This, however, he omits to do, and she is deserted. In this state she sees a Jackall approach with a piece of meat in its mouth. The Jackall, seeing a fish on the edge of the water, lays down the meat, to make the fish his prey: the fish escapes; and, in the mean time, a vulture carries off the meat. The deserted wife laughs at the incident, when the Jackall thus applies it to herself: « Your wisdom is double that of mine; for here you are, naked in the water, and have neither a husband nor a gallant.” The story of “the Sparrows and Monkey,” is the same as that of “the Birds and Monkeys,” in the beginning of the third section of the Fitopadésa. The two next stories, which complete this section, are those of «the Jack- all, who by his craft preserved the carcase of a dead Elephant from a Lion and a Tiger, and by his courage from another Jackall ;” and “ the Dog who 2B2 182 Analytical Account of the Pancha Tantra. in a famine, left his own town for another, but was driven back by the dogs of the strange place, and was glad to seek his own home again.” The Makara now retires, having previously been told of his wife’s death, and the invasion of his abode by an enemy: circumstances, omitted in the Arabic translation, as well as the stories to which they give rise. There are twelve stories in this section. SECTION FIFTH. INCONSIDERATENESS.* The fifth Tantra corresponds in purport with the tenth chapter of the Kalila Damana, the Ascetic and the Weasel being intended to illustrate the folly of precipitancy. The Pehlevi, or Arabic translator, has, however, taken a similar liberty with his original, as in the preceding section, and has reduced again twelve stories to two. The tales in the original, there- fore, are mostly novel, and not very prolix. It may be observed, by the way, that in the last two Tantras of the work, either the original compiler had exhausted his store, or less frequent additions have been made by sub- sequent hands ; as the reflections and citations, which are most disproportion- ably interspersed in the three first sections, become now much less copious: an obvious improvement in the interest, if not in the utility, of the col- lection. Visunu SarMA now remarked, ‘a man should never attempt a business which he has imperfectly seen or understood, transacted or investigated, or he will meet with such mischance as befel the imprudent Barber.” The princes asking him, to what he alluded, he thus proceeded : «In the south there is a city named Pdéalipur, in which MaNrenapra, a banker, resided. Although attentive to his moral and religious duties, it was the will of fate, that he should lose his wealth, and be reduced to poverty. The insignificance, into which he consequently fell, preyed upon his spirits, and he indulged in such reflections as these : «It is justly said, that amiable feelings, purity of manners, moderation, * Apartkshita-karitwa, inconsiderate conduct ; acting without previous investigation. Analytical Account of the Pancha Tantra. 183 ability, suavity, and respectability, are qualities that shine with little lustre in the person of a poor man. Dignity, pride, discernment, conceit, or intellect are all Jost, when a man is poor; as the freshness of the dewy season is dissipated by the breeze of spring. The most brilliant talents will be of little benefit to their possessor, whose thoughts are all occupied in devising means for the support of his family, and when, for the exercise of lofty fancies, are substituted clothes, rice, oil, salt and ghee. Men without wealth are of no note amongst their fellows. They perish, as they are born, unheeded, like bubbles on the stream.” “Impelled by these considerations, he determined to abstain from food, and so terminate his life. For what, he exclaimed, is the use of a miserable existence? With this resolve, he fell asleep. In his sleep the Padma-nidhi* appeared to him under the form of an old Jaina mendicant, and forbade him to despair. You have been, he said, a faithful wor- shipper of me, and I will not desert you. In the morning early, you shall see me again, as I now appear: do you then take a staff, and strike me on the head; on which I shall be changed immediately to a pile of gold. He then disappeared. «When the merchant rose, in the morning, he recollected his vision, but could scarcely persuade himself, that it would so come to pass. He referred it to the subject of his previous thoughts; as it is said: To those who are in sickness, or in sorrow, whose minds are occupied with anxiety or desire, the object of their waking wishes is presented in their dreams. *« At this time, the barber, who had been sent for by the merchant’s wife, to pare her nails, arrived, and whilst he was busy at his work, the seeming ee AA * The Nidhi is properly a treasure; and is especially a kind of wealth appertaining to Kv- véRA, the God of Riches. The nidhis, or their superintendants at least, are personifications ; and are, as such, worshipped (See Mégha Duta, in a note). The worship is of the Téntrika description. The Sérudé Tilaka, a celebrated authority of that school, contains the following directions for adoring the Sdnkha and Padma-nidhis, in conjunction with LaAksumi, the Goddess of Prosperity. “ 1. Let the votary worship the Sénkha-nidhi, and his spouse upon the right hand of the Goddess: him corpulent; and her full breasted: both adorned with pearls and rubies, both exhibiting gentle smiles upon their lotus-like countenances, locked in each others arms, and each holding a lotus and a shell, both scattering showers of pearls, and each bearing a conch upon the forehead. 2. Let him adore the Padma nidhi, placed with his wife upon the left hand of the Goddess: both of the colour of minium, each in the other’s embrace, and either holding a red lotus and a blue one: both employed in raining jewels, and either wearing a lotus as a crest : the male Padma nidhi corpulent, the female slender.” 184 Analytical Account of the Pancha Tantra. mendicant appeared. Manipuapra immediately recognized the figure of his dream, and snatching up a stick, struck, him on the head ; on which the figure changed to gold, and fell upon the floor. The banker took the gold to an inner apartment, desiring the barber not to mention to any one what he had witnessed. The barber promised secrecy, and went home, but could not help thinking of the occurrence. These naked mendicants, he mut- tered to himself, are all of one fraternity, and if one is changed into gold by a rap on the pate, why should not any other be changed in a similar man- ner? I will therefore invite their principals to my house, and then with a few strokes of a cudgel, I shall surely get a quantity of the finest metal. These ideas he revolved in his mind the rest of that day, and all the night. When morning came, he went to the Vihdr,* and facing to the north, perambulated the Jinat three times. He, then went on his knees, and holding up his hands with reverence, lifted up the edge of the curtain, re- peating in a high tone this stanza, ‘“* Glory to those Jainas who possess the only true knowledge ; and are thus enabled to traverse the wild ocean of human passions.” And again, ‘‘ The tongue which glorifies, and the mind that is dedicated to Jina, are alone to be praised, with the hands that are busied in his adoration.” Having uttered these, and similar invocations, he repaired to the chief of the convent, and kneeling at his feet, received his blessing. The barber then, in an insinuating tone, requested the favour of his coming, with his principal sages, to a slight recreation at his house. The principal replied, «* How now, son; what is it you say? Are we Brdhmans, think you, to be at any one’s beck and call? No, no; at the hour when we go forth to gather alms, we enter the mansions of those votaries only, who, we know, are of approved faith. Depart, therefore, nor reiterate thine offence.” The Barber replied, ‘* most venerable Lord, I shall obey, and do as you command, but I beg to mention, that I have a store of excellent cloths, for covers to our holy books; and of the materials for writing, which will be fitly disposed of, when time may serve.” So saying he went home, and provided some stout bludgeons, which he hid in a corner ; he then went back to the convent, and took his station at the gate; and, as the different ascetics came forth, he addressed them as he had spoken to their principal. Tempted by the wrappers for their books, they all listened to him favour- * The name of a Bauddha or Jaina convent. + The deified sage who is the object of Jaina worship. Analytical Account of the Pancha Tantra. 185 ably, and deserting their old acquaintances, followed the barber to his house ; as it is said: The naked ascetic, who has abandoned his home, and all his possessions, is still no stranger to the desire of worldly goods. When the Barber had introduced them into his house, he took up his staff, and struck them on the head, so that several were killed in an instant. The rest, with broken skulls, set up so loud a clamour, that the neighbourhood was alarmed, and the town guards* flocked towards the spot, to see what was the matter. As they approached, they met the Jaina mendicants, fleeing with broken heads, and covered with blood, from the barber’s house. Having learnt the cause of their dismay, they proceeded to lay hold of the barber, whom they bound and carried to the police. When questioned as to his conduct, he justified himself by the example of Manrpuapra, but when Manisuapra, being sent for, and examined, revealed the exact nature of the occurrence, he was of course dismissed, whilst the barber was hanged, as a punishment for his violent and inconsiderate aggression. ““ When the barber was disposed of, the judges remarked, that he had deserved his fate, as it is well said, that which has not been tried, should not be attempted, and that which is done, ought first to be well considered, otherwise repentance will follow, as in the case of the Brdhman and Ich- neumon. ManrsHapra asked how that was, and they replied. “ There was a Brdhman, named Déva SarmA, whose wife had one son ; she had also a favourite ichneumon,+ that she brought up with the infant, and cherished like another child. At the same time, she was afraid that the animal would, some time or other, do the child a mischief, knowing its treacherous nature, as it is said, “ A son, though ill-tempered, ugly, stupid and wicked, is still the source of delight to a father’s heart.” One day the mother going forth to fetch water, placed the child in the bed, and desired her husband to guard the infant, especially from the ichneumon. She then departed, and after a while, the Brdéhman himself was obliged to go forth to collect alms. When the house was thus deserted, a black snake came out of a hole, and crawled towards the bed where the infant lay ; the ichneumon, who saw him, impelled by his natural animosity, and by regard for his foster * The Pura késhtapdla purushéh : The men who guarded the avenues of the city. Possibly there may be some etymological connexion between Késhtapdla (Sanscrit), and Kotwdl (Persian), an officer of police. + Nacula: Viverra mungo, C. 186 Analytical Account of the Pancha Tantra. brother, instantly attacked him, and, after a furious encounter, tore him to pieces. Pleased with his prowess, and the service he had rendered, he ran to meet his mistress on her return home, his jaws and face besmeared with blood. As soon as the Brdhman’s wife beheld him, she was convinced that he had killed her child, and in her rage and agitation, she threw the water jar at the ichneumon with all her force, and killed him on the spot. She then rushed into the house, where she found the child still asleep, and the body of a venomous snake torn in pieces at the foot of the bed. She then perceived the error she had committed, and beat her breast and face with grief, forthe unmerited fate of her faithful little favourite. In this state her husband found her on his return. When he had told her the cause of his absenting himself, she reproached him bitterly for that greedy desire of profit, which had caused all the mischief, forgetting, she said, the saying, «« Excessive cupidity is to be avoided, although all desire of profit be not relinquished. The wheel whirls round his head, who evinced inordinate avarice.”” The husband asked her how that happened, and she replied : _“ There dwelt in a certain town four Bréhmans, all intimate friends, and equally poor. They consulted together what was to be done; for poverty, they agreed, was intolerable. Patrons, however well attended, are dis- satisfied ; friends and sons desert the poor; merit is of no avail, and mis- fortunes multiply. Wives of the best family abandon their husbands ; friends transfer their attachment to more powerful individuals. Again, let a man be brave, handsome, eloquent, and learned, without wealth, he obtains not any enjoyment, and is asa dead man amongst the living. Better death, than poverty. Again, it is said, “ Arise, my friend, for a moment, and remove the burden of indigence from my fate, that I may share with you the felicity which death affords. It is better, therefore, to go to the cemetery at once, and become a corpse, than live in poverty.” The friends assented to this, and agreed, that every effort should be adopted to acquire wealth, as it is said, nothing is obtained by him who has not money. Let, therefore, the wise man attach himself to its acquirement. Wealth is acquirable by six means: begging, service, agriculture, science, usury, and trade: of which, trade is the best, as its profits are most independently realized ; as it is observed: ‘ The food obtained as alms may be carried off by crows; the favour of a prince or patron may be withdrawn ; agriculture is laborious; and the respect to be paid to a preceptor in acquiring know- ledge, is troublesome ; usury brings poverty on other people ; so that the Analytical Account of the Pancha Tantra. 187 only method eligible, is trade. Money is made in trade, in seven ways: by defective weights and measures; by false statements of price ; by the lapse of deposits; by receiving the securities of friends; by managing estates for others; by dealing in perfumes; and by exporting goods for sale. In the first case, it is pretended that the measure is full, when it is not. In the second, selling a thing for more than its worth, is the natural practice, even of barbarians. While a deposit is in his house, the merchant prays to the gods that the owner may die, when he will make them suitable offerings. When a trader sees an acquaintance coming to borrow, he pretends to lament his misfortune, but is inwardly delighted. In the management of estates is the reflection, I have got hold of lands full of treasure. Of all goods,* perfumes are the best: gold is not to be compared to the article which is procured for one, and is parted with for a thousand. Exporting commodities is the proper business of persons already wealthy ; as it is said, ‘ Those who are wealthy are heard of from afar.’ Riches are attracted by riches, as wild elephants are caught by tame ones. Capital is multiplied twice and thrice over, in repeatedly buying and selling, by those who have knowledge, and travel to other lands. The idle and weak alone, are afraid of foreign countries. ‘ Crows, deer, and dastards, die in their native place.’ Having thus reflected, the four friends determined to quit their home, and set off together on travel. The man, whose mind is intent on wealth, leaves his friend and family, his mother and his natal soil, and roams to foreign and ungenial lands, without a moment’s hesitation. After some days, the Brahmans arrived at Avanti (Ujjayan), where they bathed in the Siprd, and worshipped Mahdkdla ;+ after which they proceeded, and met with a Yogi named Buarravananpa, with whom they formed an acquain- tance, and who invited them to his abode. He inquired of them the purpose of their journey. They said, they were pilgrims in search of magic power, repairing to the shrine where wealth or death awaited them ; as itis said; ‘The water that falls from Heaven, may sometimes flow in the realms below the earth. The force of fate is inconceivable, and man * See remarks at the close of this Essay. + One of the twelve great Lingas, and well known to have been especially worshipped at Ujjayan. This Linga was destroyed by Altumdk, in 1231. Vou. I. 2C \ 188 Analytical Account of the Pancha Tantra. is weak against it. The objects of man may be apparently attained by mortal efficacy : but that is fate; for when you speak of human qualities, you give that name to destiny ; at the same time, ease is not here the source of ease, nor can it be enjoyed without exertion. The destroyer of Mapnu (Visunu) seized Laxsumi forcibly, and held her clasped in a firm embrace. Tell us, therefore, they continued, if you are acquainted with any drug of virtue, to carry us into secret chasms, and tame the imps of evil; or efficacious in the rites of charnel grounds. You, they said, are an adept; we are but novices, but we are resolute. None but the illustrious can satisfy the wishes of the worthy. The ocean alone supports the subterrestrial flame.’ The Yégt, finding them apt scholars, admitted their request, and gave them four magical balls, one a-piece, directing them to go to the northern side of the Himdchala mountains, where each, on the spot where the balls should spontaneously fall, would find a treasure. They accordingly went thither; and one of the balls soon fell on the ground. The Brahman, to whom it belonged, with the assistance of the rest, dug up the soil, and there discovered a copper mine. He desired the rest to take as much as they liked, but they refused, determining to seek their fortunes farther. He replied, Go on, then, I shall return; taking therefore as much of the metal as he could, he went back, and the rest proceeded. The ball, belonging to another, soon fell, and he dug up the spot, which proved to contain a silver mine. Overjoyed, he exclaimed, “ Let us go no farther, but take’ as much as we can, and then return.’ The other two, however, ridiculed his folly, and resolved to advance, hoping as they had at first met with copper, then silver, they should successively meet with metal still more valuable. So it proved, for the next ball that fell, indicated a vein of gold, with which the man to whom the ball belonged, entreated his companion to rest satisfied. The argument previously used, however, being justified by the discovery of gold, determined him to persevere, in the full confidence, that he should next come to a bed of diamonds. ‘The discoverer of the gold mine declined accompanying him, and he went on alone ; the other promising to await his return. The last Bréhman proceeded through solitary paths, scorched by the rays of the sun, and faint with thirst, till at last he came to a place which was whirling round, and on it stood a man, whose body was covered with blood, and on whose head a wheel revolved. He approached, and asked him who Analytical Account of the Pancha Tantra. 189 he was, and why the wheel was placed upon his head, and requested him also to shew him where any water was procurable; but he had scarcely spoken, when the wheel transferred itself from the crown of its late possessor to the head of the Brahman. He exclaimed, How! what is this? and the stranger replied, You have taken the wheel from my head, and you must keep it, till some one like yourself shall come hither, with that magic ball in his hand, and shall address to you similar questions to those you have asked of me. The Brahman inquired, how long a time he had passed in that plight. The stranger asked who was the present sovereign, to which the Brdhman answered, Vina-vatsA.* The man then said, When RAma reigned, I came hither, impelled by my poverty, and guided by the magic ball, as thou hast been: I found a man here with the wheel on his head, and asking him such questions as thou hast put, the wheel was fixed upon my head. I have been here ever since. And how did you get any thing to eat? inquired the Brdkman. The other replied, This law was fixed by the God of wealth, who fears his treasure should be plundered. His fears are known to the Stddhi Nagas,t who send men hither: but when a mortal arrives, he loses the sensations of hunger and thirst, and is exempt from decay and death. He retains alone the consciousness of solitude and pain. .But now excuse me, I am released, and shall return home. So saying, he departed. The Brahman, who had found the gold mine, wondered why his companion * Upayana or Varsa, the King of Kausambhi, is probably intended here; he was celebrated for his skill on the Vina, or Lute. This prince is the hero of the first chapters of the Vrihat- Kat’hd, which gives this account of his descent. He is the son of SaHAsRA/NiKA, the son of Sata/ni/kKa, the son of JANAMEJAYA, the son of Parixsuit, the son of ARJUNA. The genealogy of Arsuna’s descendants, which Dr. Buchanan Hamilton derives from the Bhigavat, has no prince of this name. The son of Sawas/ra/ni/Ka is termed A’swAME’D'HAJA. The two works are also at variance, regarding the founder of Kausambhi, the Vrihat Kat'hd ascribing it to Sama’sRA‘NI/KA, which is, so far, apparently most correct, that various works concur in styling Varsa king of Kausambhi, whilst the Bhdgavat, however, calls the founder of that city Cuakra, the fourth prince from Sauas/Ra/ni/KA. Hindu genealogies, Introduction 13, and table 9. + The Ndgas are the serpents, which inhabit the region under the earth. Siddhi means super- human power which may be obtained by their worship. Their being opposed to Kuve’ra, and desirous of encroaching on his wealth, although here stated in a popular form, is like many things in this work, no longer a familiar notion amongst the Hindus. 21°C. 2 190 Analytical Account of the Pancha Tantra. tarried so long, and becoming at last impatient, he set off in quest of him. Tracing his course by the impressions of his feet, he followed him to the spot, where he stood, and beheld him covered with blood, running down from his head, which was cut by the sharp edges of the wheel. To the inquiries of his friend, he replied, by telling him the property of the wheel ; and what he had witnessed. On which the other reproached him, saying, Did I not tell you to stop? but your lack of sense could not allow you to take my advice. It is very justly observed, ‘ Better sense than science ; unless it improve by knowledge.” Those who want common understanding will as surely perish, as did those who revived the Lion. The man with the wheel asked how that was, to which the other replied : «« There were four Brdhmans residing in the same village, all intimate friends. Three were men of great acquirements, but destitute of common sense. The fourth was an intelligent fellow, but equally destitute of learning. As they were poor, they determined at one of their meetings, to go to some country where learning was patronized, and where, they were satisfied, they should speedily be enriched with presents from the king. They accordingly set off, but when they had gone some way, the eldest cried out, ‘ It never occurred to me before, that our fourth friend here is illiterate. He is a man of sense to be sure, but that will not entitle him to any rewards from the king; we shall have, therefore, to relinquish to him a part of our earnings, and it would be fairer, I think, for him to remain at home.’ The second agreed in this opinion, but the third opposed it, saying, ‘ we have always been friends and companions from infancy, and let him, therefore, participate in the wealth we shall acquire.’ This senti- ment prevailed, and they all went on in harmony. « As they passed through a forest, they saw the scattered bones of a dead Lion. ‘ I have met,’ said one, ‘ with an account of a method by which beings can be re-animated : what say you ? shall we try the experiment, and employ the energies of science to restore life and shape to these bones” They agreed. One undertook to put the bones together; the second to supply the skin, flesh, blood, &c., and the other to communicate life to the figure. When the two first had accomplished their tasks, the third was about to begin his; but the fourth stopped him; ‘Consider what you are going to do,’ he exclaimed, ‘ if you give life to the lion, the consequence will be that he will devour us.’ ‘ Away, blockhead,’ replied the sage, ‘ J am not to project things in vain.’ ‘ Wait an instant, then,’ replied the Analytical Account of the Pancha Tantra. 191 man of sense, ‘ till I get up into this tree.’ So saying, he climbed up into a tree at hand, and his learned associates accomplished their undertaking. A substantial living lion was formed, who fell upon the three philosophers, and destroyed them. When he was gone, the man of common sense descended from his hiding place, and reached home again in safety.” When he had finished, the man with the wheel exclaimed : « This is very unreasonable, that destiny should destroy men of great talents, and allow simpletons to escape; as it is said, ‘See where Satabudd’hi (hundred-wit) is carried on the head, and there too is Sahasrdbudd’ hi (thousand-wit), whilst I, who am Eka-buddhi (single-wit), still may gambol in the crystal stream.’ * How,’ asked he of the gold mine, ‘ happened that ?? The Chakrad’hara* replied, ‘ In a certain reservoir were two fishes, one named Satabuda’ hi, the other Sahasrabudd’ hi. They had a friend, a frog, named E’ kabudd’ hi, with whom they were in the habit of meeting and conversing at the edge of the water. When the usual party assembled, they saw several fishermen with their nets approach, and heard them say to one another, ‘ this pool is full of fish, the water is but shallow, we will come to-morrow morning and drag it.” They then went away. When they had departed, the frog said to his friends, ‘ What is to be done? had we not better make our escape?’ at which Sahasrabudd’ hi laughed, and said, * never fear, they have only talked of coming. Yet, if they should come, I will be answerable for your safety, as well as my own. I shall be a match for them, as I know all the courses of the water. Satabuda’hi said, ‘ My friend here is very right; wherever there is a way for the breeze, for water or its tenants, or for the rays of the sun, the intellect of a sagacious person will penetrate. By following his counsel, your life would be in no peril, even had you approached the abodes of the manes. Stay where you are, even I will undertake your safety.’ The frog said, ‘ I have, pethaps, but limited talent, a mere Singleness of sense, but that tells me to flee ; and therefore, whilst I can, I shall withdraw with my mate to another piece of water.’ The frog left the pool that night. In the morning the fisher- men arrived, and the lake was so beset with nets, that all the fish, turtles, crabs, and other tenants of the water were made prisoners, and amongst them Satabudd’hi and Sahasrabudd’hi, in spite of their boasted cunning, a eS ie ih a te Sete ky ee, * From Chakra, a wheel, and Dhara, who bears; the use of this denominative may spare some repetition, 192 Analytical Account of the Pancha Tantra. were caught and killed. The frog saw the fishermen on their return, and recognising Satabudd’hi on the head of one man, and Sahasrabudd’hi dragged _along with cords by another, pointed them out to his mate, in the words which I cited.” The Brahman of the gold mine answered, This may be very true, but a friend’s words are not to be despised, and you had better have listened to me, than followed the dictates of your own avarice and presumption. Well was it said, ‘ Bravo, uncle, you would sing your song, though J dissuaded you, and see what a splendid gem you have received as the recompense of your performance.’ The Chakradhara asked, how was that? The other replied. “In a certain village there was an Ass named Upp’nAta. During the day, he carried the bundles of a washerman. At uight, he followed his own inclinations. During his nocturnal rambles, he formed an acquaintance with a Jackall, in whose company he broke into enclosures, and feasted on their contents. On one occasion, when in the middle of a cucumber field, the Ass, exulting with delight, said to the Jackall, ‘ Nephew, is not this a heavenly night; I feel so happy that I must sing a song. In what key will you prefer it.’ The Jackall replied, ‘ What nonsense, when we are engaged in plundering, to think of sucha thing. Silence becomes thieves and libertines, as it is said, ‘ Let the sick man and the lazy refrain from stealing and chattering, if they would escape with life.’ If your song be ever so sweet, should the owner of the field hear, he will rise, and in his rage, bind and kill you: eat, therefore, and be silent.’ The Ass replied, ‘ You can be no judge of the charms of music, as you have spent all your life in the woods. Observe, in the nights of autumn, in privacy with your love, the distant song of the singer drops like nectar into the ears.” The Jackall answered, ‘may be so, but your voice is abominable, why should you let it lead you into trouble?” The Ass was highly affronted at this, and said ; “away, blockhead, do you question my musical proficiency ? I know every branch of the science; for instance, there are seven notes, three scales, and twenty-one intervals, &c.* The scientific combination of the parts of * The entire enumeration in the text is 7 swara, 3 gréma, 21 mirch’hana, 19 tdla, 3 mdtrd, 3 laya, 3 st’hina, 6 yatis, 9 rasa, 36 varna, 40 bhdshd, 150 gité, See the author's remarks, at the close of this essay. Mr. Wilson reads nara for rasa, and three divisions of yatis in place of 6 yatts—H.T.C. Analytical Account of the Pancha Tantra. 193 music is particularly grateful in the autumnal season. There is no gift of the gods more precious than music. Ravana received the boon from the three eyed god (Siva), delighted with the rattling of dry tendons. How then do you presume to question my powers, or to oppose their exercise ‘ Very well,’ replied the Jackall, ‘ let me get to the door of the garden, where I may see the gardener as he approaches, and then sing away as long as you please.’ So it was settled ; and the Jackall having provided for his own safety, the Ass opened his chaunt. The gardener was awakened by the noise, and rising immediately, repaired to the spot, armed with a stout stick, with which he fell upon the ass, knocked him down, and belaboured him till he was tired. He then brought a large clog, with a hole in it, which he fastened to his leg, and tied him to a post, after which he returned home, and went to sleep. The Ass came to himself, and forgot his tortures in the recollection of his home and companions. As it is said, ‘ On a dog, a mule, and an ass, a good beating leaves but a momentary impression.’ Accordingly, springing up, he forced his way out of the inclosure, carry- ing the clog along with him. As he ran off, the Jackall met him, and said, ‘ Bravo, uncle,’ &c.”’ The Chukradhara having heard this story, answered, What you observe is very just; but you should recollect, that a man who neither exercises his own judgment, nor follows a friend’s advice, brings on his own ruin, as was the case with Manv’uara, the weaver. «There was a weaver named, Manv’uara, all the wood work of whose loom was, on one occasion, broken. Taking his axe, he set off to cut fresh timber, and finding a large Sisé-tree, by the sea side, began to fell it. In the tree resided a spirit, who exclaimed on the first stroke of the axe, ‘ Hola, this tree is my dwelling, and I cannot quit it, as here I inhale the fresh breeze that is cooled by the ocean’s spray.’ The weaver replied, ‘ What am I to do? unless I get wood, my family must starve. Do you, therefore, look out for another house; quick, this I must have.’ The spirit replied, ‘ You shall have any thing else you ask for ; but not this tree.’ The weaver then agreed to go home, and consult a friend and his wife, and return with his final determination. “‘ When the weaver returned home, he found there a very particular friend of his, the barber of the village, to whom he told what had occurred, and whom he consulted what he should request. The barber said: « Ask to be made aking; then I will be your prime minister, and we shall enjoy our- 194 Analytical Account of the Pancha Tantra. selves gloriously.’ The weaver approved his notion; but first, he added, he must consult his wife. To this, the barber strenuously objected. A wise man, he argued, would confer on women food, clothing, and appro- priate ornaments, but would never let them share his councils, as BHARGAVA has stated, that where a woman, a rogue, or a child, had the management, the house was sure of going to ruin. A man would maintain his rank and respectability, as long as he associated with grave people, and entrusted no woman with his secrets. Women are engrossed with their own designs, and purpose only their own pleasure. ‘They love their own children even, no longer than they derive from them self-gratification.” The weaver admitted the justice of his friend’s observations; but his wife, he said, had no other thoughts, than for her husband’s welfare, and he must take her advice. Accordingly he went to her, and related what had happened, what the barber had recommended, and asked her what she thought it would be most advantageous for him to solicit: she replied: «©« You should never listen, husband, to the advice of a barber; as it is said, ‘ Husbands should never take counsel with courtezans, parasites, ‘mean persons, barbers, gardeners, and beggars. Royalty is a very trouble- some thing, and the cares of peace and war, aggression and negotiation, defence and administration, never allow its possessor a moment’s enjoyment. He, who is wise, will ever shun the station of a king, for which his own relations, brothers and offspring, would be armed against his life. I should recommend you, therefore, to be contented with your station, and only to seek the means of more effectually earning your livelihood. Ask for an additional pair of hands, and another head, with which you may keep a loom going, both before and behind you. The profit of such a second loom will be quite sufficient to give you consequence and credit with your tribe, as we have already from those of the first, quite enough for our own ex- penditure.”’ «« This advice pleased the husband mightily ; he repaired forthwith to the tree, and requested the spirit, as the price of his forbearance, to give him another pair of arms, and an additional head. No sooner said than done; and he immediately was possessed of two heads and four arms, with which he returned homewards, highly delighted. His new acquisitions, however, proved fatal; for as soon as the villagers saw him, they exclaimed, ‘a goblin! a goblin!’ and falling on him with clubs, or pelting him with stones, speedily put a period to his existence. Therefore, I say, &c.’’ Analytical Account of the Pancha Tantra. 195 The Chak) adhara continued: Every one who is tormented by the devil of improper expectations, naturally incurs ridicule, as it is said, ‘ He who forms extravagant hopes for the future, will be as much disappointed as the father of Soma Sarma.’ How was that? asked the other Brahman ; and he with the wheel proceeded. « There was an avaricious Brdhman named Soma Sarm A, who had collected, during the day, as much meal, in alms, as filled an earthen jar. This jar he suspended to a peg, immediately at the foot of his bed, that he might not lose sight of it. During the night he lay awake some time, and reflected thus: That jar is full of meal. If a scarcity should take place, I shall sell it for a hundred pieces at least ; with that sum I will buy a pair of goats ; they will bear young, and I shall get enough by their sale to purchase a pair of cows. I shall sell their calves, and will purchase buffaloes ; and with the produce of my herd, I shall be able to buy horses and mares. By the sale of their colts, I shall realize an immense sum; and with my money, I will build a stately mansion. As I shall then be a man of consequence, some wealthy person will solicit my acceptance of his daughter, with a suitable dower. I shall have a son by her, whom I will call by my own name, Soma Sarma. When he is able to crawl, J shall take him with me on my horse, seating him before me. Accordingly, when Séma SarmA sees me, he will leave his mother’s lap, and come creeping along, and some day or other he will approach the horses too near; when I shall be very angry, and shall desire his mother to take him away. She will be busy with her household duties, and will not hear my orders; on which I shall give her a kick with my foot. Thus saying, he put forth one of his feet with such violence, as to break the jar. The meal accordingly fell on the ground; where, mingling with the dust and dirt, it was completely spoiled: and so ended Séma Sarma’s hopes.* ” “ There isacity inthe north, named Madhupur, of which MapuuséNna was king. A daughter was born to him, who had three breasts. When the king heard this, he ordered the chief attendant to take away the infant, and expose her in the woods, so that the matter should remain unknown. * A story of a monkey revenging himself on a king, who had caused a number of tame monkeys to be killed, and the marrow of their bones applied to relieve burns in his horses, scorched by the stables being burnt, here follows; and is succeeded by a tale of a monkey, a thief, and a goblin. Both are omitted, as deficient in intcrest ; the entire fifth section being too long for insertion. Vor, L 2D 196 Analytical Account of the Pancha Tantra. The attendant, however, recommended that, as the birth of such an infant was a very extraordinary event, it would be better to consult the Bréhmans what was to be done, so that the consequence might not be the loss of both worlds; as it is said, a wise man should always inquire the meaning of what he observes, like the Brdhman, who thus escaped the grasp of the goblin. The king asked how that was, to which the attendant replied : “© CHANDavarMA, a Rdkshasa, haunted a certain wood, and one day laid hold of a Brahman, who passed, leaping upon his shoulders, and ordering him, at the same time, to proceed. The Brahman, overcome with terror, obeyed ; but as he went along, he observed that the goblin’s feet were particularly soft and tender, and inquired of him how this happened. The Rdkshasa replied, I am under a vow never to walk, or touch the ground with my feet. After this, they came to a pool, where the Rdkshasa said, Let me down, whilst I bathe, and perform my devotions; but beware how you leave the place till I come out of the water. The Brdhman obeyed; but when he had got rid of his load, he reflected, that now was his time to escape; for as the Rdkshasa was incapacitated for walking, he would not be able to overtake the fugitive ; accordingly, he took to his heels, and effected his retreat in safety: therefore I said, &c.” The advice thus given by the attendant was followed by the Radja ; and having summoned the Brahmans, he consulted them how he should act, to which they replied, “It is said, Sire, that a daughter whose limbs are de- fective or excessive, will be the cause of death to her husband, and destruc- tion of her own character: anda damsel with three breasts will inevitably be the source of evil to the parent, whose sight she may attract. Your Majesty should therefore take care to avoid seeing your daughter. Let any one, that will, marry her, stipulating that he leaves the country. In this way no offence will be offered to this world, or the next.” The Rdjd ap- proved of this plan, and ordered the drum to be beat, and proclamation to be inade, that whoever would marry the princess, and remove with her toa distant country, should receive a hundred thousand rupees. Notwithstanding this offer, no person came forward ; and the princess arrived at adolescence, without any one proposing to espouse her. At last, she found a husband. In the city resided two paupers, who were friends; the one was blind, and the other hunch-backed ; the latter, who was named Mantuara, persuaded the former to marry the princess, with whom, and the money, they should remove to.a distant place, and lead a life of ease: or if, by the evil nature Analytical Account of the Pancha Tantra. 197. of the princess, he should die, there would at least be an end of his misery. The blind man, accordingly, accepted the terms of the proclamation ; and having married the princess, and received the dower, set off with her, and his friend, to a distant residence. After passing some time contentedly, the blind man giving himself up to indolence, and hunch-back conducting their domestic arrangements, the evil influence of the princess’s deformity began to operate, and she intri- gued with hunch-back. This couple then soon began to plot the blind man’s destruction. With this intent, hunch-back brought home one day a dead snake, of a venomous nature, which he gave to the princess, and desired her to mince it, and dress it with proper sauces, after which she should give it to her husband, telling him it was a dish of fish, Manruara then went away, and the princess, delighted, cut up the snake, and set it to boil: then, having other matters to look after, she called to her husband, and desired him to attend to the stirring of the nice mess of fish she was cooking for his dinner. He obeyed her, licking his lips at the intimation, and stirring the vessel as it boiled. In this manner, hanging over the caldron, the fumes of the venom drew the tears so copiously from his eyes, that they gradually dissolved the film which obscured his vision, and he was restored to sight. As he looked into the boiler, he saw immediately that he was cooking the fragments of a black snake. He at once concluded what his wife’s design was ; but remained in doubt, who her accomplice could be. To ascertain this, he resolved to dissemble, and still affect his former blind- ness. Presently hunch-back returned, and the husband watching his con- duct unobserved, was soon satisfied of the good understanding that subsisted between his treacherous friend, and faithless spouse. He approached them unperceived, and suddenly seizing hunch-back by the feet, being a man of great strength, he whirled him over his head, and dashed him against the breast of the wife with such violence, that his head drove her third breast through her body to her back, and both she, and her paramour, instantly perished: therefore I said, &c. The Brdhman who had found the gold mine then concluded, “ It is well said, all prosperity proceeds from Fate; but, in compliance with Destiny, prudence is not to be disregarded in the manner in which you neglected it, by not listening to my advice.” He then left his friend to his fate, and returned to his own abode. Visunu Sarma having thus terminated these narratives, asked the princes, 2D°2 . 198 Analytical Account of the Pancha Tantra. what more it was necessary for him to say? The princes replied, most worthy preceptor, we have learnt from you all that is essential to the duties of a king. Then we have only to wish, answered Visunu Sarma, that this Sdstra may be considered asa mirror, reflecting light friendly to other sciences, and facilitating to those, who are acquainted with its contents, the acquirement of worldly wisdom. When the king found his sons were instructed in this manner, in the course of six months, in the substance of all the Sds¢ras, he was highly de- lighted with their improvement, and acknowledging that the sage had fulfilled his promise, loaded him with unprecedented wealth and favours. The course of the narrative has interrupted our comments: it is there- fore necessary to revert to them, to indicate a very-few analogies, which this section offers; and to notice one or two circumstances, which are interesting, as throwing light on a state of manners no longer known to the Hindus. The first story, of the beggar turned to a lump of gold by a blow, occurs, with some variation, in the third section of the Hitépadésa. It may be also considered as connected with the- tale of the dervise ABounApDER, in the Oriental Tales. The chief peculiarity, however, of this story is its correct delineation of Jain customs; a thing very unusual in Brahmanical books. The address of the barber, and the benediction of the Superior of the Vihdr, are conformable to Jain usages. The whole is indeed a faith- ful picture: it is also unaccompanied by any sneer, or abuse; and the satire is rather levelled at the Brdhmans. The accuracy of the description is an argument for some antiquity; as the more modern any work is, the more incorrect the description of the Jainas and Baudd’has, and the con- founding of one with the other. The second story is in both the Hitépadésa, and Kalila Damana. It was an early favourite in Europe ; and is found as a Fabliau; the dog being substituted for the weasel or ichneumon; an exchange in very good taste, when the scene is laid in Europe, but wholly foreign to the notions of the Hindus, amongst whom the dog has never been a domestic animal : whilst the néol or nakula, the viverra mungo, on the contrary, has always been a pet. The most pleasing form of this celebrated tale is the ballad of Bath Gellert. Analytical Account of the Pancha Tantra. 199 The passage of the third story, relative to the profits of trade, it is not very easy to render in a satisfactory manner, as the technical terms em- ployed are no longer in use. The Géshtika karma appears to imply the management of lands for others, by the expression illustrative of it; but the Parichitta-grahakdgama is by no means clear, One copy alone attempts to explain it. Parichittam agachchantan grahacam utcant’haya vilécya srésht’hi hridayé hrishiyaté: The merchant is delighted at heart, when with affected sorrow he sees an acquaintance coming (as a borrower). The musical pretensions of the ass, and the beating they procure for him, form a fable with which all children are familiar. The recapitulation of musical terms that occurs, is, however, rather curious, and exceeds the limits, to which Sir Witt1aAm Jonrs and Mr. Paterson have carried their explanation of the musical language of the Hindus. The seven notes are common to the Hindu scale, and that of Europe. The Gramas are scales. Of these, the Madhyama Grama is identified by Mr. Paterson with the major, and the Gandhdra-with the minor, mode. The Muirch’hanus he considers as the intervals of the scale. There are seven to each grdma, or twenty-one in all. Tia is the division of time ; and the Mdtrds and Layas refer to the same, no doubt. The first possibly implying the duration of the bars, the second that of the notes, and the third that of the rests, or pauses. Of the remaining members of the list, in their purely musical sense, I cannot here attempt an explanation.* The story of the weaver may remind us of the three wishes, to which, however, in point and humour, it is vastly inferior. That of So’ma-SarmA is given in the Kalla Damana, and Hitopadésa. It is in substance the same also as that of Axnascuar, inthe Arabian Nights. As related in the Aydr Danish of ABULFAZAL, it is translated in the first volume of the Asiatic Miscellany. The story comprised within the last, of the Rdkshasa who got upon the Brdhman’s shoulders, contains the hint of the old man who proved so troublesome to Sinbad, in his fifth voyage; and who makes so prominent a figure also in the Hindi story of Kdmarépa and Kdmalatd, translated by * As relating to vocal music, several of the terms may here be understood in their ordinary sense: mdtrdé refers to syllabic length, or vowel sounds; varnnas are consonants; bhdshd signifies Janguage ; and gitd tune or song.—H.T.C, | F 200 Analytical Account of the Pancha Tantra. Colonel Franxirn. The last story of the section is absurd enough ; but it has a curious bearing, although perhaps unintentionally. The malforma- tion of the heroine might be thought a satire on a very popular legend of the south of India; traces of which may be seen in their sculptures, par- ticularly at Madura. According to that story, the daughter of one of the early Pandyan Kings was born with three breasts. She was an incarnation of Dévyr ; and the third breast disappeared, when she espoused S’1va himself, in the form of Sunparés’wara, the divinity that was ever afterwards the tutelary god of the Pandyan kingdom, and its capital, Madura. A modi- fication of this legend is also met with in Ceylon; the fair demon Kuranr’, having been born with three breasts, one of which disappeared on her espousal of Visaya, the prince who first led a colony to that Island.—Davy’s Ceylon, 294. NOTE. The Hitcpadésa is not the only Sanscrit epitome of the Panchdpdc’hyana, or Pancha Tantra. Another abridgment of it, following the original much more closely, both in the matter, and in the arrangement of it, is the Cat’hamrita-nidhi (treasure of the nectar of tales), by ANANTA-BHAT T A, who describes himself in the introductory and concluding lines of the work, as son of NAcApéva-Buat’T’a, a Brdhman of the Cdnwa branch. He pro- fesses to preserve in his epitome of the text, the whole of the narrative, or story, but to abbreviate the poetical illustrations. The performance appears, so far as I have compared it with the original, to conform with the author’s professed design in that respect.—H.T.C. (201 ) XI. Jyscrrprions vreon Rocxs, 1w Sour Brudr, described by Dr. Bucuanan Hamuitron, and explained by Henry Tuomas Coresrooxe, Es®. Director. Read December 4, 1824. Dr. Bucuanan Hamitton, while engaged in statistical researches in the provinces subject to the government of Bengal, gave attention to the anti- quities of the country, as to other scientific objects, which he had the op- portunity of investigating. His reports, comprising the result of his in- quiries, are deposited in the Library and Museum of the East India Company : and, at his instance, the Court of Directors have sanctioned a liberal com- munication of the information contained in them, to this Society. Among the antiquities collected by him, there are many fac smiles of inscriptions. I purpose submitting to the Society explanations of such among them, as are interesting: and I now present the translation of one, which appears curious. It is an inscription upon a rock, denominated, from an idol delineated on it, Tardchandt, in the vicinity of Sahasram, in South Bihér; and contains the protest of a chieftain, named PrarApa pHavaLa Déva, bearing the title of Ndyaca, and that of Raa of Japila, against an usurpation of two villages, by ~ certain Brdhmanas in his neighbourhood, under colour of a grant, surrepti- tiously obtained through corruption of his officers, from the Raja of Gadhi- nagara or Canyaculja (Canoj) who was the celebrated Visaya CHanpRA (Jaya-Cuanp). Its date is 1229, Samvat, corresponding to A.D. 1173. In Dr. Buchanan Hamilton’s collection, there are copies of two other inscriptions upon rocks, in the neighbourhood, exhibiting the name of the same chieftain, in conjunction with many of his kindred in the one ; and followed by a long series of his successors in the other. I observe little else interesting in them, besides the names and the dates. The site of the principal inscription is thus described by Dr. Buchanan Hamilton. ‘ In a narrow passage, which separates the northern end of the hills from the great mass, and through which the road leads from Sahasram to Rautdasghar, is a place where Térdchdndi is worshipped. The image is 202 Dr. B. Hamilton, on Inscriptions in South Bihar. carved on a ledge of rock; and is so small, and so besmeared with oil and red lead, that [ am not sure of its form. It seems, however, to represent a woman sitting on a man’s knee; but not in the form usual in Bihar, which is called Hara-gaurt. Adjacent to the image, a cavity in the rock has been enlarged by one or two pillars in front, supporting a roof, so as to form a shed, to which the priest, and a man who sells offerings and refreshments for votaries and passengers, daily repair. A few persons assemble in the month of Srdvan. But the chief profit arises from passengers; who are very nu- merous: and all who can afford, give something. The priest is a Sannydst. Above the shed, the Moslemans have erected a small mosque, in order to show the triumph of the faith: but it is quite neglected. The image is usually attributed to the Chérdés : and many small heaps between the place and Sahasram, are said to be ruins of buildings erected by the same people. But a long inscription, carved on the rock within the shed, refers to ViJaya Cuanpra, sovereign of Canoj.”’ That inscription was strangely misinterpreted by the Pandita attached to the survey on which Dr. Buchanan Hamilton was engaged. The Pandita supposed the chieftain, PraTara pHavALA, to premise an intention of com- memorating his descendants; and to proceed to the mention of Visaya Cuanpra, proprietor of Cangj ; and Sarrucuna, son of the Mahdrdj : whence Dr. Hamilton inferred, that Visaya CHanpra was son of PRATAPA DHAVALA. Dr. Hamilton observes, indeed, that others gave a totally different interpre- tation: considering it as “an advertisement from Prarapa pHAvALA, that he will not obey an order for giving up two villages, which, he alleges, had been procured by corruption from the officers of Visaya Cuanpra, King of Cangj.”” The oriental scholar, upon inspection of the fac simile, will have no diffi- culty in perceiving that the latter was the right interpretation ; and it is therefore needless to pursue remarks which were built upon the Pandita’s grossly erroneous translation. The style of the protest is singular ; and, on that account alone, I should have thought it very deserving of notice. It serves, however, at the same time to show, that the paramount dominion of Canyaculja, extended to the mountains of South Bihdr: and it presents an instance of the characteristic turbulence of Indian feudatories. The second inscription, bearing the name of the same chieftain, Néyaca PRATAPA DHAVALA Déva, with the date 1219, (A.D. 1163.) Saturday 4. Dr. B, Hamitton, on Inscriptions in South Bihar. 203 Jyaisht’ ha badi, and underneath the name of his brother, the prince Trisuv- VANA DHAVALA, the prince’s wife Sutui and another female So’maxi, and two sons LacsumyApitya and PapmApitya ; exhibits a rude figure of a god- dess Tétala dévi, attributed to the family priest Vis wartUpa. On the other side of the figure, are the names of five daughters, and, at the foot of it, six sons of the Ndyaca. These are Varcu, SaATRUGHNA, BiraBALa, SAHASA DHAVALA, YAmI-cArTrcEYA and SANTA-yATNA Diva. Beneath are names of Cdyast has, Yasnyapuara, and VipyApuara, sons of Cusuma-HAra; the treasurer DévarAsa, and the door-keeper (pratihdra) Tisnava. The site of this inscription is described by Dr. Buchanan Hamilton: ‘ Where the Twérahi, a branch of the Kudura river, falls down the hills of Tilot’ hu, is a holy place, sacred to the goddess Totald. The recess, into which this stream falls, is about half a mile deep; and terminates ina mag- nificent, abrupt rock, somewhat in the shape of a horseshoe, and from 180 to 250 feet high. In the centreis a deep pool, at all times filled with water, and which receives the stream, that falls from a gap in this immense precipice. This gap may be 30 feet wide; and the perpendicular height there, 180 feet. ‘ The image is said to have been placed by the Cherds, about eighteen cen- turies ago; and, in fact, resembles one of the images very common in the works attributed to that peoplein Bihdr. But this antiquity is by no means confirmed by the inscription, the date of which is evidently in Samvat 1389, or A.D. 1332. « In another inscription it is said, that the family priest of a neighbouring prince, Prara’pa puHAvata, had, in A.D. 1158, made the image of the god- dess: alluding evidently to a rude figure, carved on rock, and now totally neglected. ‘ Theimage now worshipped is, as usual, a slab carved in relief, and represents a female with many arms, killing a man springing from the neck of a buffalo.* It is placed on the highest ledge of the sloping part of the rock, immediately under the waterfall. From two to three hundred votaries, at different times in the month of Sravan, go to the place, to pray.’ The third inscription is upon a rock at Bandughdta, on the Séne river. * It figures Mahishasura, vulg. Bhainsdsur, slain by Bhavani. Vor: I. 2k 204 Dr. B. Hamitron, on Inscriptions in South Bihar. opposite to Japila, which was the chieftain’s principality. The date assigned to Mahd-nripati (i. e. Maharaja) Prarapa puavara, besides the number of 21 years (apparently the duration of his reign, as chief of Japila), is, in the Jac simile, written 2219 Samvat ; but the first digit being clearly wrong, it must be corrected to 1219, or 1229; most likely the latter. No date is assigned to his predecessor Upaya pHAvALA ; nor to the line of his succes- sors, beginning with Vicrama, who is perhaps the same with Varcu (the first among his sons, named in the second inscription, ) and who appears from the epithet of Vijayin, “ victorious,” to have been the reigning prince, when his name was here set down. The rest must have been subsequently, from time to time, added; and the first among them is Samasa DHAVALA, perhaps the fourth son of PraTAPA DHAVALA, mentioned in the second inscription. Above all this, there have been inscribed, at a much later period, other names, viz. ‘ Mahdrdjd Nyunat rai or Nyonta rAya, who went to heaven (surapura, i. e. the city of the gods) in the year 1643 Samvat ;’ and ‘ Ma- hdr@jd Pratapa RAYA, or Pratapa RuDRA, who went to heaven in the year 1653 Samvat.’ In another part of the inscription, there occurs the name of Mahdrdjd MAnasinua, with the dates of 1652 and 1653 Samvat; and lower down, a string of three names, Mahdrdjd CansarAsa, PRATAPA DHAVALA DEVA, and Mapana stnua. Between the two last, there is interposed the date of 1624 Samvat. The name of PrarApa appears then to have been of frequent recurrence. The family, which yet possesses the principality of Bélonja, the represen- tative of which, when visited by Dr. Hamilton, was Rdjd Budpanat’na sA, claims descent from PraTapa pHAvaALA, chief of Japila. Japila is a large estate, south of Rautds (Rdhitdswa), in the district of Rdmaghar. But the territories of the ancient chieftain seem to have ex- tended beyond its present limits, and to have reached the vicinity of Sahasram. These inscriptions have no other chronological value, but as they corro- borate the date of one possessing more historical interest, noticed in the Researches of the Asiatic Society of Bengal (vol. 9, p. 441). It records a grant of land, by the same Rdjd of Canyacubja, Visaya cHANDRA ; and, as usual, recites the names of his ancestors, tracing his genealogy through no Dr. B. Hamitron, on Inscriptions in South Bihar. 205 less than six generations. The original was said to have been transmitted to Great Britain by the late Sir John Murray M‘Gregor; but I am unable to say where it has been deposited. _ It would be an acceptable communica- tion, as serving to authenticate the history of a prince among the most conspicuous in the annals of his country ; on which he inflicted the same calamity which Count Julian did on Spain, by assisting a Musleman conquest of it, in revenge for the abduction of his daughter.* The analogy indeed is not quite complete; for it was seduction of a daughter which Count Julian sought to revenge. : Concerning the inscription at Tdrdchandi, of which a translation is here presented, it is to be remarked, that the denunciation or protest, which it records, is first expressed in verse,t and is then repeated in prose. This repetition has much assisted the decyphering of it, and the correction of some errors, either of the original, or of the copy. A few explanatory notes will be found annexed. Translation of the Inscription at Tdrdchdandi. *« PraTApa pHAvALA, wholly divine (déva), possessor of happily risen and celebrated glory, addresses his own race. In these villages, contiguous to Calahandi,t that contemptible ill copper§ [grant], which has been ob- tained by fraud and bribery, from the thievish slaves of the sovereign of Gddhinagara,|| by priests sprung from Suvalluhala:4 there is no ground of * See p. 147 of this volume. + In two stanzas of Vasanta-tilaca metre. { Calahan'd'i ; written Calahandi, with a long vowel, in the prose paraphrase. § The text exhibits, in two places, cutdmbra; which, I conjecture, should be cu-tdmra, from cu ill and témra, copper; alluding to a grant inscribed, as usual, upon copper. There may be an allusion to Cutamba, the name of a district in that vicinity. || Gddhinagara, the same with Gddhipura, is identified with Canyacubja—See As. Res. ix. 441. q Suvalluhala ; written Swallu haniya in the prose paraphrase; it appears to be the designa- tion of the Brahmanas, who had obtained the grant of land in question. 2K 2 206 Dr. B. Hauitton, on Inscriptions in South Bihar. faith to be put therein by the people around. Nota bit of land, so much as a needle’s point might pierce, is theirs. “ Samvat 1229. Jyésht’ha badi 3d Wednesday. « The feet of the sovereign of Japila, the great chieftain, the fortunate PraTAPA DHAVALA DévA, declare the truth to his sons, grandsons, and other descendants sprung of his race :’ this ill copper* [grant] of the villages of Calahandi and Badayitd, obtained by fraud and bribery, from the thievish slaves of the fortunate Visaya cHanpra, the king, sovereign of Canya- cubjat by Swalluhanyat folks: no faith is to be put therein. Those priests are every way libertines. Not so much land, as might be pierced by a needle’s point, is theirs. Knowing this, you will take the share of pro- duce and other dues ; or destroy.” « [Signature] of the great Rdjaputra (king’s son), the fortunate SATRUGHNA.” CHOTA ) XII. Commenrs on an Inscriprion upon Marpre, ar Mapnucarcuar ;y and three Grants Inscribed on Copper, found at Ujjayani, by Masor James Top. Read June 19, 1824. I have the honour to present to the Society, three copper-plates, and to submit translations of the inscriptions on two of them.* They were obtained by me from the ancient city of Avanti, or Ujain (Ujjayana), about twelve years ago. At the same time I adjoin a translation ofa third inscription relative to the same family (of which these plates are records), and which I was so fortunate as to discover in my last tour of Central India, in 1822. These will be considered of consequence, as they at once fix the period of a celebrated dynasty, and an important era in the history and literature of India. The dynasty, of which they are memorials, is the Pramdra, vulgarly Piiér or Powdr, one of the most distinguished of the Rdja-cila, or Royal Races of India. It is one of the four tribes, to which I alluded in a former paper, claiming their origin from the personified element of fire, in com- mon with the other races of Agni-cula; the Chahamana, Parihdra, and Sdlankt. [ know of no tribe having a more wide range over the historical field of India, than that in question. It enjoyed more extensive dominion than any other of the race of Agni; and had acquired it at a much earlier period : for, though four existed collaterally, as independent monarchs, yet the glory of the Prdmdras was on the wane, when that of the Sd/ankis, the famed Balhara (Ballabh-rai), kings of Narhwdra, was in the zenith; to which the Chahamdnas were rapidly approximating ; and, in their success, extinguished the independence of the fourth, or Parihdra, dynasty of Mandowar. * See note A. 208 Major Top, on an Inscription at Madhucarghar. So extensive was the Prdmdra sway, that the couplet, or “ Déhd,” in the Doric dialect of these parts, “ Pirthi! tain na Péwar ka,” “ Earth, thou art the Powdr’s,”’ has little of the hyperbole, when restricted to the Indian world: and, though we cannot see the link of succession, it seems to have been the first tribe that succeeded to the extensive power which the Yddavas had so long maintained before them. There are more ramifications (Sdc’hds) of the Prdmara, than of any of the “ Ch’hélis Raja-cila,’’ or thirty-six royal races, excepting the Ch’hépan cla Yddava, or fifty-six tribes of the Yddavas, celebrated in the Sacred Books. The Prdmdras enumerate no less than thirty-six. On an inscription, in my possession, of the Grahildte race, the eulogist does not limit their number; and says, in the usual figurative style, « Apramdna $dc’ hd” “ of innumerable ramifications ;” though the Grahildtes are in fact limited to twenty-four. The names of all the thirty-six Prdmdra tribes are not now to be col- lected. About one third may be given with tolerable certainty of being accurate; but only the names. They are few in numbers, and without power; and, but for the itinerant bard and genealogist, would cease to know themselves. Many now extinct, or not known under their ancient appellations, are traced in books and inscriptions. By these I have rescued a few once celebrated names and tribes, which, I may say, had else perished: amongst others, that of Ldr, a once powerful tribe, and said, by the only living bard I ever knew, who was acquainted with it, to be of Prdmdra stock. The Cumdra-pdla-charitra (which I this day present to the Society) men- tions the celebrated Jaya-stnua of Pattana “having extirpated the remnant of the race of Lar,’”’ from the peninsula of Saurdshtra, in which it was formerly all powerful. Doubtless this tribe furnished Ptolemy with the name, which he gives in his geography, of this peninsula, ‘ Larike ;” and he places a Byzantium near the very spot, the ancient Ballabht (which I had the good fortune to discover), the capital of the Ballabhi-rdis, and the origin of their title. Their capital was afterwards transferred to « Nehrwdia ;? which that great geographer, D’Anville, had ‘ fort a coeur deretrouver,” and which I had the happiness to find still as a suburb to Pattana Anurwdra: evidently the corruption of the original name, Anala- vata ; and which Abul Fazil had discovered in Akber’s reign. Major Tov, on an Inscription at Madhucarghar. 209 For the existence of several tribes, extinct else in their martial capacity, search ought to be made amongst the mercantile races of Rdast’han ; almost all of whom are of Rdjaputra origin; especially the numerous, or innumerable, classes of the Jain laity. Amongst the eighty-four grand divisions* of the Vaisya, I find that of Lar : but I never had an opportunity to converse with one, to whom | could apply for information as to the period of their renouncing arms and becoming proselytes of the Jains. Sildra is another branch. An inscription (in the Ist vol. As. Res.) of a prince of this tribe, gives his capital Tagara, his title Ari-césari, or the Lion of Aria,+ which, with Larike, seems to have formed the ancient Balhara sovereignty; and of the former part of which Aria-ke, Tagara, and Callian (Calydna), were the chief cities. In another list, Si/ura is given as of Pramdra trace; probably another mode of writing Sidra; and both from Lar, with the distinctive prefix of Si for Su, meaning excellent. The Dahya and Johya+{ were once celebrated on the Seflej, both now extinct. These may be the Dah@ of Alexander, and of the Parthian kings.§ Sankla is one of the few tribes, having still ‘a local habitation and a name ;”’ its residence is in Marwar,|| at the bend of the Luni river ; and its reputation for bravery is still very great. The Kheir and Mori branches were once renowned, Kheirali 4 and * Some of these have numerous shoots or families, (for tribes would be a misnomer). The Oswdl for instance, most of whom follow the tenets of the Khartra gachha sect of . Jains, have near eighteen hundred of these subdivisions. My own learned friend and Guru, Yatt Gya’/Na CHANDRA, was high in rank amongst the disciples of the Pontiff of the Khartras, had upwards of seventeen hundred names of families of his flock scattered over India, and piqued himself upon his catalogue; when a brother, from Guzzerat, added at once upwards of a hundred, He renounced thenceforth the task of tracing their affiliations. + See note B. ¢ t L believe I succeeded, just before I left India, in getting a work relative to this tribe, but too late to examine it: it shall be deposited with the Society. § “ The Arsacian King, Bardanes, conquered all, to the Sind river, which divides the Dahi from the 4rii.” Lewis’ Parthian Empire, p. 249. || Maru or Marubha. « In Guzzerat. 210 Major Top, on an Inscription at Madhucarghar. Chitore, their capitals. But what will excite some surprise, the celebrated Hun is enrolled as a branch of the Prémdras. That Europe only was deluged with this race, we knew well was not the case: Cosmos relates the White Huns, or Abtelites, being in India in the fifth century; and Dr. Wilkins made the world acquainted with the fact, that they had invaded Bengal, from the record of Déb-pdl-déb,* “ who humbled the pride of the Huns,” to use the words of the translator of the inscription engraven on the pillar near Buddal.t My journey to Guzzerat led me to discover, that they were even yet not extinct: the name still lived; but it is “ vox et preterea nihil,’ confined to a few miserable families near the estuary ofthe Mahi river, poor and degraded, and without any recollection of their origin. Various authorities acquaint us with the fact of Indo-Scythian tribes overrunning all these tracts; and their descendants are still there. The Kdéhé (the Cathei), still brave and independent, as when they opposed Alexander, and scarcely reconciled to the paternal government, which has made them turn their javelinst into plough-shares. They can be traced -from the Pancha-nada, the Sangama, or junction, of the “ Five streams ”’ of the Indus, to their present abodes. The Prdmara genealogist enlists the Kathi into his catalogue ; or rather, ambition has made these Scythians (the Sun still the great object of adora- tion) wish to get a niche in the Hindu pantheon; and which appears to have been a matter of no great difficulty, from the suspicious characters we find there. Ptolemy gives a “ Regnum Parthorum,” existing in the second century, embracing all these tracts from Multdn to the gulph of Cambay; and to that the Rdni’s ancestors must have owed expulsion from Ballabhi, in the sixth century. But this is wandering from the subject.§ ee * See note C. + The translator’s words are “« Hoons of humbled pride.” As. Res. V. 1. p. 136—7.—H.T.C. + The Kav’hz lance is made to dart, as well as for close action. § I attribute to this dynasty a series of coins of an interesting description, on which I shall hereafter offer some remarks. Legends, in rude Greek characters, mark these to be a branch of the Arsacian line. For they assume the same lofty titles BXCIAXE YC, BXCIXEWOC CODTHPUDC : on others, METXXOY instead of Soteros; making it still more Parthian, the latter epithet being borne by the Bactrian princes, who never did assume this “ of the great King of Kings ” Major Top, on an inscription at Madhucarghar. Q11 The regal chair of the Prdmdras was fixed in Avantt, long before the Christian era. VicraMApitrya was not the first conspicuous monarch who wielded the sceptre in this ancient city ; though he is a most important one, and might be placed as the fixed point, both in their geography* and history. Cuanpracupta, who has generally been supposed to be the Sandracottus of Alexander and Seleucus, was of the Prdmdra tribe, and the branch Mori, not Maurya, as it has probably been interpolated, and which heid Chitracit’a (Chitore), as a grand fief from Avanti, so late as the eighth century, when taken by a prince of the Grahilote tribe, ancestor of the present Rand of Mewar. Cuanpracupta, in the Purdnas, is placed as the descendant of Sehesnag of the Tacshac race (most probably the Tachari of higher Asia), which appears to have invaded India from the north, six or seven centuries before the Christian era. The inscription, to which I alluded (in my paper on the Chahamdnas),t of a CHANDRAGUPTA, was dated Samvat 466, but I said it was doubtful whether of the Vicrama or Virdta era. It was given to me by the Hierarch of the Khartrdgachha, the first of all the Jain sects; and is in a character disused in India, but which he and his librarian, and two of his chief disciples, can read. With it were other interesting inscriptions of the same kind, (but modified) ; and a key to the character I shall have the honour to present on some future occasion to the Society. The Virdta-Samvat is that of Manavira, the last of the twenty-four deified Jinéswaras ; and was established four hundred and seventy-seven years anterior to that of Vicramdditya, and continued in use long after the latter: but when it began to be generally used is uncertain ; and it conse- quently causes considerable doubt, when referring to Jaina dates. I am not sure that it is not still used in sacred matters. Now it is related, that Mauavira expounded to Cuanpracupta, the Lord of Avanti, his twelve dreams. This CHanpracuprta, therefore, could not be the ally of Seleucus. But the same proper names recur at intervals in many genealogies. Bayer, in his history of the Bactrian kingdom, and D’Anville, both * Avanti is the first meridian of the Hindu astronomers. + See page 133 of this volume. Voi. I. QF 212 Mapor Top, on an Inscription at Madhucarghar. borrowing from the same source (Nicolas of Damascus),* say, that Porus, king of Ogene, who enumerated six hundred kings, his dependants, sent an embassy to Augustus at Rome; thus making a proper name of the tribe Powdr: nor is it impossible, from the same mistake, the opponent of Alexander may have been designated ; though Paurha+ or Paurush (which means power, strength) was a common distinctive appellation of the Yddavas, who certainly were in the route of Alexander. It is to these authorities, and that of Sir Thomas Roe, ambassador from James I. to JenAncir, that the Rana’s family is indebted for the honour of descent from Porus. One of the most considerable branches of his family is termed Purdwat, descendants of Puru, ason of Upaya sryua, from whom Chitdére was wrested by Akber. His stock must have been pretty numerous when Sir Thomas there saw young Kurrun (Caran), the heir apparent of Udayapur, in whose praise he is so lavish: ‘‘ Here we have (says he in a letter to the Archbishop of Canterbury) the true descendant of Porus, a prince, in the midst of the Mogul dominions, and who has never been conquered.” The latter point is correct: they had often been defeated ; not a city left in the plains, not a house to shelter them; but to that period they never had been subdued. Like the Carthaginian of old, swearing young Hannibal at the altar to eternal hatred to the Romans, so did the noble PraTApa sinua, the opponent of AxBer, in his last moments, make his son Amara swear, not hatred, but eternal war, and never to know the luxury of a roof over his head, until Chitére should be regained. He even commanded the nobles to with- draw their allegiance, if this, his last command, was disobeyed, and» to set up another branch of the family. Temporary success, and consequent repose, made Amana forget the injunction ; he erected a mansion t on the banks of the Paisholah lake at Udayapur ; and amongst its garniture, some splendid mirrors of European fabric from Surat. The nobles began to follow his example, though Chitére, their ancient capital, was still in the | hands of the foe. Recollecting the injunctions of PrarApa (a name they yet love to dwell on), the Salimbra chief, the first of the nobles, convened his brethren; and in a body they expostulated with their prince, insisting that he should immediately relinquish the abode of luxury for the field. Not meeting with compliance, the chieftain seized the marble ornament * Eclaircissement, p. 177. + See note D. t Still pointed out. Major Ton, on an Inscription at Madhucarghar. 218 which keeps down the carpet, and dashed it against the splendid mirror. Rage was unavailing; the patriot chief called for his prince’s steed, and compelled him to mount. A flood of tears succeeded the indignity ; which were allowed ‘to flow without any signs of sympathy by the stern chief: when, suddenly, a nobler sentiment came to mind; he bowed and thanked the Salimbra chief, and, drawing his sword, told him to lead the way. That very day, they stormed and took Untdld.* I shall be excused the notice of this anecdote, as it shews the character of the people, and warrants the praise which the ambassador of England bestowed. Such men could not be conquered ! Yet, with every wish, I could never trace the connection of the Rdnd’s family to the Porus of Alexander ; though his ancestor, when first attacked by the Muhammedans, had “ eighty-four kings assembled within his walls, for the defence of Chitére.’’ The six hundred of the Powdr must have been a Hindu exaggeration. The letter to Augustus was written in the Greek character; and Bayer’s authority, Nicolas of Damascus,t says it was so, and he had seen it. Con- siderable traffic was carried on by them in those days; and Greek merchants were settled in various parts of the coasts. The personage in the suite of the ambassador, who voluntarily ended his days at Athens on the pyre, was most probably a Jaina.t AsutL Faziv’s sketch of the Prdmdra dynasty, in the institutes of Axsrr, is too imperfect to be of the slightest use; and is the worst of his many indifferent genealogies. Avanti and Dhdrdnagari were the chief seats of Prdmdra power. It ex- tended south, however, of the Nermadd; and comprehended all Central and Western India, or what is erroneously termed Rajputdnd. The Indus, and Setlej or Garah, were its western limits. Many of the traditionary couplets in India contain historical facts. That which records * A fortress about twenty miles east of the pass which conducts into the valley of Udayapur. t Historia Regni Grecorum Bactriana, p. 109. «Tanto autem post Eucratidem tempore, cum ad Casarem Augustum a Pandione Poroque Indie regibus legati venirent, Nicolaus Da- mascenus, qui cum iis Antiochie ad Daphnem egit, testatur habuisse eos, epistolam Grzcam in Diphthera Scriptam, que significavit, quod Porus sex centorum regum princeps cum scripserit.” t See Note E. 2he2 214 Alajor Top, on an Inscription at Madhucarghar. the extent of sway of the various Pramdra branches in the north-west re= gions of Maru-st’hali* is very correct. It contains the names of the chiefs who founded and ruled over its nine divisions,t or places of strength. The descendants of some among them still occupy the same places: as the Soda prince of Dhat in the Desert, of which Amaracut'ais the capital. He has the title of Rand. It was his ancestor who was killed by JeLALupDin, in his flight into India from the Great JAneiz. Arbuda or Abii is, however, the cradle where the’ Prdmdra was at least regenerated. On this sacred mount I have seen the statues of the first and of the last of its independent princes. That of the first, A’rpal (A’dipdla), shooting at Bhainsdsur (Mahishdsura), is a marble statue nearly four feet in height, standing on the edge of the Manddcana cund or fountain. He has just shot his arrow, which has pierced three of those monsters, who are feigned to have drained the fountain of its waters. These are modern representations of the fabulous monsters, (the old having fallen down), and are poorly executed in black slate stone ; but the figure of A’rpd/t is far superior to any thing they could execute in these days. A few indistinct words were engraven on the pedestal; but no date. ‘There cannot be a doubt, however, of its high antiquity. It was too sacred a relict to think of removing it from the spot whence it derived its chief value. That of the last of the Prdmdras, not 700 years old, represents DuA- raBaRsA, the last independent prince of A’bz, supplicating the offended Patdléswara§ to pardon his sacrilege, and restore his kingdom, which fell to Kuresu p pin .He was the last of his line, called Daraparissa by Ferishta : * Deserts: literally Region of Death, J.T. Maru desert, and st'hali dry land. Maru is derived from mri to die: a region where one dies. H.T.C. } 1 Arbuda or Abi. 6 Piigal (N. W. of Bikanér.) 2 Parkar in the desert. 7 Khairdlu (in Guzzarat.) 3 Jaléndra or Jalore. 8 Dhar and Avanti. 4 Dhat or Amaracut’a. 9 Lédarwa (ancient capital before Jesalmér was 5 Mandédwar (near Jodhpur.) built.) { A’r-pal or A’di-pdla, i.e. the first Pala: which may be further translated the first fostered, or first born. § The Lord of the infernal regions. Major Top, on an Inscription at Madhucarghar. Q15 who makes honourable mention of him, for his noble resistance to the Im- perial Legions. This branch of the Prdmdras, probably held A’bi and its dependances as:a fief of Dhdr ; and, as the latter lost importance, A’ bi maintained itself independent, or in a state of vassalage, alternately to the Balhara (Ballabhi-rai) sovereigns, or to the kings of Dehli. Thus Jarr and Sutaxna, the ancestors of DHArAsarsa, were extricated from subservience to the Ballabhi-rais, only to grace the array of Prrruwi- RAJA, who married the daughter of Jarr, and bestowed on him the office of Prad@’ han ;* and both lost their lives in his service. The death of Sutaxuat is mentioned in my former paper. The Black Castle of the Prdmdras, built of immense blocks of granite, grey with lichen, perched on a pinnacle of this noble mountain, is a majestic ruin. The gateway (arched, if my me- mory does not betray me,) is yet nearly perfect, flanked by enormous mas- sive towers. ‘The Palmyra has taken root in its deserted court, and flutters its huge leaves, where all is silent, save the screams of the peacock. As I passed through the portal, the devotion of SurakHa was forcibly brought to mind; and I had but to ascend a few steps, and look from the ruined parapet, to view A’r-pdl, the founder, shooting Bhainsdsur. At the base of the western face of the stupendous Arabullah chain, I was so fortu- nate as to discover an ancient city of this race, called Chandrdvati, which has long been the haunt of wild beasts. From its ready formed materials, Ahmedabad arose: which accounts for the Hindu style of architecture in this city. I have an inscription, 600 years old, which mentions Chandrdvatt ; but it was of little interest, till I discovered the ruin itself, about fourteen miles east of A’bé. ‘The town is mentioned in the Bhéja Charitra, as will be seen. It is in these stupendous ranges where search should be made for ancient remains. In such, now inhabited by wild beasts, I have discovered places once the abode of crowned heads. There is little doubt that the Prdmadra was the first race which succeeded to the great power possessed by the Yaddavas. * Chief Minister. + Orthography and pronunciation cannot be strictly attended to, when there is a variety of information which bears on family history: for the genealogists and poets, in the vernacular dia- lects, have no certain standard themselves, but shorten or lengthen names according to the metre, Silakh, Sulakh, or Sulakhan: for each and all are but corrupt contractions of the compound epithet Su/acshana “ of good qualities.” 216 Major Ton, on an Inscription at Madhucarghar. Imperfectly as we can trace this extent of power, yet we can discover, in no other succeeding dynasty, the like. The sovereigns of Nehrwala Pattan were rich and powerful; and, for three reigns, their authority extended over eighteen different states, reduced by them to dependence. It was at this period El Edrisi visited that country, and he repeats what had already been told by the “ travellers,’ of the ninth century, concerning the “ Balhara’’ kings, though the dynasty had changed from the Chaura to Solankt tribes. The Tiidr dynasty, for near four hundred years (from the eighth to the twelfth century), exercised extensive sovereignty, in which they must have often clashed with the Balharas ; whose power was at the full in the same period ; and each rose on the downfall of the Prdmara. It is a singular fact, that scions of old dynasties were forming new kingdoms in various parts of India, about the very time that the religion of Muhammed was moving eastward: for the arms of Wain were simultaneously exhibited in Kho- rasdn, on the waters of the Indus, and in Spain, towards the end of the first century of the Hejira; and about the same time, from A.D. 750 to 800, various new dynasties were planted: Dehli by a branch of the Tudr line; Pattan (Nehrwala) by the Chauras ; Chitdre by the Rdnds ; and, not long after, Canwayjja (Canow), by the Rahtore. It is from the first century of Vicramdditya, to these new establishments, we are most in want of informa- tion: and all that we yet have to fill up these seven centuries, is little more than a string of names. Even such is seized with avidity, where nothing before was forthcoming. It is by neglecting nothing, however slight. or isolated the fragment, we may fill up eventually some of these blanks: but to be of use, the search must be extensive. I have more than once found an old couplet, borne in the memory, serve as a clue to the establishment of a valuable and useful fact, which could not else have been applicable. The bard Cuanp describes the dynasties, enjoying sovereignty when he writes, as having originally emanated in grants from the Prdamdra, of whom their ancestors appear to have held in capite. It forms an episode in the relation of the battle between Prirt’HwirAsa and the monarch of Canwajja. In the heat of action, after the Lord of Dehli had cut to pieces every thing which opposed him, he is encountered by the body guard of Jaya- cHAND, which consists of one thousand Rdjputs, of whom a very animated description is afforded. Struck with their appearance, the Chihamédna sovereign asks ‘who they are?’ which serves as a theme for the bard, and yields us comparatively important historical information at the same time. Mayor Top, on an Inscription at Madhucarghar. 217 Like the knights of St. John at Jerusalem, these heroes were devoted to celibacy ; and lived as ascetics in the depths of the forests where they had their establishments. Their garb is singular: for not only have they the plume of the peacock (mdr), as an ornament on their helms; but their bucklers are described as bearing its impress burnished on them, and the housings of their steeds. ‘The war shell, or conch, in those days always a part of a warrior’s equipment; and from which, old poems mention their always blowing a blast, before combat, or after victory. The episode is very animated in the original; and I shall venture to submit an extract from my defective version, which may be listened to from curiosity. EXTRACT. * Who are those, said Pritui-RAs, in the guise of the recluse? Those, replied Cuanp, enjoy the blessing of Narep! One thousand warriors of un- spotted race served the prince of Tailang, equal to a million in arms. A thousand shells they sounded on the banks of Ocean, their abode. Like the thunderbolt is their soul : their devotion to the spirit alone, each the purest of the tribe of Rdjaputra. ““When the Prdmara of Tailang took sanctuary with the creator, to the thirty-six tribes he made gifts of land. To Kehar he gave Katair ; to Rdi Pahdr, the coasts of Sind: Rdma Prdmdr Tailang made the grant; and to these, the forest lands. Pattan he gave to the Chaurds ; Sdmbhar to the Chohdns ; and Canwaj to the Khamdhaj ; Mar-dés to the Parihars ; Sorat’h to the Yddavas ; Dakhin to the Jawala ; and Kuch to the Charans. «« Twisted in their braided locks is the peacock’s plume. Each sounded his shell. Earth trembled, the firmament rolled, dismay seized the three worlds, clouds of dust formed a canopy over the head of Jayacuanp. To each warrior of the shell, he gave a sword. A peal was rung, which shook Suméru with affright: their station the person of their lord, this day they had to draw their swords in his defence. On one side they rehearse the praise of their prince ; the leaders of Dehli, the renown of Prirui-RAs.” It was for historical and geographical fragments like these, that I had read to me a great part of the works of the bard. 218 Major Top, on an Inscription at Madhucarghar. _At the period when that distribution was made, the Pramdra well merited the title which Cuanp bestows on him, of Chahkwa, (Chacravarti) or para- mount Lord ; for, not only was all that immense space, described in my former paper as Hindust’han, subject to him, but a great part of the Dakhin. The grant is mentioned as (déna) gift; not specific enough for a grant on the tenure of service. Prit’awirdsa made many conquests. He left the countries to the con- quered, but exacted submissions, in treaties, in which subservience was the chief stipulation, such as mark the connexion with their descendants and the British government of India. Many of his hundred Sdawants, or leaders, were thus; as the Parihdra of Mandowar; Jarr and Siraxu of A’bi; the Dahima of Biana; the Tak of Asér ; the Yddava of Surdshtra, even to the prince of Gdwal-cund, or Golconda. It was a feudal association of the first magnitude, such as existed in the East from the days of Darius and his Satrapies, to the twenty-two Subahs of Akber.. Alexander pursued the same system, and entered into their mode of accepting service and homage by delivering a banner to the conquered prince, returning his dominions for service, The kings of Dehli followed this course. ‘The princes of Mewar did so. Each nation has its flag and armorial bearings ; the Rands, a golden radiated sun on a crimson field; Ambere, the Pancharanga, or five-coloured banner ; Chandéru had a lion (red), on a field argent ; and so on. Richardson’s* ideas, that the grand outlines of the feudal system came from the East, might have been received with more attention had he been enabled to detail more of the minutiz of it. But I must return to the subject of the Prdmdras. Of the different works, or remnants of those which relate to this family, are the Vicrama- charitra, and Vicrama-vildsa ; the Vaitdla panchavinsati, familiarly known, and which is a mere collection of fables. The Bhdja-charitra and Bhéja- prabandha, as they now exist, are far from possessing much value; yet, from the first of these, something may be gleaned, and it is of interest as re- cording the same names of princes; and in the same order of succession, as my inscriptions, on copper and marble. The few historical facts, separated from the chaff, are worthy of preservation from the testimony of their ac- curacy yielded by these less perishable records. The Bhdja-charitra (which, with the Bhéja-prabandha, I present to the * Dissertation prefixed to Persian Dictionary. Major Top, on an Inscription at Madhucarghar. 219 Society) is written in Sanscrit by Raysa-VatiasBua the disciple of Mani Tizaca Siri, a priest of the Dharma ghésha gach’ha, belonging to the Jaina sect. He is also the author of the Bhdja-Prabandha.* When and where he wrote, though not specified, may be presumed to have been at Dhdrdnagart, while Rdjd Budésa was still alive.* The first canto contains an account of the adoption of Munga, and the birth of Buosa; with the conversion of DHana-pALa to the Jaina faith. Duana-PAta was the son of the celebrated Vararucur’, one of the distin- guished wise men at Budésa’s court, and was given for adoption, in conse- quence of a vow, to the Jaina priest, SippHa Sina A’cHARyA. Vararucui became a most distinguished character for wisdom: and is probably the Dhanwantari, one of the nine gems of Dhdr. Rasa Budésa was himself in secret a proselytet to the Jaina doctrines; as were many of the princes of that and the preceding age: particularly the dynasty of Nehrwala, which is mentioned by El Edrisi. The little, which we know of the Parihdra dynasty, mentions its princes making profession of that religion: and certainly, in their ancient and now ruined capital Mandédri,t the few temples left by the Muhammedans are of Jaina structure. Stvpuu-RAsa was Lord of Dhdrdnagari. He had no offspring. Accident led him to find the child Munsa,§ whom he adopted. Abul Fazil, who industriously made use of these historical fragments in his Institutes of Akbar, says, the foundling was discovered in a field of Munja, whence his name.§ Srvvuv had a son, after this, who was named Sinp’HULA: but the great talents of the adopted child maintained the priority in the affections of Sinv’Hvu. It is necessary to repeat the story which determined Sinp’Hv to resign the sceptre of Dhdrd and Avanti to Munsa; because it introduces the name of his minister, who is mentioned in the most valuable of the in- scriptions, that on marble, from the ancient fortress of Madhucara-garh. * See Note F. + May not the fable of his metamorphosis, and resuming his shape, refer to his adoption of the Jaina doctrines? $ Four miles N. E. of Jédhpur, the present capital of Marwdr. § See Note G. q See Note H. Vor. I. 2G 220 Mapor Ton, on an Inscription at Madhucarghar. One day Styp’xu entered suddenly the apartments of Munsa, for the purpose of communicating his intentions in his favour. The young prin- cess of Munya was with him ; but, hearing the king’s approach, he hid her under the bed. Supposing they were alone, Srnp’uu revealed his intentions. As soon as he retired, Munsa shewed, says the author, “ that want of feeling, without which no man can govern a kingdom,” and effectually prevented her revealing the secret, by cutting off her head.* The noise brought the old chief Sivp’au back, who was not only satisfied with his explanation, but determined to hasten his abdication. Communicating his intentions to his minister, RuprApirya,t he convened his chiefs and officers, declared his intentions, and proceeded to the coronation of Munsa, whom he commanded them henceforth to acknowledge. Sryp’uv retired to the Dakhin, recom- mending his son Sinpuuxa to the protection of Munya, An incident, not worth repeating, roused the jealousy of Munsa, who blinded the son of his benefactor. Buosa was the son of Srnp’HuLa, but the astrologers pronouncing that his horoscope indicated succession to the throne of Dhdrd, a sufficient excuse was afforded to Munsa, to add a murder to the list of his crimes. The execution of Buésa was commanded; but the person, who was entrusted with the decree, relenting on seeing the youth and beauty of the victim, revealed his orders, and concealed him. He, however, reported the deed as performed, to Munsa; giving him a couplet written by Budsa, with his own blood.t Remorse succeeded to fear and jealousy, and he lamented, with unceasing grief, the deed he had commanded. But when the preservation of the young prince was disclosed, joy succeeded despair, generosity instead of resentment against the child’s preserver; and he determined to make amends to the offspring of his benefactor. He forth- with abandoned the throne of Dhdrdnagari to Buésa, and, at the head of a large army, determined to conquer new possessions for himself in the * See note I. + Which name appears on the Madhucara-garh marble.—J.T. Rupra’pitya was son of S/tva/pirya the minister of Ra’sA sIND'HU ; and was appointed to succeed his father on the accession of Munsa: who then delivered to him the seal of office. Bh. Ch. 1. 13. and 50,—H.T.C. t It is preserved by Abul Fazil. Major Top, on an Inscription at Madhucarghar. 221 south; but upon coming to action with a prince there, he was defeated, and eventually made prisoner. He is stated to have lost the battle by a stratagem of his opponent, who strewed the ground with crow feet* made of iron. Monga, defeated, and a fugitive, took refuge in the house of a cowherd, whose dame was cursing her fate at the milk having curdled; and he an- nounced himself by his misfortunes. ‘ Silence your grief, woman, I was yesterday RAsA Munga, Lord of 70,000 men; now compelled to ask assist- ance of one like you, and these milk-fed clowns,” (meaning her husband and sons). But this indiscretion cost him his liberty. They seized the enemy of their prince, and conveyed him to prison; and captivity for life was the sentence pronounced on the ex-prince of Dhdrdnagart. Shut up in a tower, one female slave was all the courtly train he had. Buosa was grateful enough to attempt his liberation: and contrived to have communicated to him his intentions, by a mine conducted to the foot of the tower. The female attendant saw his joy ; and the affection he had for her made him impart to her the secret, and entreat her to be the partner of his flight.. She promised.—The moment arrived.—The earth opened to his liberation at his feet below, but at the same moment his foes appeared, led by the female of whom he so imprudently made a confidante. These pulled him by the hair above, those below by the feet ; and in this struggle, the unfortunate Munsa desired he might be left to his fate and captivity. This generous effort of Rasa Budésa increased the miseries of Munsa. His enemy refined on cruelty, made him go the rounds of the city, and obtain his scanty pittance of food by begging from door to door. One day, having made his daily perambulation without obtaining even the humblest dole, he stood at the door ofa baker’s house, who recognized the fallen monarch, and wept at the sight. He commanded his wife to give him one of the cakes frying in butter, but the prudent wife broke it in two, and gave him but half. The famished prince greedily eyed the scanty gift, and, as it con- tinued dripping, he thus apostrophized it: « Do you even shed tears at being thus broken by a woman’s hand ; so did it fare with RAma ; so did it with Buarrrinarr; and so with RAsA Munga.” * See note K, 2G2 222 Magpor Top, on an Inscription at Madhucarghar. Having thus, for some time, been made a public spectacle, his sorrows were ended by being nailed on a cross. Such is the reported end of Munsa. In the Cumdra-Pdla-Charitra (of which I have made a similar use, as of the Bhdja-Charitra), a work of some interest, written in the twelfth century, by Sattuc Sdrr A’cuArya, on the dynasties of Pattan Nehrwala, I found an incident related, which is deserving of notice in the paucity of historical facts and dates. It is there related, that Durtasua of Pattan, who had resigned his throne to his son Buima, visited Munsa, in his way to Gaya, to perform pilgrimage. Now this was precisely twelve years after the conquest of Guzzerat, by Maumotp of Ghizni, and the dethronement of its prince, CuAdnp Sdlankdé. That event occurred in Samvat 1067, or A.I). 1011; to this add the year of Durwasna’s abdication; 1011+12=1023, A. D. or Samvat 1079. We shall see presently how this evidence is borne out by the inscriptions ; though I have others of the Sdélanki race, to have corrected these annals, if requisite. Another synchronism is established by the same authority. The cele- brated SippHa RAya Jaya Sinna of Pattan conquered the Prdmdra territories, took the capital, and their prince Nara-vArma prisoner. This is the Nara-varma of our inscriptions, the son of Upayapirya, and grand- son of Buésa, Jaya Srnu, one of the most celebrated and powerful princes since the time of VicramApirya, ruled from Samvat 1150, to Samvat 1201: Our inscription recording the grant is by the son of Nara-varma dated 1191.* Jac-pk6 (Yasnyapfva) Prdmdra remained twelve years in the service of Sippna RAya. His name is proverbial throughout Rdjest’ han for fidelity and honour ; and his offering of his own head at the shrine of the Indian Pro- serpine or Calligenia, is well known to every Rdjaput. I shall now place in one point of view, the three inscriptions and their corroborations, from the Sédlanki history. I could easily add further proof, if it were requisite. But I shall reserve inscriptions of other dynasties, the Chdhamdna, Grahilote, and Yadu-Bhatti, for a future * The grant bears date of Samvat 1200, confirming a prior grant in 1191.—H.T.C. Major Top, on an Inscription at Madhucarghar. 223 paper, in which I shall endeavour to combine the various information of this period. AUTHORITIES. Ujjayani Plates. Madhucara-ghar | Cumdra-pdla-charitra. Bhéja-charitra. General Result. marble, 1. SiInpHU 1. SiInpHU DurtasHas.1079) '(Munsa Munsa SINDHULA abdicated Pattan, | 2. and 2 { and and visited Munysa. SINDHULA SINDHULA BROTAL vps cunts oye eee ook. a 3. BHésa 3. Buo/sa Upaya! DITYA Upavasterrvay|, 65%. Sea ay Sacto es 4. UDAYA'DITYA NARA-VARMA NARA-VARMA SippHa Ra/ya died A. D, 1134, A.D.1108 — Jaya Sryua reign- S. 1190. Samvat 1164. | ed Samvat 1150to| ...:........ 5. NARA-VARMA 1201; took Nara- VARMA prisoner. YaAs/6vARMA,* re TION Sanicae. ithe eye aie ees Seer seteates - o\eepepeete slat 6. YAs/6VARMA I have met with other grants of this family, in the centre of India, about the ancient city of Bildspur ; but it would only lead to confusion, to mix them up with this. It would be occupying too much time further to quote from these allegorical stories of the Bhdja-Charitra, though from the fourth and the last cantos,t historical facts may be extracted. ‘They are all mere vehicles for conveying some particular doctrines, or embodying moral truths under the guise peculiar to the Eastern taste of allegory. The fourth canto rewarded my notice, by the mere mention of the old city of Chandrdvati, then ruled by Cuanpras‘£Nna, probably a branch of Buosa’s family. The story is exactly in their taste. A Yégt, one of the roaming tribe of Gymnosophists, with which India always abounded, though evidently more of the Epicurean than the Cynic, had previously been a thief, and had undergone the most disgraceful of all punishments, being exposed through the streets on an ass ; by command * See Note L. + See Note M. t See Note N. 224, Major Top, on an Inscription at Madhucarghar. of the king, against whom he therefore vowed deadly revenge. He appears to have been a disciple of the sect, described by Gibbon,* ‘“ who converted the study of philosophy into that of magic, attempted to explore the secrets of the invisible world, claimed familiar intercourse with demons and spirits, and pretended that they possessed the secret of disengaging the soul from its corporeal prison.”” The Yogi learned this art in that grand school for magic, Cashmira. He could at pleasure effect this interchangeable metempsychosis. He commanded the soul of the ill-starred Budsa to limit its powers within the frame of a parrot, while he, so soon as he animated the frame of the prince of Dhdra, issued his first mandate, to slay all the parrots in his dominions. The now feathered monarch took wing to the forests of Chandrdvati, and was caught by a Palinda.t The Bhilla carried the bird, which retained the faculty of speech, to Rasa Cuanpraskna ; with whose daughter the parrot became a favourite. The captive related his metamorphosis, and by stratagem induced the Yég¢ king to come suitor for her hand: when he was slain, and Buésa resumed his shape and kingdom. If any historical fact is meant under this allegory, it would probably be that an invader from the north despoiled Bud sa of his kingdom, that he fled in disguise to the wilds, and was carried from his concealment by the wild tribes ; and finally, through the daughter of Cuanpraskna, obtained liberty and aid to regain his kingdom. Budsa lived in the very period of trouble, between Maumtn’s invasion, and the final conquest of India by SHAHABUDDIN. The last story is of a similar nature, which serves to shew the Jaina cosmogony ; a tirade on the Rights of Sanctuary, in a dialogue between a monkey and a lion, in which the long-armed beast delivers some wholesome maxims; and a story, which is meant to shew the superior intellect of the sage Vararucui. These are all episodes in the adventures of Drva-nrAsa, and Vacu-rAsa t the sons of Budsa, who were banished at the early age of nine and seven, for being boisterous and noisy, and disturbing the old man’s rest. ‘Their first adventure is on the sea-coast, where they fall in with a merchant, and go to sea with him. ‘Their vessel is held stationary on the * Vol. I. p. 182. + See Note O. $ See Note P. Major Top, on an Inscription at Madhucarghar. 295 ocean by magnetic or other attractive influence; and Déva-rAsa descends into the deep to discover the cause, and finds a submarine temple, dedicated to ‘ApinAT’HA, and a second Circe, the priestess of worship. With her he enters into conversation, and she relates a long story, of the first created A’p1 NAT’HA, the first Lord; of his two sons, BHarata, who got the kingdom of Bharata-Khaida and capital Ayodhya, and Banusata, or “ strong-armed,” who wandered forth. With this the Jaina genealogies always commence. For some improper familiarity, this Nereid consumes Déva-rAsa to ashes; but somehow he gets translated to the abode of Inpra, who com- passionately restores his shape, and sends him back to earth, and punishes the sea-nymph by giving her a terrestrial form. She finds her way to the Prdméra’s capital, and becomes the wife of Buésa: her name was BuAn- uMATi; and on her account, afterwards, the sage Vararucui falls into disgrace. The sons, after much wandering, find their way back to Dhdrd. Buosa receives them with affection, and gives the elder the title of Yuvardja, a title bestowed on those princes, who are associated to the empire and designated as successors to the throne. This was very common in ancient, and far from uncommon in modern, times. Satiety, or any one in the range of the passions, might lead to it. The dangers, they said, to eternal welfare of sovereigns, made it a common thing with them, having tasted the pleasures and pains of empire, to abdicate and to compound with Heaven in time, by pilgrimage and alms. I have heard a prince (the Rénd of Udayapur), one of the best informed and best read, say of himself and all who wore the diadem, that they were “ Naraca-ca-putra,” children of hell, for let them do what they could, they sanctioned injustice and a dire host of evils. Sickness, accordingly, to an Asiatic prince, is a holiday to all those “‘ who extend the palm.” I need add no more from the Charitra, and my imperfect analysis of its contents ; and here I shall conclude my remarks on the Praémdras. ( 226 ) ** Substance of an Inscription from Madhucara-ghar, in Haroutd. “ May the form of the blue-necked God take up his abode in my bosom! and no other word pass my throat but ‘ blue-neck.’ * “« The rays emitted from the sparkling gems, in the diadems of the heads of the earth, of each mighty crown of his race, and the flash from the emeralds encircling their breasts, fall on the lotus feet of Rid Sinpuvuta. His enemies, the mountain t lords, he reduced to dust. «Of his body was Buésa, who plundered the wives of his foe ; who, to his enemies, was like fire to a forest of dried leaves. After him was Raja UpayApirya ; and when he set,t Naravarma arose, who by the strength of his own arms filled his coffers with the riches of victory. * In the Sdstras, the wisdom of the minister RuprApirya expanded like the full-blown flower: a name well known on the curtain of the earth. « From him was born the learned Manapéva; and from him Srr Hara, who increased the renown of his prince, and who constructed with fair wealth a temple to Siva, adjoining that of his prince. By this have I gained the fruits of my present form, and, with great skill, made this edifice. Between the extremity of the Dakhin and Udichya dés,§ at the abode (s?hdn) of Banj,\| with my own fortune, on the eclipse of the sun,§ I have erected this temple at the expence of one lack and a quarter of Dirbs.** “ On the full moon of Pausha, Samvat 1164.’’tt * Nilakdnt’ha, one of the titles of ManHA‘DEVA. + Gir-(sa, the chiefs of Hill tribes. { This isa play upon the name: Asta, setting of a planet, contrasted with Udaya, rise of a planet. § The highland, or plateau, in Central India, seems to have borne this name.—J.T. Udichya dés‘a signifies Northern region. ‘ Between the extremity of the Dacshin'é and Udichya- aés‘a,’ would signify midway between North and South. As an appellation, Udichya is ‘ the country north and west of the river Saraswali,’ emphatically termed the Northern Region. Central India is Madhya dés'a, the Middle Region.—H.T.C. || The name Madhu-kar-garh may have been subsequently given to it.—J.T. | It does not appear from any thing here said, how long before the date of the inscription this eclipse occurred ; a solar eclipse visible in India did happen in June 1108.—H.T.C. ** A very common name for an ancient coin, value unknown.—J.T. ++ A.D. 1108.—J.T. C227) NOTES BY Mr. COLEBROOKE. (A.) Tue translations presented to the Society by Major Tod, having been made through the medium of an interpreter, using an intermediate lan- guage, I have availed myself of the opportunity, which the original inscriptions on copper offered, for re-examining them; and translating them anew. (See following Essay.) The copy, which Major Vod procured, of the inscription on marble at Madhucara-ghar, having been mislaid, there has been no opportunity of comparing with it the foregoing translation, made by him through the medium of the Hindi language, with the assistance of a learned native. It may be presumed, that the general scope of the inscription is correctly rendered. (B.) Aricésari, in the inscription in question, is the name, not the title, of the prince: its etymology, as is intimated in Sir William Jones’s transla- tion of the inscription, is from Ari, foe; and césari, lion: a lioa, among foes. (C.) Déva-pALa-pEva is the prince, named in the grant engraved on copper, found in the ruins of Mongir.—See As. Res. Vol. 1, p. 126. He is supposed to be the same with the Sr¢ Déva-paLa, named in the inscrip- tion on the pillar at Buddal. (Jd. p. 134.) The tribes of Ldsa‘a, and Bhéta, as well as Hun, are mentioned among his subjects, with the tribes of Gaura, Malava, Carndta, Sc. He was therefore sovereign of Thibet and Bootan, as well as of Hindusthan, Bengal, and the Dekhin. It was probably in Thibet that he encountered the Huns, and reduced them to subjection. (D.) Paurhd, from the Sanscrit prawdha, signifies strong; paurhdhi, strength. Paurusha, from purusha, man, is manliness. (E.) Or perhaps an orthodox Hindu, following the precepts of the Véda, which sanctions religious suicide by cremation to accelerate the attainment of bliss). CumAriLa-BHaTTA, the great champion of orthodoxy, and insti- Vou. I, 2H 228 Mayor Top, on an Inscription at Madhucarghar. gator of an exterminating persecution of heretics (Bauddhas and Jainas), ended his own life by committing himself to the flames (Wilson’s Sansc. Dict. Pref. p. xix.) (F.) The epigraph of the Bhdja-prabandha, according to most copies of it, names BarxAua, as the author. But, in some copies, the name of VaLiLaBua appears. Mr. Wilson considers both to have been by several centuries posterior to RAsA Budésa. (Pref. to Sanse. Dict. p. viii.) It is not altogether likely that the Bhdja-charitra and Bhdéja-prabandha should have been works of the same author. The discrepancies are too great, to have come from the same pen. According to the Bhéja-charitra, Munya was a supposititious child, and older by five years than Sinpuuta ; whose father Stypuu abdicated in favour of Musa, after disclosing to him his supposititious birth, and recommending SinDHuLA to his kindness ; regardless of which, Munya put out SinpHuULA’s eyes, and afterwards practised against the life of his son, Buésa. But the Bhia-prabandha makes Munsa to have been younger brother of SinpuuLa, who abdicated in his favour, recommending his son Budsa to his protection. They differ as widely in many other particulars; scarcely agreeing in any point, besides the reason of Munsa’s jealousy of Buésa, which was an astrologer’s prediction that the young prince was destined to reign, and for a very long period (55 years 7 months 3 days); the circumstance of Buosa’s writing to the tyrant with his own blood; and the subsequent repentance and abdication of Munga. ; The astrologer’s prediction is given in precisely the same words in both works. It is the foundation on which that duration is ordinarily assigned to the reign of Budédsa : and not improbably the tale itself is grounded upon a true tradition, that eventually such was the duration of the reign of Buosa. «« Fifty-five years, seven months, and three days, the southern tract, together with Gau'da, will be possessed by Budésa rAsa,””* The number is erroneously given by Col. Wilford, quoting Col. Mac- kenzie, for the tradition concerning it, prevalent in the Dekhin. (As. Res. 1x. 157.) (G.) Upon a hunting excursion, as Suvpuu was taking a solitary walk on the banks of a river, he found an infant lying in a clump of (Mwya) grass. * Bhéja charitra, 1. 88. Bhaja-prabandha, 6. Major Top, on an Inscription at Madhucarghar. 229 Pleased with the child’s beauty, he took him to his wife, RernAvaLi; who was no less surprised; and with his sanction, she gave out that a child was born of a concealed pregnancy; and, her bosom becoming by force of sentiment filled with milk, she suckled the infant: and he passed for the king’s own son. Bh. Ch. 1. 14-22. (H.) Saccharum Munja; a sort of grass, from the fibres of which, cordage is made: and especially the Brahmenical string, or triple thread worn by Brdhmens. The Bhéja-charitra assigns the same reason: wiz. that the child was found in a clump of Munya grass. Bh. Ch. 1. 24. He was not regularly adopted, but taken as a supposititious child. Zd. (I.) When the king had left the apartment, Munsa bethought himself that ** a secret is not safe, which has been heard by six ears :”’ and dragging the woman from under the bed, cut off her head with his scimitar. ‘The king, hearing the noise, returned; and seeing what had passed, reflected, that “ he, who wants sensibility, will guard the prosperity of a realm; and not else.” Bh. Ch. 1. 44-46. (K.) Gocshura. Caltrops. Tribulus lanuginosus. In India, as in ancient Europe, the implement of war, and the plant from which the idea of it was taken, bear the same name. , (L-) Add his sons: Lacsumi varma (Samvat 1200), and Jaya VARMA. (M.) Munga appears to have been reigning in Samvat 1050: being named by the author of a poem, bearing that date. (See Preface to the erwin of Amera, p. 3.) (N.) The Bhdja-charitra is a poem comprising nearly sixteen hundred stanzas (exactly 1592), distributed in five cantos (prastdva). Buésa’s trans- formation concludes the third canto: his restoration to his human body is told in the fourth. (O.) Barbarian : speaking none but a barbaric dialect. Am. Césh. 2. 10. 21. In the sequel the same individual is called a Bhilla. Bh. Ch. 599 and 607. (P-) Written Vach’ha-rdja, in the Society’s copy of the Bhdja-charitra. Probably the name should be Vatsa-rdja. parizZ ( 230 ) XIII. Turez Grants or Lanp, inscribed on Copper, found at Usrayant, and presented by Mason James Top, to the Royat Asratic Socrery. Translated by Henry Tuomas Coreprooxr, Esa. Read December 4, 1824. Tue translations, which accompanied the Sanscrit inscriptions on copper presented to the Society by Major Tod, having been made through the medium of an interpreter, I have thought it right to re-examine the originals, at the same time that I undertook the decyphering of a third inscription, likewise presented by Major Tod, but unaccompanied by a translation. Neither of the three inscriptions in question is complete. They had origi- nally consisted of a pair of plates in each instance: as is evident, both from the contents, and from the very appearance ; for they exhibit holes, through which rings were no doubt passed to hold the plates together. In one instance, it is the last of the pair, which has been preserved. In the two others, the first of each remains, and the last has been lost. Enough, however, subsists, in these fragments of inscriptions, to render them useful historical documents ; as is amply shown in the very interesting comments on them which Major Tod has communicated. I now lay before the Society a transcript of the contents of each plate, as read by me; and copies, fac-simile, of the originals. My own translations follow ; and notes will be found annexed. On collating the fac-simile with the transcript, the learned reader will observe that errors (for engravers are not less apt, than ordinary copyists, to commit blunders) have been in several places corrected. Where the mistake and requisite correction seem quite obvious, I have in general thought it needless to add a remark. But, wherever it has appeared neces- sary to give a reason for an emendation, an explanatory note is subjoined. All these inscriptions are grants of land, recorded upon copper, con- formably with the usage of the Hindus, and the direction of the law, which Grants of Land found at Ujjayani. 231 enjoins, that such grants should either be written upon silk, or inscribed upon copper.* One of these grants or patents, records a donation of land made by the reigning sovereign of Dhdrd, on the anniversary of the death of his father and predecessor, in 1191 of the Samvat era; confirmed by the prince his son, at the time of an eclipse of the moon, in Srdvana 1200 Samvat. It appears from calculation that a lunar eclipse did occur at the time; viz. on the 16th of July A.D. 1144, about 95 P.M. apparent time, at Ujjayani. This date, so authenticated, becomes a fixed point, whence the period, in which the dynasty of sovereigns of Dhdrd flourished, may be satisfactorily computed. ‘The series of four princes, whose names are found in these patents, two of them anterior to A.D. 1134 (1190 Samvat), and two of them subsequent to that date, (for the anniversary of Nara varma’s funeral rites in 1191, determines his demise in 1190 Samvat ;) may be taken to extend from the latter part of the eleventh century of the christian era to near the close of the twelfth. It is carried retrospectively, through a line of three more princes, to Sinpuu grandfather of Rijd Buésa, by the marble at Madhucara-ghar, and other evidence ; as shown by Major Tod. The earliest of the three patents inscribed upon copper, which were pro- cured by Major Tod at Ujjayani, bears the date of 3d Mdgha sudi 1192 Samvat, answering to January A.D. 1137. It has the signature of Yas’6- VARMA DEvA, who, in the preceding year, 1191 Samvat, had made a donation of land on the anniversary of the demise of his father Nara vARMA Déva, which was confirmed (apparently in Yasovarma’s life-time), by his son LacsuMi vARMA Dfva, in 1200 Samvat: as above noticed. ‘The latest of the three grants is by his successor Jaya VARMA Déva, and, being incomplete, exhibits no date. Both these patents agree in deducing the line of succes- sion from UpayApitya piva, predecessor of Nara varma. ‘There is con- sequently this series perfectly authenticated : UpayaApitya Diva NARA VARMA DiVA Yas’ 6 VARMA DEVA HVS JAYA VARMA DEvA. LacsHMf VARMA DEVA. * Digest of Hindu Law, 2, 278. As. Res. 2. 50. 232 Grants of Land found at Ujjayani. No. I. A Grant of Land inscribed on Copper, found at Ujjayani. ‘Om! Wellbe it! Auspicious victory and elevation.() Victorious is he, whose hair is the etherial expanse ;®) who, for creation, supports with his head that lunar line @) which is a type of the germ in the seed of the universe. May the matted locks of love’s foe,4) reddened by the lightning’s ring that flashes at the period of the world’s end, spread for you nightless ©) prosperity. The great prince,() resplendent with the decoration of five great titles (7) with which he is thoroughly and excellently embued and possessed, the fortunate LacsumMi varma pfva, son ©) of his Majesty,\) the great king, sovereign,*) and supreme lord, the fortunate Yas6 varma péfva, son (®) of (9) Nara varma pfva, son) of ( Upayapirya pfva, acquaints the Pat tacila™) and people, Brdhmanas and others, inhabiting Badduda- grdma“), dependant on Surdsan't, and U? havan'aca-grama \!?) appertaining to Téptd-suvarna-prdsddicd, “*) both situated in the twelve great districts held by royal patent; be it known unto you: Whereas, at the fortunate Dhara, 5) the great king, sovereign, supreme lord, the fortunate Yasé VARMA Diva, upon the anniversary ('6) of the great king, the fortunate Nara vara Déva, which took place on the 8th of Cdrtica sudi, years eleven hundred and ninety-one elapsed since Vicrama, having bathed with waters of holy places, having satisfied gods, saints, men and ancestors with oblations,”) having worshipped the holy BuawAnfratt,(®) having sacrificed to fire offerings of sami, sacrificial grass, sesamum and boiled rice,(!®) having presented an arghya °) to the sun, having thrice perambulated Capild,@” seeing the vanity of the world, deeming life a tremulous drop of water on the leaf of a lotus, and reckoning wealth despicable :—As it is said: This sovereignty of the earth totters with the stormy blast ;(°?) the enjoy- ment of a realm is sweet but for an instant; the breath of man is like a drop on the tip of a blade of grass: virtue is the greatest friend in the journey of the other world.— Considering this, did grant by patent, preceded by gift of water,(?%) for as long as the sun and moon shall endure, unto the A’vasat’hica (*) the fortunate Vana PALA, son of the fortunate Vis wartpa, grandson of the fortunate Mantra (25) swam, a venerable Brahmana of Carndta in the south, who studies two védas (26) and appertains to the As‘waldyana (27) $dc’hd, Grants of Land found at Ujjayani. 233 sprung from the race of BuArapwAgsa,'?*) and tracing a triple line of descent, Bharadwaja, A’ngirasa, and Vdrhaspatya, 2%) settled at Adrélavaddhdvari- shana, the aforesaid Badaiida-grdma and U?havanaca grdma, with their trees, fields and habitations,(°)) together with hidden treasure, and deposits, and adorned with ponds, wells and lakes. On the 15th of Srdavana sudi in the year 1200, at the time of an eclipse of the moon,(°*) for our father’s welfare, we have again granted those two villages by patent with the previous gift of water ;(2%) therefore all in- habitants of both villages, as well the Paff/acila(° and other people, as husbandmen, being strictly observant of his commands, must pay unto him all dues as they arise, tax, money-rent, share of produce,(*) and the rest. Considering the fruit of this meritorious act as common, future princes, sprung of our race, and others, should respect and maintain this virtuous donation accordingly. (34) By many kings, Sacara as well as others, the earth has been possessed. Whose-soever has been the land, his has then been the fruit.(5°) He, who resumes land, whether given by himself, or granted by others, is regenerated a worm in ordure, for 60,000 years.(3°) RAMABHADRA again and again exhorts all these future rulers of the earth : this universal bridge of Virtue...........s0+s00e000(97) (The remainder, upon another plate, is wanting.) No. 2. A Grant of Land, inscribed on Copper, found at Ujjayani. ‘Om ! Well be it! Auspicious victory and elevation ! Virtuous is he, whose hair is the etherial expanse ;'2) who, for creation, supports with his head that lunar line @) which is a type of the germ con- tained in the seed of the universe. May the matted locks of love’s foe,(#) reddened by the lightning’s ring, that flashes at the period of the world’s end, spread for you nightless (>) pros- perity.(%) From his abode at the auspicious Bardhamdnapura, his Majesty, °) the great king, sovereign,(°) and supreme lord, the fortunate Jaya VARMA DE&VA, whom victory attends, son(*) of (9) Yas’6 varma péva, son (*) of (9) Nara VARMA Df£va, son (8) of (9) UpayADITYA DEVA, acquaints all king’s officers, Brahmanas and others, and the Pat'¢ acila 0) and people, &c. inhabiting the 234 Grants of Land found at Ujjayani. village of Mdyamédaca which appertains to the thirty-six villages of Vat'a °°) Be it known unto you: Whereas we, sojourning at Chandrapuri, having bathed, having worshipped the holy, beneficent and adorable Bua- WANIPATI :— (18) Considering the world’s vanity : for This sovereignty of the earth totters with the stormy blast ; (*) the enjoy- ment of a realm is sweet but for an instant; the breath of man is like a drop of water on the tip of a blade of grass: virtue is the greatest friend in the journey of the other world.— Having gained prosperity, which is the receptacle of the skips and bounds (4°) of a revolving world, whoever give not donations, repentance is their chief reward.— Reflecting on the perishable nature of the world, preferring unseen (spiritual) fruit, [do grant] to be fully possessed, so long as moon and sun, sea and earth, endure [unto......... sprung from the race} of Bhdradwdaja (*)) Veal AHMAD TARATA AIAN Ol Mane ea ANeRAMAMAAAAN AAID AA IMHAQAAay evs qgaqaragaalay garea TAA AARMA As AA eewbagg Teale qd inatiaAdreaaagadyaam ai Med asaAag Wega CAB MHA KO WIZ MADAMA AIMEM A aAcade AMA AAI AAA CAdaaMAITAUAAT GAA HeIgae OM NaMsAsVspenagys| wa AMA AAI MK WADE AMAA QIAN DaaMMAaqaMAMaasz NQMaqesAr NASTY AMIA Gaanga May aM aan Mas ai(Aa(Gad2saMAsIaM aT May AAAMAAASAAOAMIRAN AAD MAMAITKReGIe ITD KMAeZAQASANN | JOH RAMMAA AVS AN AaAN LA NATH aARnaleag aA CNH A ihaamaugqa arena me ste IRIEL Gals a amMgaeqaggMA UqAGUMRAMaMs AIA ID WadenA:eNANAAaM AQAA MAMA MR THAAD (C17 DAWMANAAAAA DACIRAM Ae MAI2A ADM AdIa gAalg (aa BMOONAD MIAH (AND AAA AoA Sd VD MaATR Aes Ala] aap © @ . y, eee Zz, + gual Stwaneaeazi alg al an ATTA AAA AAU AasH AM MAMA AINA ZA a FMAAMANAGAU seml(eae AMABAMANAGEWAAATAcANAZ MAMeZRAAANSUAT AFA AAr HIENHAMMRAN ST GAAZAll derdendenadamMacManary » ARaaagdaragaddegla mat | iean(esenamarar amImMam eQaninianadaaaiancnaca IMMA ARAAS AMIN HAN | FAAAMIAK NATTA AIT | AAU ARAMIABAMA Ns Rs HalAl a AMAA eA a / aarabade > macau ——___ ee ETE a gatalacimncaanaliginamseasanal alsa AizadGumacadanelaAqAhalldagasrHAUuyasa A NaAlavaaslamazramanaseaalinensimasaa FA AMAMAMMIGAAAAN TMA ANAT] 32M (CAG IMAM ARABEWAAAMAUGNACAPNG Aaa. AAWTACZNAAAAMMATADVA 7a AM aca a syaar — FIENTAAMAI TAHA aAMAAAIAeMaAeAlll — IereeHMsNAdaMARSHMAAAAIAIIMAAAMAT >, aqahagdaracadadadagaaaedagdeglama AMAA AanaqaMAladAAaAAMAMAT eqraaamataarcasdlaamamamaagaancaay MEM ARAA AA AMMA AARAG IANA FAAAIMAKMATAMAAMA HAZ SAM UTA AGO AAS ARAIMGAAAA ARM MELRAAMF ds MSMR IAMAMITIMEATANAI AIA AANA | anata aeiknaa (@amanaen Vavataaamaaaares e Manan arc emeaRaaess (Hawa dawsazmmMaa a (q Aessaenesaamawaen (a) Lt.3. | danaaza qamRaanlea ananataanenanneadistan anmadagea i AAI MAM UAAS ri sae anaraadaasa (aAAVAMOSAAAAGARA Regal mamalaenadasammaa SAGO NALA COAG Aa AANA AIMEE AOS QanAIeAaAAMAMN AMAR AA CIm(ena MawMauaanadad Maso AAD AMMVAIDHAIAMeneaveao(amaACinge qaanenadqaa MMNAAAMIAAeSe asnaMMasanneoiagdagadanad aaaqnagy AMBCAAWARE MInAMIAAANMamoaanasgalanamaanasa WEAAIA HMA ABAIS A Ae UM IAMalacagamMedamanaee aagecde AAMAARMAIIARAMHAANAADG MAMRAAHSAIAMACAMAaATAPSiMNa Mayas OMA Maia MMAeHeag sta aaga congas cnanwangdaa agQaAlaadaaaMegaedagza(esawiqaa acn(am mMs(aiagar2msa GEST EEG UL Ica ESIC IRE Hah AnMABAsI ‘a Ta ai tae Peni fate Hie! diel alan =| Tall } RN edqagedalyanaaaasenaqaaala - Notes. 239 and the anniversary is that of her obsequies: as in the preceding patent for a grant on the anniversary of the obsequies of Yas6 yarma’s father. Else it may be the annual festival of an idol of that name. (“) The name is written Vicaricagrdma in one place; and Viccaricagrdma in another, - Major Tod observes that the ancient name of Burhdnpura is Cari- grama. (©) Nivartana is a land-measure containing 400 square poles of 10 cubits each, according to the Lildvati.—See Algebra of the Hindus. @°) T have here hazarded a conjectural emendation ; being unable to make sense of the text, as it stands. Perhaps the transcriber had erro- neously written tundald for tundild ; and the engraver, by mistake, trans- formed it into the unmeaning vandald, which the text exhibits. Lacshmt is here characterized as the thunder-cloud pregnant with fertilizing rain. (7) Chanudhd, in the text, is an evident mistake ; it should undoubtedly be bahudhd. Several other gross errors in this inscription have been cor- rected ; too obviously necessary to require special notice: as a short vowel for a long one, and vice versé. ( 240 ) XIV. Some Account or 4 Secret Assocrarion 1n Curna, entitled the Triap Society. By the late Dr. Mrinx, Principal of the Anglo-Chinese College. Communicated by the Rev. Ropert Morrison, D.D., F.R.S., M.R.A.S. Read February 5, 1825. Tue writer of this paper is fully sensible how difficult it is to discover that which is studiously concealed, under the sanction of oaths, curses, and the (supposed) impending vengeance of the gods; and how liable one is, even after the utmost care, to be mistaken in tracing the progress of any set of principles and schemes, which the fortunes or lives of the parties who have adopted them are concerned to hide, to varnish, to distort, and to misre- present. He therefore offers the following remarks, not as the result of firm and unhesitating conviction, but as having a good deal of probability to support them, and as containing the substance of the best information procurable in his situation. He begs then to say a few words on the name, objects, government, initiatory ceremonies, secret signs, and seal of the said association, and to conclude with a few miscellaneous remarks. First, the Name. The name is not expressed on the seal, and hence it is difficult to ascer- tain it with certainty. It seems, however, to be the * San hd hwuy, i.e. “ The Society of the Three united, or the Triad Society.” The three re- ferred to in this name are t T’heen, te, jin, i. e. “ Heaven, Earth, and Man,” which are the three great powers in nature, according to the Chinese doc- trine of the universe. In the earlier part of the reign of his late Chinese majesty, | Kea King, the same society existed, but under a different denomi- nation. It was then called the § 7’ heen te hwuy, i.e. “ The Ccelesto-terres- trial Society,” or “ The Society that unites Heaven and Earth.” It spread itself rapidly through the provinces, had nearly upset the government, and * For the Chinese characters, see Plate I, No. 1. + See plate, No. 2. $ See plate, No. 3. § See plate, No. 4. Dr. Mitne’s Account of a Secret Association in China. 241 its machinations were not entirely defeated till about the eighth year of the said Emperor’s reign, when the chiefs were seized and put to death; and it was (in the usual bombast of Chinese reports) officially stated to his majesty, *« that there was not so much as one member of that rebellious fraternity left under the wide extent of the heavens.’ ‘The fact, however, was just the contrary, for they still existed, and operated, though more secretly ; and it is said, that a few years after they assumed the name of the “ Triad Society,” in order to cover their purposes. But the name, by which they chiefly dis- tinguish themselves, is * Hung kea, i.e. the ** Flood Family.” There are other associations formed both in China and in the Chinese colonies that are settled abroad, as the t T’heen how hwuy, i.e. the “* Queen of Heaven’s Company, or Society ;” called also, the + Neang ma hwuy, or “« Her Ladyship’s Society ;”” meaning the “ queen of heaven, the mother and nurse of all things.” These associations are rather for commercial and idolatrous purposes, than for the overthrow of social order; though it is said, that the members of the “‘ Queen of Heaven’s Society,”’ settled in Bengal and other parts, unite in house-breaking, &c. Secondly, Olject. The object of this society at first does not appear to have been peculiarly hurtful ; but, as numbers increased, the object degenerated from mere mutual assistance, to theft, robbery, the overthrow of regular government, and an aim at political power. In foreign colonies, the objects of this association are plunder, and mutual defence. The idle, gambling, opium-smoking Chinese (particularly of the lower classes), frequently belong to this frater- nity. What they obtain by theft or plunder is divided in shares, according to the rank which the members hold in the society. They engage to defend each other against attacks from police officers ; to hide each others crimes ; to assist detected members to make their escape from the hands of justice. A Chinese tailor in Malacca, named Tsaou foo, who committed murder, in the close of 1818, shortly after the transfer of the colony, and made his escape from the hands of justice, was a chief man in this society ; and, it is believed, had a considerable number of persons under his direction, both on * See plate, No. 5. t See plate, No, 6. t See plate, No, 7. AQ Dr. Mrine’s Account of a Secret Association in Chind. the land and at sea. There cannot be a doubt but his escape was partly owing to the assistance of his fellow-members, as a rigorous search was made for him by the police. In places where most of the members are young, if one takes.a dislike to any man who is not a member, the others are sure to mark that man as the butt of their scorn and ridicule. If any one feels injured, the others take part in his quarrels, and assist him in seeking re- venge. Where their party is very strong, persons are glad to give them sums of money annually, thatthey may spare their property, or protect it from other banditti, which they uniformly do when confided in, and will speedily. recover stolen. goods. In such places as Java, Sincapore, Malacca, and Penang, when a Chinese stranger arrives to reside for any length of time, he is generally glad to give a trifle of money to this brother- hood to be freed from their annoyance. The professed design, however, of the San hd hwuy is benevolence, as the following motto will shew : * Yew fih tung heang Yew ho tung tang. The blessing, reciprocally share ; The woe, reciprocally bear. They assist each other, in whatever country, whenever they can make themselves known to each other by the signs. Thirdly, Government. The government (if it be proper to dignify the management of so worth- less a combination by such an epithet) of the San-hd-hwuy, is vested in three persons, who are all denominated + Ko, “ Elder brothers,” a name given by way of courtesy to friends; in the same manner as [’ree-Masons style each other brothers and brethren, and as certain religious societies call their members brethren, and say ‘ Brother”? so and so. ses gpestee between the ruling brethren thus :—t Yih ko; Urh ko ; San ko : i.e. “ Brother first; Brother second ; Brother third.’? There may be others ah take part in the management, where the society’s members are numerous. The members generally are called § Heung /é, i. e. “ Brethren.” * See plate, No.8. + See plate, No.9. + See plate, No.10. § See plate, No. 11. Dr. Mizne’s Account of a Secret Association in China. 243 Of the laws, discipline, and interior management of the San-hd-hwuy, the writer of this has not been able to obtain any information. There is said to be a MS. book, containing the society’s regulations, written on cloth, for the sake of preserving the writing long in a legible state. Should a detection be made, the cloth MS. may, for the time, be thrown into a well or pond, from which it can afterwards at convenience be taken out; and in case of the person, in whose care it is, being pursued by the police, and obliged to swim across a river, &c. he carries the MS. with him; and as the ink appears to possess a peculiar quality, the impression in either case is quite legible. As they cannot print their regulations, this seems well calcu- lated to preserve them from oblivion. The heads of this fraternity, as in all other similar associations, have a larger share of all the booty that is procured, than the other members. Fourthly, Initiatory Ceremonies. Of these but a very imperfect idea can be obtained. ‘The initiation takes place commonly at night, in a very retired or secret chamber. There is an idol there, to which offerings are presented, and before which the oath of secresy is taken. The Chinese say there are * San shih lith She, i. e. “thirty-six oaths” taken on the occasion ; but it is probable that, instead of being distinct oaths, these are different particulars of one oath, very likely the imprecations contained in it, against persons who shall disclose the nature and objects of the society. A small sum of money is given by the initiated to support the general expense. ‘There is likewise a ceremony which they call t Kwo Keaou, i. e. *« crossing the bridge.”” This bridge is formed of swords, either laid be- tween two tables (an end resting on each), or else set up on the hilts, and meeting at the point; or held up in the hands of two ranks of members, with the points meeting, in form of an arch. The persons who receive the oath, take it under this bridge, which is called—* passing, or crossing the bridge.’ The yih ko, or chief ruling brother, sits at the head of this steel bridge (or each with a drawn sword), reads the articles of the oath, to every one of which an affirmative response is given by the new member, after * See Plate I, No. 12. + See Plate I, No. 13. Vox. I. 2K 244 Dr. Miznzx’s Account of a Secret Association in China. which he cuts off the head of a cock, which is the usual form of a Chinese oath, intimating—* thus let perish all who divulge the secret.’ But it is said the grand ceremony can only be performed where there is a considerable number of members present. They worship Heaven and Earth on those occasions, and sometimes, when the place is sufficiently secluded, perform the initiatory rites in the open air. Fifthly, Secret Signs. Some of the marks by which the members of the San hé hwuy make themselves known to each other, are those that follow :—Mystic numbers ; the chief of which is the number three. They derive their preference for this probably from the name of their society, “ the Triad Society.’ In conformity with this preference they adopt odd rather than even numbers, when it can be done. They say three, three times ten, three hundred, three thousand, three myriads, rather than ¢wo, four times ten, &c. The word * Hung, above-mentioned, contains the number ¢hree hundred and twenty-one, and is often used by them for particular purposes. They separate its component parts thus: + san—pah—urh-shih—yih. The cha- racter San is properly a form of t shwuy (water), as used in composition, and should have this sound ; but in the analysis of any Chinese character, of which this form of shwuy constitutes the dexter component, the teacher says to his pupil, § san-teen shwuy, i.e. put ‘ three points water at the side,” or “the three point form of shwuy.”’ But when used by the san hd hwuy, the word san (or three) alone is employed; the other parts being out of place for them. || Pd, or eight, much resembles in sound § pik (an hundred), and in a rapid conversation is scarely distinguishable from it. ** Urh-shih is the united or mercantile form of tt urh shih, or “ two tens” run together tor the sake of expedition in business. tt Yih is the common form of one. Now hearing the component parts of Hung gone over in this manner, it seems to the uninitiated to mean §§ san pih urh shih yih, “ three hundred and twenty-one.” What the members themselves mean by it, it is impossible * See Plate I, No. 14. + See PlateI, No. 15. + See PlateI, No. 16. § See Plate I, No. 17. || See Plate I, No. 18. q See Plate I, No. 19. ** See Plate I, No. 20. tt See Plate I, No. 21. tt See Plate I, No. 22. §¢ See Plate I, No. 23. Bie oy | therilift Lithoy for The Koyal AstaticSociely 1) ie Uy FT ae W Dr. Mitye’s Account of a Secret Association in China. 245 to discover. In writing, it is as above analyzed; or in uttering the sound of the components, they equally understand each other’s meaning. Certain motions of the fingers constitute a second class of signs ; e. g. using three of the fingers in taking up any thing. Ifa member happens to be in company, and wishes to discover whether there be a brother present, he takes up his fea-cup or its cover (Chinese tea-cups have always a cover), with the thumb, the fore, and middle Jingers, or with the fore, middle, and third fingers, and which, if perceived by an initiated person, is answered by a corresponding sign. It does not, however, follow from this that every Chinese who uses three fingers, in taking up, or holding, his tea-cup, is a member of the san hd hwuy, for many of them do it from mere habit. But there is a certain way of doing it by the initiated, which they themselves only know. In lifting any thing that requires both hands, they use three fingers of each hand. They also have recourse to odes and pieces of poetry, as secret marks,— (See below, under Particular 6th, “ Explanation of Characters within the first Octangular lines.) Sixth, the Seal. The seal is a guinguangular figure: this, as above noticed, is one of the Society’s mystical numbers. From the manner in which some characters on the seal were written, it is not improbable that some of them have been erroneously explained. The following is submitted as the best explanation of them which the writer’s present circumstances enable him to furnish.* Explanation of the Characters at the Jive corners, in the outer, or quinquangular lines. 1. Too, the earth planet, i. e. Saturn ; which, according to the Chinese, especially regards and influences the centre of the earth ; also one of the five elements. 2. Muh, the wood planet, i. e. Jupiter, or that planet which reigns in the eastern part of the heavens. * For an engraving of the seal, see Plate II, No: 1. 2K2 246 Dr. Mizne’s Account of a Secret Association in China. 3. Shwuy, the water planet, 7 e. Mercury, to which the dominion of the northern hemisphere is confided. 4. Kin, the metal planet, i.e. Venus, to which the care of the west is confided. 5. Ho, the fire planet, i.e. Mars, to which the southern hemisphere is assigned, N.B. The reasons (or some of the reasons) why these planets are placed at the corners of this seal, may be, because they are the basis of Chinese astrological science, and because they are considered the extreme points of all created things. Explanation of the five Characters which are directly under the Planets. 6. Hung, a flood or deluge of waters. One of the secret designations of this fraternity is Hung kea, literally, “‘ the flood family ;’’ intended, perhaps, to intimate the extent and effectiveness of their operations, that, as a flood, they spread and carry every thing before them. 7. Haou, a leader; a chief or brave man. 8. Han, the name of an ancient dynasty; but, in certain connections, signifying a bold and daring man, which is most probably the sense here. 9. Ying, a hero. 10. Kea, a stand; but metaphorically used to denote a person of impor- tance to the state, or to society, as we use tropes, and say, “ such man is a pillar,” ‘ the stay of his country.” N.B. Though this be the ordinary meaning of these words, it is possible that they may be used by the fraternity in a mystical and occult sense. Explanation of the other Characters within the same lines. 11, 12, 13, 14, 15, 16, 17. Ying, heung, hwuy, hd, twan, yuen, she. 18, 19, 20, 21, 22, 23, 24. Heung, te, fun, kae, yth, show, she. « The hero band in full assembly meet ; « Each man a verse, to make the ode complete.” This is a very probable sense of the words as they are placed, especially asit is known to be a frequent practice of this fraternity to converse together in poetry; and in order to elude suspicion while in company with others, Dr. Mitwnz’s Account of a Secret Association in China. 247 one man takes but a line, or half a line, which by itself is utterly unintel- ligible to persons not initiated, but which, being understood by a brother member, is responded to by him in another line or half a line, and, by thus passing on through several persons, an ode may be completed, though not perceived by any but the parties themselves. 25, 26, 27. Kée te tuy. These three words are inexplicable in the order in which they stand. Ke signifies to tie, to bind, and often used to signify the formation of a secret association. Te (if we be right in the character) signifies a brother, or younger brother, and the sense thus far would be— “to form a brotherhood.” Tuy, isa pair of any thing, or two things equal to each other. But it is probable that these words have a reference to other words on the seal, the connection of which seems difficult to discover. Explanation of Words within the first octangular lines. 28, 29, 30, 31. Heiing te tung chin, 32, 33, 34, 35. K6 yeu haou tow ; 36, 37, 38, 39. Kaou k’e Jun pae ; 40, 41, 42, 43. Wan koo yeu chuen. Which may be thus rendered :— The Brethren all in battle join, Each ready with a chosen sign ; An ancient brook with parting streams, Still flowing down from long-past times. In support of this version it might be urged, that the fraternity have certain secret signs or marks, by which they make their ideas known to each other, and in the tumult which they excite, these signs are made use of to encourage each other in the work of destruction; and that they consider their society as of very ancient origin, and as spreading through the world from age to age. But the words may be read in lines of eight or seven syllables, and might begin at the 32d, thus :— K6 yew haou tow kaou k’e fun, 5 Kaou ke fun pae wan koo yew. N.B. This last line shifts back to 36 for its first syllable. 248 Dr. Mixne’s Account of a Secret Association in China. In fact, there appears scarcely to be a limit to the mutations of these numbers ; for, like the changes of the pa kwa (Chinese table of diagrams), they may contain an infinitude of senses and modifications, with which, however, the initiated alone are familiar. Explanation of Characters within the second octangular lines. 44, 45, 46, 47, 48, 49, 50. These characters, as they stand, seem to make no intelligible sense, and from the circumstance of their being written with two kinds of ink, black and red, renders it highly probable that they are constructed for the purpose of local concealment; they are perhaps the names, real or assumed, of the officers of the brotherhood ; that half of the characters in ved ink, which seems printed, may be permanent, and have some general reference to the designs of the society, and to the other cha- racters on the seal; while the yellow part (on the original blue silk seal), which is evidently written with a pencil, may, joined to the printed half, constitute the names or epithets of the officers in some particular place. In another place, where persons of different designations are chosen to be officers, the yellow part would be different. This conjecture is confirmed by the opinion of several learned Chinese, who have seen and examined the seal. 51, 52, 53, 54. These characters have, no doubt, a reference to the ulti- mate view of the brotherhood, viz. universal extension and dominion. 51 is an inverted form of 53; and 53 is an abbreviated form of * wan, a myriad. 52 (in the quinquangular lines) signifies “« Heaven,” and 54, “ Earth.” And the position of 54 and 53, both looking towards the straight line on which the words “ Heaven” and “ Earth” are written, may mystically signify the bringing of myriads of nations under the society’s influence. Explanation of Characters within the square lines. 55, 56, 57, 58, 59, 60. Chung e foo, wo chith tung, i.e. “* Let the faithful and righteous unite so as to form a whole” (i. e. an universal empire). This seems the plain sense of the words, according to this arrangement of them ; * See Plate II, No. 2. Dr. Mitnex’s Account of a Secret Association in China. 249 but it is impossible to ascertain whether something else may not be intended, as they are susceptible of as many meanings as arrangements. This version, however, agrees with the general views of this dangerous fraternity. Characters within the oblong square. 61, 62. Yun shing ; supposed to be the name of the chief of the fraternity, some think the founder, but, the character being written, and in yellow ink, it is more likely to be the chief for the time being, at whose death the blank space in seals subsequently issued could be filled up with the name of his successors; whereas the name of the founder, never changing, would be more likely to be printed, in some permanent form. MISCELLANEOUS REMARKS. If any weight be due to the scattered hints that have been given above, there will appear to be a striking resemblance in some points between the San ho hwuy, and the Society of Free-Masons. The writer would not be understood, by so saying, to trace this resemblance in any of the dangerous principles of the San hi hwuy, for he believes that the Society of British Free-masons (and of others he knows nothing) constitutes a highly re- spectable body of men, whose principles and conduct are friendly to social order, regular government, and the peace of society. The points of resem- blance, then, between the two societies, appear to the writer to be the following :— 1. In their pretensions to great antiquity, the San hd hwuy profess to carry their origin back to the remotest antiquity. * Tsze yeu chung Kwo, i.e. “from the first settlement of China ;” and their former name, viz.— “ Celesto-terrestrial Society,” may indicate that the body took its rise from the creation of heaven and earth ; and it is known that some Free-masons affirm that their society “had a being ever since symmetry and harmony began,” though others are more moderate in their pretensions to antiquity. * See Plate II, No. 3. 250 Dr. Mitye’s Account of a Secret Association in China. ‘ 2. In making benevolence and mutual assistance their professed object, and in affording mutual assistance to each other, in whatever country, when the signs are once given. Notwithstanding the dangerous nature of the San hi hwuy, the members swear, at their initiation, to be filial and fraternal and benevolent, which corresponds to the engagement of the Free-masons, to philanthropy and the social virtues. 3. In the ceremonies of initiation, e.g. the oath, and the solemnity of its administration, in the arch of steel and bridge of swords. These are so sin- gularly striking, that they merit the attention of those especially who think Free-masonry a beneficial institution, or who deem its history worthy of investigation. 4. May not the three ruling brethren of the San hd hwuy be considered as having a resemblance to the three masonic orders of apprentice, fellow- craft, and master ? 5. The signs, particularly “ the motions with the fingers,” in as far as they are known or conjectured, seem to have some resemblance. 6. Some have affirmed that the grand secret of Free-masonry consists in the words “ Liberty and Equality ;” and if so, certainly the term * Heung Te, (i.e. “ brethren”) of the San hd hwuy may, without the least force, be ex- plained as implying exactly the same ideas. Whether there exist any thing in the shape of ‘* Lodges”’ in the San hé hwuy, or not, the writer has no means of ascertaining ; but he believes the Chinese law is so rigorous against this body, as to admit of none.t Nor does there appear to be a partiality among the members for the masonic employ- ment. Building does not appear to be an object with them, at Jeast not in as far as can be discovered. * See Plate II, No. 4. + To belong to this Society is, in China, a capital crime. The late Dr. Milne sent these notices of this Triad Society to China, for further investigation, in July, 1821, and died on the 2d of June, 1822: and hence the paper was left in its present unfinished state.—Note by Dr. Morrison, INA: jet att | UF Metheriift Litheg for The Reyal Asiatic Sociey. oan at i 7 it LACM ( 251) XV. A sHorr Account or THE Savps. By Witt1am Henry Tranz, Hsa., MP. Read February 5, 1825. In March 1816, I went with two other gentlemen from Fatahghar, on the invitation of the principal persons of the Saud sect, to witness an assem- blage of them, for the purpose of religious worship, in the city of Farruk- habdd, the general meeting of the sect for that year being there. The assembly took place within the court-yard of a large house, where the number of men, women, and children was considerable. We were received with great attention; and chairs were placed for us in front of the hall. After some time, when the place was quite full of people, the ceremony commenced, which consisted simply in the chaunting of a hymn; this being the only mode of public worship used by the Sauds. At subsequent periods I made particular enquiries relative to the reli- gious opinions and practices of this sect, and I was frequently visited by Buawani Das, the principal person of the sect in the city of Farrukhdbdd. The following is the substance of the account given by BaawAni DAs of the origin of this sect. «© About the year 1600 of the era of VicramApirya, corresponding with A.D. 1544, a person named BirsuAn, inhabitant of Bijasir, near Narnoul, in the province of Delhi, received a miraculous communication from Upaya Das, teaching him the particulars of the religion now professed by the Sauds. Uvaya Das, at the same time, gave to BirsHAn marks by which he might know him on his re-appearance. “1. That whatever he foretold, should happen. «2, That no shadow should be cast from his figure. * 3. That he would tell him his thoughts. «4. That he would be suspended between heaven and earth. “ 5. That he would bring the dead to life.” Vor. I. 2L 252 Mr. Trant’s Account of the Sauds. BuAwAnr Das gave mea copy of the Pothi, or religious book of the Sauds, written in a kind of verse in the T’henth Hindi* dialect; and he fully explained to me the leading points of their religion. That book I have now the honour to present to the Royal Asiatic Society. The Sauds utterly reject and abhor all kinds of idolatry ; and the Ganges is considered by them not to be a sacred object; although the converts are made chiefly, if not entirely, from among the Hindus, whom they resemble in outward appearance. Their name for God is Satcara ; and Saud, the appellation of the sect, means, they say, “servant of God.”+ They are pure Deists, and their form of worship is most simple, as I have already stated. The Sauds resemble the Quakers, or Society of Friends, in England, in their customs, in a remarkable degree. . Ornaments and gay apparel of every kind are strictly prohibited. Their dress is always white. They never make any obeisance or salutation. They will not take an oath; and they are exempted in the courts of justice ; their asseveration, like that of the Quakers, being considered equivalent. The Sauds profess to abstain from all luxuries; such as tobacco, betel, opium, and wine. They never have exhibitions of dancing. All violence to man or beast is forbidden ; but, in self-defence, resistance is allowable. Industry is strongly enjoined. The Sauds, like the Quakers, take great care of their poor and infirm people. To receive assistance out of the sect or tribe would be reckoned disgraceful, and render the offender liable to excommunication. All parade of worship is forbidden. Private prayer is commended. Alms should be unostentatious: they are not to be given that they should be seen of men. The due regulation of the tongue is a principal duty. The chief seats of the Saud sect are Delhi, Agra, Jayapur, and Farruk- hdbdad ; but there are several of the sect scattered over other parts of the country. An annual meeting takes place at one or other of the cities above-mentioned, at which the concerns of the sect are settled. In’ Farruk- habad, the number was about three thousand. * Genuine or pure Hindi, unmixed with Persian or Arabic. The mixed dialect is Hin- dustant —H.T.C. + Probably the word may be Sddh (Sanscrit, Sadhu), signifying pious.—H.T.C. Mr. Tranv’s Account of the Sauds. 2538 The magistrate of Farrukhdbdd informed me, that he had found the Sauds an orderly and well-conducted people; they are chiefly engaged in trade. BuAwani DAs was anxious to become acquainted with the Christian reli- gion, and I gave him some copies of the New Testament in Persian and Hindustani, which he afterwards told me he had read, and shown to his people, and much approved. I had no copy of the Old Testament in any language which he understood well: but as he expressed a strong desire to know the account of the creation as given in it, I explained it to him from an Arabic version, of which language he knew alittle. I promised to procure him a Persian or Hindustani Old Testament, if possible. (254) XVI. Exrracrs rrow Prexeine Gazerres. Translated by Joun Francis Davis, Esa., M.R.A.S. Communicated by Str Grorcr Tuomas Sraunron, Barr., V.P. R.AS. Read March 19, 1825. No, 1. Ewtract from the Peking Gazette, dated 5th day of 4th moon, of the 4th year of Taov xwane (8d May, 1824). Tseang-yew-téen (Governor of Chih-le province), Péen tsow,* i.e. shortly addresses his Imperial Majesty on the subject of the tribute bearer from the + Méen-téent nation, now on his way from Peking back to his native country. I deputed civil and military officers to escort him safely and diligently. Now the magistrate of Tsze-chow district reports that the said envoy pro- ceeds very well and peaceably on his journey ; and that on the 13th of the 3d moon (Lith April) he had been escorted as far as Gan-yang-héen in Ho-nan province, where he had been transferred to the care of the local officers, to continue his progress. It is right that I present this short address on the subject. Vermilion reply : “ We know it.” Khin tsze. * For the Chinese characters, see Plate III, No. 1. + See Plate III, No. 2. { On examining the site of this Méen-téen nation, on a very valuable map belonging to the East-India Company, and copied with great exactness from the actual surveys of the missionaries, it is found exactly to correspond to the eastern part of the Burman empire, being placed on the frontier of Yun nan province, between 22° and 25" latitude. Close to this, on the same map, is the name § Ah-wa (Ava). The following rivers pass from Yun nan province into the Burman territory, viz. |! Lung-chuen keang, Dragon-stream river; q Pin-lang keang, Betel-nut river. Somewhat to the northward of these, is, ** Kin-sha keang, Golden sand river. To the northward of Méen-tten, towards Thibet, and the Berhampooter river (which latter is written by ‘the Chinese, A-loo-tsung-poo, and exactly answers, in their way of spelling, to E-re-chom-boo, the Thibetian name, according to Turner) the map contains ++ Noo-e, which either means “ the angry, or savage foreigners ;” or is used merely to express a foreign sound. § See Plate III, No. 3. || See Plate III, No. 4. q See Plate III, No. 5. ** See Plate III, No. 6. ++ See Plate III, No. 7. Mr. Davis’s Extracts from Peking Gazettes. 255 Erection of Military Posts on the Frontier of Yun-nan (dated 4th year, 6th moon, 4th day). Ming-shan, Viceroy of Yun-nan and Kwei-chow provinces, entreats the Imperial attention to the subject of this address. I, your slave, have received a communication from the military commander, 4h-tsing-ah, stating, that “in the first_year, and the third moon, he was indebted to the Imperial goodness for his present appointment of general of Tdng yué chin, and that having been introduced to your Majesty’s presence, he reached his station in the 8th moon of the same year. Three years having nearly elapsed, it is right that he solicit to be again introduced.”* In the 6th year of Kea-king (1801) the Imperial decree signified, that for the future, the precise period ‘of presenting military officers need not be rigidly observed: that any such persons as were not immediately engaged in the performance of important duties, might proceed in turn to Peking to be introduced.”’ ‘This is respect- fully preserved on record. The station Tang yué,t being on the very frontier itself, is of great consequence. Watch towers and lines of commu- nication are now forming: and it would be inexpedient to entrust the com- mand to an inexperienced person; therefore it is right to petition the Imperial goodness to defer the period of this General’s presentation until the work in which he is engaged be completed. For this purpose the present address is humbly offered up. No. 2. From the Peking Gazette, of the 4th year of Taou-kwang, dated _ 8d moon, 20th day. Depreciation of the metal Currency in Fith-kéen province, in consequence of over coinage. Chaou-shin-chin, Viceroy of Fiwh-kéen and of Che-keang provinces, with his colleagues, kneels and presents this report concerning the depreciation * Such is the old established rule; but having been found inconvenient, it is sometimes relaxed. The Viceroy of Shen-se and Kan-sith has proposed lately to the Emperor, to confine it to the provinces close to the capital, and excuse the distant ones. : + Tang yué chin. In the Company's large MS. map it is placed on the borders of the Bur- mese empire, between Betel-nut and Dragon-stream rivers. 256 Mr. Darts’s Extracts from Peking Gazettes. of the current Tchen* (base-metal coin) in comparison with silver, to the great loss of the provincial treasury ; requesting the Imperial assent to a temporary suspension of the coinage, with a view to prevent needless waste, and equalize or bring to a par the market prices of gold and silver. In the mint of Fwh-kéen province, named Paon-fuh-keu, the average coinage of ten days has been 1,200 strings of Tchent (each string containing 1,000, or ten divisions of 100 each), and therefore the total coinage of one year has averaged 43,2004 strings (or 43,200,000 Tchen), the use of which has been to pay the militia of the province. In order to procure the copper and lead required for coinage, officers have been regularly deputed to Yun-nan and Hoo-pih provinces; and it has been calculated that the expences of transmission and coinage together with other charges, added to Tmec the cost of the metal, have amounted, on an average, to 1,261™ in every 1,000 Tchen. The present market value of standard silver in exchange for coin at the capital, is 1 Tael weight for 1,240 or 1,250 Tchen: and it is the same throughout the province. This being added to the above, the total disadvantage amounts to more than 500 in each Tael, and the annual loss to more than 20,000 Taels value. The province of Fuh-kéen being on the borders of the sea, its distance from some other provinces is great; and the merchants, who resort hither with their goods, finding it inconvenient to carry back sucha weight of Tchen, exchange it for silver, as a more portable remittance, by which means silver and coin have become very disproportioned in their relative values, the former rising, and the latter falling, to an unusual degree. It has always been the rule to pay the militiain Tchen, at the rate of 1,000 for a Tael of silver: but now a Tael of silver in the market being worth 1,240 or 1,250 Tchen, they experience serious loss from this when they exchange their Tchen for silver, with a view to the more ready trans- mission of their pay to a distance.” After some other details of less interest, the Viceroy and his colleagues * Tséen, pronounced Tchen, to the northward, and called by Europeans at Canton, cash. + See Plate III, No. 8. { Taking the Tchen at their proper value, the annual addition to the circulation in this province would be about £14,400, and of the whole empire, taking it at jifteen provinces, £216,000. It was probably the great bulk of the coin, in proportion to its value, which induced the necessity of provincial mints. Mr. Davis's Extracts from Peking Gazettes. 257 propose, that “from the summer half-year of the 4th of Taou kwang, the mint should be shut, and all further coinage suspended : the soldiers re- ceiving their pay in silver, until the relative values of silver and currency approach nearer to a par.” The Emperor returns for answer—“ The address has been recorded.” And a later gazette conveys his assent to the measure.* Description of the Coins of the Ta-tsing, or reigning Dynasty of China. I. Suun-cue,t A.D. 1643. The founder of the present Manchow Tartar dynasty, by driving out the Ming, or Chinese dynasty. He compelled the Chinese to shave their heads, and wear long tails, like the Tartars. Reigned eighteen years. The other two characters, Tung-paou,t denote that the coin is current throughout the empire. The reverse of the coin bears the Tartar character. IL. Kane-ne,§ A.D. 1661. The second Emperor of the present dynasty. Reigned sixty-one years. He has been very much praised by the Jesuit missionaries, to whom he showed great favours. * The Yuen dynasty or Mongol conquerors of China, established a paper money for the pay of their troops (a fact which is noticed by Marco Polo) ; but, ignorant of the truth, that the circulation cannot absorb, or take up, more than a limited quautity, without a depreciation of its value, they continued their extravagant issues of paper, until it became nearly worthless; not- withstanding their absurd attempts to keep up its credit, by forbidding the use of any medium of exchange but this. The final expulsion of the Mongol Tartars may be attributed in some measure to the ruin induced by the above cause. In an interesting memoir on this subject (a copy of which was obligingly transmitted by its author to the Translator of the foregoing), M. Klaproth very truly observes, that the Manchow Tartars, the /ast conquerers of China, have never attempted to put paper money in circulation; adding, “ car ces barbares ignorent encore le principe fondamental de toute bonne administration financiére, savoir, que plus un pays a de dettes, plus il est riche et heureucx.” + See Plate III, No. 9. { See Plate IIT, No. 10. § See Plate III, No. 11. 258 Mr. Davis's Extracts from Peking Gazettes. Ill. Yune-cuine,* A.D. 1722. The third Emperor. Reigned thirteen years. IV. Keen Lune,t A.D. 1735. The fourth Emperor. Reigned sixty years. The Chinese Empire was never so large as in this reign. KEEN-LUNG expanded it to its greatest size, as Trajan did the Roman empire by violating the wise precept of Augustus, in adding the province of Dacia. KErEn-LUNG sent the embassy to the Khan of the Tourgouth Tartars, a tribe whom he afterwards restored to their native country, from their exile in the Russian territories. Lord Macartney’s embassy was to this Emperor. V. Kea-xine,t A.D. 1795. The fifth Emperor. Reigned twenty-five years. Lord Amherst’s embassy. VI. Taou-Kwane,§ A.D. 1820. The reigning Emperor. * See Plate III, No. 12. + See Plate III, No. 13. { See Plate III, No. 14, § See Plate III, No. 15. leavonie ( 259 ) XVII. Meworr on Bunpetxxunp. By Carrain James FRANKLIN, Of the Bengal Cavalry, M.R.A.S. .Read May 21, 1825. BunpéLKuunp,* as its name implies, is the tract or country of the Bun- délas ; and comprises all the territory, which the Rdjds of that dynasty occupied, in the zenith of their power. Thus, the aggregate of the present states of Téhri,t Jhdnst, Dattiya and Simpt’hir,t and as far as the Désdn river, might be termed Bundelkhund Proper: but, the tract lying eastward of that river being also under the dominion of Rdjds of Bundela extraction, who are the descendants of Rdjd CHHaTRASAL, custom appears to have reconciled the term as applicable to the whole extent of territory occupied by the united dynasties. Following this rule, therefore, the boundaries of Bundelkhund may be stated as follows:—on the north, the river Jumna (Yamund); on the south, parts of Berar and Malwa (Malava); on the east, Baghélkhund ; and on the west, Sindia’s possessions. It extends from 77° 48’ to 81° 33’ east longitude; and from 24° 3’ to 26° 26’ north latitude, being 165 British miles in length by 232 in breadth, and containing 23,817 square miles, with a population of 2,400,000 persons. Under the Muhammedan government, Bundelkhund formed parts of the Subahs of Agra, Allahabad and Mélwé: but this arrangement became nugatory on the fall of the Muhammedan empire, and at present the geo- graphical division consists merely in distinguishing the territory in possession of the British government from that of the Bundéla chieftains. The British possessions extend along the line of the Jumna river, from the zila of Allahabad to that of Etawa (Atava) ; and from the Jumna south- ward to the frontier of the native states: they contain 4,685 square miles, o * It has not been always practicable to reduce names of places and of persons in this essay to an uniform system of orthography.— Ed. + Written Teary and Tehree.—Maps, Hamilton's Gazetteer, §c. t Simpter, Simtheer.—Maps, Gazetteer, 3c. Vot. I. 2M 260 Carr. Franriin’s Memoir on Bundelkhund. including the perganah of Kinch, and have a population estimated at 700,000 inhabitants. This tract being divided into two nearly equal parts by the Kén* river, the divisions are termed eastern and western districts; and they are again divided in the usual manner into perganahs, and t’hanas, for the facility of collecting the revenue, and regulating the police. The states of the native chiefs, or Rdjds of Bundelkhund, occupy the remainder of the tract ; and are each under the dominion of its own chief, who enjoys the protection of the British government; and is thus secured from foreign encroachment. They contain about 19,000 square miles, and 1,700,000 inhabitants. These petty states are numerous; and some of them are extensive: but, in order to present them in a clear light, and shew the nature of the tenure by which they are holden, it will be necessary first to take a general view of the history of the whole province. The Chandéla race or dynasty is the most ancient of which there is any existing account; and even this information, limited as it is, is too much blended with fable to offer any clear or distinct data. The Chéhdn-rasa,t a poetical chronicle of the exploits of Rdj@ Prrr’HirAs of Delhi, gives a short account of them; and describes the boundaries of their possessions to be Sirswaghar on the west, the Piidr (Pramdra) states on the south-west, Gondwand on the south, the Soorgi (Siiji or Siryt?_) territory on the east, and the Jumna river on the north; and, following this description, their territory must have been very extensive. Their magnificence indeed is apparent at the present day, by the numerous remaitis of stupendous edifices, and other ruins, which are to be found in several parts of the province; the style of architecture of which is so superior to that of a later period, that these ruins, and the inscriptions which are frequently connected with them, are not only objects of interest and curiosity, but they might be investigated with hope of eliciting further information. From the Chéhdn-rdsa it appears that Chunder Brim (CHanpra Varma) was the first of this dynasty; and, on the authority of an ancient inscription, still extant in one of the old Hindu temples of Kajrau,t he is stated to have been contemporary with the author of the Hindu Sambat. The fanciful * Cane, Keane — Maps, &c. + See page 146, &c. of this volume. ¢ Kujrou. Carr. Franxiwn’s Memoir on Bundelkhund. 261 story of the moon (Chandra) appearing in human shape to a Brahman’s daughter on the banks of the Kén river, and the result of that interview, the birth of Cuanpra Varma, explains that his origin is from the lunar line. And another, part of the fiction ascribes to him the foundation of Mahéba,* and also of the fort of Calinjar (Calanjara) ;+ but the Brahmans ascribe a much earlier date to the construction of that celebrated fortress. The author of the Chéhdn-rdsa quotes a list of twenty names as the suc- cessors of CHanDRA VARMA. It is to be regretted that there are few historical data regarding any of those personages:. all that is. known respecting them is from the poetical chronicle abovementioned ; and from it we gather, that the first on the list was the founder of Bdrighar, and the second of Sirswdghar ; the ruins of which fortress are still to be seen on the banks of the Pohawajt river. Keerut Brim (Kirt1 Varma), the nineteenth on the list, extended his terri- tory on the side of Gondwana, and Parmdl Dé (PramAu Déva), the last in it, is stated to have occasioned the downfall of their power, by his folly and mal-administration. The perversion of mind and aucllect, in the instance of ParmAL Dr6, which is said to have occasioned the ruin of this dynasty, is fancifully typified according to the taste of the times, by the: author of the Chdhdn-rasa, under the fiction of Inpra and his ministering courtezan; but it may also be gathered from the same author, that the immediate cause of quarrel between Parmdl Dé and his formidable opponent Rdjd Pirt’hirdj, arose out of a chivalrous exploit of the latter, in carrying off PapmAvari, the daughter of Papma Stn, Raja of Sanand Sikhar. A party of the retinue of the Chohdan chief, on its return to Delhi, passing through Parmal Déo’s territory, was opposed by that chief; and the haughty Rdjé of Delhi, indignant at the insult, resolved to avenge himself by attacking Mahoba. This event is stated to have occurred in 1140 H.S., or about 1083 A. D.; and although Parmdl Déé was permitted to retain Mahdba, he was evidently reduced to a tributary condition. This overthrow, and the invasion of Maumup of Ghizni, which followed shortly afterwards, appear to have annihilated the power of this dynasty ; and although the fortress of Calinjar withstood repeated sieges afterwards, * Mahobad, Maps, &c. + Callinger, Kallinger, Calanjara——Hamilton’s Gazetteer, Maps, Sc. {£ Pohouj. 2M 2 262 Carr. Franxiin’s Memoir on Bundelkhund. the whole country was eventually subjected to Muhammedan sway, and finally to that of Rdjd CuwatrasAt. The events which followed the overthrow of the Chandéla dynasty are very imperfectly known; but from the local annals of the province, it would appear, that various adventurers exalted themselves upon its ruins, and this state of confusion and anarchy in all probability prevailed without any party obtaining decided ascendancy during the long interval between the invasions of Mahmdd and Timur; but about the period of the latter, a tribe of warlike Rajpat adventurers from Géharbhini, under the conduct of a chief named Déwddd Bir, ravaged the district of Cdéndr, on the right bank of the Jumna river, and fixed themselves at Mao Mahéni.* This chief was the founder of the Bundela dynasty. Mao Mahdnt, Cdlpi, Cinch, Cdndr, and Bidwar were his conquests; and his power is stated to have been princely, so much so, that in imitation of other great powers, he was enabled to assume and support the family appellative of Bundéla, and thus gave name to his dynasty and dominion. The Bundélas are of the solar line, and trace their origin from Ramcuan- pra through his great descendant Lavan Césa, who established his authority in the province of Benares; and their genealogical line is traced through seven princes bearing the title of Cas¢swara, Lord of Cas¢, or sovereign of Benares; seventeen bearing the family appellative Géharwar, and thirty bearing that of Bundela. The conquests of Déwdadd Bir, and the dominion which he established, suffered no diminution during the rule of his successor, ARsuNA Pata; and SunAn Pata, the third in descent, increased it by the addition of Cordr, which he wrested from a colony of Cunghdris, who had settled there. But nothing worthy of notice seems to have occurred after this period, until the succes- sion of Ménpinf Matta, about the latter end of the reign of Israurm II., or the commencement of that of Baner. Meénpinf Matta, the eighth in descent from DévapA, appears to have been of an enterprising character, and is mentioned by Feriswra in his history. His principal conquests were from the Piiars, which unfortunate race, having been driven out of Malwa, had settled in the mountainous parts which bor- dered on the Bundela possessions. The aggressions against this race did not terminate with Ménprxf Maia; they were resumed by his grandson, Pre- rMp wrap, whose territory eventually became so extensive, as to induce * Mow. Carr. Franxiin’s Memoir on Bundelkhund. 263 him to change the seat of his government, and build a city, named Oorcha, (Arijaya, * or Uchcha) which he made the capital of his dominions. Oorcha was built in 1587 H.S., or 1531 A. D., soon after the accession of the Emperor Hamaytn to the throne of Delhi, and is situated on the left bank of the Bétwa or Bétwantd river in lat. 25° 21’ 15” N., and long. 78° 38’ 0” E. Ferisura, the historian, in speaking of the Bundela chieftains, usually denominates them ‘Oorcha Rajputs.’ Mapuucar Sau, grandson of Prerap HRap, is the next chief deserving of notice; he lived in the reign of the Emperor Aksar, and by prudently pro- fessing obedience to the Muhammedan government, which was at that period in the zenith of its power, he remained secure in his possessions, and trans- mitted them to his eldest son, Ram Sau; but a decree of the Emperor JeHancir is said to have changed the order of succession in favour of his second son, Birstincu Déo, (Béra sinha déva), because that chief had ren- dered himself useful to court intrigues by the assassination of the celebrated ABULFAZL, on his return from the Dekhan. The Bundelas, however, are loud in their praises of Brrstneu Dio, and vestiges of his munificence, in the construction of artificial reservoirs of water and temples, are conspicuous to the present day; they certainly have been highly beneficial to cultivation in this barren country, which in a great measure owes its produce to the irrigation which these artificial lakes afford. Birsincu Déo was succeeded by his eldest son, JasHar Sincu, of whom there is an interesting account in Colonel Dow’s history of the reign of Suan Jenan, which coincides in every particular with the Bundéla records. ‘The story is too long to repeat in this place; but his revolt from the Muhammedan government occasioned the invasion of his territory, which terminated with his expulsion and flight into Gondwana, whence he never returned. The power of the Bundéla dynasty was broken by this catastrophe, and Oorcha and its dependencies, after this period, were occupied by Muham- medan t’hanahs for the space of six years. But though their power was broken, the spirit of the Bundélas was unsubdued, and the incessant struggles of the chiefs, amongst whom Cuampat Rao, the father of RAsA Cuna- * Hamilton's Gazetteer. Oorchar, Ouncha, Hamilton's Hind. Uchcha ? 264 Carr. Franxxin’s Memoir on Bundelkhund. TRASAL, was most conspicuous, at length, compelled the Muhammedan government to withdraw its t’hanahs; and PeuaAr Sinu, the third son of the late Rdjd Brrstnen Déo was installed in the possessions of his ancestors, From this period the Rajas of Bundelkhund became feudatories of the Muhammedan government, furnishing their quotas of troops for the service of the empire, and attending in person when required ; and their bravery and warlike character frequently proved of great use: thus, for instance, Inpra Mant in the reign of Aurunczes took part in the war against Shah Suusa, and was present at the battle of Kérd Jehdnibdd. Avaparra Sincu, in the reign of Benapur Suau, assisted in the war against the Sikhs; and, for his conduct in the siege of Fatehghar, was honoured with the insignia of the Mahi Muratib as a mark of distinction. SAwanr Sincu (Sdmanta Sinha) in like manner, in the reign of Suan Aatam, was honoured with the title of Manénpra for services at Jhansi, which title is still retained by the head of the family to the present day. But after the accession of Harrr Stncu (Hastt Sinha), the successor of Sdmanta, family quarrels, and the pretensions of Pasan Stnen introduced a state of anarchy and confusion, which still further weakened their power, until the accession of Brxramagsir, (Vicramaditya) whose good sense and judicious conduct not only stayed the progress of decay, but eventually secured the stability of his possessions by an alliance with the British government. His earliest measures were to resist and overcome the pretensions and aggressions of Pasan Sincu, which he fully effected ; and, on the occupation of Bundelkhund by the British, he immediately connected his interest with theirs. Circumstances, however, dependant on political considerations, prevented the fulfilment of his wishes at that time: but, subsequently, in 1812, being alarmed at the progress of Sindia’s encroachments, he renewed bis solicitations for British protection ; and that government, convinced: of the expediency of the measure, con- cluded a treaty of friendship and alliance with him, by virtue of which his territories are protected from foreign invasion. Brxramasit resigned his power during his lifetime to his son, D’Hanm PAL, and the seat of government is removed from Oorcha to Tehrz. The depen- dencies of Tehrd now constitute the whole of the possessions of the Bundela chief; but the principalities of Jhdnsi, Dattiya, and \Simp?hir have: all emanated from the parent state, which was governed by the former Rdjds of this dynasty. The above sketches relate to the history of the tract situated west of the Carr. Franxiin’s Memoir on Bundelkhund. 265 Désdn river, or Bundelkhund Proper; and it now remains to describe the rise and progress of another government, which at a later period was esta- blished by Raza CumarrasAu over the country situated east of that river; and, in order to trace the origin of this power, it will be necessary to refer back to that period of Bundéla history when the Muhammedan government established its t’hanahs in Oorcha. During the interval between the flight of JasmAr Siveu into Gondwana and the instalment of PenAr Sten in the government of Oorcha, viz. from A. D. to 1633 to 1640, all the Bundéla possessions remained in the hands of the Muhammedan government, a circumstance which roused the patriotic feelings of the Bundéla chieftains to a very high pitch, and gave rise to a series of intrepid and daring exploits. almost bordering on the romance. Cuampat Rao, the father of RAsA CuHHATRASAL, obtained the greatest cele- brity on this occasion; and when at length his successful struggles had forced the Muhammedans to withdraw their thanahs, he retired to his native village of Mahéwa; there, however, his restless spirit was incapable of remaining in repose ; and he was soon engaged in other enterprises. His attachment to PenAr Srneu, as the rightful representative of his family, whose cause he had so materially advanced, prevented him from committing depredations on his territory ; and he therefore crossed the Désdn river, and settled at Mao, from whence he began his inroads’ upon travellers and carriers, and rapidly accumulated the means of future agerandizement. Meantime his son, CuHaTrasat, entered into the service of BEHADUR Kuan, governor of the Dekhan in the reign of the Emperor Aurunezes. But some cause or other induced him to change it for that of the Mahrattas, which was then a rising power, under the famous Srvayi, in which employment he is said to have performed some useful services: and he returned to his country with reputation and credit. At this period the state of Bundelkhund was as follows: the tract west of the Désdn river, or Bundelkhund Proper, was occupied by the Oorcha Bun- délas, who were firmly fixed in their possessions by their allegiance to the Muhammedan Empire; but the country east of that river was disunited and divided amongst various powers. It was possessed partly by the Muham- medans, partly by the Soorgee (Suayt or Suryi?) and Raghwvansi tribes, partly by the Gonds, and by numerous other adventurers, who had established themselves on the ruins of the Chandelas, CuuaTrasAt, on his return, finding circumstances favourable to his 266 Carr. Franxiin’s Memoir on Bundelkhund. ambitious views, commenced by reducing the petty states, and gradually established himself at Punna with the assumed title of Rdjd. His next attempt was on the Soorgee Rdjd, who held possessions in the vicinity of Terowa and Gurd, and he reduced him by means of the treachery of his own Dewan. He now became so formidable that repeated attempts were made by the Muhammedan governor of Allahabad to reduce his power, all of which be contrived to defeat, and finally he gavé the Muhammedans a signal overthrow in the hills near Punna, and immediately appropriated their districts of Calpt, Rahat, and Panwdri. The Muhammedan government was now effectually roused by his ambitious views, and Aumep Kuan Buneisu, the Pathan chief of Furukhabad, was sent against him with a force too powerful for him to resist. He was accordingly defeated in his turn and deprived of almost all his possessions. In this dilemma he applied to the Peshwa, Sewa1 BAsrrAd, for assistance, offering large sums of money, and a promise of a third part of his territory at his death, on condition, that his sons should be maintained in possession of the remainder ; and, his offer being accepted, a body of Mahratta troops was dispatched to his aid, by whose means his opponents were defeated, and the Muhammedan government was at that period too much distracted with other matters to renew its attack. CHuHaTRasAL, therefore, peaceably. governed his extensive possessions during the remainder of his life, and bequeathed them in three divisions, as follow: a share of forty-five lacs of rupees to his eldest son, Hripaya San; a share of thirty-six lacs of rupees to his youngest son, Jacat Ras, and the remaining share of thirty six lacs of rupees to the Peshwa. By this arrangement the Peshwa became possessor of a large portion of Bundelkhund, which was the earliest territorial acquisition of the Mahrattas in Hindustan, and which, in after times, was transferred to the British. The other portions, after a long series of domestic troubles and civil wars, were parcelled out into a multitude of divisions, which eventually gave rise to the numerous petty states now existing; but in order to exhibit their origin, it will be necessary to follow the history of each of the parties con- cerned in the tripartite division. After the death of RAsA CuuarrasaL, his sons, Hrrmaya SAH and Jacat Rags, endeavoured to evade the performance of their father’s will with respect to the Peshwa; and a Mahratta force, under Mulhar Rao Holkar, being sent against them, they were compelled to execute the conditions of it ; and Capt. Franxtiw’s Memoir on Bundelkhund. 267 the Mahrattas, leaving them in possession of their respective shares, with- drew across the Desdn river into the territories of the Oorcha Bundelas, where they conquered that portion of territory which is at present held by the Subadar of Jhdnst. The division bequeathed to the Péshwa comprised all the territory now in possession of Nana Gévinp RAG, and also the district of Sdgar, which has latterly fallen under British dominion. These lands were, in the first instance, committed to the charge of CAsi Panprr, a commander in the Mahratta army, who had performed some good service in the expedition under Mulhar Rao; from him they passed in succession to his son, Gévinp Pawnpit, who was slain at Shdh durra,* whilst escorting supplies to the Mahratta camp during the Abdalli invasion; and in consequence of this event they were confirmed in hereditary succession in the same family, with a reduction of tribute from five lacs of rupees to three. From Gévinp Panpit they passed to his two sons, Bavasi and GancAp’HAR, who ruled conjointly. They next passed to Apa Sanes, the son of Baxasi ; and after his death they descended to NANA Gévinp RAé, the son of GancAp’Har, who is the present possessor. Sdgar was never more than a nominal possession of NANA Gévinp Rad. The widow of Apa Sauntp resided there; and the district, under the management of Brndyax RAG, latterly shook off all dependance on the chief of Jdlown,t and finally conducted himself in a manner so decidedly hostile to the British during the Pindari campaign, that his territory and town were occupied by British troops, and he and the princess placed in the capacity of pensioners of the British government. The share allotted to Rdjd Hripaya Sau, the eldest son of CunartrasAt, was estimated to produce an annual revenue of forty-five lacs of rupees per annum, and included the metropolis of Panna. This portion seems to have undergone no diminution during the life of Hrinaya San; on the contrary, it was augmented by the capture, or rather by the surrender, of Callinger (Calanjara). This celebrated fortress, which (considering the means and resources of the native powers of India, and its natural strength), might, in their eyes, be considered impregnable, was the only possession remaining to the Muhammedans in Bundelkhund; but, owing to the disorders of the * Shadorra,—Hamilton’s Gazetteer. + Jalooan.—Hamilton’s Gazetteer. 2N 268 Cart. Franxiin’s Memoir on Bundelkhund. times, the troops which garrisoned it, being kept in arrears, mutinied for want of pay, and sold their charge to Rajd Hripaya San. Ra@é Hrivaya Sau was succeeded by his son, SanuA Sivu, during whose time also this portion seems to have suffered no diminution. He left three sons, AMAN Sinu, Hinpurati, and Kuér Sinn; of whom Hinpupati acquired the ascendency and succession, by killing his elder brother in battle near Durgdtdl, and by the seizure and confinement of his younger brother, Kuér Sinn. During the lifetime of Rajd Hinpupati, the affairs of his country were prosperous and flourishing. He encouraged commerce, and is said to have derived considerable revenue from the diamond -mines. of) Panna; and Chatterpore (Chhatrapir), under his auspices, became an opulent town and a great mart for commerce. He left three sons, Srrnaip Sinn, the eldest, (issue of a second marriage), and AnrruppHa Sinu and Dudcat Sinu (issue of his chief Rdnt). This circumstance is of importance amongst the Rajputs in cases of succession; and accordingly he nominated by will Anr- RUDDHA S1nH to be his successor; and during his minority, he appointed his Dewan, Béni Huztri, and Kuemsi Cuoésé, Kiladar of Callinger, to the office of guardians and managers: and to Srrnaip Sinu he gave Rdjnagar and its dependencies, as a provision for him, independent of his brother. The jealousy, which arose between the guardians, each aiming at the sole management, induced Kunmsi Cuésé to support with all his influence the claim set up by Sernamp Siyu to the succession; and hence they became declared enemies. A desperate battle was fought between them, without either party gaining the ascendancy ;, and. their resources being exhausted, they suspended hostilities: and on the death of AninuppHa Sinn, which happened shortly afterwards, they found their interest in agreeing to elevate his brother, Dudécat Sinn, who being a minor, they were thereby enabled to retain the whole authority in their own hands: the Chébé possessing ‘the fort of Callinger, with the country around it, and Béni Huztri the re- mainder of the territory. Sernaip Sinn, being disappointed in his hope of establishing his claim through the means of Kuemsi Cuépi, applied to NOxi Arsun Sinn, the guardian of the minor Rdjé of Banda; and the result of this application, as will be shewn in the sequel, proved fatal to the interests of his family, without advancing his own. Here it is necessary to take up the history of Réa Jacat Ras, the second son of the late Rdjd CunatrasAt, Cart. Franxiin’s Memoir on Bundelkhund. 269 The share of Rdjd Jacar RAs was estimated to produce an annual revenue of thirty-six lacs of rupees, and included the large towns of Banda and Jétpur.* Jacat RAs preserved his portion entire until his death; but leaving a numerous issue, the lands were afterwards parcelled out amongst them}; and they were said to have been designed by him in his lifetime to be distributed as under: to his eldest son, Kirti Sinn, he designed Banda and Chircdri; to his second son, PeHAr Sinu, Jétpur ; and, to his natural son, Brrstrn Diva, Bijdwer or Catéla. Kirti Sinn dying before his father, and leaving two sons, named GtmAn Sinu and Kian Sinu, Jacat Ras at his death bequeathed Bdndd and Chircdéri to them. From this origin arose the states of Banda, Chircari, Jétpur, and Bijdwer. PenAr Sinu, who received Jétpur according to his father’s will, availing himself of the absence of his nephew, appears to have set up a claim to the whole of the territory, with the exception of Catéla ; and the parties were consequently soon in arms against each other. Bini Huztri, the guardian of the minor Rajé of Panna, involved the affairs of that branch of the family in this transaction, by espousing the part of PeHAr Sinn; and GumAn Stnu and Kuman Sinu, unable to withstand the united forces of Panna, Jétpur, and Bejawer, applied for aid to Sinpia, who sent a body of Mahrattas, under KuanparAé Apa and Apa Nayak, to their assistance. _ The fortune of the war now turned in favour of the nephews. Panna was closely besieged, and Bini Huztri obliged to fly: and had not the Bundéla chieftains, at this critical moment, perceived the common danger they were in, from the introduction of foreign troops into their territory, the conquest of it might then have easily been effected. But in this instance they appear to have had some foresight: they suspended their mutual animosities, and united against the common danger; and, by pecuniary concessions, they finally got rid of the Mahratta troops; and settled their own disputes by mutually consenting to abide by the original design of partition said to have been contemplated by Rdjd Jacat RAs. Penar Srnu retained Jétpur, and was succeeded by his son Gas Sin; KomAn Srnu received Chircdri, and was succeeded by his son, Bisaya Be- HADUR. But Bdndd, which was the portion of GiMAN Sinn, soon acquired * Jeitpoor, Maps. Jyhtpoor, Hamilton’s Hind. Sit-piir? or Tyéth-piir 2 2N.2 270 Capt. Franxiin’s Memoir on Bundelkhund. an ascendancy, that was paramount -in Bundelkhund, until the invasion of the Mahrattas under Att Benavur. 5° Three intriguing ministers, named RAG Saspar Sinn, Kuém-rAy (Cshéma- rdya) Dicsuit, and Noéni Arsun Sinu, were the confidants and managers of Ra@d GtmAn Srnu ; and at his death he bequeathed his possessions to an adopted son, named Mapnucar San, under their guardianship. Mapuucar San died shortly afterwards, and Buaacrr Bax, the son of Daarxnu Si1nu, the son of Kirti Sinn, the son of Jacar Raj, was installed in succession to him. . The guardians, however, became jealous of each other after this transac- tion; and Noni Arsun Sinn caused Saspav Sinu to be assassinated, and imprisoned Kuém-ray. The latter, however, effecting his escape, fled to Chiredri; and incited Rajd KémAn Srnu to espouse his cause, and march against Banda, in which expedition KémAwn Srnu was slain in battle near Mohdd,* and Kuém-rAy was again taken prisoner. Noni Arsun Siyu, after this success, invested Chircdri; and everything but the fort surrendered to him. He next marched towards Chhatrapir, which then belonged to the Réjd of Panna; and here he artfully espoused the cause of Srrnarp Siyu, in support of his claim to the succession of Panna. &- tet * >< ; > ¥ we ff 7 i” . a wee ee ‘ 4s > - a i ey ; To om eae es & ee aay | Be a A SHES Wo ma En aS i dated oS fe ede iy = S \ = BS s S SS 3 S * . 7 ai = [4 Lakh aah ae 4x 4)3) Lstobe ml L Bind BE Ah (ae ARK Sel we to att sk ‘ae 2 Re g . — SB i es ae a mY 8 EK fa Aa Ae date ee ee el —————— Ee —_— lll —elT—eeeeS = “ | a a ae EO J tea P 5 = - . . rm n you * * w ‘ ' ’ - , 7 ’ . ' . . - XX. Aw Accounr or Greex, Partutan, 4nd Hinpou Mep4ts, found in India. By Masor James Tov, M.R.A.S. Read June 18, 1825. I nave the honour to present to the Society fac-simile engravings of two medals, which fill up a chasm in the Numismatic series of the Greek Kings of Bactria, viz. ApoLLopotus and MENaANDER. BAXSIAEQS YQOTHPOY ATMOAAOAOTOY is the epigraphe of the medal of Apottopotus. The figure is very properly that of Apollo, armed with a dart or spear inverted, in the left hand; denoting clemency after victory. Towards his right hand, is a monogram, indicating the date, which would appear to be the Bactrian era, omnaee of the letters OEA. On the reverse, is a figure which appears to represent a portable sacr ificial tripod, or altar, having around it an inscription in the ancient Zend, or Pehlavi character, as in the Sassanian medals of Sapor, and the inscriptions * of Nakschi, Rustam, and Kermansha. The other medal is of a name better known to history—MrEnanper. It bears the effigies of the prince, the head covered with a helingts the epigraphe— BAZIAEOS, ...cccecsceeses NANAPOY. Though the two first letters of Menander are wanting, not a doubt can exist of its being his coin. I will leave to others to conjecture what were the letters, now indistinct, which filled up the space between Basileds and Menandrou The reverse bears a winged figure,t having a palm branch in the left hand, and in the right a wreath. Around is the same Zend character, as in that of Apollodotus, and the monogramt composed of two letters, IA. * See De Sacy. Mémoires sur diverses Antiquités de la Perse. + This winged figure is Victory—N. | No. 323 of Miannet. 314 Masor Ton’s Account of Greek, Parthian, and Hindu Medals. The Zend characters, common to both these medals, afford a proof, which may be considered as decisive, that both these princes held Bactria, or Balk’h, as the seat of empires for, though the discovery of these coins gives validity to the reported extent of conquest of these princes, yet, had they held the seat of government within the Indus, they would have adopted the ancient Ndgart character on the reverse, not that of Parthia. I shall now state how, and where I found these coins, and describe the method I adopted in my search, which, if persevered in by others, may lead to more discoveries of this nature. For the last twelve years of my residence in India (amongst Mahrattas and Rajputs), the collecting of coins, as an auxiliary to history, was one of my pursuits: and in the rainy season I had a person employed at Mat’hurd and other old cities, to collect all that were brought to light by the action of the water, while tearing up old foundations, and levelling mouldering walls. In this manner, I accu- mulated about 20,000 coins, of all denominations; among which, there may not be above 100 calculated to excite interest, and perhaps not above one-third of that number to be considered of value: but, among them, there is an ApoLLopotus and a Menanper, besides some rare medals of a Parthian dynasty, probably yet unknown to history. By the acquisition of this coin of Apottoporus, I made a double dis- covery, namely, of the coin itself, and of an ancient capital city. Conversing with the principal disciple of a celebrated Jain priest of Gwalior, about ancient cities, he related to me an anecdote of a poor man, about thirty-five years ago, having discovered, amidst the few fragments left of Sérapura, on the Yamund, a bit of (what he deemed) glass: shewing it to a silversmith, he sold it for one rupee; the purchaser carried his prize to Agra, and sold it for 5,000, for it was a diamond. ‘The finder naturally wished to have a portion of the profit, and, on refusal, waylaid and slew the silversmith. The assassin was carried to Agra to be tried, and thus the name of Stirapura became known beyond its immediate vicinity. This was a sufficient inducement to me to dispatch one of my coin-hunters, and I was rewarded by ApotLopotus and several Parthian coins. The remains of S%rapura are close to the sacred place of pilgrimage, called by us “ Betaisor,” on the Yamnund, between Agra and Etawah. Tradition tell us, that it was an ancient city, and most probably was founded by Suras’gna, the grandfather of Crisuya, and consequently the capital of the Suraseni of the historians of Alexander, which name they very appro- Masor Tov’s Account of Greek, Parthian, and Hindu Medals. 815 priately assigned to the kingdom of Mat’hurd. Arrian mentions two capital cities on the Yamund, “ Methoras and Clisobaras.” We easily recognize the first; yet, much as the Greeks disfigured proper names, we can hardly twist the latter into Stérapura. Amongst the ruins of ancient Mathura, | obtained two other medals of APOLLovotus, one of which, very indistinct, I gave to Major Miles, who, 1 believe, has since presented it to the Literary Society of Bombay. At Mathura, where I obtained a few good medals, after many years’ search, I found Mrenanper. The illustrious names of ApoLtLoporus and MENANDER, are a sufficient theme to fill many pages of the journals of the Society, and would require more classical historic knowledge than the nature of my pursuits and occupations could afford me a chance of acquiring, in order to illustrate their history. Nevertheless, as I possess some knowledge of the geography of their conquests, and have not come altogether unprepared for the task, {shail trust to the indulgence of the Society, in the attempt I am about to make. Had not Apotitoportus and Menanver despised the narrow limits of the kingdom usurped by Theodotus, I should never have ventured west of the Indus, in search of the princes of Bactria; but as both of them con- temned the Indus as the boundary of their sovereignty, and invaded the sons of Puru in Saurdshtra, on the Indian shore, and on the Yamund, where they left these memorials of their conquests, they placed themselves within the sphere of my pursuits. Tt was from a passage in Dr. Vincent’s « Translation of the Periplus of the Erythrean Sea,” that I discovered Apottoporus appertained to the Bactrian dynasty. Moreover, Sainte Croix, in his “ Examen Critique des Historiens d’ Alexandre,” takes notice* of the conquests of MENANDER ; from both I had references to other authorities, which I had no access to in India. “« Our author (Arriant),” says Dr. Vincent, “redeems his error,t by the SS a i * Page 726, + Supposed to have written his book during the reign of Aurelian. He resided at Barugaza, or Barooch, in a commercial capacity. $ The error alluded to by Dr. Vincent is of a geographical nature, in Alexander's departure from India. Vor. I. 2T 316 Masor Topv’s Account of Greek, Parthian, and Hindu Medals. preservation of a circumstance which fell under his own observation, which is, that coins with the Greek inscriptions of Menander and Apollodotus, who reigned in this country after Alexander, were still current in Barugaza.* This Aro.topotus is hard to discover, even by the scrutinizing accuracy of the learned Bayer; but Menanver he has introduced into the catalogue of his Bactrian kings, and with a most peculiar distinction, that he had extended his sovereignty down the Indus, and over the Delta of the Pataléne.t BACTRIA. On the division of the provinces, by the successors of Alexander, of the enormous empire he so rapidly acquired, those between the Caspian Sea and the Indus formed several extensive Satrapies.t Of the various autho- rities who treat of this partition, none agree with each other in the names of the governors to whom the allotments fell, for they were repeatedly changed by those who were the real masters of those provinces. _ In that portion of the empire held by Antipater, according to Arrian, Stasanor had Bactria and Sogdia; Philip had Parthia, which included Hyreania ; and the tracts east of Bactriana, almost to the Indus, were held by Pithon: while the Hindu princes, Taxiles, Porus, and Sandrocottus, exercised their sway on each side, and within the Indus. It is immaterial to notice the fluctuating alterations in this arrangement, down to the extinction of the Macedonian kingdom, and the partition of Asia amongst the officers of Alexander, Twenty-five years after the death of Alexander, Seleucus, surnamed Nicator, having made himself master of Syria, and assumed the regal title, brought all the provinces, up to the Indus, under subjection, and nominated governors.. He even designed reconquering those held by the native Hindu princes; but troubles in the West, added to the bold attitude of Sandrocottus, at the head of 600,000 men, compelled him to enter into * The Greeks have well preserved the ancient name of Barooch, if classically written— Bhrigu-gacha, the residence of the sage Bhrigu. |The site of his hermitage, tradition has placed at some distance from the present city. + Periplus of the Erythrean sea, vol. ii. page 401. Vincent’s Navigation of the Ancients. ¢ Parthia, including Hyrcania, Aria, Bactria, Sogdia, Arachosia. Mason Ton’s Account of Greek, Parthian, and Hindu Medals, 317 terms with him; and, for the price of 500 elephants, to leave him in un- disturbed possession, and even to recognize his sovereignty. The other provinces, first mentioned, remained attached to the Syro- Macedonian kingdom, until the third prince in descent trom the founder ; when Bactria, from, a dependency of the Seleucidw, was erected into a kingdom, by the revolt of Theodotus, the governor from Antiochus* Theos, while this monarch was engaged in a war with Ptolemy Philadelphus, king of Egypt. ¢ That event occurred in the 58tht year of the Seleucide, the first of the Bactrian era, and 256 years before Christ. This minor Greek monarchy lasted 122 years, when it was overthrown by an irruption of the same Getic, Jit, or Scythic tribes,t which destroyed Cyrus and his host. They were the people of that country where Alexander was wounded§, and where he built the most northern of his Alexandrias, on the site of Cyropolis ; a spot, perhaps, now answering to Kojend, on the Jaxartes, which river is the Sirr, or Sihun, of the Persians; also called Araxes and Orxantes, || by the Greek geographers ; most probably the Arverna of the Hindu Purans, the Silis of the ‘Carte des marches d’Alexandre :”{ that word is of Sanscrit origin, implying a mountain** stream, from having its fountains in the grand range of the Himdlaya. It is scarcely feasible to assign precise limits to the Bactrian kingdom, for Bactria itself was soon overstept; and what might be termed the Bactrian kingdom at the period of the revolt, comprehended Sogdia as well as the province of Bactria, which had the Oxus, or Jihtin,tt as its northern boundary. The kingdom of Theodotus, therefore, included all Trans- oxiana, or the Do-ab of the Oxus and Jaxartes, or Mawer-ul-Nehr of the Persians ; and to the south, the Parapamisan range. To the west it was kept in check by its alternate rival and ally, the Arsacidew of Parthia; * Anc. Univ. Hist., vol. iii. page 846. + Historia Regni Grecorum Bactriani, page 38.— Bayer. } The Asi, or Aspii, the Tochari, and Getic Sace. § Arrian, chap. iii. || Arrian, book iii, quoting Aristobolus. 4] St. Croix. ** Silisi, a mountain stream ; from Sil, arock. Hence Saila, the personified appellation of Hemachal: whence Saili, his daughter, one of the names of the river goddess, Ganga. ++ One of the rivers of Paradise, according to Marco Polo.—See Marsden’s Edition. Ale 318 Mazsor Ton’s Account of Greek, Parthian, and Hindu Medals. but to the east its frontier cannot be fixed, for we are left in doubt whether Pirnon declared himself independent, or whether the provinces he held gradually merged into Bactria: the latter is probable ; while there are.cir- cumstances which render the other opinion plausible ; so that we should not allot to Bactria all the medals of Greek princes we may discover in the highlands of Central Asia. Six kings are quite enough for the 122 years that dynasty endured; but, on these points, the dates contained in the monograms must be consulted. si It is probable that the Greeks took the word Bactra, which was the name of the capital of the country, from Balk’h ; they also called this town Zariaspa,* probably signifying, in the original language, a settlement of the Asii, a Scythic tribe,t of an extensive Scythic race. For Aspi, Aspasie, the Aswa, or Haya, of the ancient Hindus, have perhaps the same deriva- tion. Aswa is a very common termination of the names of the early Hindu princes, especially those of the lunar line, one of whom, prior to the Mahabharata, is stated, in the genealogy of the Purans, to have erected a sovereignty near the Indus, built its ancient capital Campilnagara, and to have left a numerous progeny. His name was Bajdswa ; and of his issue wassthe celebrated Draupadi, who became the wife, in common, of the five Pandi brothers. This savours strongly of the Scythic, and is entirely repugnant to existing Hindu manners. Doubtless, at that period the simi- larity was great, or it might be more just to surmise, that the difference of many of the races between the east and west of the Indus, was originally slight. Balk’h, or Bactria, is of very remote antiquity ; it is mentioned as the birth-place of Zerdusht, or Zoroaster, and was the residence of Cyrus the Great. As the oldest city in the world, it was distinguished by the title of Am-ul Belad, ‘‘ the mother of towns.” ‘This ancient metropolis is now reduced to insignificance. Its ruins still cover a great extent, and are surrounded with a wall: but only one corner is inhabited. * Perhaps from Seher, a city, and the 1ace Aspa, or Aswa. + Asi, isa sword; Aswa, Aspa, a horse, in Sanscrit and Persian; what more proper name for Scythic warlike tribes, almost all horsemen ? Most probably from one or the other of these words originated the term Asia, not from the wife of Prometheus, as Diodorus asserts, though Isa, a goddess, might afford a claim. The Scythic tribe, which invaded Scandinavia, was known to the prior inhabitants under the name Asi. Masor Tov’s Account of Greek, Parthian, and Hindu Medals. 319 The country of Bactria has always been extolled, both by ancient and modern travellers, as highly fertile* and productive ; and, to its natural riches, is properly ascribed the power which the revolted princes so rapidly acquired. That portion of the kingdom of Cabul, which embraces the provinces of Balk’h and Khorassan, according to the boundaries assigned by the best authorities,t with the tract north of the Oxus to the Sirr,t forming a part of the modern kingdom of Bokhara, in Turkistan§, constituted the kingdom of Theodotus. The more celebrated, and far more extended dynasty of the Parthian Arsacide, which first contributed to aggrandize, and afterwards curtailed the Bactrian power, rose into eminence about the same period. The first Arsaces was a Bactrian by birth, and with his brother Tiridates had opposed the ambitious designs of Theodotus ; but being unsuccessful, fled to the governor of Parthia,|| by whom being treated with indignity, he raised troops, expelled him, and following the example of Theodotus, declared himself independent. Three years after he was succeeded by his brother Tiridates, who bears on his medals the title of ** Arsaces§] the Great, King of Kings.” That he was much indebted to the Greeks of Bactria, we may judge from the epithet his medals and those of his successor bear, of Philhellenos. His friendship for the Greeks can only be understood towards the Bactrian Greeks; for he had scarcely been two years on the throne, when Seleucus** Callinicus, having made peace with the Egyptian monarch, left Syria with a large army to recover Parthia; and the “ Great King” was obliged to fly to his Scythic brethren, the Getic Sace of the Jaxartes ; till a rupture between the brothers, Seleucus and Antiochus, gave * « Elle est vaste, et produit de tout, excepté des olives.’-—Stradon, liv. xi. + See map to Elphinstone’s Cabul. { For more minute boundaries, Strabo may be consulted. § Or Tocharistan, the abode of the Tachari, one of the races mentioned by Strabo, as aiding to overturn the Bactrian kingdom. In Tachari we find the origin of the word Turk: the Usbeck Tartars, or Turks, are still in the old abodes of the Tachari; the name is also found, by the Chinese and Tartar historians, in the words Tak-i-uk.— See De Guignes. || Lewis, Parthian Empire. Ancient authorities differ in the name of this governor on the part of Antiochus Theos: by one he is named Agathocles, and by another Phericles. q See Vaillant. ** Lewis, Parthian Empire, quoting Justin, lib. xxvii. and xli. 320. Masor Ton’s Account of Greek, Parthian, and Hindu Medals. him an opportunity to re-enter Parthia. Seleucus, having prevailed over his rival, resumed his Parthian expedition ; but the second Theodotus, who had succeeded to the Bactrian throne, formed a close alliance with Tiridates, and sent him a large body of Bactrian troops, by whose aid Tiridates defeated, and made captive, the Assyrian monarch. The day, on which this battle was fought, became the anniversary* of the foundation of Parthian liberty. This alliancet sealed the independence of both states; and, to this opportune succour, afforded by Theodotus, we may ascribe the epithet we have mentioned, as freely retained by the successive Arsacide, from a grateful recollection. It is somewhat singular, that, while there is an abundance of medals of the first Arsacide, we should have so few of the Bactrian princes, and none of the founders; and that of two so conspicuous, as ApoLLopotus and Menanper, those under our consideration, the only memorials of them should have been found upon the Yamund, which is a decided proof of the extent of their conquests, and influence. The names of nine princes have been, by various authorities, brought forwards, as appertaining to Bactria; but not only is the order of their succession liable to doubt, but some are asserted, by good authority, never to have reigned in Bactria at all, but to have belonged to a collateral dynasty, within the Indus; and of these, Bayer pronounces APpoLLopotus to be one. To illustrate the subject, I shall here insert his catalogue of princes :—~ 1. Theodotus I. 2. Theodotus II. 3. Euthydemus. 4. Menander; Rex Indiz et Bactriane. 5. Eucratides I. 6. Eucratides II. To these have been added, 7. Apollodotus. 8. Derhetrius. 9. Heliocles. * Lewis, Parthian Empire, page 14. f + This alliance is ascribed, by the author of the Anc. Univ. Hist., vol. iii. page 846, to Theodotus I., but erroneously : he, to his death, remained jealous of the Parthian. Masor Tov’s Account of Greek, Parthian, and Hindu Medals. 321 These three last names were well known to Bayer, who has, however, rejected them (for reasons which he assigns) as kings of Bactria. Heliocles, it is true, he does not mention by name distinctly, perhaps as some ground existed for believing that Demetrius and Heliocles were the same person. The Chevalier Sestini, in his work on Coins,* introduces AroLLopoTus between Euthydemus and Menanper, and Heliocles after the latter. He gives a medal of the latter prince, a description of which will be found in Mionnet,t where also a medal of Euthydemus is engraved. Another valuable acquisition to the very few existing medals of these princes has been in that of Demetrius, the son of Euthydemus, described in a treatise entitled ‘* Supplément a la suite des Médailles des Rois de la Bactriane.”+ Both father and son have the same type on the reverse, viz. Hercules with the club and the lion’s skin. The ancient authorities on the succession of these princes are so little satisfactory, that the writers, who have followed them, have come to very different conclusions, not only in the order of succession, but in the relation- ship of those princes. Thus, one§ makes Euthydemus the brother of Theodotus, whose sceptre he usurped; while another,|| quoting Polybius, calls him a nobleman of Bactria. But this is of little importance; Deme- trius was the son of Euthydemus, and, by marrying the daughter of An- tiochus the Great, secured the crown of Bactria to his father, against any further attempt from Syria. A more important question is, whether Deme- trius ever reigned in Bactria. It is certain, he did not succeed his father, and the majority of opinions is against that point, though the compilers of the Ancient Universal History say, “* Mewanprr was succeeded by his nephew Demetrius, the son of Euthydemus, in whose name he had governed, that prince being very young, at his father’s death.” They further say, * Classes Générales Géographize Numismatice, by the Chevalier Sestini, who was kind enough to present it to me at Florence. + Description de Médailles Antiques. It contains the description of the only two Bactrian medals yet found, Euthydemus and Eucratides, besides Heliocles, of <‘an uncertain epoch.’ — Vol. v. page 704. t This was obligingly given to me by the Chevalier Sestini, but I have not been so fortunate as to meet with the account of those prior to Demetrius, by the same author. The Supplement is printed at St. Petersburgh. § Anc. Univ, Hist., History of Bactria, vol. iii. page 846. ° || Lewis, Parthian Empire, page 21. 322 Mason Ton’s Account of Greek, Parthian, and Hindu Medals. ‘¢ that he added to the empire, and left Baetria, in a flourishing condition, to his'son Eucratides.”* Bayer combats this opinion, which was held by J. Vallus and others; and says, “1 shall prove from Strabo and Plutarch, that Demetrius, son of Euthydemus, neither succeeded Mrnanper, nor was king of Bactria:” + and he seems to be supported in this notion by others.t The time, allotted by Bayer to the reign of Eucratides I, is sufficiently long to admit of an additional prince, being thirty-five years from his assum- ing the government. It is here that Heliocles has. his place assigned by Sestini; and hence the identity conjectured of this prince and Demetrius. The reason given of his unfitness§ to succeed his father Euthydemus, as being too young, falls to the ground, when it is considered that he was old enough to form a treaty with Antiochus. The author of the description of the medal of Demetrius,|| quoting Strabo, says that, along with Menanper, he had conquered even to the Hypanis, and that he founded a city, called after his father, Euthydemia, near the In- dus. Respecting the extent of the conquests, as far as the Hypanis, a very judicious note appended to the French translation of Strabo may be referred to. Bayer has also commented on this passage of Strabo, and it will enable us to proceed at once to the consideration of the medal of Menanprr. The passage in question is as follows:** “ Some of these princes subjugated more nations even than Alexander, especially Menanver, who, having passed the Hypanis,tt advanced towards the east as far as the Isamus ; but if it was to him that the Greeks were chiefly indebted for their conquests, the obligation was in part due to Demetrius, son of Euthydemus, king of the Bactrians. Thus they subjugated the Patalene ; then spreading over the coast, they con- quered the kingdom of Tessarioustus, and that of Segestes. These same Greeks carried their victorious arms as far as the countries of the Syri tt and Phauni.” * Anc. Univ. Hist., vol. iii. page 846. + Hist. Reg. Gr. Bactr., page 74. + Note 1. Demetrius, le fils d’Euthydemus, ne parait point avoir jamais porté la couronne,” &c. &c.-~Strabon, liv. xi. sec. iv, § Anc. Univ. Hist. || Supplement, page 4 and 5, quoting Strabo. q Page 75. ** Strabon, liv. xi. ++ The Hyphasis, the Sutledge of modern geography, one of the five eastern arms of the Indus, $+ Or Suroi, as Bayer, more nearly approximating to the original Lvgwy, writes it. “Masor Tov’s Account of Greek, Parthian, and Hindu Medals. 323 This passage would serve to furnish a comment on what little has been handed down to us of the actions of Menanper and Apotiopotus, who both followed the same track of conquest. But if Apottoporus belonged to Bactria at all, he must precede Mevanper. The claim, however, of Menanper to participate in the honours of Indian sovereignty, has been questioned, and his career confined to the states dependant on the “ Mother of Cities ;’’* while the obscurity in which the name of Arottoporus was enveloped, originated in an error of Trogus Pompeius, which was adopted by Justin and Strabo. These writers con- found the king Apotioporus with Aro.ioporus, the historian of Bactria. The mistake would not have been cleared up, but for the incidental mention of AroLLopotus, by Arrian. To the learned Bayer the merit must be ascribed of having discovered and rectified this error. He observes,t ‘* The preface of Trogus Pompeius, where reference is made to Eucratides, the Bactrian, thus says: To India also are added the exploits carried on by the kings Arortoporvs and Mrnanver. Johannes Valens is offended with these words, remarking, that it is a most erroneous passage, for APoLLopoRUS was not a king of the Bactrians, but an historian who had committed to writing, according to Strabo, the exploits of the Parthians, Bactrians, and Indians.” «« Neither has Trogus (he continues) handed down, nor do we require it to be granted, that Arotitoporus was king of the Bactrians ; but it is evident that he was king of India, or some other part; and Strabo distinguishes the Greek kings of India from the Bactrians, when he thus speaks :—‘‘ APoLLo- porus, therefore, who wrote the Parthian History, making mention of the Greeks who caused the revolt of Bactria from the Syrian kings, says, they held all the nations between the Hydaspes and Hypanis in subjection, to the number of nine ; and that they had five thousand cities, of which none was less than Cos, in Merope ;” and, immediately after, he brings forward the passage already given, from the Periplus,t “ Even to this day, ancient drachmz make their appearance in Barugaza, inscribed with Grecian letters, the legends of those who reigned after Alexander, viz. AroLLoporus and MENANDER.” , «« But there must have been another besides, either before APoLLopotus * Balk’h, or Bactra. + Hist. Reg. Greece. Bact., sec, xxxiii. page 77. { Bayer, page 79. Vor. I. 2U 324 Masor Ton’s Account of Greek, Parthian, cand Hindu Medals. or after him, in order that we may place the commencement of the Indian kingdom equal to the beginning of the reign of THroporus. Besides, it may be collected from obscure fragments of ancient authorities, that many Greek kingdoms arose together, and existed for some time among the Indians ; nor do I doubt that the Siriptolemceus, or Siripolemius, of Claudius Ptolemy,* was of the number; for the latter part of the word is Greek ; but (S:) Siri is the Indian Sri.” One of the best grounds for assenting to the opinion of the Puranas having been remodelled at a comparatively modern period, is the mention, in them, of these very Yavan or Greek kings ; while, at the same time, it proves that such a recasting (composition we cannot call it) took place at a time, when these events were fresh in the memory, and, perhaps, even while some descendants of these princes still existed | Arrian composed his History of the Navigation and Commerce of the Red Sea, in the second century, and he mentions those princes. Ptolemy wrote his Geography about the same period, and the authors, or renovators, of the Puranas, in the beginning of the sixth century. To colour this anachronism, and render it palatable to their .votaries, the spirit of prophecy was assumed ; and, of the dynasties which were to reign in time to come, these Yavans, or Ionians, are not only mentioned, but Balich Dés, or Bactria, is speci- fically assigned to them; and, what is a curious and valuable fact, the precise number of princes of this dynasty is named :—‘* For eight generations, the Yavan ;t+ for twenty, the Turshka;+ for thirteen, the * In the same section, Bayer, quoting from Ptolemy (the geographer), ‘‘ There were many kings of India: Ozene of Tiastanus ; Baithana, the seat of Siriptolemceus :” doubtless Ujjayan ; and Pattan, on the Godaveri river ; “ Karoura, the palace of Kerobotheus; Modoura, the palace of Pandion; and Arthoura, the palace of Sornus;” the first most probably the abode of the Curu-putras, or sons of Curu; the second, clearly Mathura, held by the Pandu princes, the descendants of Puru, which they actually did in Alexander's time, and for eight centuries before. Arthoura, the abode of Sornus, may be Arore, on the Indus, the capital of Sehris, also a generic appellation of the sons of Sehl, another of the heroes of the great war. + Thus the Greeks are termed. + The Scythie race of the Oxus and Jaxartes; the Turshka and Tukyac of the Hindu; Tachari, or Tochari of the Greeks; and Tagitai or Chagitai of Turkisthan, and the Tartar his- torians of Tocharestan, the Saca-dwipa of the Purans, the country of the Sacz or Sac’he, the yaces : of which the Parthians were, the Sac of the province of Aria; hence the titular appellation of all its princes, Arsaces: and from Saca-dwipa, which D’Anville properly places about the fountains of the Oxus, the Greeks composed the word Scythia. Major Tov’s Account of Greek, Parthian, and Hindu Medals. 325 Gor-ind ;* for eleven, the Maunas ;+ in Balich Dés, thirteen generations ; Pushpamitra Dumitra, after the descendants of Agraj, seven generations.” 1 give the passage as a guide to others; whether Dwmitra is Demetrius, the son of Euthydemus, we have nothing but the analogy of the names, and the introduction of Balich in the same passage, for support to our conjecture. Agra, the Hindu prince, after whom, it appears, this dynasty of seven princes reigned, may be the 4ggrames of Quintus Curtius, the Prince of the Gangarides and Prasii, the report of whose immense armies was the barrier to the further advance, beyond the Se¢/ej, of the arms of Alexander. With every probability, we may consider the ancient city of Acra as the residence of Aggrames ;t and, as a proof of its great antiquity, and at the same time as throwing some new light on another interesting series of medals of a Parthian dynasty, to which we are strangers, I present drawings of a few of those medals, out of a considerable number, which were discovered in an earthen vessel, found in its ruins some years ago, in the course of my researches. There are remains of another Agra, or Aggaroa, fifteen miles to the north- east of Hansi Hissar, of which tradition says, that it occupies the site of an old capital. It would have been precisely in the line of march of Alexander into India. This Aggaroa is in the tract termed Heriana, the cradle of the Agarwdl race; who, though now only traders, claim a princely origin. Quintus Curtius mentions Aggrames not being of gentle blood; nor is it improbable that this prince, whose sons were merchants, was the formidable opponent, of whose power such exaggerated accounts reached Alexander’s army, as to cause them to murmur against the king’s further progress into the plains of Hindust’han. There is very good ground for believing that ApoLLovotus, or MenanpDER, or both, penetrated beyond the altars of Alexander on the banks of the Setlej, the Hyphasis of his historians; and here I must again refer to the quotation, already given from Strabo.§ Among the princes, who had carried their arms into the interior of India, * Gor-ind, the lords of Gor. monly applied to a prince. + Maunas, perhaps the Macwana tribe, still found in the Saurashtra peninsula. { Agra-gréma (town), isa (lord). § See page 23, Strabo, lib, xi. Ind, a contraction of Indra, in poetical composition, very com- PAU 2 3826 Masor Ton’s Account of Greek, Parthian, and Hindu Medals. the geographer especially mentions Menander and Demetrius; and though it is not asserted by him that they were contemporary, it is by no means improbable. ‘ Having passed the Hypanis (he says), they advanced fo- wards the east, even to the Isamus.’’ Several authors, and amongst them Bayer, have put a construction on this passage which entirely fetters the meaning of the original, this being descriptive of the wide sweep of the Bactrian arms. They have corrected the reading, by substituting Jmaus for Isamus. These are Bayer’s com- ments :* “ They advanced as far as the Imaus, where are the sources of the Ganges, in order to reduce the tracts which had been in the possession of Sandrocottus.”” Would this be advancing from the Hyphasis ¢o che east, either in the common sense, or according to Hindu geographical accepta- tion of the east country? The misnomer has been noticed, in a note of the French translation of Strabo;t and the opinion here expressed would remove all difficulties, if it were admitted that ‘‘ L’Isamus serait un fleuve nommé aujourd’hui Zemna ;” but this is advanced on authorityt in the interpretation of which the commentators do not coincide. They are inclined to conclude, from a subsequent passage,§ that it is the river Hydaspes which is meant, a construction that cannot be supported, as it would imply absolute retrogression, and a westerly, instead of an easterly, movement from the Hyphasis. The Yamund would well answer our purpose ; but I know of no authority which recognizes Zsamus as one of its many appellations. In the ancient cities that were on its banks, were found almost all the Greek and Parthian medals I obtained. Wilford had conjectured the Isamus to be the small stream which flows into the Ganges, called the Zsa, which would so far apply, as it pointed to an eastern progress of the Greek arms; for, although small, it had geographical importance, as we learn from the ‘bard Chand, being the boundary of the Hindu kingdoms of Dehli and Canouj, seven centuries ago. It might be so in the days of Alexander and Menander, when the sons of Puru and Curu reigned, and when “the palace of Pandion (Pandu)|| was at Madoura (Mat’hura).”” Strabo proceeds: ‘“ They subjugated the Patalene, then spread over the coast, and conquered the kingdom of Tessarioustus and that of Sigestis.” * Hist. Reg. Gr. Bact., page 81. + Strabo, note 2d, liv. xi., tom. iv. { Mannert Geog. § Strabon, liv. xv. || Bayer, quoting from Ptolemy. Masor Ton’s Account of Greek, Parthian, and Hindu Medals. 327 This is the route of conquest by which they were made known to the author of the Periplus, who has handed down to posterity the names and exploits of Apottopotus and Menanver. ‘Their coins were current at Baroach in the second century, within the confines of these conquests, according to my interpretation of what follows: «« They subjected (Strabo says) the Patalene.’’ This tract was supposed to have occupied the Delta of the Indus; but more recent geography limits it toa much smaller extent,* by curtailing the eastern boundary. Patalene is derived from the Sanscrit word Patdl, the lower region: it was con- nected with Minagara, the capital of the Lower Indus, and governed by Sambus, when Alexander sailed down the Indus. It is not Arrian, the historian of Alexander, who calls the capital of Sambus Minagara, but another writer of that name, who was the author of the Periplus. The latter mentions it as the capital of a Parthian dynasty, in his time. The former gives the name of Sindomana to the residence of Sambus, who wisely propitiated ‘* Macedonia’s madman,” dreading the fate of the crucified Musicanus, and the massacre of the Brahmins. Captain Pottinger very ingeniously supposes Minagara to be the ancient isolated capital of Sinde, the Sogdi of Alexander, so called from Medn- naggar, signifying the insulated Bukhar. This, however, is greatly too high for the Sindomana and Minagarat of the two Arrians, who agree in the position ; their verbal difference, I think, may be reconciled. Some light may perhaps be thrown on that ancient period, and it may be made to appear that the Jdrejas of Cutch and Cant’hi, now occupying the haunts of Tessarioustus, lived but at a short distance from their ancient kingdom, the abode of Sambus, the friend of Alexander, who was in fact their progenitor. When (eight centuries before Alexander) the deified Crishna was slain in Saurdshtra, by the aboriginal tribes (whom he and the Pandus had expelled), and his followers in the “ Great War” left India, a part of them settled in Zabulest?hdn, and another division in Sewesthdn, on the Indus. Of the former it would occupy too much space here to speak ; and of the * Arrian, however, makes it longer than the Delta of the Nile. + Inland on the north, the district of Barugaza (Baroach) joins to Sinde, and is subject to the Parthians of Minnagar; and the sea-coast from Sinde towards Guzzerat is called Surastrene.— Periplus of the Erythrean Sea, vol. ii., page 393. 3828 Muasor Ton’s Account of Greek, Parthian, and Hindu Medals. latter I shall only mention, that the native annals state that Samba,* one of Crishna’s sons by his favourite wife Jambuvati, was the founder of the Sinde-sama dynasty, on the Indus, and that their capital was anciently called Samanagara, or Sambunagara, the fortress of Sama, or Sambu, well known in the Jdreja annals, at this day. On its site now stands Tatta, also called Debeil, properly Déwal, or the Temple; for there is a cele- brated temple, the situation of which corresponds with the abode of the Erahmins, whom Alexander massacred for instigating the princes to oppose him. This Minagara is the Parthian capital of the author of the Periplus, and the Sindomana of Arrian; and its sovereign was Sambu (a titular appellation), the Sambus of Alexander. When the Jdrejas sacrificed the Hindu cha- racter to maintain their dominion, and became proselytes to Islam, it required but the change of a letter to make these the descendants of the mildest of the gods of Hind, the offspring of the Persian Jamsheed ; and Sam and the exploits of Crishna, the Apollo of Vry, were lost in Jam. Abul Fazil describes the Jam raj (government), which ruled on the Indus, one branch of which is now fixed in the Saurdshtra peninsula; their capital, Jamnagar. They are neither Hindu, nor Mahomedan; while their Jareja brethren follow the Hindu manners, but are too much degenerated from purity of blood, to admit of its mixing with that of the princes of Rd- Jast’ han. Had not the afore-mentioned passage of Strabo pointed out the Hyphasis as the first object, when speaking of the conquest of Menander, we might have imagined that, passing over the intermediate country, which forms the eastern portion of the valley of the Indus, he had proceeded directly from Bactria, through Ariaand Arachosia, to the Patalene ; but we have evidence of the route of march having extended from the eastern frontier of the land watered by the five grand streams which feed the Indus; and we are also in possession of the important fact, that there existed a capital of a Greek kingdom on the Hyphasis, called, in the native tongue, Sangala, which was the residence of Demetrius, and the Greek dynasty * Sama, or Syama, was one of the names of Crishna, from his dark complexion, hence Samba ; and one branch of their family having lost sight of their origin, say they came from Rim Sham, or Syria. The Batti and Jarejé annals fortunately aid each other to develope the little that is to be gleaned of that remote period. Masor Top’s Account of Greek, Parthian, and Hindu Medals. 329 in India proper, and by Demetrius named Euthydemia,* in honour of his father. If Apollodotus does not belong to the Bactrian dynasty, we must give Sagala, or Sangala, to him, in preference to Demetrius, and even Menander. Perhaps the monograms may tend to clear up these doubts. Sangala is placed on St. Croix’s mapt within the Hyphasis, which coin- cides with D’Anvillet and the historians of Alexander, and brings it on one side of Lahore, the supposed site of the capital of Porus. At this point the progress of Alexander terminated, and here he erected what is called his Altars. Major Rennel has not fixed the position of Sangala in his map, though he intimates where it should be placed,§ which does not differ from St. Croix. Wilford, quoting most respectable native authority,|| says, that there are the ruins of a most extensive city, which he supposes to be Sangala, to the westward of Lahore. This was the last city which the Macedonian con- queror sacrificed to his ambition, in his career towards the plain of Hin- dust’han. Good fortune saved the cities on the Yamund and Ganges from sharing the doom of Sangala, which was itself levelled to the ground, after a massacre of 17,000 of its people, and the captivity of 70,000. After Alexander’s departure, it seems to have sprung up again from its ruins, but only to become the possession of another Greek. But if we suppose Menander to have been this Grecian, which can hardly be doubted, though he also was master of Bactria, it is gratifying to humanity to think, * «T find from Claudius Ptolemy, that there was a city within the Hydaspes, called Sagala, also Euthydemia, and I scarcely doubt that Demetrius called it so from his father, though after his death, and that of Menander. When Menander subdued Bactria, I cannot define; but we may conjecture that Demetrius was deprived of his patrimony, A.U.C. 562 (A.C. 192).’—Bayer, page 84. F + Carte des Marches d’ Alexandre. f Page 105. This great geographer, quoting from Ptolemy, says, ‘“ Sagala is called Euthy- media, but that he would fain read Euthydemia.” § 48 miles S.W. of Lahore. || Mirza Mogul Beg, part of whose journals and remarks this very intelligent Mogul presented to me many years ago. q As. Res. 330 - Muasor Ton’s Account of Greek, Parthian, and Hindu Medals. that the beneficence of his character may have obliterated from the remem- brance of the Hindu the barbarous deeds of Alexander. A more honourable testimony of regard was never paid to departed royalty, than that which Menander received from his subjects. Bayer, quoting Plutarch, thus describes it: “ A certain king, Menander, who had reigned with justice over the Bactrians, having died in camp, the cities in common had the care of his funeral rites, but afterwards contended for his ashes; they at last divided his remains equally amongst them, and agreed that monuments* to him should be raised amongst them all.” I possess two notices from the native Hindu annals of a city of antiquity, which I have little doubt is the Sagala of the Greeks. I have already hinted, that in the destruction of the Yadava power, which predominated in all India about 1,100 years before the Christian era, one branch retired to Zabulest’han, claiming Guzni as their ancient capital. Doubts might be raised on this point; but the same annals (those of Jessel- mér) give us an intermediate place of halt, in their migration from the plains of the Yamuna and Saurashtra. This intermediate place was Behera, on the Béhat, or Hydaspes, in the hilly tract styled by them Jiddu, or “« Yadu ca dang,” the Jiddi, or Yadu hills, a name they still preserve, and which is to be found in Rennel’s Geography. The MSS. from which I had this, are of some antiquity; but of the real situation of the hills of Jiddé, no information is any where to be obtained. These people were again driven back on India, and have retained a great impression of their foes in a Grecian garb. Subhava, or Subhdg, esta- blished himself in the Parapamisan range, from those of Yadu, east of Indus ; his son was Gaj, who founded Gajni. The king, Mamrej, of Khorasan (Bactria), often attacked the Yadu princes of Gajni. Subhava had always * On first reading this passage, it struck me that the singular monument described by Mr. Elphinstone as the “ Tope (Barrow) of Maunikyeula,” might be one of these trophies to merit. It is, however, much nearer to Taxila than Sangala, and which, doubtless, was within Menan- der’s control. ‘There was nothing at all Hindu in the appearance of this building; most of the party thought it entirely Grecian.”—See Elphinstone's Cabul, page 130, vol. i., and plate in vol. ii., second edition. Mason Ton’s Account of Greek, Parthian, and Hindu Medals. 381 been victorious, but aided by the king of Rém,*. the Bactrians renewed hostilities against Gaj ; but, while he was in great danger, Mamrej suddenly died of indigestion. The period assigned for this is the year 3008 of Yudhishthira. ~ The relation is so mixed up with facts of a later date, that it seems, among other matters, to contain something of the history of Antiochus and his Hindu antagonist, SopHaGasenus, who made his peace with him by a present of money and elephants. Bayer says, we have already stated, that SopHacasenus was an Indian king in the Bactrian regions near to Paronisus,t almost south; that he was rich, and surrendered his possessions willingly to Antiochus. Euthydemus seems to have despoiled him of the kingdom, by means of Demetrius (if if was not Menander, as we might almost be tempted to conjecture, by the similarity of the name Mamrej), and to have taken from him all the countries to the west of the Indus, which had been a province of Macedonia, by the Parthians called White India.t Raja Gaj was at last slain, and his issue compelled to flee to Salbhanpur, in the Panjab; but this event is referred to the year 72, after§ Vicramdditya. I have already adverted to the Sal-indra-piir, the residence of a Scythic prince of the Gete or Jit race, in the sixth century, and remarked that the annals of Guzzerat, in speaking of the conquest of the celebrated Cumarpdl of Anhulwara|| Pattan, say that he carried his arms as far as Salptir, towards the Sewaluk mountains. * Rumi pati, in the original. The term Rumi, applied to Syria, appears to have been used long before the removal of the seat of government by Constantine. Alexander is always called “ Sekander Rumi;” and wherever the Roman sway prevailed, the country was termed Roumiah. “ Les Orientaux distinguent entre les anciens Grecs qui avaient leurs Rois ou leur gouverne- ment particulier, et ceux qui étaient joints et soumis a l'empire Romain. Car ils appellent les premiers Jounan, Jones, de Javan, et ils domnent a ceux-cile nom de Roum.”—D' Herbelot, Art. Roum. + Robertson, quoting Polybius, note 15, page 309. See also Maurice’s History, vol. i. page 68, who has collected what has been written on Antiochus and the Hindu princes. { This answers well to Ghizni, or Gajni. § Had it been seventy-two years before Vicrama, it would have answered for the period of Eucratides, the son of Demetrius, undoubtedly following Menander. || In the twelfth century. Vor. I. 2X 332 Musor Ton’s Account of Greek, Parthian, and Hindu Medals. All these testimonies seem to point to one particular city, for which a successful search might yet be made. ‘The antiquities of that interesting region are still unexplored; but a persevering and extensive investigation would not be fruitless. There are many important objects yet left to be ascertained ; but above all, a rich harvest might be expected in the countries radiating from the sources of the Oxus and Jaxartes, in Bactria and Sogdiana. The enterprizing and intelligent traveller might avail himself of caravans of horse merchants, in his journey. In the cave temples of Bamian, inscriptions might be met with ; and were but the single fact established, that the colossal figures in the temple were Bud’hist, it would be worth a journey: perhaps no spot in the world is more curious than this region. But let us return to the countries subjugated by Apollodotus and Menander, after the Patalene, namely, “ the kingdoms of Tessarioustus and Sigestis.” As to the first, there is little doubt that the kingdom of Tessa- rioustus was the modern kingdom of Cuéch, the coast of which is called by the ancient geographers Cant’hi, a name used by the. natives to this day. Hence the name of the old capital, Cat’h-cét, which signifies built of wood : it may have been Cant’h-két, the fort of Cant’hi. Tessarioustus might be a corruption of Téja-rdja, or King Téa, a common Hindu appellation, if it was not Gajaréshira, the T being changed to a T. The last excursion I made was to ‘the coast of the kingdom of Tessa- rioustus, and towards the Patalene.” I obtained a knowledge of several facts, which it is not the place here to dwell upon, though I have added to the number of engravings some medals* of a very ancient date, in a character of which no specimen has ever yet been given. I found these characters also cut on the rock of the ancient residence of the chiefs of the peninsular Surastrene, or Saurdshtra, erroneously designated Katiawar, which I shall again notice. Bayert has gone to the mouths of the Ganges, in search of the kingdoms of Sigestis and Tessarioustus, but his conjectures have no great probability in them. Strabot proves that nothing but the tract east of the Delta can have constituted the kingdom of Tessarioustus. That of Sigestis is more difficult to discover, especially when named * See Plate XII. + Page 81. t See note 4, liv. xi, Strabon. Masor Tov’s Account of Greek, Parthian, and Hindu Medals. 333 together with that of Tessarioustus. If I am not mistaken, the kingdom of Sigestis ought to have been mentioned before the Patalene, when the conquests of Apollodotus and Menander were spoken of. Thus a gap in their route from the Panjab frontier would have been filled up ; for the only position which can be assigned to this kingdom, in reference to the line of conquests alluded to, goes to strengthen the opinion I before expressed, that the subjugation of the Patalene, or Delta of the Indus, proceeded through the western provinces from Bactria, and did not descend through the valley from the Panjab. Then the kingdoms of Tessarioustus and Sigestis, being contiguous, would have been attacked in the succession I have stated. A passage from Abul Fazil will throw light on that of Strabo. In his summary of the princes of Sinde, he says, ‘* Zn ancient* times there lived a Raja, named Sruris, whose capital was Alore, and his dominions extended to Cashmeret and the ocean. An army of Persians invaded this kingdom, and the Rga was killed in battle, and the Persians returned home.” ‘This relates to a period long antecedent to Muhammed. Alore is stated by Abul Fazil, in his geographical description of the province of Sinde, to have been called Debeil and Tatta. This would bring the capital of Sigestis near that of Tessarioustus ; but there is no need of encroaching on the domains of the descendants of SamBus of Saminagara, or the chief of the Patalene, in order to give Rdjd Seurts, or SIGESTIDES, a proper abode, the situation of which has been mistaken-by Abul Fazil. I was so fortunate as to discover{ this ancient city, the original capital of the Sogdi of the Indus. It is situated seven miles east of the island of * Ayin Akbery, vol. ii. page 118. i + “ To the East Cashmere” is Abul Fazil's definition of that limit of the kingdom of Sehris, which is either a mistake for Ajamere, or the quarter should be north. “To the west the Muran,” that is, the Indus, or Sind, both having the same meaning distinctively—the river. Both are, I believe, words of Scythic or Tartar origin. The Six or Sind’h, or, as the Chinese would write it, Y'sin, is only known locally in the valley as the “ Meeta Muran,” the Sweet River, by the natives. By written authorities he is styled Abu-sin, the father of the first of rivers. By others, and amongst them Ferishta, “ Nil-ab,” the blue stream, or Nile. Query: If Abyssinia has not the same derivation, the land on the Adu-sin, or Egyptian Nile ? { It was in 1810 I sent my first party to explore that tract, and to bring to me intelligent natives of the desert and Indus, and I repeated these parties till I exhausted the subject, and had matter for a sketch of its geography. 2X2 334 Masor Ton’s Account of Greek, Parthian, and Hindu Medals. Buk’har,* on the Indus, a place celebrated in Alexander’s voyage. Its name is pronounced Arore; and amongst its ruins are the remains of a bridge over a stream, which, branching from the Indus at Dura, seven miles north of Buk’har, skirts the desert down to the ocean. On this stream is situated the port of Lukput, formerly so called. As the place bears the name of Sangra lower down, I have little doubt that it is the Lankra which Nadir Shah, in his treaty with Mahmud, made the boundary of Persia and India, thus lopping off from the latter all the fertile valley of Sinde. The inhabitants of the desert, or rather one particular tribe, are called Sehrai, but I know not from what circumstance. It is a curious fact, that the tribe, which from time immemorial has had possession of this desert region, and which was, not very remotely, master of Arore and Bukhar, and all the valley, was the Hindu tribe Soda, one of the branches of Piiar. May we suppose that the term Sogd?, applied to the people of Bukhar by Alexander, originated from that tribe? The best proof of the antiquity of their genealogy is their connecting, in an old couplet, the period of the cessation of the streams flowing through the desert, with one of the Soda princes. ° In a chronicle of occurrences given me by a learned Yaéi, mention is made of the same prince, called Raja Seh/; and it is related that he ruled over all the countries east of the Indus, that he was of the Piiar (Pramdra) race, and contemporary with Vicramdditya. ‘Tradition further adds, that the Desert, now constantly increasing to the eastward, had no existence in his time. Sehl, or Sul, was also the name of one of the Pandu league in the Great War, and Samanagar and Arore were in the route of retreat of the remains of the Yadus and Pandus, under Yudhishthira and Baldéva, when they left India, after Crisuwa’s death, on the shores of Sawrdshira. I have visited the spot where the Apollo of India (Crisuna) received the wound from the Bhilla’s arrow ; and also that, where his remains were burnt on the banks of Répavati (Argentina). A never-dying Pippala (Ficus religiosa) marks the spot; but the scion of this immortal stem of 3,000 years, appeared to be a sapling of about five years’ growth. The intolerant Muhammedan had polluted the spot, sacred to the Hindu votary, by erecting a Mesjid almost in contact with the altar of Crishna. It is all holy ground to the Hindu: the ruins of the Temple of the Sun are very * The Mansoora of the Arabians, and erroneously supposed by some to be Minagara, Muasor Ton’s Account of Greek, Parthian, and Hindu Medals. 335 near the shrine of Chishna, and not a mile beyond the famed Sémand?’ha, whose wealth surpassed that of Delphos. With this wealth Mahmud con- structed his ‘ Celestial Bride,’ at Ghizni. Within the walls, and with the remains of this ancient fane before my eyes, I listened to the recital of a metrical composition which we met with, descriptive of the destruction of the most holy temple. It was a singular composition, evidently, from the display of imagery, the work of the Hindu bards, aided by some refined Persian scholar. It had, with many Persian words, a mixture of pure Hindi, the choicest phrases of its colloquial dialects, and was withal incom- parably simple. Wilford,* treating of the geography of the Indus, says, that the country to the east of the Indus was called Sehr, or Sehr-dés, and its inhabitants consequently Sehrais ; and that west, Lehr. Leh is a considerable territory westward, and one of the largest communities in Balochistan is that of Noomrie, or Loomrie,t a colony of the Scythic Gete, or Jit, though now Muhammedan ; of this race is a great part of the population of the valley. I do not think we can find a more appropriate place for the abode of Sicestis, than Arore, the capital of Sehris ; while the kingdom of Tussa- RIOUSTUs is expressly said to be on the sea-coast, beyond the Patalene. I shall now venture a remark on another passage of Strabo, and endeavour to elucidate a point which has caused discussion, respecting the countries which bounded the conquests of ApoLLoporus and MENANDER. Strabo, namely, adds to what has been before quoted: ‘* These same Greeks subjugated the country as far as the territory of the Syri and Phauni.” Bayer, following the original orthography, Xuswy, writes Suro?, and on this he has commented, as have the French annotators.t He finds fault with Causabon for altering Phauwndn to Phoinicon, and approves of the conjectures of J. Valens, who makes them the Seres and Phryni of the Sace nation, bordering on Chinese Tartary. This emendation is noticed, but not confirmed, by the French annotators of Strabo, who prefer carrying the Bactrian arms to Syria and Phenicia. The compilers of the Ancient Universal History have also adopted this * Essay on Vicramaditya and Salivahana.—As. Res. vol. ix. page 230. + Atthe angle of the Indus and Mekran coast: Query, If the Lymrica, or Lymurita, of Alexander's geographers ? { Note 2, liv. xi. page 283, vol. iv. Strabon. 3836 Masor Ton’s Account of Greek, Parthian, and Hindu Medals. idea, but only say Menander died when about to carry his arms into Syria. The misfortunes which befel Antiochus the Great, at this period, cer- tainly afforded an opening to the Bactrian prince to attempt such an invasion ; but the historians of the Syrian monarch would not have failed to notice such a powerful diversion in favour of the western foes of Antiochus, as the advance of the Bactrians to the frontiers of Syria, had it taken place. Menander succeeded to the Bactrian throne at the very time when Hannibal took refuge with Antiochus, and instigated him to cope with the soldiers of the mistress of the world; but the fatal battle of Magnesia shewed that neither Grecian phalanx, Scythian bowmen,* nor a multitude of elephants from India (the tribute of Subhava and his son Gaj), could withstand the Roman legions, headed by the Scipios. This very victory, however, proved eventually ruinous to Rome: for the spoils of Asia and her luxuries enervated and corrupted her citizens; and from this victory, which opened to her the east, is to be dated her decline. The Suroi are mentioned in conjunction with the kingdoms of Tessa- rioustus and Sigestis, and the Patalene, which was very near them, so that they could be approached without the necessity of invading the territory of Antiochus; which would rather have been presumptuous in Menander or Apollodotus, notwithstanding his misfortunes. The Surot were in fact the Sauras, inhabiting the peninsula of Sau- rardshtra, the Saurastrene and Syrastrene already quoted from the Periplus, and the kingdom immediately adjoining, that of Tessarioustus, to the east. ward. That the Suga of Saurdshtra, and the Syrians of Asia Minor had the same origin, appears from the worship of Surya, or the Sun. I have little doubt, we have more than one “ city of the Sun’’t in this tract ; indeed, the only temples of the Sun I have met with in India, are in Saurashtra. The temple raised to Ba/, in Tadmort in the Desert, by Solomon, where * A body of 1,200 Scythian horse, armed with bows, claimed the admiration of the Romans. Antiochus had also 150 elephants, a great part received from Sophagasenus and other Hindu princes, when he invaded India, after making peace with Euthydemus, the predecessor of Menander.— Anc. Univ. Hist. page 567. + Heliopolis ( Stiryapura) was one capital of Syria. 4 Hence its name, Bal-béc. Béc is an idol: so Ferishtra derives it, the idol Bal. This, the capital in future times of the unfortunate Zenobia, was translated by the Greeks to Palmyra; for it is but a translate of Tad-tar, or Tal-mor, and can have an Indian derivation, from Tar, or Tal, the date, or Palmyra-tree ; and Mor, the head, chief, or crown. Masor Tov’s Account of Greek, Parthian, and Hindu Medals. 337 he worshipped ‘+ Bal and Ashtoreth, the strange gods of the Sidonians,” was the Bal-nat’h, or Great God of the Hindus, the Vivifier, the Sun: and the Pillar erected to him “in every grove, and on every high hill ;’’ the Lingam, or Phallus, the emblem of Bal; Bal-nat’h, Bal-césari,* or as Bal- Iswara, the Osiris of the Egyptians; and as Nand-Iswara, their Serapis, or Lord-of the Sacred Buil; Nanda, or Apis, ‘ the Calf of Egypt,’ which the chosen people bowed to ‘‘ when their hearts were turned away from the Lord.’ Thus Bal was the type of productiveness, and Ashtoreth, as destruction, most probably that of the Eight- (Ashta) armed mother. A’sura-rARA-Dévi, or the radiated Goddess of Destiny, is always depicted as trampling on the monster Bhainsdsir, aided by her lion (when she resembles Cybele, or the Phrygian Diana), and in each of her eight arms holding a weapon of destruction: but I have ventured to pursue the subject elsewhere. I shall merely remark on the Suroi of Menander, that amongst the ¢hirly-sex royal races of Hindus, especially pertaining to Saurashtra, is that of Sarweya, as written in the Bhdkha, but classically Suryaswa. ‘The historian of the court of Anhulwarrat thus introduces it: ‘ And thou, Sarweya, essence of the martial races.”+ No doubt, it was, with many others, of Scythic origin, perhaps from Zariaspa, or Bactria, introduced at a period when the worship of Bal, or the Sun, alone was common to the nations east and west of the Indus; when, as Pinkerton says. a grand Scythic empire extended to the Ganges. Here I must drop Apo.toporus and Menanper, for the history of their exploits extends no further than the Suroi. I must, however, reserve for a distinct notice, what that great geographer D’Anville remarks. He had Arore within his grasp, and the addition of one point alone reserved for me the honour of the discovery of the abode and position of Seunis, if not of Sicxsris. Describing the tracts watered by the Indus (“le cours de I’ Indus, jusqu’a la mer”’§), according to the Turkish geographer, whom he justly lauds, and having mentioned Bukhar and Sehwan, he says, “ Azour est presque * Césari, a lion. Hence the royal appellation of the Caesars; and Lion (Sin’ha) Lords of India, have the same meaning. t Nehrwara of D’Anvyille and Renaudot. t ‘* Sarweya, Cshatiriya tain s4r.” § Eclaircissemens sur la carte de ]’Inde, p. 37. 838 Mason Ton’s Account of Greek, Parthian, and Hindu Medals. comparable & Multan pour la grandeur, selon Ebn Haulal dans Abulfeda ;” but if this authority afforded a positive fact, it is a pity D’Anville did not abide by what he found so correct; for, following Agizzi, he says, ‘Cette ville est située’sur le fleuve Mehran, a trente parasanges de Mansora a Mina- gara en remontant ce fleuwve. There can be no doubt that. Azour is Arore ; the r (_,), by a superfluous point, made a z (}), though the only Azour, in Ibn Haukal’s Geography,* is one in the route from Sejesthan to Ghizni. It would be well if the successors of D’Anville, who have treated of the geography of the Indus, had followed his opinions of the merits of his authorities.t The names of towns given by him from U’ch (the seven towns, capital of the Oxydrace) to Bukhar, as Bayla, Metila, &c., are still in exist- ence, as this geographer has placed them. Captain Pottinger, in his interesting work on Sinde and Balochistan, quoting the Persian work ‘* Mujmood Waridat,” mentions ‘ U’laor” as the capital of Sinde, at the invasion of the general of Walid, in the ninety-third year of the Hejira. From other sources, he also mentions the overthrow of the dynasty of Sahtr by Nushirwan, “‘ whose ancestors had governed Sinde two thousand years;” but there are several anachronisms combined with the detail, as neither Jodhpur nor Jesulmér had existence then. But it affords additional testimony of the kingdom of Sehris, the Sigestis of the Greeks, whose capital was Arore. Eucratides the First, who succeeded Menander in the kingdom of Bac- tria, is said to have dispossessed Demetrius of his Indian sovereignty, pro- bably founded by Apollodotus. Bayer, quoting Artemidorus, says, that Eucratides possessed five ‘thousand cities beyond the Indus, and assumed, like the Parthians, on his medals, the title of “ Great King.” This account of Bayer seems to be confirmed by a series of coins in my possession, of which I present specimens.t - That author says, ‘ the obverse has a remarkably high relief of the head and helmet; the ground of the reverse is lower. The. fascie which wave round the neck are sufficient proof that the forehead under the helmet is bound with a diadem. * By Sir W. Ousely, page 210. + « Tout ce détail me parait précieux pour la géographie bien loin, que je crois devoir passer par dessus. Il fournit ce qui n’existe point ailleurs, comme on s’en convaincra par l’examen des autres cartes.” This holds good. { Plate XII, Nos. 5, 6,7, 8, 9. Mason Tov’s Account of Greek, Parthian, and Hindu Medals. 339 » On the reverse are two horsemen with the Bactrian tiara, with palm branches and the sarissa, or long spear, of the Macedonians: the inscription is, “of the great King Eucratides,’’ epoch 108. These horsemen are either Greeks in the army of Eucratides, or Bactrians, accustomed to the Macedonian discipline, bearing the sarissa, as Macedonians, the tiara, as Bactrians.* Unfortunately, there are but a few detached letters, and those of titles ; there is also a strange mixture of Grecian and Parthian costume and symbol, especially the sacerdotal instrument for feeding the sacred fire. The figure on the reverse, whether on a horse or camel, has a hawk perched on the extended arm. Nos. 3 and 4 of the first series, are decidedly of Greek princes, but it is to be supposed that they are too mutilated to furnish any useful light. The date of No. 3 is half destroyed, but the numeral N, answering to 50, remains. The medal is altogether in good preservation, having the bust on one side, and on the reverse Apollo armed with a dart, as in that of Apollodotus, and a cornucopia at his right. Eucratides the Second, in the 110th of the Bactrian era, succeeded to the throne by the murder of his father; but he did not long enjoy it. One hundred and twenty years after its foundation, this kingdom fell.t The parricide was slain during an invasion of the Scythians, or Getes, of the Jaxartes on one side, and the Parthians on the other. The Getes remained in possession of the country they had occupied, till they were, in their turn, expelled by the Huns. Then many of them moved eastward. Strabo has left us the names of these Getic or Scythic tribes, who aided in the overthrow, viz. Asi, or Aspi; Sace Tachari. The Sac’had Rajputs, the Tdéks of Northern India: the Getes, or Jits, may be traced by inscriptions and other evidence. As to the Parthian and Scythic princes who ruled in India, I have already spoken of those who had their residence at Minagara, on the Indus; the Indo-Scythic princes of India, mentioned by De Guignes, Cosmos, Gibbon, and others. Mithridates (one of the Arsacide, or Parthian sovereigns), who made Eucratides tributary previously to the total overthrow of the Bactrian * Bayer, sect. xi. second series. + Ante C. 134. Vor. |: ER NG 340 Mason Ton’s Account of Greek, Parthian, and Hindu Medals. kingdom, had established himself in all the power the Greeks ever had in India. He conquered the whole of the countries from the Indus to the Ganges, including the dominions of Porus; and such were his moderation and clemency, that many nations voluntarily submitted to him. Demetrius Nicator, of Syria, endeavoured to prop the declining cause of the Bactrians, but fell himself into captivity ; his son Antiochus was slain in an attempt to release him.. The Parthians extended themselves everywhere; and both they and their foes, the Scythic Tachari, had bands of Greeks as allies. To Mithridates, his successors, or a minor dynasty in India, we must assign these medals.* The third series of medals is of a race of this description: I present a few, viz. Nos. 10, 11, 12, 13, all evidently of the same family. No. 10 re- presents a priest, or king, sacrificing. .His head is adorned with the high cap of the Magi, and he is feeding the flame on a low altar. A club is placed in his left. Of several in my possession, though we distinctly read the epithet—* Of the King of Kings, Preserver,” and on another, “ Of the Great King of Kings,’ yet no proper name can be discerned. On the reverse is the sacred bull, with a man, perhaps the sacrificing priest, and the epigraphe is in the Sassanian character. Those which follow will deserve attention, and may perhaps be decy- phered: the characters have the appearance of a rude provincial Greek. No. , the archer kneeling, speaks for itself. That they belonged to Parthian and Indo-Scythie kings, who had sovereignties within the Indus, there cannot be a doubt. I have collected some thousands; but only these few have escaped the corroding tooth of time. The fourth series is scarcely less interesting. They are Hindu, of a very remote period, and have the same character which I have found wherever the Pandu authority existed, in the caves, and on the rocks of Junagur Girnar, on the pillar of victory in Meywar, and on the columns of Indra-prest’ha (Delhi) and Praydg. Some of them are not unlike the ancient Pehlavi.. These coins are of gold, and in fine preservation. Like all my medals, they are either from Agra, Mathura, Ujjayan, or Ajmer. Dr. Wilkins possesses some, found even in Bengal: he thinks, he can make out the word Chandra upon them. * See Lewis's Parthian Empire, page 35. Masor Ton’s Account of Greek, Parthian, and Hindu Medals. 341 On two, the obverse represents a naked figure, with a bow, in the act of shooting at some beast of prey, or fabulous monster. On the reverse is a goddess seated on a lion, holding a diadem, or crown, to reward him. On the remaining two, Nos. and ,we have the same figures, but with this difference, that the monster has disappeared; the bow is unstrung, in the man’s hand; he is clothed in the spoils of the foe, and near him stands a trophy, the ancient Grecian or Roman standard, the eagle with expanded wings on a staff. To what can this allude? Is it a record of Chandragupta’s success over Alexander, or does the Grecian standard denote the alliance he formed with Seleucus in after-times ? They are fine medals, bold in design, of high relief, and I hope the inscrip- tion may yet be decyphered. The fifth series is, like the others, entirely novel and unexplored. All that I can say of them is, that they belong to a dynasty which ruled from Avanti, or Ujjayan, to the Indus, for in that whole tract I have found them. The first I obtained, was from the ruins of ancient Ujjayan, twelve years ago. It was presented to me by a valued friend,* who first awakened my attention to their importance. He found them in Cutch, and in his company I discovered others, amongst the ruins in the Gulph.t The character of the epigraphe I have met with on rocks in Saurdshtra, in the haunts of the Swroi, the bounds of the conquests of Menander and Apollodotus. * Mr. Williams, resident at the Gykwar court, to whose kind aid I am indebted for being enabled to perform the most interesting of all my journies, and with his society. + Ihave, howeyer, little hesitation in assigning them to the Balhara sovereigns of Renandot’s Arabian travellers, the Bhalla Raes of Anhulwarra Puttan, who were supreme in these countries. ‘ This Balhara is the most illustrious prince of the Indies, and all the other kings acknowledge his pre-eminence. He has, of these, pieces of silver called Tartarian drams. They are coined with the die of the prince, and have the year of his reign,” Renandot, page 15. The Arabian travellers have by no means attached too much importance to the Balhara sovereignty, They had a distinct era, 375 years posterior to Vicraméditya, which I had the happiness to reckon amongst my discoveries; but on this dynasty I shall have much to say elsewhere. eh NE a 342 Masor Ton’s Account of Greek, Parthian, and Hindu Medals. I trust I have provided matter for others to expatiate on, who may by these aids throw new light on Indian history. The field is ample, and much yet remains to reward patience and industry; nor is there a more fertile or less explored domain for the antiquary, or for the exercise of the pencil, both in architectural and natural scenery, than within the shores of Peninsular Saurashtra. (or 48" -) XXI. Ow vue Vatziry or THe Serres River, 1n THE Himarava Moun- TAINS, from the Journal of Caprarn A. Geranp, with Remarks by Henry Tuomas Coresrooxe, Ese., Dir. R.A.S. Read December 3, 1825. Carr. A. Gerarp, from whose letters on a survey of the middle valley of the Setlej, in the year 1818, a brief sketch of the geology of that part of the Himdlaya was prepared, which has been inserted in the Geological Transactions (1st vol, New Series), has since continued to explore the same interesting portion of the great Indian chain of mountains. A short narrative of a visit to the same quarter, in 1820, was communicated to the Royal Society of Edinburgh, and is published in the 10th volume of the Edinburgh Philosophical Journal, (page 295.) In the subsequent year (1821) Capt. A. Gerard, with his brother, Mr. J. G. Gerard, more fully explored the same valley, to complete a geographical survey of it. Their diary, and the geological specimens collected by them, have, at their request, been freely communicated to me by the East-India Company, with the liberal permission of retaining a duplicate set of the specimens. This I accordingly have had the satisfaction of presenting to the Geological Society. But, as the diary contains particulars unconnected with geology, yet not devoid of interest in a more general view, I now offer to the notice of the Royal Asiatic Society a summary of it, interspersed with remarks, and including extracts of the more important passages. The diary commences on the 6th of June 1821, at Jd/, near the foot of the Shdtél pass, where the previous survey of the same tract in 1818 terminated. Rd/ is a small district in Chédrd, one of the larger divisions of Baséhar. It contains five villages, situated upon the south-western declivity of the mountainous range. These villages vary in altitude, from 9,000 to 9,400 feet above the level of the sea. Rd/ itself is 9,350 feet. It is the highest inhabited land without the Himalaya. The crops are wheat, barley (H. hexastychon), Siberian barley (H. celeste), called by the mountaineers Ud, Polygonum? (phapar) and pease: they just reach to 344 Mr. H. T. Coresrooxr’s Remarks on the Setlej River. 10,000 feet. ‘The wheat seldom ripens; and, when the rains fall early in June, most of the grains are cut green. The travellers proceeded from Rd/ through a fine wood of oak, yew, pine, rhododendron, and horse-chestnut, with some juniper, and long thin bambus,* to Buchkdlghat, just overtopping the forest at the elevation of 11,800 feet. They passed by an extremely difficult and tiresome way, amongst piles of loose stones, which seemed to have been but lately precipitated from above, to Rénd, a halting-place for travellers, on the bank of a rivulet, at an elevation of 11,750 feet. In the vicinity were stunted birches, dwarf oaks, pines, and juniper, and two species of rhododendron; one, as called by the natives, Td/sdér. Flowers abounded, such as thyme and cowslips. The soil is a rich moist black turf, not unlike peat. ; The Shdtél pass had not been traversed since the month of September, 1820, when Mr. James G. Gerard effected the passage with much difficulty and danger, and lost two of his servants, who were frozen to death at mid-day. It was attended with less peril at this early season: Messrs. Gerard were the first persons who visited it in 1821. Having before travelled the ordinary road through the pass, they determined to strike directly across the ridge, which they accomplished. Its elevation was found by barometric measurement to be 15,556 feet above the sea,t confirming a similar measurement in the preceding year, which made it but two feet less. The rocks were chiefly mica slate, and gneiss. In the ascent they had noticed a huge granitic rock, in the chilly recess of which they -rested ; and their route had led them in some places over heaps of angular frag- ments of gneiss, granite, quartz, and felspar, jumbled together in wild disorder, where every step was dangerous. * Throughout the diary, with rare exceptions, [ have retained Captain Gerard’s names of plants. Probably the English names are not always rightly applied; or, if right generically, the species must be for the most part different. They will be corrected in an appendix, so far as I may be in possession of sufficient information for the purpose, before the present volume is closed.—H.T.C. + The heights of most remarkable places are calculated from corresponding observations of the barometer at Sibdthi: the exact number of feet is in such instances noted. Others were obtained by differences, and they are put down to the nearest fifty feet. Mr. H. T. Coresrooxn’s Remarks on the Setlej River. 345 To the east and south-east was seen a low part of the Himalayan range. Its altitude is much less than that of Shdtél; but it is rendered impassable by a perpendicular wall of gneiss, that forms an impracticable barrier for several miles. The snow became more frequent as they ascended, till they attained the crest of a ridge, at the elevation of 13,450 feet, where it is continuous at that early season. A month later, it would be dissolved. Upon the snow, at the greater height of Shdtal, were many insects like mosquitoes: at first they were torpid; but sunshine revived them. Some birds were seen, resembling ravens. Mosses were found on the few rocks. The travellers halted for the night at Kanijdn, under the shade ofa large rock, at the height of 13,400 feet, whence the steep ascent of the pass begins. There were plenty of flowers where the snow had melted, but no bushes. The firewood was brought from the last camp. From this spot the ascent seemed appalling. The crest was nearly 2,200 feet higher. Here and there a rock projected its black head; all else was a dreary solitude of unfathomable snow, aching to the sight, and without trace of a path. The travellers found the snow, which was soft at mid-day, afford good footing, and reached the summit with less fatigue than they anticipated. They remained the night and following day at the crest of the pass, and suffered much from head-ache and difficulty of breathing, usually experienced at such elevated positions. It snowed in the evening. The temperature did not rise above 41° at noon: it was 24° and 26° at sunrise (9th and 10th of June). On the subsequent day, they descended upon the same side, and pro- ceeded along the dell of the Andréti, a branch of the Pabar river, rising near Shatué/, and halted on the bank of a rivulet called Dingré, at an elevation of 12,300 feet, just above the limit of the forest. The lowest point in the dell was 11,100 feet. Leeks were gathered at the height of 12,000 feet. The ground was here a rich sward, cut up in grooves by a large kind of field-rat, without a tail.* Capt. Gerard and his brother continued to explore the glens and valleys of the tributary streams of the Pabar river ; in particular the valley of the * Spalax (Mus typhlus) ? 346 Mr. H. T. Coresrooxe’s Remarks on the Setlej River. Sipon river, and that of the Pabar itself, visiting the confluence of these rivers, the summit of the ridge which divides them, and the sources of both rivers. The Himalayan glens for the most part run almost perpendicular to the range, or from N.N.E. and N.E. to S8.S.W. and 8.W. The face exposed to the N.W. is invariably rugged ; and the opposite one, facing the S.E., is shelving. The roads to the most frequented passes lie upon the gentle acclivity : the difference of the elevation of forest on either side is remark- able. On the declivity towards the N.W., which, as before observed, is the most abrupt, tlie trees rise several hundred feet higher than those upon the opposite face, which has a more gentle slope; and in some instances, the difference exceeds 1,000 feet. The general height of the forest on the southern face of the Himdlaya, is about 11,800 to 12,000 feet above the sea. Oaks and pines reach that elevation; birches extend a few feet higher. Descending from the pass of Banddjdn, the level of the highest juniper was observed 13,300 feet. From Shéarghal, at an elevation of 13,720 feet Geil the travellers reached by a very steep path, crossing several snow-beds, where it was néces- sary to cut steps with a hatchet, and passing among gigantic oblong masses of mica slate, disengaged from the impending crags), the prospect is very extensive. Towards the plains appear the Chr mountains, 12,000 feet (one measured barometrically is 12,143 feet); to the S.E., snowy summits of im- mense altitude, in the direction of Yamundvatdri, rising one above another in majestic disorder, and presenting mountains of eternal snow; and beyond the source of the Pabar, one of the huge Raldang peaks, above 21,000 feet. Across the Pabar, is the Chashil range, through which are several passes, 13,000 to 14,000 feet high. The travellers passed through Zangno, which gives name to a small district, comprehending five villages. Abundance of thyme, strawberries, nettles, thistles, and other European plants, was noticed. ‘The houses are shaded by horse-chestnuts, walnuts, and apricots. The elevation of the place is 8,800 feet. Unable to procure guides to the Sundr& pass, Messrs. Gerard proceeded to Janglig, a place already visited in 1820. Its height is 9,200 feet: the highest habitation, 9,400 feet. The Yésé pass, at the head of the Stpon river, which is called Yusz, in its upper course, above Banddjdn, is 15,877 feet high. The dell, between Mr. H. T. Cotesrooxe’s Remarks on the Setlej River. 347 this and Banddjan pass (14,854 feet above the sea), is shut in towards the N.E. by snow-capped mountains, upwards of 17,000 feet high, amongst which the river has its source. The rocks at Banddjan, and on the bank of the river, where the travellers encamped at the height of 13,650 feet, were gneiss; and the adjoining mountains the same, and clay slate. ‘The descent was over broken slate, from Banddjan. The ascent of Yds pass was extremely fatiguing: Messrs. Gerard describe themselves as having been so exhausted at first, that they rested every hundred yards; and, had they not been ashamed, before so many people, some of whom they had induced to accompany them after much intreaty, they would have turned back. At the summit of the pass, there is a plain covered with snow for 400 or 500 yards. The ground slopes suddenly to the valley of the Seéle: the peaks on each side seemed about 800 feet higher. The Yusté river is divided into several streams, all of which, but the principal one, were crossed by arches of snow. ‘The largest, which was forded, was forty feet broad, and six inches deep: the bed full of pebbles, and the margin snow-washed by the stream. With the exception of that principal channel of the river, and some openings partially disclosing the smaller branches, the rest is a bed of snow six or eight inches thick. The glen becomes more and more contracted, till at last it is bounded by mural rocks of granite, with the Ysé forcing its passage between them in impenetrable obscurity, under immense heaps of indestructible ice, running in ridges, and studded with mounds of snow. The source of the Pabar is in a lake, called Chdrdmdi, above a mile in circuit, whence the river rushes forth over a perpendicular rock, forming a fine cascade. Above it are enormous banks of snow, 80 or 100 feet in thickness, which have cracked and partly fallen outwards into the lake. Just beyond them are three high passes, Nibrang, Gunds, and Ghisil, which lead over the summit of the range, into the valley of the Baspd river, and are very steep. The travellers were unable to persuade the guides to conduct them over either of these passes; but subsequently visited them from the other side. The Birendo, or Brudng pass, near the Pabar, was again visited. It had been measured barometrically in 1818: the measurement now taken exceeded the former one (which was 15,095 feet) by 153 feet. To that extent the barometric measurements must be considered uncertain. They Von. I. 272 348 Mr. H. T. Coresrooxe’s Remarks. on the Setlej River. halted two days on the summit of the pass; and, as is usual at so great elevations, were troubled with head-aches and difficulty of respiration. The nights were calm; but the solemn stillness was now and then inter- rupted by the crash of falling rocks. They descended into the valley of the Baspd ; sliding down the declivity of a snow-bed, by seating themselves upon a blanket on the snow. This mode is invariably practised by the mountaineers, where there are no rocks nor precipices,| They had then a dreadfully dangerous footpath, along the rugged sides of the dell: it crossed many snow-beds, inclined at an angle of 30° or more; which delayed them much,.as they had to cut steps in the snow. The Baspa is a noble river, running through a romantic valley, which, the people have a vague tradition, was formerly a lake, and it has every appearance of it. ‘The valley is bounded, on each side, by abrupt pi 6h of the Himdlaya, which present a great deal of bare rock. The travellers advanced to the confluence of the Baspd and Bakti rivers; examined the valley of the latter, and reached the confluence of the Bakti and Nalgiun rivers, proceeding along the ridge, which is traversed by several passes before-mentioned, all of which they now visited, viz. Ndbrang, 16,035 feet high; Génds, 16,026 feet; and Ghiusil, 15,851 feet; as also Ripin, 15,480 feet. " At Nurté, a halting-place, where there are good caves for shelter, at the elevation of 13,150 feet, and at Donisén, where they halted the following evening, at the height of 14,200 feet, there was, through the night, a con- tinued crash of falling rocks, on the rugged side of the dell. The species of rhododendron called by the natives 7'a/sdr, was observed in the vicinity of Dénisén, at its level. The Nalgin pass, the lowest pass through the Himdlaya which had been yet visited, is 14,891 feet above the sea. From this pass they descended to the confluence of the Nalgén and Bakti rivers, and thence proceeded along the Basti, and across the Baspé river, to Sangla, where they halted several days (23d to 29th of June), and whence they despatched their col- lection of plants and geological specimens ; but the paper envelopes of the latter were rendered illegible, and the whole of the former destroyed, by the heavy rain which overtook the despatch, in the following month. Messrs. Gerard, resuming their journey, ascended the valley of the Baspaé to Chétkil, the last, and highest village in it; crossing, the first day, two Mr. H. T. Cotrsroors’s Remarks on the Setlej River. 849 large branches of the Baspd, the Chuling, and Gér, from the Cailds range on the north; and, the second day, two other considerable streams, the Mangsdé and Shitt. They first passed over tremendous blocks of coarse- grained granite, the decomposition of which seems to have formed the sand in the river ; it gives the water a turbid appearance. ‘The granite is white, and from a distance looks like chalk. The first part of the valley has the same general character with most others in the Himdlaya; but it is considerably broader. The face of the mountain exposed to the S.W., which is’ part of the Cailds or Raldang group, presents abrupt precipices and threatening cliffs, with little soil, and but few trees; the opposite face again is more gently sloped, and thickly wooded with pines, which are overtopped by a belt of birches. Near the top of this chain, there is a good deal of snow. The last half-mile to the village of Rdkchdm, situate in the western corner of the glen (and 10,500 feet above the sea), is a rugged descent upon enormous masses of granite. The dell has here a pleasing appearance, and it expands to three furlongs in breadth: half of it is laid out in thriving crops of wheat and barley, and the rest is occupied by sand-beds, which form many small islands, with the river winding among them, Just above the village, huge piles of black rock* rise abruptly, in numerous black spires, to about 9,000 feet higher, or nearly 20,000 feet above the level of the sea. Approaching Chétkil, the dell becomes more contracted; the right bank becoming very precipitous, and almost mural to the Baspd. The altitude of the village is about 11,400 feet, and the highest fields are scarcely 200 feet more. The valley continues about 800 yards wide for two or three miles; the Baspd then makes a bend to the southward, and the view is shut up by snowy moun- tains of great height. From Chétkil the travellers attempted the Kimlid pass, at the head of the valley of the Ris river, a large stream, derived from a double source, one branch rising in the snow of Sagld pass, which bears nearly south ; the other, or smallest, in the Kimlia, about S.W. Above the elevation of 13,300 feet, the level of the highest birches, the Rdsé is increased, in rapidity and turbulence, to a torrent, and foams in dreadful agitation and noise. Still higher up, the road ascends gradually, upon snow of immense thickness in the channel of the current, which now and then shows itself abO) (epithe seat 620,51) iene weonpienlliowd hahocsert faeeh) sesh * Composed of black mica (fine-grained), with a little oxide of iron. 2Z2 350 Mr. H. T. Cotzsrooxn’s Remarks on the Setlej River. in deep blue lakes. The travellers passed along the margin of one, 150 feet in diameter: the way ‘was extremely dangerous, upon ice sloping abruptly to the water; in this there was no footing, till notches were cut with a hatchet, an operation which long delayed their progress. Latterly, they travelled over mounds of unfathomable snow, so loose as scarcely to be capable of supporting them at the depth of three feet. The guides had snow-shoes, which were at least five or six inches in breadth. They said, that early in the morning, before the sun had power, the snow would bear the weight of a loaded person; and in May and June, when the pass is most frequented, it does not sink at any time of the day. The travellers reached the elevation of 15,500 feet, where the pass appeared to be 1,400 or 1,500 feet higher, over vast fields of snow. The dell is broad (half a mile wide), and covered with snow in high wreaths. The mountains, which have a S.E. exposure, are nearly bare, a few patches of snow only appearing at great heights. The line of cliffs may be 17,500 feet. On the other side, the mountains are nearly of the same height, and they present a chain of mural precipices, eaten away by frost into forms like towers and steeples. Much of the rock near the summits is exposed ; and snow, having lost its hold on their steep craggy sides, has accumulated below. It had rained several hours; the sleet fell thickly, without any prospect of its clearing up. Messrs. Gerard thought it prudent to order a speedy retreat; especially as the guides were greatly alarmed, and strongly remon- strated against their proceeding further, lest they should fall into some deep chasm, concealed by soft snow. The shower of sleet continued with them the greater part of the descent; and latterly changed to rain, with a milder climate. From the craggy sides of the dell the rocks were loosened by the rain, and followed each other in a continued crashing, and some pieces tore up the path a few yards from them. Having caught severe colds, they did not renew the attempt to visit Kimlid (nor Sagld), but returned to Chétkil; and were dissuaded from attempting the Neilang pass, where, several years ago, eighteen persons perished in the passage: since which time, few loaded travellers have ventured by that route. Messrs. Gerard proceeded by the Chdrang pass (17,348 feet high) to the valley of Nangalti, ‘The inclemency of the weather rendered it very Mr. H. T. Corrzroore’s Remarks on the Setlej River. 351 arduous. They were detained three days at Shalpid (a resting-place for travellers) by incessant rain; on the fourth day their guides consented to proceed. Many snow-beds were crossed; and, about the height of 16,300 feet, continuous snow-beds commenced ; at first, a gentle acclivity, and latterly a very steep slope, surpassing, in terror and difficulty of access, any thing which the travellers had yet encountered. The acclivity was at an angle of 374°, of loose stones, gravel and snow, which the rain had soaked through and mixed together, so as to make moving laborious, and all but impracticable. ‘The stones gave way at every step, so that it became neces- sary to use hands as well as feet. The travellers reached the crest of the pass at noon, in a state of exhaustion and numbedness of hands and feet, from continued exposure to snow and sleet, with a violent freezing wind: The dell leading to the pass is very much contracted; and the ridges on each side are almost bare. The rock is generally a sort of slaty gneiss, sometimes in large masses, but more commonly tumbling in ary with little soil and less vegetation. Here, as at Shatél, Captain Gerard noticed the circumstance of the mercury appearing quite pure [perfectly fluid?], when they left camp ; but, at the pass (when used for filling a barometer) it had lost its lustre, and adhered to the fingers and cup as if it were amalgamated. The descent from the pass, for half a mile, was at an angle of 33°, upon gravel and snow, with a sharp-pointed rock occasionally projecting through it. Some of the loaded people slid down this declivity at the greatest risk. Travelling was rendered laborious on the easier slope of snow, from its sinking one and a-half to two feet. The fissures were beginning to appear, and the guides picked their steps with much:caution, leaping over whatever had the least appearance of a rent. The snow fell fast; and a piercing wind blew with fury down the dell. The principal branch of the Nangalti has its source much further to the west ; a rivulet joins it from the pass. The mountainous range having a N.W. aspect, is very rugged; and the snow (often of a reddish colour) presents enormous banks of sixty or eighty feet thick, as shown by the part towards the dell having fallen down where it cracked. This is always the case on the precipitous sides of the vallies, because the ridges, for a con- siderable way down, are too abrupt for the snow to rest upon them: it there- fore accumulates in large quantities, where the inclination is more gentle ; it then cracks, and tumbles down by: its own weight, during the rainy 352 Mr. H, 'T.Corrprooxe’s Remarks on the Setlej River. season, and leaves a perpendicular wall of eighty to a hundred feet in depth. The mountains on the other side were less steep, and the snow lies in continuous fields. y The travellers proceeded over heaps of loose stones, snow, and slush, at the point of congelation. They passed by several deep blue lakes, with their banks of frozen snow: these are always to be dreaded; and they made a circuit by a seemingly more arduous road, to avoid the danger. Two avalanches descended opposite to them: one of rock, which spent its force in distance, the smaller fragments just reaching them ; the other of snow, but arrested by intervening rocks. The rocks in the vicinity of Kitskiche, an enclosure for cattle, on the banks of the Nangaiti (where they encamped, at an elevation of 12,400 feet, as indicated by the barometer), were granite, and fine-grained mica slate. Four ‘considerable streams were forded, which rise at the back of the Cailds, and joining the Nangalti, at length mingle their waters with the Tiding river. After fording’ the Nangalti, thyme, and further on juniper, mint, sage, and a variety of odoriferous plants, were met with. At Kiésdéche there were afew animals of ‘the cross-breed, between the yak (bos grunniens) and common cow. «On either side, for a few hundred yards, there is a grassy slope, with juniper and other bushes ; and. just above it, the dell is inbound by craggy cliffs of horrid forms. A little further down, the glen becomes more con- tracted in. breadth, ‘and the mountains: present mural faces of rock, which continue for two miles, to the union of the Nangalti with the Tiding. ‘0 Few of the loaded people arrived the same day ; two of them stopped all night at the top of the pass, and tore up their blankets to protect their feet. Fortunately it did not snow, and clouds prevented severe frost, or they-certainly would not have survived the night. People were despatched to their assistance ; and all were up, soon after noon, next day. Recommencing their journey, the travellers followed the course of the Nangalti river, to its junction with the Zidéng, and explored the valley of ‘this last-mentioned river, ascending to the village of Charang (12,000 feet), amidst mountains 18,000 feet high; and proceeding thence to Thangi, and afterwards to the confluence of the same river with the Seéle. The principal branch, retaining the name of Tidiung, flows from the E.S.E., having‘its source in Chinese Tartary. Mr. H, T.Corrsroore’s Remarhs on the Setlej River. 353 The valley of the Tidéimg is very narrow; in parts so much’ so, as scarcely to afford a passage for the river. The stream is furiously: rapid, the declivity very great, and’ the rumbling of large stones, carried down with velocity by the force of the water, was incessant, For ‘six or seven miles the fall of the river is 300 feet: per mile, and in some, places almost double: where it presents an entire sheet of foam and spray, thrown up and showered upon the surrounding rocks with loud concussion, re-echoed from bank to bank with.a noise like thunder. The dell of the Tiding, at Huns, a Tartar village, is confined by towering cliffs of white granite and mica slate. The mountains in the’ neighbour- hood of Chdrang are all of blue slatey:naked to their tops, and: exhibiting decay and barrenness in the most frightful forms. They tower in sharp de- tached groups to about 18,000.feet. No vegetation approaches their. bases, whilst their elevated summits offer no rest to snow. Where the dell was narrowest, there was so little space for the stream, that the road continued but for a small distance on the'same side, and crossed the river repeatedly by Sangas ; one was inclined at an angle of 15°. The travellers had. to pick their way: one while upon: smooth surfaces of granite,. sloping to the raging torrent ; at another, the route led among huge masses and angular blocks of rock, forming capacious caves, where fifty or sixty people might rest: here the bank was formed of rough gravel, steeply inclined to the river; there the path was narrow, with a precipice of 500 or 600 feet below, whilst the naked towering peaks, and mural rocks, rent in every direction, threatened the passenger with ruin from above. In some parts of the road there were flights of steps; in others, frame- work, or rude staircases, opening to the gulph below.) In one place is a construction still more frightful to behold; it is called Rapid, and is made with extreme difficulty and danger. In the instance, it consisted of six posts driven horizontally into clefts of the tocks, about twenty feet distant from each other, and secured by wedges. Upon this giddy frame a staircase of fir-spars was. erected, of the rudest nature; . twigs and slabs of stone connected them together. There was no support on the outer side, which was deep, and overhung the Tiding, a perfect torrent. After surmounting this terrific passage, they came to another, where the footpath had been swept away. It would have been impracticable ; but, from previous intimation, thirty people had been despatched the preceding 8354 Mr. H. T. Coreprooxe’s Remarks on the Setlej River. night from Zhangi, and had just completed two tolerable sangas by the time the party arrived, so that they passed in safety. The last mile and a-half to, Thangi was better; the road ascended from the river, often by staircases and scaffolding; and at the village, the shade of the Deéddr. and Neoza (same with Mr. Elphinstone’s Chilgooza), two species of pine, was again enjoyed. Grdmang, one of two divisions of Zhangt, is pleasantly situate upon a southern slope ;_ the houses rising above each other, with the inclination of the soil. There are few fields, but they appeared thriving. The grains were wheat, barley, phapur (Polygonum?), Siberian barley, and millet (Panicum miliaceum), with some patches of turnips and pease. The whole is neatly laid out, and intersected with aqueducts, whose banks are adorned with walnut, apricot, apple, and poplar trees. Above the village is a thick forest of pine: and the summits of the surrounding mountains are all peaked, and very rugged. On one side of the river they are fine-grained black mica, so hard, that it was difficult to break off a good specimen with a hammer ; across the Tidéng, the rocks appear to be white granite. The route from Thangi to Marang lies through a forest of pine (Ri), upon the slope of a hill, composed entirely of blue slate, often crumbling in pieces. From the confluence of the Zidténg with the Setlej, the town of Ribé, or Ridang, has a charming appearance: yellow fields, extensive vineyards, groves of apricots, and large well-built stone houses, contrast with the gigantic Raldang mountains. These are scarcely four miles from the town. Marang* is a large town, surrounded by high mountains. Although 8,500 feet above the sea, it enjoys a mild climate. During eight days’ halt, the temperature varied from 58° to 82°; and flies were very troublesome. The sun, even at this season (July), does not appear more than nine hours: was scarcely visible above the mountains before 8 a.m., and disappeared behind them at 5 p.m. There were alternately light clouds and sunshine, and now and then a little rain, which in this valley never falls heavy: the height of the outer chain of the Himdlaya being sufficient to exclude the rains, which deluge Hindusthdn for three months. * Already visited by Capt. Gerard in 1818 and in 1820. Mr. H. T. Corezrooxe’s Remarks on the Setlej River. 855 Having collected from the surrounding villages, supplies for ten days, Messrs. Gerard proceeded to examine. the valley of the Tégid river, which has its source in Chinese Tartary. They travelled to Nésang (on the Tagla), a Tartar village, already visited both in 1818 and 1820; crossing the Tiingrang pass, which was again measured, and the previous measure- ment (13,739 feet) confirmed. The pass leads over a spur, which runs down to the Setlej river, from a cluster of snowy mountains, upwards of 20,000 feet high. The rocks are slate: it easily splits into large even slabs, which are well adapted for carving the sacred Tartar sentences upon them. Across the Set/ej the mountains are of white granite, breaking into gravel, and more abrupt than on the hither side. They proceeded along the banks of the Téglé to U’rchd, and thence to Rakor, through the Ruthingt pass, and near the source of a rivulet of that name, after passing the Khdté, which descends very steeply from the Himdlaya on the south, in which direction a peak of vast altitude is visible. The elevation of the pass is 14,638 feet ; that of the resting-place at Rakor, 14,100 feet. A few birches are growing 200 or 300 feet lower. Upon the left bank of the Tagid, the height of the mountains is upwards of 16,000 feet, and no snow appears. The rocks are brown clay slate, and mica slate. Upon the right bank of the river, the mountains appear to be all clay slate, crumbling into soil, and forming a natural declivity. The summits seem to be 18,000 feet high, at least; and there is very little snow in streaks. Farther to the east isa large mountain, white with snow, and near it a naked ridge of rocks, ending in a number of sharp points, apparently formed of slate. In the vicinity of the source of the Ruthingt, several conical points are seen covered with snow. The travellers continued along the banks of the Tagld to Zongchen, passing several streams which fall into it, and a larger one named Kegoche, which comes from the south (S. by W.), and one less considerable, called Langirge, from the S.E., both very muddy. The Tédgid itself is quite clear, and its course is from the N.E. They crossed at once by a sango. The path lay upon broken slate and slippery soil, then upon inclined faces of rock ; at one time ascending steeply upon loose stones ; at another, descending abruptly upon rude steps and scaffolding, projecting over the stream, and between cliffs that subtend an angle of 60° or 65° on either side. Now and then these crags are perpendicular for 200 or 300 Vor. I. SA 856 Mr. H. T. Coresrooxn’s Remarks on the Setlej River. feet, and they even overhang the pathway. Large snowbeds conceal the river for several hundred yards: an immense load of stones and gravel lies above tle snow. In one place the accumulation of rocks, which have fallen * from the surrounding peaks, is sixty or seventy feet thick ; and the river is seen rushing from beneath a large vault, whose under surface is frozen snow. The height of Zoncheng is 14,700 feet, which, in lat. 31° 36’, according to received theory, should be buried under everlasting snow. The situation, however, is far different. On every side of the glen, which is a bowshot broad, appeared gently-sloping hills, for the most part covered with Tama (Tartaric furze). The banks of the river were covered with grass turf, and prickly bushes. Around, the land was covered with verdure; flocks of sheep were browsing, and deer leaping: altogether it was a romantic spot, wanting but trees to make it delightful. During the march the sun was found at times powerful; but the tempe- rature was evidently decreasing with the elevation. The highest observed in the day (23d of July) was 68°. The rocks were limestone; the soil a stiff yellow clay, rent in every direction by small fissures, and seeming to have been under water. The surface was ground to dust. The next stage was to Zamsiri, by the Kéubrang pass; after tracing the Tagld (crossed frequently by snow-beds), until it was reduced to an incon- siderable rivulet at the foot of the pass. The ascent of the pass is by no means steep, the angle being only 19° or 20°. But the difficulty of breathing, and severe head-aches, which all the party, not excepting their Tartar guides, experienced more or less, rendered the exertion of walking very laborious. As they advanced, vegetation became more scarce, till at length it wholly disappeared ; and the last mile presented a scene of solitude and desolation. The elevation was found by barometric measurement to be 18,313 feet above the sea. The pass is reckoned the boundary between Kundwar and that part of Chinese ‘Tartary which is under the authority of the Grand Lama of Lahasa. There was very little snow in sheltered situations contiguous to it, but none in the pass itself. Several birds were heard, and especially the call of a species of pheasant, which lives near the snow. The mountains enclosing the dell of the T’gid river, which lead to the Mr. H. T. Coreszroore’s Remarks on the Setlej River. 357 pass, are between 19,000 and 20,000 feet above the level of the sea, just tipped with snow; else they were covered with tdmd, a prickly bush, to which the travellers in a former journey gave the name of whins, and which they now called Tartaric furze. It is the ordinary fuel of the Tartars; and appears to thrive best among arid gravel, and in the bleakest places. -Its upper limit near Kéébrang was observed at something above 17,000 feet. After halting some time, it began to snow; and though the thermometer was not below 44°, the violence of the wind, added to the difficulty of respiration, rendered the situation unpleasant; and the travellers hastened down to a milder climate. Zamsirt, a mere halting-place for travellers, on the banks of the Shélté, to which they proceeded from Kéubrang, is 15,600 feet above the sea, a height equal to that of the passes through the outer range of snowy moun- tains; yet there is nothing to remind one of the Himdlaya. Gently sloping hills and tranquil rivulets, with banks of turf and pebbly beds, flocks of pigeons, and herds of deer, would give one the idea of a much lower situation. But nature (Capt. Gerard remarks) has adapted the vegetation to that extraordinary country ; for, did it extend no higher than on the southern face of the Himdlaya, Tartary would be uninhabitable by either man or beast. It seems surprising (he goes on to observe) that the limit of vegetation should rise higher the further we proceed, but so it is:—on ascending the southern slope of the snowy range, the extreme height of cultivation is 10,000 feet; and even there the crops are frequently cut green. The highest habitation is 9,500 feet ; 11,800 feet may be reckoned the upper limit of forest, and 12,000 that of bushes: although in a few sheltered situations, such as ravines, dwarf birches and small bushes are found almost at 13,000 feet. In the valley of the Baspa river, the highest village is at 11,400 feet ; the cultivation reaches to the same elevation; and the forest extends to 13,000 feet at the least. Advancing further, you find villages at 13,000 feet, cultivation at 13,600 feet, fine birch trees at 14,000 feet, and ¢dmd bushes, which furnish ex. cellent fire-wood, at 17,000 feet. To the eastward, towards Mdnassarévar, by the accounts of the Tartars, it would appear that crops and bushes thrive at a still greater height. 3A2 358 Mr. H. T. Corzprooxrs’s Remarks on the Setlej River. The travellers descended the valley of the Shéidi river to its confluence with the Sdmdé river, and ascended to the crest of the Hukéé pass, of which the elevation is 15,786 feet. The soil is reddish, apparently decom- posed limestone, with no large stones. The ground is thickly covered with green sward and beds of prickly bushes. No rocky points are seen, the whole being gentle slopes of gravel, much resembling some of the Scotch highlands ; the ¢émad at a distance seeming like heath. Yass and horses were feeding on the surrounding heights; and the climate was pleasant ; the temperature being 57°. There are the usual piles of stones to mark the crest of the pass, and a great number built upon all the surrounding heights. At a distance they could not be distinguished from men; and were taken at first sight, by the servants, for Chinese come to dispute the pass. The guides. assured them they were piles of stone; and a view through a telescope confirmed the assertion, Three of the people, who were attending the cattle, watched the party for some time, until being convinced there were Europeans, they mounted their horses, and set off ata gallop. The travellers quickened their pace, determined to advance as far as practicable; but two miles further they were stopped by the Chinese, after they had crossed a rivulet with swampy banks, winding among rich turf, near which, they found many ammonites, at the height of 16,200 feet, on the elevated land between Hukéé and Zinchin. The Tartars under Chinese authority were encamped, awaiting their arrival, of which previous intimation had been received, and pointed out a spot for their camp, and a line beyond which they should not pass. Their manners were polite, and their civility was requited by presents of tobacco, the only thing for which they seemed to have any, the least desire. The height of Zinchin is 16,136 feet, and the eminences in the vicinity rise many hundred feet higher. In every direction, horses were seen galloping about, and feeding on the very tops of the heights; altogether there were about 200. Kites and eagles were soaring in the air; large flocks of small birds, like linnets, were flying about, and locusts jumping among the bushes. - Immediately across the Se¢/ej, the mountains are abrupt; but, more to the east, there is a succession of gentle slopes. Beyond them again, appeared. a lofty snowy range. It seemed to run N.50° W. to S. 50° E. Clouds hang about it. Mr. H. T. Corernooxsr’s Remarks on the Setlej River. 359 At this altitude the atmosphere exhibited that remarkable dark appearance which has been often observed in elevated situations. The sun shone like an orb of fire, without the least haze. At night, the part of the horizon where the moon was expected to rise, could scarcely be distinguished before the limb touched it; and the stars and planets shone with a bril- liancy never seen, unless at great heights. With a transit telescope of 30 inches, and a power of 30, stars of the fifth magnitude were distinct in broad day ; but none of less size were perceptible. At Stbéthi, 4,200 feet above the level of the sea, stars of the fourth magnitude require a power of 40 to make them visible in the day. The temperature was greater than expected: the thermometer rose to 60° in the shade, and at sunset was 42°. It sank to 304° before’ sunrise. About nine in the forenoon a wind from the S.W. began; it was at its greatest strength at 3 p. m., and subsided at sunset. The climate is very different from that which is experienced im crossing the outer range\of the Himdlaya at the same season. Here, at the height of 16,000 and 17,009 feet, is abundance of fuel (metéh, bearing a beautiful yellow flower, and no prickles), good water, and a serene sky; there, at an inferior elevation, no firewood is nearer than five or six miles, the clouds hang around the mountains, the sun is rarely visible, and showers of rain are frequent. Not being able to prevail upon the Tartars to allow them to proceed a step further, the travellers unwillingly began their return (27th of July). They again traversed the Kéubrang pass, and repeated their barometric ‘measurement of it with the same result; halted at Risht Talam, ¥5,200 feet high, two miles from their former stage at Zongchin, and proceeded by the Gangtang pass to Rishi Irpa, on the Hoché river. At the limit of vegetation (16,600 feet above the sea) it commenced snowing, and they were involved in a dense haze: the guides missed their way, knew not how to proceed, and became alarmed. They halted, there- fore, for a while; and, the clouds clearing away for an instant, Messrs. Gerard. got sight of a shaghar, or pile of stones, the bearing of which they took; and being surrounded by mist, steered towards it by a pocket compass. The ascent was steep, and they often scrambled over sharp- pointed rocks. They proceeded a mile and a+half, guided by the compass ; and the lower clouds clearing away, they found themselves within half a 360 Mr. H. T. Coresrooxn’s Remarks on the Setlej River. mile of the shaghar. The summit of the pass was measured barometrically, 18,295 feet above the sea. A stream, that unites with the Tagid, lay upon the left the greater part of the way ascending the pass; they descended it along the Héchd, which comes from the left, where there is a great expanse of snow. ‘They followed its course to Rishi Irpt. The valley is generally half a mile ~ broad. The river is picturesque: in one part a clear and shallow stream, in another it thunders over rocks in a succession of sparkling cascades. There are several arches of snow over it. In several places its course was partly arrested by rocks from above. It is concealed for a considerable space by a huge pile of stones, and it forces its way underneath, bursting forth in a large body of water. In other places it forms large deep lakes, and leaps over the embankments, with tremendous noise, in sheets of white spray. Limestone, which had been the prevailing rock since they first met with it in the vicinity of Zongchen, near the Tagld, became more rare as they approached Jrpué, and disappeared near that place. It is there succeeded by mica slate. Next day they proceeded down the valley of the Héchd to Ddbling, a place visited likewise in the preceding year, in sight of the Sed/ej, and of the village of Pz, on its banks. By the way they passed the highest cul- tivation yet seen, consisting of barley, phdpur, and turnips, at an eleva- tion of 13,600 feet above the sea. A little lower, the ground was covered with thyme, sage, and many other aromatic plants, besides juniper, sweet- briar and gooseberries. At Pud there are vineyards and groves of apricots:* at Dabling, much cultivation, and plantations of apricots and walnuts. After a halt of four days for astronomical observations, during which time the temperature was warm, varying from 61° at sunrise to 85° at noon, the wind blowing very strongly from the S.W., and the sky fre- quently obscured with light clouds attended with a little rain; they moved (4th August) along the banks of the Setlej, or in the bed of the river, to Namgia. On the right margin of the river, the mass of rock (granite) is * The apricots form a part of the subsistence of the people. At this season they are pulled, and exposed to the sun on the roofs of houses; when dried, they are not unlike prunes. Mr. H. T. Coresroore’s Remarks on the Setlej River. 861 so steep, and the fracture so fresh, as to give it the appearance of having been recently broken. Several temporary huts, perched high among the crags across the river, are the summer residence of the hunters of Hango, who roam among the rocks in quest of deer. Khdab, a village of but two houses, a mile from Namgia, is immediately opposite the junction of the Li or Spiti river, one of the largest tributaries of the Seélej, having its source in Ladak. The cheeks of the gulph (solid granite) seem perfectly mural for many hundred feet ; one of the arms of the Pargéul mountain limits the left side of the channel of the Spiti. The contrast between the two streams is striking: the Spiti issues from its al- most subterraneous concealment in a calm blue deep body, to meet the Setlej, which is an absolute torrent, thundering over the stones in deafening clamour. Namgia, containing eight houses, is the last or most eastern village in Basehar: the houses are built of granite, but their structure ill accords with the durability of the materials. The want of forests, to supply the timber necessary to give union to the walls, is the source of the bad work- manship: the granite blocks resist the mountaineer’s rude implements. The mountains on every hand are of stupendous height. Those imme- diately at the back of the village exclude the sun till eight o’clock ; and the consequent deficiency of solar heat retards the ripening of the crops. They were here very backward : harvest was yet a month distant. It had been determined to renew an attempt of penetrating eastward, beyond the boundary of British influence, into the upper valley of the Setlej. Accordingly they marched to Shipkt, in Chinese Tartary, by the Piming pass (13,518 feet), the boundary between Basehar and Chinese Tartary. There could scarcely be a better defined limit: in front the face of the country is intirely changed; eastward, as far as the eye can see, gravelly mountains of avery gentle slope succeed one another. No rugged cliffs rise to view, but a bare expanse of elevated land, without snow, and in appearance like a Scotch heath. Just beyond the Setlej, the mighty Pargéil, an immense mass, rises to 13,500 feet above the bed of the river, more than 21,000 above the sea. To the east of it, in the same granitic range, are several sharp pinnacles, nearly as high, being more than 20,000 feet above the sea: on the S.W., at the back of the town of Shipki, is an 362 ‘Mr. H. T. Corzesrooxn’s Remarks on the Setlej River. enormous mass 20,150 feet high, crowned with perpetual snow. The Shirang mountain, over which the road to Gdri leads, exceeds 18,300 feet in actual height above the sea: yet only one small stripe of snow could be detected on it with the telescope. Shipki had been twice before (in 1818 and 1820) visited by the same travellers. They now received a letter from the Garpan of Géri (in reply to one sent by them from Zinchin), prohibiting their advance eastward. At the same time the local authorities were instructed to furnish no pro- visions at any price. Messrs. Gerard returned to Namgta by the lofty pass of Kéngma (16,007 feet above the sea): it is the usual resting place for beasts of burden. Furze and grass extend considerably higher on each side; and springs rise, which form a lake at the distance of 150 yards. Intending to explore the valley of the Lé or Spit river, and penetrate by that route as far as might be found practicable, they crossed the Setlej by ajhdld, or bridge of suspension, made of twigs twisted together. “The bed of the river is here 8,600 feet above the level of the sea; the breadth of the stream is seventy-five feet. From the Se¢lej the path leads up the face of a granite range to Taz-hi- gang, perched amidst ruins of a frightful bulk, at the height of 11,850 feet above the sea, The temple and residence of the Lamas are still 500 feet higher. Ascending upon loose rocks to the highest point of the road (13,200 feet), they turned the extremity of the range; and leaving the Setlej behind, bent their course to the north, having the Li or Spité on the left, about 5,000 feet below, and almost a complete precipice. The road continued at a general height of 13,000 feet, upon granite, crumbling into sand, and producing afew bushes of juniper and furze. A fine prospect suddenly opened: a village (Nak6) in the heart of abundant cultivation already yellow, with a broad sheet of water, sur- rounded by tall poplar, juniper, and willow trees of prodigious size, and environed by massive rocks of granite. Separate measurements, at three different times (1818, 1820, and 1821), by excellent barometers, and the boiling point of water, determine the height of Nadko a little more than 12,000 feet above the level of the sea: yet there are produced most luxuriant crops of barley, wheat, phapur (po- lygonum ?), and turnips, rising by steps to nearly 700 feet higher; where Mr. H. T. Coresrooxe’s Remarks on the Setlej River. 363 is a Lama’s residence, inhabited throughout the year. The fields are par- titioned by dikes of granite. At Taz-hi-gang they are enclosed by barberry and gooseberry bushes. The seasons are similar to those of our northern latitudes, the grain being sown in March and April, and reaped in August and September. Snow generally falls towards the end of October. It seldom exceeds two feet in depth, but does not leave the ground for nearly six months. Want of moisture in the air prevents its earlier descent, since the beginning of October is winter, under a clear sky. In the middle of October 1818, the thermometer at sunrise was seldom above 20°; now (in August) the tem- perature was 75° at noon, and never below 52°. The effects of particular exposures and localities towards the develop- ment of vegetation cannot be more strongly contrasted than between this and Namgia; for, although here 3,000 feet higher, the crops were much farther advanced. Vast extent of arid surface on every side reverberates a surprising warmth, and favours an early harvest. The leaves of poplar are given to cattle. Besides these, junipers and a few willows are the only trees at this elevation. Firewood is of furze (tama) alone, and it is scarce. Messrs. Gerard were desirous of verifying by trigonometric measurement the elevation of their old high station on Pargéil, just above Ndko. In 1818, Capt. G. made it 19,411 feet by three barometers, which agreed ex- actly (14.675 inches). In 1820 two other barometers were taken to this spot, and they showed 14.67 inches. The result of the trigonometric measurement now gave 7,447 feet above the former camp, which being 11,995 feet, makes the extreme height of the peak 19,442 feet above the level of the sea, differing 31 feet from the barometric measurement. They proceeded along the banks of the Ld to Chango. Part of the road traversed a plain studded with enormous masses of rock, seeming, as Capt. G. remarks, to have been under water at no very distant period. The road then lay along the bank of a rivulet, over waterworn stones of many sorts, and crossing the stream enters the plain of Chango. The village is fully 10,000 feet above the.sea; but this elevation does not pre- vent its enjoying a sultry summer, the temperature rising to 80° in August. The situation is pleasant, unlike the rude and sterile character of the country. The seasons are at least a month earlier than at Ndkdé : seed time begins in March, and harvest in July and August. Snow falls from No- 3B 364 Mr. H. T. Corerrooxe’s Remarks on the Setlej River. vember to March, but it is seldom a foot in depth; and in April and May, rain is frequent. The grain crops are those noticed at Ndkd, with dgal? millet, and fine fields of turnips, pease, and beans, all well tasted. There are likewise many apricots. The plain lies east and west, in a dell, through which flow two streams, that no sooner escape from their dark and winding passages, which are bounded by lofty and inaccessible crags, nearly perpendicular, than they are conducted in tamer conduits, by the industry of man, to the fields, which rise one above another in terraces. This glen is terminated on the north and south by bare thirsty ridges, on which nothing animate appears. On the west is the L7 or Spité river, flowing in a tranquil expanse of bed. On the east, at the head of the plain, is a high-peaked mountain, on whose summit rests snow. The next march was to Changrezhing by the Chdrang lama pass, of which the elevation is 12,600 feet. Here limestone was again met with, as well as clayslate, &c. Pebbles imbedded in clay, and small rounded stones are numerous ; all having the appearance of having been acted upon by water, although the Spété is nearly 3,000 feet below this level, and no rivulet is near. The Chélé-ddkpd, a considerable stream from the eastward, extremely muddy, and rushing with inconceivable rapidity between perpendicular cliffs of granite and mica slate, at an altitude of 11,400 feet above the sea, was crossed by a wooden bridge. ‘The breadth of the stream was twenty- five feet. Changrezhing is a dependency of Chango, where are a few ruinous houses, inhabited in summer. Its height is 12,500 feet above the sea. The grains cultivated are wheat, barley, phapur, and Siberian barley. The rocks in the vicinity are granite, gneiss, and mica. Having understood that Chinese were at a short distance in front to stop them, Messrs. Gerard did not move their baggage, but advanced to meet the opposite party. They crossed two rivulets, near which they saw the black currant in the highest perfection, and larger than «any which they had hitherto met with. They found fifty Tartars awaiting their arrival a mile §.W. of Chiret, the first Chinese village. Not being able to prevail on them to allow of their proceeding, they returned to Changrezhing. In the afternoon they visited the confluence of the Spééé with the Zang- cham or Pardtt river, which comes from the N.E. The last is the larger river, being ninety-eight feet broad; the Spété (from the N.W.) but seventy- Mr. H. T. Corrsrooxr’s Remarks on the Setlej River. 865 two feet ; the former rushing with great fury and noise, the latter flowing with a more gentle current. The elevation was found to be 10,200 feet above the sea. A mile from Changrezhing, proceeding towards the river, they got among the crags and waterworn passages, whence it was no easy matter to ex- tricate themselves. Capt. G. remarks, that they were evidently on the former bank of the river: the whole bank was a concreted rubble, hardened by the air on the retiring of the waters. After descending a series of dif- ficult steps or ledges, each seeming to have once been the bank of the river, they arrived at its bed. ‘The distance from Changrezhing was three miles and a half. They proceeded by the Chéngbd pass (11,900 feet above the sea), and crossing the Sptti by a good bridge of three fir trees planked over, to Shidlkhar, where there is a fort in a commanding situation, on the brink of the channel. The walls are of loose stones and unburnt bricks, with houses all around the inside. It is in the parallel of 32° N. lat. The river is here 10,000 feet above the sea. The climate resembles that of Chéngo. The grain crops are the same; and apricots are plentiful, and of very superior flavour. Lari, the first village in Spiti, a dependency of Ldddk, is distant about eleven miles to the N. W. Messrs. Gerard wished to visit it, but the Spiti intervened, and was then unfordable, and there are no bridges. For the same reason they could not see the hot wells between the Spit¢ and Zang- chim, four miles north of Shid/khar. They are in great repute in this quarter, and diseased people resort thither from long distances, either to bathe in them, or drink the waters. The travellers proceeded along the glen of the Spiti, to Lakh, which is 12,900 feet above the sea, whence they descended into the bed of the Yiulang river, a middling sized stream, rising among perpetual snow in the west. It is increased by rivulets from either side; and above the ford, a stream gushes from the brow of the mountain, and is precipitated into it in a transparent cascade. Hence the angle of ascent was 34°, rising 2,000 feet perpendicular, in a distance of one mile, over hard gravel. Difficulty and danger in a thousand forms attend the traveller’s progress: when he clings to the bank, he frequently brings away a piece of it. In some places there are many large stones amongst the gravel, which it requires much caution to avoid setting in motion, for one displaces others, so that sometimes 3B2 366 Mr. H. T. Coresroors’s Remarks on the Setlej River. a space of 100 yards of gravel and stones moves downwards at once, and the larger stones, bounding over the slopes, are showered to the bottom amidst much confusion and noise. Now and then nitches for the point of the foot were cut: and Messrs. Gerard, not taking off their shoes, as their followers did, were often obliged to grasp the nearest person’s hand. They reached the top without accident, much wearied with climbing, and rested upon the verge of the gulph, and enjoyed a refreshing breeze at the height of 12,700 feet, blowing over an extensive tract, which resembles a heath. Thence they descended to the village of Liv, which occupies a slip of land on the right bank and in the bed of the Spiti, embosomed by sterile masses, glowing under the ardor of a tropical sun. From this the climate acquires a delicious softness. On the east is a solitary rock sixty feet high, which was formerly the site of a fort now in ruins: southward, the plain is washed by a stream called Lipak, falling into the Spétd a bowshot distance. They halted on the 15th August, on account of rain. In the evening, when it cleared, they visited the Spit/, which is here broad. It was measured 258 to 274 feet wide. The river is rapid, and at this season appears to contain a greater body of water than the Seé/ej. The snow had within two days descended on the granite range of mountains across the Spitt, to 16,000 feet. At Ndko, judging from the heights before deter- mined, it was certainly not under 18,500 feet. Crossing the Lipak uuder the village, by a firm and well raised sango, they resumed their journey (16th August) and ascended, by a steep path over granite and mica slate, to the height of 11,600 feet above the sea, and proceeded at this level for a mile, winding round sharp projections of rocks into recesses, in and out again, where the pathway bordered upon preci- pices of 2,000 and 3,000 feet. They turned their backs upon the I or Spiti, and its deep abyss, and entered the Chdling dell, which sends its waters to that river. The mountains have an extremely sterile and parched aspect. No grass eovers them ; and a few tufts of aromatic plants are all the vegetation they here present. The appearance of a village and green fields was singularly refreshing. Those of Chilang and Hard were passed. to encamp at Hango. This village is 11,400 feet above the sea; situate at the head of a dell in the bosom of’ cultivation. ‘There are a few poplars, but no apricots. The luxuriance of the crops can scarcely be exceeded. The ear of the Siberian Mr. H. T. Corrzrooxz’s Remarks on the Setley River. 367 barley showed so large and full, that the average of eight picked casually was seventy-eight fold. Most of the fields were yellow, and a few had been cut. The glen runs east and west, and has a nearly level surface. A stream flows on each side of it, and one through the middle; and the supply of water never fails. The mountains around are limestone: the same had been observed at Chéling. Those on the north are steep and naked; on the south more gently inclined, and they are covered with grass and furze. The march of the next day was to Stingnam by the Hangrang pass (14,800 feet above the sea). The limestone is broken by the action of the weather into a gravelly surface, thickly clad with furze, juniper, and short grass, the arid pasturage of the cattle. Horses were seen loose, feeding at the height of 15,000 feet above the sea. From the pass the view extended to the elevated range between the Setlej and Indus, from N. 15° E. to N. 10° W. It is most probably a con- tinuation of the lofty range seen from Kéubrang : it was so completely covered with snow, that not a rock could be distinguished by a telescope of large magnifying power. Limestone disappears, and clay slate is frequent, near Stingnam. This populous place, in the valley of the Darbing, had been already visited by Messrs. Gerard (in 1818). It is 9,350 feet above the sea. At this place, where they halted for several days (17th to 28th August) Capt. Gerard remarks : “ The situation is fine, ina glen bounded on the north and south by lofty ranges of mountains, the passes through which are nearly 15,000 feet above the sea. On the N. W. up the course of the Darbing, is a high pass to Spiti ; and to the S. E., the Setlej, at the distance of several miles. For the space of five miles, this valley presents a sheet of cultivation. There are two crops here, and the grains are barley, ogul? and phdépur? there is plenty of pease, beans, and turnips ; and wheat and Siberian barley thrive at great elevations upon the slopes of the dell. Around the village are vineyards, and orchards of apples, apricots, and walnuts. “In this neighbourhood the pine, to which we had long been strangers, begins to raise its head; it is stunted in growth, and thinly scattered upon the surrounding mountains. “« We stopped here till the 28th August, and at times we were somewhat incommoded by the heat ; during our halt the temperature of the open air 368 Mr. H. T. Coreproorr’s Remarks on the Setlej River. ranged from 60° to 82°. For two or three hours after sunrise low clouds were seen hanging about the hills, but they dispersed as the day advanced. In the evening, and during the night, dark clouds charged with thunder appeared towards the N. W. but there was scarcely any rain. About 1 p. m. an easterly wind sprung up, and it increased in violence till five; when it subsided till 9 p.m. «Snow falls in November, and covers the ground more or less until March; but it is seldom two feet in depth. From Stngnam the travellers proceeded to visit the Mdnerang pass, and thence to Mdnes. I continue to transcribe Captain Gerard’s account of this excursion, in his own words, unabridged. “ The road from Svingnam to Répd (four miles) lies in the dell along the bank of the Darbéng. Fields and hamlets are scattered on either hand ; and apricots and apples occur at every step. The glen is about a bowshot in breadth ; and the mountains on each side are crumbling clayslate and limestone, bearing a few dwarf pines. Near the village of Shdbé is a copper mine, which was formerly worked. The height of Rdpda is 9,800 feet: so the seasons and productions are similar to those at Siingnam. «* We had with us twelve days’ supplies, which, from the goodness of the roads, were transported upon horses, mules, and asses. Here, however, we were obliged to exchange our carriage for sheep; and the adjustment of the loads occupied so much time, that we found it necessary to halt for the night. «The next day we proceeded to a reating place for travellers, named Pédmachin (ten miles and three quarters). At first the road was level for a short way, and it led through fields of beans and bowers of apricots: then there was an ascent of two miles and a half, latterly steep: but the path was good to Téméké% pass, 13,400 feet high. The surrounding hills are slaty, and crumble away at the surface, which is almost naked: a few dwarf pines and juniper bushes occurring now and then. ‘«* Below this the first branches of the Darbiéng are concentrated. The streams are amongst perpetual snow, and rush down from different directions in clamour and foam to unite their waters. « The next four miles are of an extraordinary nature, scarcely to be described ; rugged cliffs, banks of hard gravel much inclined to the river, mural precipices, and sharp pointed rocks succeed one another. s After a series of difficulties and dangers, we descended to a considerable Mr. H. T. Coresroore’s Remarks on the Setlej River. 369 stream, which we crossed by a wooden bridge, and proceeded upon level soil to Stimdé, a few huts occupied by the shepherds and their flocks. Hence to camp, a distance of two miles, the path was nearly plain, and we passed through a belt of birches at the immense elevation of 14,000 feet. ** It is so named, after the species of juniper called Pdmd (which is the only wood for fuel found in the vicinity) and is 13,700 feet above the sea. ** This was a very fatiguing march for loaded persons. Szmdé is the usual stage: and the next does not cross the pass ; but it had been snowing for some days upon the heights around, and our guides preferred crossing the chain on the second day from Rédpd for fear of bad weather. « Part of the baggage arrived during the night ; and from this time forward the tent, with some other things, were lost sight of. ‘© The Darbung is here much reduced in size. The cliffs rise from the water’s edge in wild disorder; and every year marks them with decay. Their sharp summits crumble away by frost and snow; and large portions of rock are precipitated into the bed of the river. “« The following day we marched to Sdpénd, a halting place for travellers, distant eight miles and three quarters. ‘ «The road lay upon the bank of the Darbing, which it crossed thrice by immense arches of snow, covered with heaps of stones that had fallen from above. «« The mountains are of limestone, and end in peaked summits of many curious forms, inclined to the north at various angles. Not a trace of vege- tation meets nourishment there; and the snow cannot find a rest, but is hurled down, together with the rock itself, and is exhibited at the bottom in accumulations of a frightful magnitude. “« We had now come two miles and three quarters, and the dell was terminated, and close round. The Ddrbing is lost among the fields of snow where it is generated ; and the whole space on every side is floored with ice and frozen snow, half hid under stones and rubbish. In some places the snow is of incredible depth, and lies in heaps. Having accumulated for years together, it separates by its gravity, and spreads desolation far and wide. “« We had never before observed such enormous bodies of snow and ice, nor altogether so wonderful a scene. So rapid and incessant is the progress of destruction here, that piles of stone are erected to guide the traveller, 370 Mr. H. T. Corresrooxn’s Remarks.on the Setlej River. since the pathway is often obliterated in a few days by fresh showers of splinters. ‘Our elevation was now upwards of 15,000 feet, although we had but ascended in company with the river, against its stream. Here only began our toils, and we scaled the slope of the mountain slowly ; respiration was laborious, and we felt exhausted at every step. The crest of the pass was not visible, and we saw no limit to our exertions. «The road inclined at an angle of 30°, and passed under vast ledges of limestone. The projections frowned above us in new and horrid forms, and our situation was different from any thing we had yet experienced. “« Long before we got up, we were troubled with severe headaches, and our respiration became so hurried and oppressive, that we were compelled to sit down every few yards; and even then we could scarcely inhale a suffi- cient supply of air. The least motion was accompanied with extreme debility and a depression of spirits, and thus we laboured for two miles. “ The last half mile was over perpetual snow, sinking with the foot from three to twelve inches, the fresh covering of the former night. The direct road leads in the centre of the gap, but we made a circuit to avoid the danger of being swallowed up in one of the deep rents, which were now covered up with the new snow. «© The day was cloudy, and a strong wind half froze us. The rocks were falling on every side, and we narrowly escaped destruction. We twice saw large blocks of stone pass with incredible velocity through the line of our people, and between two of them not four feet apart. “ We reached the summit of the pass named Madnerang at half past two p.m. Its elevation is 18,612 feet by barometric measurement.* There is here a very circumscribed spot, where is a shaghdr, or pile of stones, free from snow. «« Leaving the pass, we travelled over snow, and descended gently for a mile. The wind blew with great violence, and benumbed us; but the sun shone bright and caused a reflexion that affected our eyes, but did not inflame them much: for at this season the snow is soft and somewhat soiled ; but in winter, when it is frozen and sparkles like diamonds, the inflamma- tion is very distressing and painful. * The particulars of the measurement are omitted.—C. Mr. H. T. Cotrsrooxr’s Remarks on the Setlej River. 871 '« After quitting the great snow-bed, the road became extremely rough and difficult, leading over the scattered wrecks of the cliffs and patches of melting snow, and along the edge of a stream in a channel of solid ice. «« The adjacent ridges are wholly limestone, without a vestige of vegeta- tion; they are even deserted by the snow, and exhibit an enormous extent of pure rock, and shoot into slender summits of a great variety of forms. “« We encamped at the foot of the slope that stretches from the pass, where the glen takes a regular shape ; the stream spreads out and ripples upon sand and pebbles ; the mountains slant away, and some stunted vege- tation appears at their bases. ** The elevation of the camp was 15,200 feet above the sea. « At sunrise of the following day the thermometer was at 31°; but the night must have been colder, for the dew which fell upon our bed clothes (we had no tent), was so completely frozen, that in the morning our blankets were as tough as the hardest leather. *« We proceeded towards Manes (distant six miles and a quarter) through the dell that leads to Mdnerang pass, along the bank of a rivulet which has its source amongst the snow-beds in that direction. There is a good deal of soil and bushes, and we passed fine crops of wild leeks at the height of 15,000 feet. « Three miles and a half from camp we came to an open valley, being an expanse of sand and pebbles. We followed the stream till it entered a lake upwards of a mile wide; and here, jeaving it to the right, we pro- ceeded to Mdnes, winding through low gravelly hills covered with ‘amd bushes. «« Manes is a large village (of about fifty houses) in two divisions, sepa- rated by a stream. It is elevated 11,900 feet above the level of the sea, and lies on the right bank .of the Spit river, 400 or 500 feet above its bed. « Around the village is some level soil, bearing crops of wheat and barley, and (awd) Siberian barley, which do not extend higher than 12,000 feet above the sea. The grains were almost ripe, and there were a few poplars in the vicinity.” After a halt of a day at Médnes, where the temperature varied (1st Sep- . tember) from 52° at sunrise to 81° at the hottest time of the day, Messrs. Gerard proceeded to Téngdi, a small village in the district of Pini, com- prised in the province of Spitt, They kept along the right bank of the river, a little above the stream, and then descended into the bed of the 3 C 372 Mr. H. T. Cotrzrooxer’s Remarks on the Setlej River. Spitd river, to the village of Sd/dk. ‘The dell is frequently a mile across, and the river winds through it in many channels, among islands of sand and pebbles, which are covered with barberry and other bushes. The fort of Ddnkar, opposite this, is a considerable place, containing about forty houses, which, as at Shialkhar, are inside. ‘The walls are partly stone, partly mud, and the position is among rugged projections of gravel. Its altitude is not less than 18,000 feet above the sea. Above the fort two rivers unite ; the largest, which has a bridge of ropes over it, rises in the Pardldsd range on the N.W., and is called either Spztd or Kinjom ; the other, also a large stream, is named Pinu ; its principal branches have their sources near Tdri pass, on the S.W. Near Sd/ak, where a meridian altitude of the sun was taken, is the highest latitude Messrs. Gerard reached in this journey, viz. 32° 5! 34, The best road crosses the Piné at this place, and proceeds on the other side; but the stream was not fordable. It was attempted, but the current was found to be much too rapid. They had no choice but to encounter the diffi- culty of amost frightful descent. In one place is a notched tree from rock to rock, for the passage of a chasm: beyond this, a line of rocky ledges excavated for the toes to enter: above the crags overhang, and beneath is a precipice more than 100 feet deep. Unloaded people get over with the utmost dif- ficulty ; the baggage therefore was lowered by ropes. Immediately beyond this they came to an inclined rock, 100 feet high, which they had to climb over: it was nearly smooth, and could scarcely be ascended barefooted. The path continued dangerous for a mile and a half farther, upon hard gravel sloping steeply to the river. The dell is from a quarter to half a mile wide, and is occupied by sand and limestone pebbles : the mountains on either side are of limestone, sharp at the summits, but crumbling below. Téngdt is 12,000 feet above the level of the sea: the houses are two stories: the lower half built of stone; the upper of unburnt bricks; the roofs flat: and on them the firewood, collected with great labour, is piled. Not a single tree is near, and the few prickly bushes seldom exceed three inches in height. The climate here is cooler than at Mdnes. The tem- perature at sunrise was 45°, and in the middle of the day 78°. The district of Spiti, which comprises Pint as well as Manes, is situate between Chinese Tartary, Laddk, Kuli, and Basehar, and pays tribute to each. The inhabitants are all Tartars, and follow the Lama religion. There are lead mines. The villages are from 12,000 to 12,500 feet above Mr. H. T. Coresrooxe’s Remarks on the Setlej River. 378 the level of the sea. Toward Ladak the habitations must be still more elevated, and the country very barren, and the climate inhospitable. It was the intention of Messrs. Gerard to have gone on towards Ladak, and returned by the Tari pass, which is the most direct road. But intreaties and the offer of a douceur of 150 rupees were unavailing: the Lafa, or chief person, would not hear of their proceeding onwards, or attempting the Tari pass. After a fruitless negociation, which lasted two days, they returned to Manes, and thence to Sdpdna ; and again (7th Sept.) by the Mdneramg pass to Pdmdchan, Simdd, and Répd. The barometric measurement was repeated with nearly the same result. The Darbing river was only half its former size; for a few days had brought on winter ; and the stream was now but slowly and scantily supplied amongst the ice. The snow had not descended more than 4.00 feet lower, since they last crossed the pass, but the great fields had a new thick covering frozen hard. Shortly after leaving the pass, it began to snow, and continued till they arrived at Pdmdchan. Upon the old snow-beds it lay at 14,500 feet; but what fell upon the ground, melted at 16,000 feet. Stimdo is about 12,500 feet above the level of the sea. They crossed the Ddrbung under the village of Gedbiing, and ascended the face of a thinly wooded hill to the elevation of 13,500 feet, where they encamped at the distance ofa mile from any kind of fire-wood ; but the spot afforded water. The upper limit of the pines in this neighbourhood is 12,300 feet ; the juniper scarcely extends 100 feet higher. At sun-rise the thermometer was 39°. Every thing around was covered with hoar frost. They ascended the Rémang pass, 14,500 feet above the sea; the moun- tains are of clayslate; and the creeping juniper, as if it had found a conge- nial soil, spreads its roots higher than the pass. Descending from the zone of frost, they travelled several miles upon an undulating tract much indented, but preserving a height above the limit of trees ; and leaving the populous villages of Kdnam and Labrang at a profound depth below on their left, they descended into the dell in which Lipe or Lidang is situate. The village is considerable, the houses entirely built of Kéhi pine, small, compact, and exactly resembling cisterns. The bottom of the dell stands 8,700 feet above the sea; the vine is cultivated; and there are orchards of fruit trees around. A few of the 3C 2 374 Mr. H. T. Coreprooxe’s Remarks on the Setlej River. grapes were now (10th Sept.) ripe, and the apples, which are the largest observed in Kunadwar, are of a delicious flavour. The mountains are clayslate, granite, gneiss, and mica slate. The travellers proceeded by the Werang pass (13,000 feet above the sea) crossing the Késhang river (a large and very rapid torrent forming a series of waterfalls) by a good wooden bridge, to Pangpd or Pangi, 2,500 feet above the Setlej, and 9,200 feet above the sea. There is here very little soil or level ground: the houses are crowded together; and the vineyards, fields, and pasture lands, belonging to the village, are miles distant. The march was through a fine wood, large beds of juniper, and fine forests of pine, most part of the way. The upper limit of the pine was observed at 12,000 feet, the highest birches at 12,500 feet ; and the rhododendron at 12,700 feet. This day (11th Sept.), Captain G. observes, terminated their adventures amidst frost and desolation. ‘They bade farewell to the serenity of a Tartaric sky and its charms. ‘ Before us,’’ he says, ‘* we beheld dark clouds; we already felt the moist warmth of the periodical rains, and wished ourselves back among the Tartars, their arid country, and vast solitudes.” The rest of the journey follows the course of the Seé/ej, until it emerges from the mountains into the plains of Hindusthan. They now entered the lower Kundwar, and crossing, by a sango, the Malgitn, a rapid torrent passing to the Set/e, they traversed a pine forest along a belt of highly cultivated land interspersed with orchards and the richest vineyards: in the midst of which is Chzni, a large village, contiguous to which are seven or eight others. The soil slopes gently to the Seélej, and is loaded with fine crops. It is the most extensive plain in lower Kundwar, and forms a striking contrast with the heavy woods and rocky cliffs which overhang it. Just opposite are the huge Raldang peaks. _ Here, on both sides of the river, grapes attain the greatest perfection. Some are dried on the tops of houses; some made into spirits; the rest eaten ripe. Eighteen varieties, distinguished by separate names, derived from colour, shape, size, and flavour, are cultivated in Kundwar. From Chini, the road assumes very rugged features ; many rude balconies, flights of steps, and notched trees occur. The soil is crowded with countless varieties of gay flowers and many odoriferous plants. Cumin is plentiful, and forms an article of export to the plains, devisl Mr. H. T. Corerrooxr’s Remarks on the Seilej River. 375 The height of this spot is 10,200 feet. The rocks are granite and gneiss, forming a succession of precipices, with a solitary tree here and there. The path is narrow, and skirts the brink of the abyss, looking down upon the Setlej, 4,000 feet below- Régi, where they halted, is 9,100 feet above the level of the sea. ‘Towards the Se¢lej there are vineyards, and around the village apricots, peaches, and apples. Thence they ascended to the height of 10,900 feet through a forest of straggling pines, of the species called Ri or Niora (Mr. Elphinstone’s Chit. guza.) It does not here flourish to the westward of Wanghu. The road rises and falls upon sharp pointed rocks, and now and then a flight of steps occurs. Opposite is the confluence of the Baspa with the Setlej. Its waters make a very considerable addition to this far-travelled river. The road descends precipitously (2,600 feet) to Rimgar, a small stream. The face of the hillis unwooded, but beautifully diversified with wild flowers, and clothed with rich pastures for thousands of sheep. Hence to Mir, or Mirting, a small village 8,550 feet above the sea, the path ascends and descends amidst dwarf pines and oaks. The Yl, a considerable stream which rises amongst the snow in the N.W. and falls into the Setlej, was crossed 1,200 feet below the village.. On its banks are many fertile fields. Thence the road ascends through a wood of oak and holly, which affords shelter to many varieties of pheasants ; passes the village of U’rni, and arrived at Tholang, a village containing fifty-five families, and agreeably situated on both banks of a rivulet. It is 7,300 feet above the level of the sea. The whole of the rocks in this tract are gneiss. In several spots the ground had been torn up by bears in search of the honey of the field bee, which is here common. At a short distance from Chegaon, the road passes under a natural arch of granite formed by the contact of two immense blocks. The travellers then descended te the Setlej, and continued for several miles along its banks, sometimes a little elevated above it, more frequently dipping down to the edge of the stream, which is very rapid. The rocks on both sides are worn into many caves, which re-echo the roar of the river with tenfold noise. A very dangerous ascent was next encountered along the face of smooth ledges of granite, very steeply inclined to the Se/lej ; in these the nitches for support scarce admitted half the foot, and were cut at very inconvenient distances, 376 Mr. H. T. Coresrooxe’s Remarks on the Setlej River. Arriving at the summit, the road again descended into an abyss 1,200 feet deep ; the distance was but half a mile, which shows the steepness of the slope. The Wangar, a mountain torrent, here tears its way amongst vast masses of granite with frightful velocity and noise. ‘The cascades formed by the rocks in its bed, throw up the spray to an amazing height, washing the crags which are loaded with a rank vegetation. In the dell of this torrent lies the secluded district of Wdngpé, containing seven small villages. The Wanger is formed by two streams: one called Surch, rises amongst the snow, the other, which retains the common name, proceeds from the foot of Tart pass. Pint is about four marches from Wangpé ; and it was by the Tari pass, Messrs. Gerard intended to return, could they have prevailed on the Lafa to concede to their wishes. The pass is not reckoned so high as Mdnerang, and probably does not exceed 17,000 feet. After crossing the Wangar by a wooden bridge, the road continues along the edge of the Seé/ej for half a mile to Wangto, where there is a bridge of ropes across the river. Its breadth within the banks (which are of granite) is here 92 feet. It is the narrowest point: the average breadth in this part is from 250 to 300 feet. ‘The bed of the river is 5,200 feet above the sea. Messrs. Gerard stopped in a large natural cave till three o’clock, and having seen their baggage across, proceeded to Nangdnéd, by a very steep and rugged ascent, and then along a well cultivated hill face. The journey was troublesome and fatiguing. It rained, slightly at first, but latterly poured down in torrents. Nangdnéo is a tolerably sized village, 6,900 feet high (above the sea). A few grapes are cultivated in this district ; but, owing to the periodical rains, do not thrive. Pear trees, bearing large and abundant fruit, are frequent near the villages. The fruit is dried upon the tops of houses, and forms part of the winter stock. Proceeding towards Tarandd, the travellers passed through a beautiful woodof stately pines, many of themfrom 20 to 27 feet in girth; the pines are called Kéli by the natives. This timber is almost everlasting. It resists the attack of insects, and is therefore used in the construction of temples, houses, and granaries. It seldom occurs below 6,000 feet, nor above 12,000 feet from the level of the sea. Mr. H. T. Coresrooxe’s Remarks on the Setlej River. 377 Leaving the forest, they descended by a narrow rocky path, among dark thickets of oaks, holly, yew, and horse chesnut. They here crossed the Saildang torrent, by three rude alpine bridges, over as many large and very rapid streams, which flow, or rather rush from their sources in the Himdlaya to the southward, descending, in a succession of cascades, to the Setlej, a couple of miles below the bridges. After crossing the Saildang there was a mile and a half of very steep ascent, which required some agility to surmount, without slipping down the precipice. Rank grass, from 8 to 10 feet high, concealed the intricacies of the path, and rendered it necessary to pick the way with the utmost caution. Thence to Tardnda the road led through woods of pine. It rained heavily all day, and the baggage did not arrive till sunset. Tardnda is 7,100 feet above the sea. Gneiss and mica slate appear to predominate here, and granite is not so frequent. _ Nearly opposite this, to the south, the Himdlaya mountains may be said to end. The travellers halted for a day on account of rain, and proceeded on the following (18 Sept.) to Surdn, a tiresome journey, made more disagreeable and fatiguing by incessant rain. They crossed the Chaunde, a large and impetuous stream, by a dangerous sango of two thin spars, one much lower than the other, and traversed a dark forest of oak and holly. Inclined rocks, and soil drenched with rain aggravated difficulty to danger. In fording a rapid stream, in which they were completely drenched, many of the ioads were soaked with water. Some of the geological specimens were rendered useless by the writing on the paper envelopes being effaced ; and the whole of the botanical collection, with the exception of very few plants, was entirely destroyed. Maniati ghdti, the ordinary stage between Tuirdndé and Séran, parts Kundwar from Dasau, another of the great divisions of Basehar. The country westward assumes a more civilized appearance: villages are more thickly studded, cultivation more abundant, and not so circumscribed by huge masses of rock. Numerous rills trickle down from the mountains, and afford ample supplies for the fields, which are chiefly rice. Strdn, 7,250 feet above the level of the sea, is the summer residence of the Basehar Raja and his court. ‘The climate is fine. Three miles from this, near the Set/ej, are hot springs. | Formerly human sacrifices were offered at a remarkable temple sacred to Bhima Cali, the patroness of Basehar. They have been disused since the British conquest. 378 Mr. H. T. Corrsrooxe’s Remarks on the Setlej River. The travellers halted four days (19th to 22d Sept.) on account of inces- sant rain, waiting for the reconstruction of a sango over the Manglad torrent, which had been washed away by the flood. ‘The temperature was stationary at 50° during the rainy weather, but rose to 64° when the weather cleared. They now resumed their journey, crossed the Mangldd by a crazy bridge of two spars connected by twigs. ‘The stream was frightfully rapid. The ascent from the dell, steep as the descent to it, was more diffi- cult; the path lying upon mica wet with rain, and slippery at every step. Next day (23d Sept.) brought the travellers to Rdmpir, the capital of Basehar. It is on the left bank of the Seflej7, 3,300 feet above the sea, in lat. 31°. 27’, and long. 77°. 38’. The houses are of stone and slated, and some are very neat. The spot is hot and unhealthy in summer, and as cold in winter. Under the town is a rope bridge of 211 feet across the Sef/e/, leading to Rui. On the opposite summit of the range, which is lofty, are three forts, crowned with huge towers and battlements, which give them an imposing appearance. Following the banks of the Se¢/ej, and crossing Nawagari, a large stream, by a well-constructed wooden bridge, they found the dell expand at Datta- nagar. Hitherto the valley of the Seé/e has been narrow, confined between abrupt mountains. It now forms a flat, three miles wide, well watered by canals, and bearing luxuriant crops. A few miles further they forded the Bédri torrent, and finally emerged from the glen of the Seélej by a very fatiguing and steep descent of 4,000 feet perpendicular height ; and, three miles further, by a winding road through woods of oak, yew, and horse-chesnuts ; and arrived at Ké/garh, where the survey terminates. It will have been remarked in the preceding narrative, as in former ac- counts of the same travellers, and of Mr. Moorcroft, Mr. Fraser, and others, that at an elevation where the density of the air is diminished five-twelfths, that is, where the barometric pressure is reduced to 17% inches or seven- twelfths of the atmospheric weight at the level of the sea, (which takes place at an altitude of nearly 15,000 feet above that level,) difficulty of breathing is experienced, attended with lassitude and severe head-ache. The native © Mr. H. T. Corrsrooxr’s Remarks on the Setlej River. ' 379 mountaineers of the Himdlaya, who feel it not less sensibly than strangers, ascribe the sensation to presumed exhalations of a supposed poisonous vege- tation at that vast height. At a less elevation no such effects are perceived. Inhabited places were visited by Messrs. Gerard, at the height of more than 13,000 feet above the sea; and cultivated fields were seen at 13,600 feet, and cattle pasturing at a still greater altitude. The diary of this journey supplies ample confirmation of a position ad- vanced by me some years since, in reply to some hasty inductions, grounded on imperfect experiments and insufficient observations, as to the limit of perpetual congelation. It was not to be supposed that the same mean tem- perature, or the same maximum of it, would occur under a given geogra- phical line, at equal elevations, whether of a solitary mountain or an extensive cluster; whether of an isolated peak, or a sequestered glen. On the con- trary, it seemed obvious that reverberation of heat must produce like effects of concentrated warmth, at the level of the sea, and on the table land of mountains. Accordingly, it does appear, that in the exterior chain of the Himdlaya, where heat is reflected to it but from one side, the warmth is much less than in the interior cluster, where there is reverberation from all quarters. Capt. G. has repeatedly adverted to these important facts. He has constantly attended likewise to very interesting questions con- cerning the geography of plants, and especially regarding the limits of vegetation. In abridging his diary, I have seldom suppressed any circum- stance bearing upon these points ; but have commonly retained the particu- lars, at the price, perhaps, of some tediousness and a little repetition. The greatest elevation, at which plants of a notable size are remarked, is 17,000 feet. The utmost limit of vegetation of mosses and lichens must doubtless reach further. The greatest height attained during this journey was 18,612 feet; viz. at Manerang pass. Next to it is the Kéébrang pass, at 18,312 feet above the sea. Twice, in former journeys, Messrs. Gerard scaled the stupendous altitude of a station on Pargéiél, measured twice barometrically 19,411 feet, and now confirmed trigonometrically,. not without a surmise of a near approachto 19,500 feet above the level of the sea. At the elevation of 16,200 feet, on the confines of Chinese Tartary, ammonites were picked up. If not precisely in situ, they probably had not come from a remote situation; for the specimens are of ammonites them- selves, not sdliyrdma stones containing their impressions, and therefore not 8D 380 Mr. H. 'T. Corrprooxe’s Remarks on the Setlej River. likely to have been elsewhere picked up from a religious motive, and acci- dentally dropped on the spot where they were now found, which was in a region of limestone. Ammonites have been found at a like elevation in the beds of torrents near the Nété and Mand passes. A further advance into Chinese Tartary would probably have ascertained the site of these and perhaps of other organic remains; but the travellers were repelled by a guard stationed on the frontier. In two other quarters they met with a similar repulse, from Tartar guards, posted on the frontiers of Chinese Tartary. I cannot quit the subject without inviting the Society to applaud the persevering exertions of these intrepid travellers in their arduous enterprise. Capt. Gerard and his brother have been neither appalled by danger nor deterred by fatigue ; and to the official duties of the survey on which they were employed, else sufficiently laborious, they have superadded a most laudable zeal for the advancement of science in every way for which an opportunity was presented to them, and have evinced exemplary diligence in the prosecution of researches. I may here be allowed to express regret, that the valley of the Gandhac river is yet unexplored. It is in that valley that ammonites are known to abound, and other ancient remains may be looked for. It is probably the route by which the Dhawalagiri, or White Mountain of the Himdlaya, may be approached, and the altitude of apparently the highest mountain, defini- tively determined. I still entertain the expectation, grounded on measure- ments taken from remote stations, that its height will be found to be not less than 27,000 feet above the level of the sea. I have much to observe on the geological notices scattered in Capt. Ge- rard’s diary, and sparingly quoted in the foregoing summary ; but I reserve what is to be said on this topic, and on the copious collection of specimens received from him, for a communication to the Geological Society. (eB) NOTES BELONGING TO “ OBSERVATIONS ON THE LEPRA ARABUM, BY DR. W. AINSLIE.” [Referred to at Page 298.] Note A. Considering the rigid and dry state of the skin which invariably characterizes this Lepra, I have usually recommended, that for a week or more, before giving any medicine internally, the patient should every alternate day be washed from head to foot with soap and warm water ; the intermediate days using, for the same purpose, a strong infusion or decoction of the plant called by the Tamools Toottie elley (Sida populifolia); the body being properly clothed, to facilitate as much as possible the cuticular discharge.* The remedies I chiefly relied on in treating this formidable disease were the following, and by them I in several instances put a complete stop to it; but it must be remembered that, to give any chance of success, the case must be taken early: for when the malady has laid complete hold of the frame, a radical cure is impossible ; a fact, I perceive, well established so far back as the time of Rhazes (de Re Med., lib. vi. page 128). RY Pilule hydrarg: 9iv Camphore————__ 31 Piperis nigri 3ij Let these ingredients be well rubbed together, and with the addition of a little syrup of ginger made into forty pills, one of which is to be taken night and morning, and continued for a longer or shorter period, according to circumstances ; the patient at the same time drinking daily a pint or a pint and a half of the decoctum Guiaici, of the Edinburgh Dispensatory, or the same quan- tity of the decoction of Daphnes mezerei. On other occasions I have administered with advan- tage, pills composed of sulphur of antimony, calomel, and guaiacum, together with one or other of the decoctions above mentioned. It is well known, that the eastern nations were the first who employed mercury in the cure of obstinate cutaneous and leprous affections; and it may be questioned whether the natives of India were before the Arabians, or only second in order, in availing themselves of the virtues of that powerful mineral. Khazes,+ Mesue, and Avicenna,t all notice it; and according to Fallopius, * It is interesting to remark the notions entertained regarding the same medicine in different countries. The Cochin Chinese attach peculiar virtues to what they call Kuonghuynh (curcuma longa); amongst other properties ascribed to it, they suppose it to be efficacious in cases of Scabies and Lepra, by its resolvent and diaphoretic powers. “ Etiam in Lepra, et Scabie pelendo per transpirationem, valet.”—Vide Flor. Cochin. Chin. vol. 1, page 9. + © Argentum vivum cum extinguitur ardens est, quod scabiei, et pediculis auxilium affert.”—Vide Rhazes de Re Med, (lib iii, cap. xxiv.). In the days of Pliny the Elder, the medicinal virtues of mercury do not appear to have heen at all ascertained ; that writer termed quicksilver the bane aud poison of all things, and what would with more propriety be called death silver. (Nat. Hist. lib. xxxiii. cap. vi.) { Avicenna says of mercury: “ Argentum vivum extinctum adversus pediculvs et lendes cum rosaseo oleo valet.” —Vide Canon. Med., lib, ii, Tract ii., page 119. 382 ; Notes. as we find observed by Leclerc, in his “ Histoire de la Médicine,” pages 771-791, it was the opinions of those writers which first suggested its use in venereal affections.* I have already mentioned about what period Rhazes is supposed to have lived; Mesue, a very distinguished writer, flourished in the tenth century; he professed Christianity, was a native of Bag- dat, and practised at Cairo. Avicenna was born in the city of Bochaéra, A. D. 980, and died at Hamadan, in Persia, A.D. 1036 ; he was considered as the greatest philosopher and physician of his age ; his writings were printed at Rome in 1595 ; afterwards translated into Latin, and pub- lished at Venice, in 1608. His work is commonly met with in Europe under the title of “ Canons of Avicenna,” but its proper Arabic appellation is Kanoonie Fi altib __\)\ 3 wy l- The author, the celebrated Abu Aly Hussein Ben Abdallah Ben Sina: I perceive that he recommended, in Jeprous affections, the use of such medicines as purge off black bile ; also bleeding, and a sort of electuary prepared with vipers, the heads and tails of the animals haying been previously taken off; and it is a curious fact, that the same remedy was prescribed for similar affections by a celebrated Hindoo physician Agastier, as we see by a perusal of his Pernool, in which he praises highly the flesh of the hill snake (Malay Paumboo), with a free use of asses’ milk. Nore B. I haye allowed that I had but little experience of the use of corrosive sublimate in leprous affec- tions. It hasnot for many years past been a favourite medicine in Hindoostan, in any complaint it is very apt to sicken the stomach, give it in what form you will, and certainly irritates the ner_ vous system more than any other preparation of mercury. It needs scarcely be urged here, how necessary it must ever be, in such cases, to support as much as possible the strength of the pulse: with this view, I invariably ordered a moderate use of some generous wine. . Norte C. The fingers and toes, on falling off in the Lepra Arabum, which they almost invariably do in the advanced stage of the disease, sometimes leave ulcers which are difficult to heal: these in the first instance may be moistened with a liniment composed of equal parts of nitrated quicksilver, sper- maceti, and margosa oil (oil of the melia azadirachta), and the benumbed parts bathed with plain brandy ; after which the sores, when pretty clean, may be dressed with an ointment composed of one ounce of simple ointment, and a dram of cerussa acetata ; finally washing them with a mix- ture of equal parts of decoction of lignum guaiacum and that of margosa bark (melia azadirachta). int Note D. I have ‘said that the diet, in cases of Lepra Arabum, should-be generous; but it must also be stated, that excess of every kind is most detrimental; all food that is gross, fat, crude, or difficult o¢ digestion, must be studiously avoided; amongst which T include salted and dried meats, pickles, preserves, rich sauces, cheese, &c. &c.; and there is no doubt but that pork and fish, with the exception perhaps of whiting, are most injurious. * The first person who cured Syphilis by means of mercury, appears to have been) Berengavitis Jacobus, a surgeon of Carpi, who died in 1527. ( 883) XXII. Exrracrs from the Pexine Gazette for 1824, being the Fourth Year of Taou-kwang. By Joun Francis Davis, Esa, F.RS. MBAS. VIII. IX. X. XI. XII. XIII. XIV. KV XVI. XVII. XVIII. XIX. XX. XXI. XXII. XXIII. XXIV. XXV. XXXVI. XXVII. XXVIII. XXIX. XXX. Von. I. Read January 7, 1826. INDEX. Malversations in Office. The Emperor puts off his Journey into Tartary. Forbidding the possession of Fire-arms to the common People. Advance of Salary to one of the Imperial Kindred, towards the repair of his Family Tombs. History of the late Reign concluded. Appointments in the Ministry. A Decree conferring posthumous Honours. Posthumous Rewards for Valour. Against buying up Government Grain. Martial Exercises. A Chinese erroneously stated to be a Tartar. A public Granary insufficiently supplied. Destruction of Provincial Records by Fire. Petition from a sick and aged Minister to retire permanently from Office. Petition for a new Trial, in a Case of Homicide. Loss of Lives from the Explosion of Gunpowder. Suppression of incipient Rebellion in Shan-tung province. A Case of Rape. Grain Junks on the Canal. Seizure of a Convict who had escaped from his Place of Banishment. Forging the current Coin. Distress at Peking. Pecuniary Aid to those whose Dwellings were swept down by the Inunda- tions of 1823. Erection of additional Prisons in Canton. Presentation of Military Officers at Court. Locusts in the Province of Peking. A Grain Junk burnt by Lightning. Plundering inroad of Hossacks, or Cossacks, on the Russian Frontier. Forbidding the Practice of Witchcraft and unlawful Rites. Two Vessels from Loo-choo, or Lew-hew, blown on the Coast of Che-keang. 3 E 384 Mr. Davis's Extracts from the Peking Gazette. I. Malversations in Office—Imperial Edict. Ist moon, 11th day (10th February). Tue Censor, Wang-shi-f6, has presented to us a paper, concerning the malversations in office prevalent among the clerks and official assistants in the government offices of Chih-le* province. « The clerks in the large and small offices of Chih-le province being as- sisted by their own friends in the prosecution of public business, the latter make use of their official influence in the commission of every species of iniquity. I, the Censor, have turned my whole attention to the examina- tion of these abuses. ‘Truly there is none to whom they will not vend their services! But this province being the place of imperial residence, ought to be governed with more especial probity, as an example to all others. It appears that in the offices of the Treasurer t and Judge there are, in ad- dition to the regular assistants, persons who call themselves Ked-choo (heads of departments), who dividing themselves into two bodies, those who ma- nage internal and those who manage external affairs, monopolize all the business of the Chow and Héen districts, and in the progress of the rati- fication or reversal of the decisions of the inferior courts, are guilty of all kinds of false and criminal combinations. The official friends of the Chow and Hen magistrates having formerly been clerks in the higher courts, have a secret correspondence with the above Keé-choo, and in all matters of judgment consult together with them, for the purposes of deceit and plunder.t When the business of government falls into such hands as these, they prove, in fact, the ‘ destructive insects of the soil.” Let the Viceroy of the province direct the Treasurer and Judge to institute an inquiry, and abolish altogether the office of Ked-choo. If among the official friends of the Chow and || Héen magistrates there be any discovered who combine together for evil purposes, let them be immediately apprehended and pu- * Or Pé-che-ly. + The treasurer is frequently a judge in civil matters relating to property within his pro- vince: the judge takes cognizance chiefly of criminal matters, or “pleas of the crown” as they are called in England. { Fun-fei, “ dividing or sharing the fat.” || These are magistrates of inferior districts, possessing, however, in most cases, a jurisdic- tion much more enlarged and independent than the local magistracy in England individually. Mr. Daris’s Extracts from the Peking Gazette. 385 nished. This evil practice, since it exists to such an extent in Chih-le pro- vince, must also prevail in others: let all the Viceroys and Governors be at the same time directed to examine publicly, and inquire privately into the existence of the abuse, and put an end to it altogether. They must take care that purity prevails generally in the tissue of government, in order that the public courts may be adorned with rectitude, and the accumulation of abuses prevented. “ Khin-tsze.” (Respect this.) Il. The Emperor puts off his Journey into Tartary. An Edict written with the vermilion pencil has been respectfully received. 1st moon, 20th day (19th February). *« I, the Emperor, had with feelings of awe appointed the third moon for visiting and prostrating myself before the tomb of my father, the pro- foundly wise Emperor,* in order to evince my sincere devotedness of mind. But the province of Chih-le has during the last two years suffered from scarcity ;* and even in the period of want, the strength of the people was weakened by other calamities (probably meaning the inundations of 1823). I therefore direct that a stop may at present be put to the pre- parations for the intended expedition. Again, with reference to the au- tumnal hunt of the present year, I ought to follow the established custom of my predecessors; but, at the same time, it is necessary to be guided by the circumstances of the times, and to act in conformity to them. The expedition to Jé-ho is also ordered to be delayed for this year: this is an involuntary source of vexation to me! I should not dare to adopt this measure from a love of ease and indulgence! « The civil and military officers of Chih-le ought to fashion their hearts by mine. Let them punish and expel every thing that is irregular and bad; let them advance and encourage the worthy and capable. Every measure that is profitable for the people let them pursue with their whole hearts ; let them extend the principle of soothing and compassionating, in order that my little children may be saved from the extremity of distress, and * On the death of every sovereign a posthumous title is conferred: that of Kea-king, who died in 1820, is Jin-tsung-juy-hwang-te, “ the benevolent ancestor, the profoundly wise Em- peror.” or the Chinese characters see Plate XIII, No. 1, 8 EQ 386 Mr. Davis's Extracts from the Peking Gazette. from being scattered abroad without a resource, thus seconding my sincere wish to cherish them in proportion to the necessity of the times. Be not remiss ! « A special Edict.”* Ill. Forbidding the possession of Fire-arms to the common People. 1st moon, 24th day (23d February). «© An imperial edict has been respectfully received, in reply to the ad- dress of Chin-kwi-jin, governor of Kwei-chow, on the subject of his having made a general muster of the matchlocks in his province, storing up those which were serviceable and destroying the rest, after having made compen- sation to the owners, &c. « For the people to have fire-arms in their possession is contrary to law, and orders have already been issued to each provincial government to fix a period within which all matchlocks belonging to individuals ¢ should be bought up at a valuation. It is stated by Chin-kwozin, that over and above the sums paid for those which are fit for use and laid up in the military stores, as well as for those which were subsequently sold as old iron, there is still required the sum of tales 1,505. If the officers of the different dis- tricts be allowed themselves to advance the money, it is to be feared that they may take occasion to peculate: we therefore direct (according to the request of Chin-kwd-jin), that a portion of the proceeds arising from lead + be appropriated to that purpose from the provincial treasury. With regard to those fire-arms which are in immediate use for the safeguard of the country, the said governor has already directed the proper officers to carve on every matchlock the name of the person to whom it is delivered, and to preserve a general list of the whole. Let the governor also give strict charge to make a diligent search, and prevent the illicit storing up of fire- arms for the future; and let the workers in iron be rigidly looked after, * The Emperor here uses the same expression as is subjoined to the ordinary proclamations of the officers of government, instead of the usual Khin-tsze, “ Respect this.” The above is a curious specimen of the pretension to sympathy by which the empire of China is, in a great measure, governed. + Those Chinese at Canton who employ themselves in shooting wild fowl, &c. are mostly belonging to the militia of the province, and have matchlocks in their possession ex officio. + The produce of Kwei-chow Mr, Davis's Extracts from the Peking Gazette. 387 Jest they clandestinely manufacture and sell them ; thus cutting off the evil in its commencement. Those officers who have made full and complete musters within the limited period, the said governor is directed to take proper notice of, as an encouragement to others, “ Khin-tsze.” IV. - Advance of Salary for the purpose of repairing Family Tombs. ; 2d moon, 4th day (4th March). “ The imperial pleasure has been respectfully received. “ The titular King Chun shan has presented to us a petition, intreating our imperial favour in the advance of some years’ salaries, wherewithal he may be enabled to repair the tombs of his family. We permit to be ad- vanced to him the amount of his kingly allowances for ten years ensuing, and direct that his pay be annually deducted until the whole shall be liquidated. “ Khin-tsze.” V. History of the late Reign completed.—Imperial order, 2d moon, 4th day (4th March). “ It having been reported to us, that the history of the reign of our late father, the profoundly-wise Emperor, has been completed, and respectfully deposited at Hwang-she-ching and Shing-king,* and that the names of the editors only remain to be added, we direct that, according to the ancient form, the names of Tsaou-chin-yung, Tae-keun-yuen, Wang-ting-chin, and Ying-ho, be placed in order at the commencement thereof. “ Khin-tsze.” VI. Appointments in the Ministry. 2d moon, 10th day (10th March). “ Moo-chang-aht is hereby appointed to fill the office of President of the Board for Foreign Affairs : Sung Keunt is appointed to the office of * Birth-place of the reigning family in Eastern Tartary. + This is the Moo-ta-jin who met Lord Amherst at Tung-chow. He was then nearly eighty years of age, and filled the office of President of the Board of Rites. t Sung ta-jin, the conductor of Lord Macartney’s embassy. 388 Mr. Davis's Extracts from the Peking Gazette. President of the Censors. These appointments are gifts proceeding from our more than ordinary regard and sympathy for aged ministers. Let Sung Keun carefully attend to the established routine of his office, instead of wildly confusing and puzzling himself with a multiplicity of extraneous matters.* If he treads in his former track he will involve himself in cri- minality. ‘ “ Khin-tsze.” VII. A Decree, conferring posthumous Honours. 2d moon, 11th day (11th March). “« Le-she-seu, the Inspector General of rivers in Keang-nan and the neighbouring provinces (who has charge of the repairs of the Yellow River), in the seventeenth year of Kea-king received from our virtuous predeces- sor, the profoundly-wise Emperor, the important office of repairing and superintending generally the rivers of those provinces. Without declining labour and toil, without retreating from envy and intrigue, he for thirteen years exerted all his abilities in duly discharging the duties of his station. All the works which he erected were excellent and durable : his merit was indeed great! When, on account of severe indisposition, he requested to be relieved, our heart was moved with feelings of sympathy towards him ; and we sent down our will that he should retire for two months, and con- ferred on him five ounces weight of ginseng; with a view that leisure, and the application of medicine, might restore him to health, that he might long remain to us as a trust and a reliance. Hearing of his sudden death, deep was our emotion! We direct that the posthumous title of Shang-shoot be conferred on him, as well as that of Tae-tsze-tae-paou,t and that he be interred with the rites and honours-attached thereto. Let the proper Board inquire into, and report to us, concerning the distinctions that are due by established rule. Let his eldest son, Le-keu-hdng, his second son, Le-heu- yuen, and his third son, Le-keu-ching, be called to Peking after the expi- * Sung-keun is noted for the boldness of his expostulations with the sovereign, on occasions when he conceives that his age and experience, as well as office, entitle him to give his ad- vice. To this propensity he has been indebted for his frequent disgraces. + President of a board or tribunal. { Guardian of the heir apparent. Mr. Davis's Extracts from the Peking Gazette. 389 ration of their mourning, and presented to the Civil Board to be brought before us. : “ Khin-tsze.” VIII. Posthumous Rewards for Valour—Imperial Decree. 2d moon, 15th day (15th March). «© The Military Board has examined and presented an address concerning a commander killed in action, requesting that some posthumous rewards may be conferred. The late T0-sze* of Kwang-se province, named Kaou- hih-tsze, being engaged in a skirmish in the reign of Kéen-lung, at a place called Le-ching-héen-nan, was killed. Some posthumous rewards have al- ready been conferred ; but the Board, after accurately investigating, finds that the above-mentioned officer was in truth greatly regardless of his per- son in battle, and therefore proposes that additional honours be conferred. « It is hereby directed, as a mark of imperial favour, that Kaou-hih-tsze be honoured to the fullest extent of the regulations relating to officers who fall in battle. “ Khin-tsze.” IX. Against buying up Government Grain. 2d moon, 18th day (18th March). ** The Censor, Lew-e-hdng, has presented an address respecting the ex- pediency of apprehending certain corn-dealers, who have employed persons to buy up grain from the government stores. The marts which are esta- blished at the capital for retailing grain at a low price, have their origin in a sincere feeling of benevolence towards the people. According to the report of the said Censor, several keepers of corn-shops have seduced and engaged indigent people to buy up the grain for them (pretending it was for their own use); thus seconding their secret views of hoarding and profit. Besides which there are an hundred other shameful arts practised by vagabond rogues without a livelihood, which it is highly necessary to inquire into and punish, Let the armed police and secret runners be despatched to the deposits of grain, both within and without the city walls, * A military title, something like colonel. The next below is Tséen-tsung; the next Pa- tsung. The latter two degrees were attached to the principal boats in Lord Amherst’s em- bassy, one to each. 390 Mr. Davis's Extracts from the Peking Gazette. to examine and search out; and should they meet with this species of abuse, let them immediately apprehend the culprits for punishment. If they are detected in conniving at such acts, let them be punished together with the original offenders. Let the police, at the same time, be rigorously enjoined not to seek occasions of vexatiously annoying and disturbing the people; but let them second our anxious care in favour of our distressed subjects. “ Khin-tsze.” X. Military Exercises —AImperial Order. 2d moon, 18th day (18th March). «In the late reign, whenever an excursion was made into Tartary, it was customary to inspect the skill of the great officers of government, and of all those near the imperial person in military exercises. In the ensuing year, when we proceed on a similar expedition, it is our intention, as of old, to inspect these exercises. But from the twenty-fifth year of Kea- king until now, there has been but little practice in them. Let orders be circulated for a general practice in such exercises, that next year, when the inspection takes place, every one may be perfectly adroit. Heavy penalties will be inflicted on such as prove remiss and inexpert. “ Khin-tsze.” XI. A Chinese erroneously stated to be a Tartar.—Imperial Order. 2d moon, 22d day (22d March). « The Keu-jin graduate, named How-yew-pe, being a Chinese by birth, was reported as a Tartar at the examination at which he succeeded in obtain- ing his degree: he ought to be deprived of his literary rank.* But at the time of the said examination this graduate being very young, it was his father who made a false report of him and led to the error. Now, as the graduate himself has made a true representation of the case, he is less culpable than if it had been discovered and reported by the examining officer. It is directed that he retain his literary rank, but be prevented from attending at one examination (i. e. his promotion is stopped for three * This is a strong proof (if any were wanted) that the Tartars are always favoured, when- ever there is any competition. Mr. Davis's Extracts from the Peking Gazette. 391 years, the interval between the examinations), and that he be enrolled as a Chinese by birth. But let the head of the Tartar division, who presumed to take upon himself to present the report on the occasion, be delivered to the Criminal Board for trial and punishment. “ Khin-tsze.” XII. A public Granary insufficiently supplied.—Imperial Order. 2d moon, 22d day (22d March). “ The Too-tung, named Ying Hwuy, has presented an address respecting the expediency of transferring grain to a district where the present stock is insufficient. The district Koo-ching, in Kan-sith province, has its granary annually supplied with an insufficient quantity ; so that whenever it is found requisite to sell grain at a low price to the soldiers and people, for their immediate consumption as well as for seed, the stock is always inadequate. The said Too-tung has clearly ascertained that the neighbouring granary of Tse-mith-shii district is redundantly supplied, and that a portion of the stock may be transferred. This being really the case, it is directed that, accord- ing to the tenor of the address, forty thousand peculs (two thousand three hundred and seventy-five tons) be transferred from the granary of Tse-mith- sha to that of Koo-ching, with a view to providing an adequate supply. Let the appropriate board take cognizance of it.* “ Khin-tsze.” * It is not difficult to perceive, that this excessive care to provide against local and con- tingent famines in China springs not so much from any real feeling of affection and kindness towards the people, as from a dread of the usual consequences of such dearths when they are severe. No sooner does a famine take place than revolts are immediately apprehended ; and unless the cravings of the populace can be allayed by supplies from the public granaries, these apprehensions are seldom groundless. Taught (according to their paternal notions of govern- ment) to consider the good which they enjoy in prosperity as resulting from the care of the Emperor and his representatives, the people very naturally refer the evils which they suffer in adversity to remissness and improvidence in the same quarter, and the government, not ignorant of the danger, is proportionably cautious in guarding against it. Were the lower orders, ac- cording to the dictates of a more sensible policy, instructed to refer these inevitable calamities to their real origin, the irregular vicissitudes of the seasons, they would probably bear them with more patience, and not attribute that to their rulers which their rulers have as little power to controul as themselves. Vor. I. 3 F 392 Mr. Davis's Eatracts from the Peking Gazette. XIII. Destruction of Records by Fire. 2d moon, 29th day (29th March). “« Han-wan-ke, governor of Keang-soo province, kneeling presents to the Imperial attention a report of the destruction by fire of the public records of his government. « On the second day of the first moon, at midnight, the offices of re- cords to the west of the chief’ hall of government being on fire, I, the go- vernor, followed by all the civil and military officers, soldiery, &c. hastened to extinguish the flames, and by our strenuous exertions the whole range of buildings appertaining to the great hall were rescued from destruction ; but the records, which were arranged in extensive piles within their several buildings, being very liable to catch and propagate the flames, increased by a violent wind blowing at the time, the power of man was unavailing to save them from destruction. In all twenty-seven apartments containing government records were consamed : but the fire did not extend to any of the dwellings of the people, nor were there any lives lost. I immediately gave orders to investigate what records had been burned, and to supply fresh copies from all the subordinate offices of their former reports. Woo- show-ke, the officer in charge of the records, and his assistants, being put on their trial made the following statement. “ In the Record-Office there has hitherto been an apartment dedicated to the guardian deity of the records, wherein nobody slept. On that night, when all were asleep in their respective quarters, the porter, Sew-ta, was awakened from his sleep by a noise proceeding from the walls of the build- ing, and on starting up to ascertain the cause, perceived the flames burst- ing out from the chamber appropriated to the deity. He immediately called up the people to endeavour to extinguish the fire: but as it had burned until midnight, its violence was such as to cause the destruction of the Record-Office. It had been customary, every morning and evening, to place lighted sticks of incense and candles before the shrine of the deity; and on the first day of the new year the number of these had been greater than usual. They could not tell at what time the fire had communicated to the building, nor could they give any information as to the individual by whose carelessness it had happened. These were the whole of the cir- cumstances with which they were acquainted. ** On being repeatedly examined they steadily maintained the same evi- dence. As the officer, Woo-show-ke, had the especial charge of the records, Mr. Davis's Extracts from the Peking Gazette. 393 it is not expedient to let him escape punishment by pleading accident as the cause of the fire. He and his assistants will therefore be punished according to the law, which awards eighty blows of the bamboo,* deprived of their offices, and dismissed altogether from public service. “ Since I, the governor, did not, by previous care and foresight, prevent the calamity, it is difficult for me to extenuate my offence: I therefore request the Imperial will to give directions for my trial by the Criminal Board. F *« As official reports are every day accumulating in great numbers, and no steps have hitherto been taken to provide a place for them, it will be expedient to rebuild forthwith another record-office on the old foundations for their reception ; with this view I humbly present a report.” XIV. Petition from a sick and aged Minister to retire permanently from Office. 3d moon, 1st day (30th March). “ She-che-kwang, late one of the Presidents of the Board of Censors, kneeling presents this petition to His Majesty. He, an insignificant mi- nister, being afflicted with incurable disease and infirmity, and having to intreat the favour of heaven (i. e. the Emperor) to permit him to retire to his native place, in order to nurse his complaints, with deep veneration he offers this up, and entreats the Imperial attention. “ In the last year, between the seasons of summer and autumn, being suddenly affected by disorders peculiar to the time of year, I was prostrated by the violence of sickness, and on a representation of my case had to thank the vast Imperial compassion, which despatched physicians to exa- mine my case, and at the same time permitted me to retire awhile from my office to seek a cure. For this I feel a degree of gratitude in my inmost soul, which it is impossible for words to express. “ Reflecting within myself, that notwithstanding the decay of my strength it has still pleased the Imperial goodness to employ me in a high office instead of rejecting and discarding me at once, I have been most * A smaller number is actually inflicted. See Penal Code of China, translated by Sir G. T. Staunton, Bart., Book I. §1. , 3 FQ 394 Mr. Davis's Extracts from the Peking Gazette. anxious to effect a cure, in order that, a weak old horse as I am, it might be still in my power, by the exertion of my whole strength, to recompense a ten-thousandth part of the benevolence which restored me to life. “ But my external and internal complaints combining together have reduced me to the necessity of using powerful medicines, which have been in some degree efficacious in mitigating the violence of my complaints : yet the destructive effects of old age on the blood and spirits have been still greater, and the mind (affected by the state of the body) became ex- ceedingly depressed. Both my legs were so tumid and painful that I could not walk; but still I thought that the mildness of the spring, joined to careful treatment, might enable me, at the expiration of my leave, to make a violent effort towards the resumption of my office. When the spring came, however, both my legs became more swelled than ever, and the bones and sinews still more painful. The consulting physicians said it was the accumulated result of the action of noxious vapours during a number of years, and that old age being superadded it was not a thing for medicine to cure. More than seven months have now elapsed since I applied for my leave; and though I have used a great variety of remedies, I cannot yet walk without support. Unable as I am to look forward to a cure, still, anxious as a dog or a horse to serve his lord, I should never have dared to entertain thoughts. of retiring from service or indulging in ease, were it not that my powers are already destroyed, and I fear can never be restored. After turning it anxiously in my mind, I have no other choice than to en- treat humbly that I may be permitted to retire to my native place, in order to obtain a little relief from medical treatment. Then, should the evening of my declining life be a little lengthened, I shall look upon it as proceed- ing entirely from the benevolent kindness of my sacred master (Shing-choo), who has given me a second life. And for this purpose I respectfully pe- tition.” XV. Petition for a new Trial in a case of Homicide. _ 8d moon, 2d day (31st March). « The Imperial pleasure has been received. : “« Fang-chin-she, a woman of Chung-tseang-Héen, in Hoo-pih province, has come to Pekin, to present to us a petition, entreating that her nephew, Mr. Daris’s Extracts from the Peking Gazette. 395 Tang-heb-moo (condemned to death) may be spared as her support.* Now the criminal board has already reported that the above felon was condemned by the provincial jurisdiction to be decapitated, having been convicted of slaying a person maliciously ; and that being clearly found guilty at the autumnal trial, he was not reprieved at the representation of the woman his relation. But in the petition of Fang-chin-she it is stated, in entire contradiction to the circumstances of the trial and conviction, that the labouring man Tsd-lew was killed by Tang-hed-kaow in conjunction with another person, both of whom died in prison. Now whether Tang-hed-moo has really been unjustly dealt with, or whether, at the instigation of some other person, he has been tempted by the death of those two criminals to endeavour to set aside the trial, it will be proper to sift to the bottom and ascertain clearly the truth or falsehood of the whole case, as well as the guilt or innocence of all parties concerned. It is hereby ordained, that at the autumnal trial of the present year the case of Tang-hed-moo, in all its bearings, be thoroughly investigated and tried before the governor, Yang- moo-téen. Let him elicit the whole truth, and pronounce judgment accord- ingly, making a report to us of the same. The Criminal Board will, according to established rule, convey the woman back to her province, to be produced at the trial. “ Khin-tsze.” XVI. Loss of Lives from the Explosion of Gunpowder—Imperial Decree. 3d moon, 5th day (3d April). « Sung-foo, governor of Hoo-nan province, has presented a report con- cerning the death of several persons by the explosion of gunpowder, while manufacturing the same in camp. ** While pounding gunpowder in a stone mortar in the camp of the lett division of the governor’s troops, a spark which was struck ignited the whole quantity of powder, and the explosion killed five soldiers, together with six other persons. As this must evidently have been caused by the carelessness of those who had the superintendence, it is hereby ordered * When a condemned criminal happens to be the only son of a woman who is a widow, he is sometimes reprieved, when the case is not an aggravated one, on a representation being made. In this case the woman has no son, and therefore petitions for the next nearest relation. 396 Mr. Davis's Extracts from the Peking Gazette. that the officers, Hae-ftih, Wang-giin-pei, and Chow-kwang-heung, be delivered to the Criminal Board for trial. «« Let the gunpowder which was exploded be made good, according to the quantity lost, by those whose busirfess it was to watch it. In other respects, let the judgment of the said governor be followed. * Khin-tsze.” XVII. Suppression of incipient Rebellion in Shan-tung Province. On the 27th of the 3d moon the following imperial edict was respectfully received. “ Ke-sheu (acting governor of Shan-tung province) has presented to us a report of the trial and condemnation of the banditti who have been propagating lessons of rebellion, and has at the same time sent up lists of all those officers who exerted themselves in the apprehension of the rebels, together with other particulars. By these it appears that the traitor Ma- tsin-chung, a native of Tsing-ho district in Chih-le province, made himself the head of an unlawful association at Lin-tsing-chow * in the province of Shan-tung, and that he, with his associates, organized themselves into self- constituted ranks and grades of authority, after the model of real officers of government. They circulated secret signals among themselves, and consulted together for the purposes of treason and rebellion. Their crime has been enormous, and their wickedness of the deepest dye ! «“ The said acting Ioo-yuen, however, at the head of the civil and military officers, at once crushed the incipient evil, without giving the slightest previous intimation, and apprehended accomplices in the con- spiracy to the number of above five hundred and seventy persons.” Then follows a very long list of civil and military officers who are to be promoted on the occasion, together with the acting Governor and the Judge of the province, who, in addition to their promotion, are rewarded each with a peacock’s tail. Nothing is said in this paper regarding the punishment of the conspirators, most of whom will of course be put to death. * A place at the northern extremity, or commencement of the Grand Canal, where the British embassy stopped on the 22d September 1816. Mr. Davis's Extracts from the Peking Gazette. 397 XVIII. A Case of Rape. 3d moon, 27th day (25th April). «« The Censor, Leang-chung-tsing, presents this address, having inquired into the truth where a false report had been made in an atrocious case of rape, which led to the suicide of the person ravished. He looks up and intreats the Imperial attention. * In the 9th moon of the last year, Gait emae. an inhabitant of Shan-se province, came to the capital (being deputed by his brother, the father of the female) and presented at the proper office a complaint, con- cerning which the Imperial pleasure was notified as follows : « Let it be referred to Kew-shoo-tang (Governor of Shan-se) for exa- mination. ‘The complaint states, that the niece of the complainant, named Urh-koo, having been forcibly ravished by Yen-sze-hoo, put an end to herself in open court with a knife, being urged by the examining magistrate with threats to criminate herself; by acknowledging that she had given her consent to her own defloration,* and that the officer who was despatched to hold an inquest on the case had tortured the father, Chaou-téen-ho, and extorted an admission of consent on the part of his daughter. Should this be true, let those officers be deprived of their situations and severely punished, without admitting of any evasion or concealment. Let the com- plainant be conveyed back by the proper board, to be ready at the trial. “ Khin-tsze.” «« On the 1st day of the 2d moon of the present year, the said provincial governor reported that he had concluded the trial, and found it, as before proved, a case of defloration with the consent of the female. But I, the censor, hearing that the people of the district where it happened were very much incensed and troubled at the decision, gave my attention to the sub- ject, and it was reported to me that the two officers who had been appointed by the governor to try the case were nominated at the particular intreaty of Chin-tsung, magistrate of Tae-yuen-foo, who begged it on his knees. From this it is plain that there was some improper influence in the case. ‘There exist, also, great discrepancies between the report of the governor and the * Rape, or forcible ravishment, is called Keang-kéen, and is punished capitally. If the female gives her consent to her dishonour, it is called Ho-kéen, or “ Fornication by mutual consent,” and is punishable merely with the bamboo, as a misdemeanor. 898 Mr. Davis's Extracts from the Peking Gazette. petition of the complainant. In the latter it is stated, that ‘after his niece had killed herself, the above magistrate, Chin-tsung, made no inquiry as to the reasons of it; but turning to the mother of the deceased, charged her with having had intercourse with Yen-sze-hoo, the accused ; though on her vehemently repelling this accusation, he atoned for it by an acknowledg- ment of his error. There is no mention of this in the governor’s report. In that report it is stated, that ‘on the day when the business took place, Yen-sze-hoo went to the house to borrow a sack, and finding neither Chaou- téen-ho nor his wife at home, he prevailed on Urh-koo to commit the offence with him.’ But this rests solely on the evidence of the prisoner himself: what reliance can be placed on it? The complainant asserts, that on the 14th of the 5th moon of last year, Yen-sze-hoo got in at the door of the house about day-break, and holding down Urh-koo with one hand while he pre- vented her cries with the other, succeeded in ravishing her, and then es- caped out of doors. That when the father returned home from his work, Urh-koo met him weeping, and acquainted him with what had happened. The report says, that ‘Yen-sze-hoo stole out of the house before any one had returned to it, and on his way was met by Chaou-téen-ho. These circum- stances are very dissimilar. The report states, ‘that Chaow-iéen-ho bribed a person named Hih-ting-chin with six taels, as well as the two midwives or matrons (on the examination), to whom he gave twenty taels.’ But the father is so poor that he can hardly maintain himself: where, then, could he procure money to bribe them ? « T hear, on the contrary, that Yen-sze-hoo having been the person who gave the bribes, had procured a relation of his to depose that they were given by Chaou-téen-ho. Again, the deceased, Urh-koo, was only twelve years of age; and in the copy of evidence she is called fourteen. Her person was moreover extremely small ; while in the report it is stated that the body measured four ché five ésun.* All these mis-statements must have been to support the allegation of a consent on her part. * * * * * * * * The report declares, that ‘Urh-koo, finding her shame discovered, killed herself in despair.” But why did she not kill herself when the prisoner was first seen by her father, instead of deferring it for twenty days, and then putting an end to herself gfter undergoing a long examination in public ? * 5 feet 2 inches. 4 4 ~ Mr. Darts’s Extracts from the Peking Gazette. 399 Her death was surely the consequence of her despair and resentment, in being forced to acknowledge herself guilty. The circumstances of the report are evidently contradictory, and invented for the support of the particular allegation, as well as to protect the officers therein concerned : for if it be examined into, how should a female only twelve years of age be persuaded to give her consent on such an occasion; and if she had suffered no wrong at all, what should make her put an end to herself? I have heard that, though the weather was uncommonly hot at the time, and notwithstanding that the body remained several days uninterred, it suffered no change whatever : a circumstance which removes all doubt of her having suffered grievous wrong. It is consistent with established practice to peti- tion that some distinction be conferred on the memory of this chaste virgin, whose name has been stained with dishonour. It is a question in which good reputation is deeply interested ; and should her wrong be allowed to pass unredressed, what security will remain for the public morals or for the observance of the laws? Shan-se is not far distant from the capital: your Majesty’s consent is therefore petitioned for bringing the case before the criminal board, in order that it may be proved beyond a doubt. The circumstances that have come to my knowledge, contrary to the Governor’s report, I dare not but present to the Imperial attention.” XIX. Grain Junks on the Canal.—Imperial Edict. 4th moon, 10th day (8th May). ‘** Wei-yuen-hed and others have applied for our instructions respecting the formation of certain restrictive regulations, calculated to keep in check the unruly crews of the grain junks.* «« The late outrageous and violent conduct of the people in the grain junks, towards private merchants and individuals has rendered it necessary to enact certain regulations for their future government and control. The said superintendent has reported, that it has hitherto been the custom for every division of grain junks to employ the people of the province * These junks were seen by Lord Amherst’s embassy extending for several miles along the side of the Pei-ho. Were this annual supply cut off by blockading the southern extremity of the grand canal, the capital and its neighbourhood must necessarily be starved. Vo. I. 3G 400 Mr. Davis's Extracts from the Peking Gazette. and district whence it came, as being the best skilled in the management of the vessels. This has given occasion to great numbers of homeless vagabonds from distant places to conduct themselves in a disorderly and unlawful manner, relying upon their great numbers for impunity. Let the head man in each vessel be made responsible, and let him be com- pelled to return lists of his crew as a check upon their conduct, and in order to prevent the escape of the guilty. With respect to those rogues and vagabonds who accompany the grain junks from a distance, and combine with the sailors in unlawful acts, let the officers of government that are attached to each vessel present regular returns of those on board, containing a description of the age, appearance, and other particulars of each person, and let every man have a badge or mark round his middle, in order that when the vessel comes to an anchor he may be duly registered. Should the officers on duty be guilty of remissness they will be dismissed and punished. «“ When the vessels reach the narrow and crowded parts of the canal, at Soo-chow, Chang-chow, Chin-chow, and Yang-chow,* let the military officers station themselves by rotation on the banks of the river, in order to restrain the disorderly conduct of the crews, and to prevent their ill-using and op- pressing private merchants and individuals. When the grain junks enter any particular district, let the civil and military authorities of that district, attended by their soldiers and followers, resort to the spot, and exert them- selves in quickening the progress of the vessels, as well as in the preserva- tion of order.t Let the chief superintendent, assisted by the Leang-kaou t and the military under him, exercise a rigid control, in order that the vio- lent may be kept in awe, the progress of the vessels be attended with order, and commercial intercourse remain unmolested. “ Khin-tsze.” * The three first of these cities are to the south of the Yang-tsze-keang, and the last to the north of it: their wealth and population are the causes of the canal being greatly crowded in their neighbourhood. There is every reason to suppose that the Keang is navigable by the largest ships as far as Kwa-chow, where it is crossed by the canal. + It is a rule on the canal that all private vessels should make way for the grain junks, and the people in the grain junks frequently abuse the privilege. { Officer who has charge of the government stores. Mr. Davis's Extracts from the Peking Gazette. 401 XX. Seizure of a Convict who had escaped from his place of Banishment.— Imperial Decree. 5th moon, 4th day (31st May). “« Ltih-ching and his colleagues have made application for some rewards to be conferred, as an encouragement to others, on those soldiers who appre- hended the convict that lately escaped from banishment on the frontier. Saou-tan-paou, who was convicted of an unsuccessful attempt to ravish his niece, and condemned to distant banishment on the frontier, made his escape on the road while being conveyed to the tribunal to receive sentence, but was apprehended one year after his flight. Let Saou-tan-paou, accord- ing to law, be condemned to a higher grade of punishment, and banished to serve with the troops in an unhealthy station, after having first worn the wooden collar for one month. Let those soldiers by whom he was appre- hended be promoted when an opportunity occurs, in preference to all others. The proper board will take cognizance of it. “ Khin-tsze.” XXL Forging the current Coin. 5th moon, 8th day (4th June). An address is respectfully presented from the office of the general of in- fantry for the Imperial consideration. “ Heang-yung, Chaou-tseuen, and others, officers and soldiers attached to the police of the city, discovered and seized two offenders, since con- victed of secretly coining (or casting) the current échen. The two crimi- nals, together with the counterfeit coin, the moulds, and other instruments, being brought before us (the general and his colleagues), we instituted a strict examination. Chow-wrh, one of the criminals, deposed as follows: ‘I am a native of Fith-san-héen, in Shan-tung province, aged forty-four. I came to Peking and lived in ‘Handkerchief Lane,’ beyond Tsung-wein gate. I get my living by making ornaments for women’s hair. About the beginning of the 4th moon, being in great want, I, in concert with a former acquaintance, Tang-shih, contrived a plan for counterfeiting old worn-out tchen by casting lead: we wete to put them in circulation and share the profits. Being both agreed upon it, I procured a piece of stone, and made a mould for the coin; at the same time providing other instruments for the 8G 2 402 Mr. Davis's Extracts from the Peking Gazette. purpose. We borrowed an empty chamber in the San-shing-meaou * (Tem- ple of the Three Holy Ones), in the immediate neighbourhood of where we lived, and coined upwards of seven thousand échen. Having begun to put them in circulation, we were seized, together with all our instruments.’ Tang-shih, the other criminal, deposed: ‘that he was a native of Ta-hing- héen, in Shun-téen-foo, aged thirty-eight years, and that he came to live in the same lane with the first prisoner.’ The rest of his confession agreed with the preceding. «© We have found that counterfeiting the current coin is an offence of high degree. Chow-urh and Tang-shih having, on account of their poverty, combined for the purpose of casting this counterfeit coin with lead, are serious offenders, and we apprehend that they have coined a greater quan- tity than has been admitted in their confession. We humbly present this address, and request your Majesty’s pleasure as to sending the two criminals, together with the different articles found in their possession, before the criminal board for trial.” XXII. Distress at Peking. Introduction. There is every reason to be certain that Peking has suffered severely from an epidemic during the latter part of the late summer and the commencement of the autumn, though the circumstance is, of course, not directly mentioned in the Gazette. The private letters of Pére L’Amiot, at Macao, from his friends at the capital, state the fact unequivocally ; and the acknowledged severity of the famine during the summer occasioning a vast resort of the starving population to Peking (to procure food gratui- tously, or at least at a very low price), affords a sufficient explanation of the causes of the pestilence. The following extracts from the Gazettes will prove the pressure of the distress. Imperial Edict. « On account of the droughtt in the neighbourhood of the capital, and Se Ee ae * For the Chinese characters see Plate xiii. No. 2. + In the preceding year (1823) there were inundations not less severe than the present drought. Mr. Davis's Extracts from the Peking Gazette. 403 the poverty of the husbandmen’s fields looking in vain for enriching showers, we sent down our will, that altars for sacrifice should be erected at Hih- lung-tan and Keo-sdng-sze. During the last ten days, although there has been a very slight appearance of rain, it was quite inadequate to moisten the earth. Let our eldest son, Yih-heng, on the seventh day of the present moon, proceed reverentially to the temple of the Spirit of Heaven to worship; let the Imperial relative, Méen-kae, proceed with reverence to the temple of the Spirit of Earth to sacrifice; let Méen-hin, the Imperial relative, proceed with reverence to offer sacrifice in the temple of the Spirit of the Year; let our son, Yih-chaou, sacrifice also at the temple of the Spirit of the Winds. On the 6th day let them all lodge together in the palace at Peking, and on the 7th of the moon repair separately to those different spots, to supplicate for speedy and plentiful supplies of fructifying rain. “ Khin-tsze.” Another Edict. “« Having sent down our will regarding the sacrifices to be performed by the princes and great ministers on the 7th of the moon, we now intimate that on the same day ourself shall burn incense at Hih-lung-tan. “ Khin-tsze.” The crowded state of the capital is proved by the following extracts : “ The numerous resort of an hungry populace from the surrounding country has led to the occasional plundering of articles of food, and we have already issued our commands for restraining and controlling them. The censor, Lang-paou-shin, has reported that sundry vagrants, under the plea of want and starvation, have been committing depredations in the markets and other places of public resort, in direct contravention of the laws. The proper authorities are hereby commanded to issue proclamations on the sub- ject, and exercise a rigid control, that the neighbourhood of the Imperial residence may be well governed and orderly. The erection of additional playhouses, as has been reported, being highly prejudicial to the morals of the people, the police of the city must also restrain and keep them within bounds. Let not this be regarded as a mere form. “ Khin-tsze.” 404 Mr. Davis's Extracts from the Peking Gazette. “ The different stations at Peking have distributed grain during a long continued period ; but, on the 20th day of the 5th moon let them all be shut and the distribution cease, as the stores will. not admit of further do- nations. The harvest is now approaching, and the people may return to their several districts to seek a livelihood by their own labour. Let the magistrate of Shun-téen-foo, previously to the close of the distribution, make known to the people daily, when they receive their grain, that they must no longer tarry at the capital in a wandering and idle manner. Let Tseang- yew-téen, governor of the province, enjoin the district officers to exercise a strict vigilanée, at the same time soothing the distressed populace, and pre- venting their wandering about in a dispersed and vagabond way; thus seconding our paternal solicitude tc cherish them in our bosom. “ Khin-tsze.” XXIII. Pecuniary Aid to those whose Dwellings were swept down by the Inundations of 1823.—Imperial Decree. Sth moon, 19th day (15th June), “ Yang-mow-téen, governor of Hoo-pih province, has presented an address, stating that he has surveyed the districts in which the dwellings of the people suffered from inundations, and petitioning for a pecuniary grant towards their repair. Four Héen districts in the province of Hoo-pih, viz. Hwang-mei, Kwang-tse, Keang-ling, and Héen-le, as well as Ke-chow-wei, all of which suffered from the inundations of the last year, have been sur- veyed by the said governor ; and he has found that the owners of both the tiled and thatched huts which were destroyed really do not possess the means of repairing them, and that they have stated nothing but the truth. On these grounds he considers they are, according to custom, entitled to assistance in rebuilding their dwellings. According to the tenor of his petition, let 5 0: 0* be given on account of every tiled hut, and 3, 0. Ot on account of every thatched one; the sum total required being 13,061 taels.t Let this sum be defrayed from the treasury as an extraordinary charge. The local magistrates of the districts must forthwith proceed in person and distribute the money, in order that the distressed people may * About 3s. 4d. sterling. + About 2s. sterling. t This gives above 30,000 houses or huts as the number destroyed. Mr. Davis's Extracts from the Peking Gazette. 405 really experience our Imperial benevolence. Let them not permit inferior agents to embezzle the least portion of the grant ; and when the business is concluded let a report be made. “ Khin-tsze.” XXIV. Erection of additional Prisons at Canton—Imperial Decree. 6th moon, 2d day (28th June). ““ Yuen and his colleagues have presented an address concerning the expediency of erecting additional prisons: at Canton. The convicted prisoners in Canton province are very numerous, and it has always been the custom for the several oo-chow and Héen districts to send their prisoners for trial, as well as all such robbers and associated banditti as have been apprehended in them, to the prisons of Nan-hae and Pwan-yu-héen.* The said viceroy and his colleagues have ascertained that the existing establish- ment of prisons is so confined as to cause pestilential disorders and death among the prisoners from over-crowding; it is, therefore, right that for the future the number of persons confined therein be considerably lessened. In Pwan-yu-héen there is, it appears, a spot on which the new prison may be conveniently built. According to the tenour of the address, let capital offenders from the several Foo-chow and Héen districts of the province be confined in the old prisons of Nan-hae and Pwan-yu-héen ; but let those prisoners whose crimes do not subject them toa higher punishment than distant banishment be sent to the new prison. As the spot on which the new prison is to stand is close to the office of the Ho-pih-so (who has the control of all persons living on the river), let the said officer be the keeper of the prison; but no addition need be made on this account to his pay and allowances. The necessary expense of building, which has been calculated at 3,500 taels and upwards, may be disbursed by the viceroy, without send- ing in a particular detail. Let their resolutions be adopted in all other respects : the proper board will take cognizance of it. “ Khin-tsze.” XXV. Presentation of Military Officers at Court. 6th moon, 5th day (9th July). “ Na-yen-ching, viceroy of Shen-se and Kan-suh, respectfully presents see = eee ae ee ed a Sole eee EE Te eee * Districts of Kwang-chow-foo. 406 Mr. Dartis’s Extracts from the Peking Gazette. this address to his Majesty, concerning the expediency of extending the limits of the period at the conclusion of which military officers are required to present themselves at court. He looks up and intreats the Imperial attention. “ The fixed regulations require that general officers of the first and second degrees of rank should apply for permission to present themselves at court once in every three years. The object of this was to enable the servant to fix his thoughts on his sovereign, and to afford to the sovereign an occasion of bestowing his regards on his servant, In the case of those provinces which are near to Peking, the time consumed in the journey to court and back again is inconsiderable, and the expenses of the passage are therefore moderate; but in the frontier provinces, as Yun-nan, Kwei-chow, the two Kwangs, Fiih-kéen, Sze-chuen, Kan-stih, &c., which are several thousand /ee distant from the capital, the officers proceeding to court are harassed by a long and difficult journey ; besides which, their duties remain at a stand-still for a great length of time. The uncorrupt pay of military officers is not large, and quite inadequate to the charges of their return; it is, therefore, likely that improper and corrupt practices may be yielded to, in order to supply their necessary expenses. Since, therefore, it appears inexpedient to adhere strictly to the prescribed period of three years, I, your slave, foolishly conceive that, in the case of the provinces which are near to the capital, the old rule should be observed; but as far as regards the distant and frontier provinces, I have humbly to request that the Im- perial indulgence may be manifested, and that the prescribed period be extended one or two years, as a mark of the favour and compassion of your Majesty. I, prostrate, entreat to be informed of your Majesty’s pleasure with regard to this proposition.” XXVI. Locusts in the Province of Peking —Imperial Decree. 6th moon, 24th day (20th July). « The Governor of Chih-/e province has presented an address, recommend- ing the dismissal of a district officer who neglected to present a timely report of a flight of locusts. In the several subordinate districts of Gan-chow a numerous swarm of locusts has lately appeared. ‘The said governor explains the circumstance of his not having already reported concerning their ex- termination, and states that he has despatched proper persons to use all Mr. Davis's Extracts from the Peking Gazette. 407 diligence in destroying the insects throughout those districts where they exist, in order that the grain may not be injured by them. The Héen of Yung-ching district, Ho-che-tsing, who presented a confused report several months after the locusts had already appeared, and who failed to erect, according to established rule, stations for buying (or giving a reward for) all the insects destroyed, has been guilty of culpable remissness. Let him first be deprived of the ball on his cap, and let a limited time be fixed within which he must exterminate the insects. Should he again be guilty of remissness he will be further punished. “ Khin-tsze.” XXVIII. A grain Junk burnt by Lightning. 7th moon, 5th day (30th July). « The Comptroller-general of the grain junks, Wei-yuen-heu, respectfully presents this address to His Imperial Majesty. “ The Commissioner of grain in Hoo-pih province has reported to me, that the second fleet of grain junks from thence arrived on the 18th of the 5th moon at Yih-héen in Shan-tung, and stopped at the lock or flood-gate called Tun-chwan-chai until it should be opened. On the 19th, between * seven and nine o’clock in the morning, a hurricane arose, accompanied by thunder and lightning, when the vessel under the charge of Hwang-chung-ta was struck by lightning on one of the masts, which ignited, and communi- cated the fire quickly to the whole vessel. The grain junks ahead and astern of the one on fire were immediately hauled off, and saved by the exertions of all those engaged; but the violence of the wind and of the flames bafiled the attempts of those on board the burning junk, though happily they all escaped without injury. The cargo of grain, amounting to six hundred and twenty-one peculs (about forty tons), besides reeds, mats, fir planks, and large bamboos, together with other goods, were all consumed, nothing but the junk’s bottom remaining. It was a distressing object for the eyes! Now it is proposed that the cargo of grain destroyed be made good by the owner in successive annual instalments, and that the other articles be brought again in the ensuing year. « In addition to the above report, it appears from the statement of the * See Plate XIII, No. 3. Vor. 3 H 408 Mr. Davis's Extracts from the Peking Gazette. district officers, that the master of the vessel had all his family and his property embarked in her; and the vessel and cargo being now burnt, his situation is distressful and embarrassed. As the event proceeded from causes which no care or foresight could prevent, and as the means of the master are not equal to making good the vessel and cargo at once, the Imperial goodness is petitioned, as a mark of tender compassion, to allow him to commence from the winter of the present year, and in the course of three years make good the grain destroyed. Besides addressing the Revenue Board on the subject, I most respectfully present this address.” XXVIII. Plundering inroads of Hassachs, or Cossacks, on the Russian Frontier—Imperial edict. 7th moon, 11th day (5th August). « An address has been received from Ah-tse-heang-ah, stating that some (Ha-si-hkih) Hassacks, headed by Chen-tae-le, had made an inroad through one of the passes on the frontier of Ko-poo-to*, and carried off a number of cattle, having attacked and wounded the herdsman. The officer, Cha-kih- sang-ah, being despatched after the plunderers, had returned from the pass of Hwuy-ma-e-la-hoo without any of them being seized, &c. &c. «The Hassacks being near the pass of Té-urh-pa-ha-tae, which adjoins the Russian boundaries, the seizure of these robbers is of the utmost im- portance. Of late the Hassacks have every year made plundering inroads. It is necessary that they be seized and rigidly dealt with, in order to strike awe into foreigners and make manifest the nation’s laws t+. How happened it that the officer who was sent to seize the plunderers allowed such a length of time to elapse without apprehending even one of them? His remissness has been excessive. The commandant states that another officer, Ta-lang-ah, has since been despatched to exert himself in apprehending the offenders. Let Chéd-kih-sang-ah be still kept at Hwuy-ma-e-la-hoo, to exert himself with the utmost diligence in seeking for the plunderers. Should he again make evasive excuses he will be severely punished. When it is discovered through * Chinese territory on the Russian frontier, between 85° and 95° long. + For the Chinese characters, See Plate XIII. No. 4. Mr. Darts’s Extracts from the Peking Gazette. 409 what pass Chen-tae-le entered, let the officer who so negligently guarded it be cashiered and reported. “ Khin-tsze.” ——_ XXIX. Forbidding the practice of Witchcraft and unlawful Rites—Imperial decree. 7th moon, 13th day (19 August). “ The censor, Le-fung-chin, has presented an address, praying for the suppression of false doctrines and opinions. « The religious ritual of the empire is founded on the sacred books.* To delude the people with unorthodox opinions is a great contravention of the laws. According to the report of the censor, a fane has again been erected to the superstition of Woo-tung at Lun-kea-shan, ten le (three miles) to the west of Soo-chow-foo. In the reign of Kane-ne the fane was destroyed and the idols burnt, and for along series of years the superstition has been suppressed ; but the sacrifices are now offered as before. The witches place a pretended confidence in the predictions of the spirits, and promise a fulfilment of hopes and desires ; and the extension of their baneful prac- tice is not confined to the jurisdiction of Soo-chow-fvo alone : it is, therefore, highly requisite to adopt rigorous measures for their restraint and suppres- sion. Sun-yu-ting and Han-wiin-ke (the governor and deputy) are directed to enjoin all the officers of the subordinate districts to destroy every trace of the superstition of Woo-tung. Let not the simple people be permitted to offer sacrifices or to associate with the votaries of the superstition. Let the magistrates issue instructions to all the heads of families to exercise a rigid control over their dependants. Let the whole system of false wor- ship, calculated only to delude the uninstructed populace, with its burning of incense, collection of subscriptions, &c. whenever it is discovered, be immediately followed up by severe punishment, in order that the public morals may be improyed and the hearts of men set right. “* Khin-tsze.” * Those of Confucius and his school. The established faith of China is a Rosicrucian system of presiding spirits or genii, both good and bad, both sylphs and gnomes: the former called Shin, and the latter Kwei. The government religion pays adoration to no “ Great First Cause,” and in fact differs but little from atheism. (See No. XXIII, No. XIII, et passim.) 8 H 2 410 Mr. Davis's Extracts from the Peking Gazette. XXX. Wreck of two Vessels from Loo-choo, or Lew-kew, near the Coast of Che-keang. 8th moon, 28th day (20th October). “ Shwae-ching-ying, deputy viceroy of Ché-keang province, kneeling presents to his Majesty this address concerning the compassionate treat- ment of some unfortunate foreigners, natives of Lew-kew, who have been wrecked. As by law directed, he respectfully submits all-the circumstances of the case, and humbly entreats the Imperial attention. «On the coast of this province foreigners in their vessels are occasionally driven by the winds; and in the event of their being foreigners of Lew-kew, it is by law and custom provided that they be sent to Mwh-kéen province, and when a convenient opportunity occurs transported back to their own country. Lith-yu, the acting magistrate of Yu-hwan* district, has reported that on the 11th of the seventh moon the military commandant of Yu-hwan had sent to him six unfortunate natives of Lew-kew. The said magistrate inspected them, and found that they had long hair, tied in a knot on the top of the head,t and that they wore long flowing garments: their speech was unintelligible. Among them was an individual who understood the Chinese character, and he being furnished with paper and a pencil was desired to write. He then wrote ‘ that they were people from Na-pa-foo t in Lew-kew ; that the number of persons in the vessel was six ; that on the 28th of the sixth moon they sailed from Pd-chung-shan, an island belonging to their country, with a cargo of four hundred bags of grain, and meeting immediately with a hurricane which carried away their masts, their vessel became water-logged, and they were compelled to throw overboard the. larger half of their cargo. Being tossed about at sea, they were at length, on the 8th of the seventh moon, taken on board by a cruizing vessel of war,’ &e. It was farther ascertained by the magistrate, that the quantity of grain remaining in the vessel amounted to one hundred and seventy-seven bags, of which sixty-one bags were damaged by wet. There were, besides, four small bamboo boxes, containing: various articles of food and of domestic use: no prohibited goods were discovered. ‘The six distressed foreigners * An island close to the coast of Ché-keang. - t+ See Plate XIII, No. 5. + The capital, called nearly by the same name in Captain Hall's Voyage to Loo Choo. Mr. Davis's Extracts from the Peking Gazette. 411 were then lodged in a temporary dwelling, and according to custom food and clothing were distributed to them, One among them, who was an invalid, was attended by a doctor. The damaged grain was spread forth to dry; and the hull of the vessel, as well as the masts and sails which had suffered, were repaired with all speed. « Again: Chin-tsung-kea, magistrate of Ting-hae-héen,* has reported, that on the 11th of the seventh moon the military commandant forwarded ten distressed foreigners of Lew-kew to his office. The magistrate examined them, and inspected their vessel. As some of them were rudely acquainted with the Chinese character, they were desired to write, and stated nearly the same as the other people. On board this last vessel, which was very much injured, there proved to be one small horse, together with some grain and implements for smoking, as well as the clothes and baggage of the crew. ‘There was, besides, a small boat on board, but no prohibited articles. The horse and the other property were delivered to the said foreigners, that they might take care of them within their own quarters, and clothes and food were distributed to each. Materials were at the same time provided, and workmen engaged for the repair of the vessel. I, the deputy viceroy, have received a report from the treasurer on the subject. The above-mentioned distressed foreigners having been driven by a tempest, and forced upon our shores, are greatly deserving of compassion. Every care being taken for their accommodation, and for the repair of their vessel, they will, as soon as the latter is completed, be conveyed to the capital of Fith-kéen province, and detained there until a convenient opportunity occurs for their return to their nation; thus manifesting the compassion which His Sacred Maestyt entertains towards distant nations and people. Besides making the necessary communications to the proper Board, as well as to the Viceroy and Deputy Viceroy of Fiéh-kéen, it is right that I present this statement of circumstances to the Imperia! attention.” A reply in the vermillion character has been received. “« Let it be done according to the tenor of the address.” “ Khin-tsze.” * Another insulated district on the coast of Ché-keang, Close to the port of Ning-po. + More literally, «« our Sacred Lord, or Master.”—See Plate XIII. No. 6. 412 Mr. Davis's Extracts from the Peking Gazette. Note. The summer and autumn of 1824 have been remarkable for the number of violent north-westerly gales, or typhoons, in the seas adjacent to China. No less than two European ships were wrecked on the coast of Hae-nan alone, and numbers suffered the loss of their masts, &c. all - AL oR Ado on Hl 1 ti te = ofa WN - > SH Hf 5 * 1 : - Km wee BK < > et So ss a He iy Hy (418) XXIII. Of the Sra'wacs or Jains. By Mason James Detauaine, Bengal Army. Communicated by Major-General Sir Joun Matcorm, G.C.B., &c. Read February 18, 1826. From what I can collect regarding the Srdwacs, or laity of the Jains, they appear to be the only considerable remnant in India of the earlier Jains, or Arhatas. They follow principally the trade of Banyas, dealing in grain; and as Srdwac Banyas, necessarily adhere to the Jain laws: but as their particular calling seems to have required rules for their guidance, much of the twelve vratas* refers to their commercial transactions, as connected with moral duties. I do not think these vratas formed a part of the older Jain institutes at all; nor could such a code be brought to apply to any except the subordinate tribes, it being quite unsuitable to any purpose of government.t The Srdawac Yatis have fashioned much of history and tradition to suit their particular purpose, rendering it doubtful what is their invention and what original. They admit that they have no longer the distinctions of caste, at least of the higher orders (this was most likely lost by them on their separation from the older stock); and that the extinction of the Brahman and Cshatriya classes was predicted by Buapra-Banu Muni, in his interpretation of the fourteen dreams of Cuanpracupra, whom they make out in the Buddha-vildsa, a Digambar work, to have been the monarch of Ougein (Ujjayani). The dream of the lotos also, which predicted that Brahmans and Cshatriyas will no longer choose the Jain faith, strengthens the common belief, that the Jains had never a distinct institution of four great castes, but formed them of proselytes from those already established. The Yatis of their own sects are their officiating priests. The Srdwacs do * Major D. writes the word Brits. Ihave corrected the orthography here, as throughout the present communication, to adapt it to the system followed in the orthography of Indian words in the Asiatic Researches, and in the Transactions of this Society. The term is Vrata, avow. Itis an obligation superadded to a religious or moral one. See further on.—H. T. C. + That the Srdwacs, or the more early Jains, had princes and sway, there is abundant proof. 414 Major Dexamaine on the Srdwacs or Jains. not scruple, however, to employ the services of the regular Brahmans as calculators of nativities and at marriages, &c. in the absence of fit persons of their own class. The Srdwacs seem to have thriven, and survived, in useful occupation, the wreck of their ancient faith. Some, probably all the Jain tem- ples in Mandu and the neighbourhood, were built at the expense of the Srdwacs. Several bear inscriptions two or three hundred years old, in which the founders of the temples always detail their pedigree, and cele- brate how scrupulously they observed the twelve vratas. I have seen no inscriptions upon the pedestals of either sitting or standing figures older than the twelfth century of the Samvat. Besides the Jain distinction of Digambar and Swétambar, the Srdwacs more or less differ, as Oswals, Vaisyapariwars, Hémars, Khaderwars,* &c., and through connecting sects coalesce with the orthodox Hindus.t The inscription at Béldlilt (As. Res. Vol. ix, p. 270), shews how slight a difference existed in reality between them in the fourteenth century of our era. Some, I understand, as the Oswais, eat at night, contrary to the Jain usage; and so much do the Srdwacs differ among themselves, that several sects will not intermarry. The following, detailed in the Buddha-vildsa, appertain to the Banya class. Of the Dravér Sect. Cunpa Cunp /AcuArya || lived in Samvat 536, His principal disciple, BAsra BANDE, separated from him, asserting the entire consistency of agri- culture trade, particular kinds of bathing, with the Jain faith. Of the Japalya Sect. In Samvat '700, Cutis Munt wrote a new sdstra. He confirmed all * Probably the same with the C’handéwdls. As. Res. ix, 291.—H. T. C. + Noticed, too, in Sir John Malcolm’s report. { Belligola, according to Major Mackenzie. ; || He seems to be a noted person in the Sr@wac annals. His name appears again in other traditions as living in Samvat 749: one, or perhaps both, wrong.—J. D. He is named in the list of Gurus of Belligola. As. Res. ix, 265.—H. T. C. Major Dexamuarne on the Srawacs or Jains. 415 that had been said of Digambar and Swétdmbar ; and particularly asserted the right of women to final and lasting beatitude as well as men, and that they might attain perfect knowledge, and go to heaven, with their clothes and ornaments. ’ Of the Kashta Sankis. They made wooden images in Samvat 798, and were instituted by Cumdr Sén. He used the cow-tail fan, and red-coloured clothes. Of the Nichik Sankis. A sect at Mathura, founded in Samvat 996 by Rama Sén Acharya, who in- troduced new Tirthancaras, and even required worship to himself. His partizans are called Mathura Srdwacs, and none but these speak in praise of Rama Sén. Of the Téri Panthis. In Samvat 1627, thirteen banyas rose in opposition to their Yatds, aided by Amara Cuanp, Dewdn of the Jayapur Rdjd, at Sangdnér. They were induced to this by the desire of wealth. They entirely excluded gurus and brdhmans, \eft off the offering of flowers or lamps to the gods, with the bathing of the panch amrit, and adored only their Tir?hancaras. This im- plies a gradual separation from Hinduism, rather than progressive union, as is generally supposed. The 'Tarana-pant’his. Samvat 1637, Tdrant Pandit founded this sect in Mdlwa. He was ac- quainted with the art of Zndrajdla (juggling), by which he sent up papers to the sky. He then collected the multitude, and a book appeared to de- scend to him from heaven in their presence. He then read and explained it to them, teaching that they should worship no images at all. This pandit seems to have derived his notions from the Muhammedans. Though I consider the Digambar sect as far anterior to the Srdwac traders, still as connected with the Swétdmbars in forming a part of the Srawac body, they may as well find mention here.* * The Swéambar Jains appear now to be the prevalent sect; and although both the sitting and standing figures were represented by them, the former seems now to haye obtained general usage. Vo. I. or 416 Major Dreramainz on the Srawacs or Jains. The Digambars differ in minute points of doctrine; and the Swétdmbars, who appear by far the most numerous, are distinguished by a girdle round the waist, frequently made of silver chains. Each, as usual, claims priority, though there is little doubt of the superior antiquity of the Digambars. They are mentioned in the Hindu writings by name, as opposing the opinions of Gaurama regarding the soul; and Mr. Ward quotes further from the Padma Purdn, that these opinions were promulgated by an ascetic of that name. One of the six atheistical systems bears the same denomina- tion. They appear more particularly devoted to Rishabh, the first Jina, and to have been the naked wood-hermits of former days. Kirti, Nandi, Bhdjen, and Chandra, are the usual titles of Digambar Yatis. Of a reform in the habits of the Digambars, the Buddha-vildsa relates as follows. Cuanpra-reKuA, daughter of the King of Ujjayani, was requested by Léca-pata Rdjd of Sorat (Surdshtra),to whom she had been betrothed, to get some quere solved. Her guru was in consequence sent for from Kangj ; and on his approach the Rad went out to meet him; but as he was naked further interview was delayed, At the intreaty of Cuanpra-réxuA, however, who sent out clothes to him, he put on white cloth and entered the city, and was much respected. This circumstance is stated as the origin of the Swétdm- bars, who attained the number of eighty-four gachhas, or subordinate tribes. The possession of fourteen articles is lawful to the Swétdmbars: three waist-cloths, three wooden dishes, one string for them, one staff, one brush or broom (for sweeping the ground), one cloth for the mouth, two mantles, one half blanket. The following tradition, also from the Buddha-vildsa, relates to a famine, and the consequent establishment of the sect of Ardhabhals : it is founded, probably, on some real event. The Srawac residents of the towns seem to have been living at their ease, while the unfortunate inhabitants of the woods suffered every indig- nity, and many even death. The tradition may afford a notion of the misery of these forest ascetics, who lived by charity, when numerous, and in seasons. of scarcity. One day Buapra-BAnu went into the city of Ujjdyan to beg. While passing along, a boy of two months old cried out to him, “go away! go away!” The astonished Yati asked why; the boy replied, “ go away, Major Detauae on the Srdwacs or Jains. 417 there will be twelve years* famine in Ujjdyan; you must depart for the south.” The Yast, impressed with the truth of this, on his return to the woods desired his twenty-four thousand disciples to prepare to travel to the south, to avoid a famine, and the dissolution of their tribe. Thereupon Buapra-BAnu and Cuanpra-cupra AcuArya and twelve thousand disciples went to the Dakhin, and performed their devotions in caverns.t Twelve thousand disciples with BisAkwa AcuArya went in advance of Buapra-BAHU, and twelve thousand Yasis remained in the forests of Ujjdyan. At length Buapra-naAunu left his cave to beg. CHanpra-Gupra, fearing his guru would be much troubled, obtained an interview with Dévi, and im- plored her to prepare food for him. Buapra, however, saw that it was illusion, that a woman had prepared it, and he returned. He was next day directed to a village filled with Srdwacs, but conjectured that the food was still Dévi’s, and returned without eating. Thus having at length accom- plished the eight carmas, he went to heaven. After a lapse of twelve years which CuanpRa-GuPTA passed in the worship of Buapra-Banu, he fell in with and joined the party of BrsAkHa ACHARYA; and much trouble appears to have arisen from those Yatis eating forbidden food prepared by Dévi, which was discovered by one of the party having left his bundle of peacock’s feathers behind ; he returned for it, and found all that had appeared was an illusion. In the meanwhile the Yatis who remained in the forests of Ujjdyan sut- fered greatly from famine. They had been promised food by the Srdwacs, but many of their bellies were ripped open afterwards for the contents 3; at length so many Yatis were killed by the Srdwacs, that the remainder were admitted into the city. In consequence, however, of a woman miscarrying from alarm at one of them, they were forced to wear half a white blanket. When the disciples from the Dakhin returned to theforest of Ujjdyan, they were surprised to find the Yatis, whom they had left there, living in the city. Two persons were dispatched, therefore, for their chief, and Bisaxua re- quired that they should atone for this dereliction. The town Yatis con- * I conceive this to be a legend relating to the drought mentioned (vol. ix. p. 128, As. Res.) as having occurred in Mdlwa, in the reign of Vicramaprtya, when there had been no rain for twelve years. + This numerous body may probably have formed some of the excavations which still exist. S12 418 Major Detamarne on the Srdwacs or Jains. tended, however, that they could no longer submit to starve in the woods ; that the few who remained now got food, and that they must eat, but would comply with his other commands. Hence arose the Ardhabhdls : and another account says, that from this, too, sprang many Swétdmbar sects; and pretends that it was an Ardhabhdl who framed the era of VicramApirya, son of GaNDHARPA-siNA, who favoured the religion of the Jains. It might be supposed, however, from the following tradition, that this priority of the Digambars has not been fully admitted by the Swétdmbar sect for many centuries back. It is from the Buddha-vildsa also. In Samvat 749 Muni Cunpa Cunp Acudrya was chief priest of Chitore, where he eradicated bad notions, and introduced his own. One day a Déva came to him, and said he would do whatever he chose. The sage desired that he might be conveyed to Bidéhi-cshétra.* On this the déva placed him on a celestial vehicle and carried him through the path of the skies. The brush of peacock’s feathers which the sage bore fell to the ground, on which he told the déva he could proceed no further; but the déva supplied him with kite’s feathers instead, and they proceded without impediment to Bidéhi-cshétra. There he worshipped the Tir?hancara,since called Munpir SwAmi,t who was five hundred bow’s length, or two thousand cubits, high. The Chacravarti rdjd, too, was sitting in the hall of the Tir?hancaras, and on observing how small the Muni was, placed him on the palm of his hand, asking who it was with the bunch of feathers and pot. They told him it was an Achdrya from Bharat khand, but the Chacravartt rdjd called him Ecl-dcharya. The Achdrya then went into the city of Pandrecni. The day of Bharat khand was the night of Pandrecni, and the day of Pandrecni the night of Bharat khand. He brought thence back to Bharat khand writings of the Siddhdnt, and wrote verses and commentaries on them, and wrote eighty-four thousand stanzas on the Matka of Mahabhash.t * Vidéhi-cshétra, same with Vidéha-varsha, As. Res. v. ix, p. 320—H. T. C. + No such Tiért’hancara is among the twenty-four Jinas. They appear to have been changed frequently: the sect of Ra’ma-séNn even made new Tért’hancaras. However, in this narrative a different name is requisite, as there are three distinct sets of Jinas, consisting of twenty-four each, in three different cshétra or abodes of the deity. + L imagine there is in this some allusion to Muhammed, and perhaps to Mekka or Medina. Muhammed (As. Res. v. ix, p. 118 and 143) is called Mahdbhat, and made an antagonist of Major Drexamarnz on the Srdwacs or Jains. 419 He then professed the Molsangi doctrine, and next travelled to Guz- zerat for the purpose of meditation, and ascended the hill of Giranar. Here the Digambar and Swétdémbar sects were collected for the worship of Néma nAtu, whose image was at the top. But they quarrelled about pre- cedence, and priority of religion and worship, which was not settled till a voice from heaven adjudged it to the Digambars. Thereon they worshipped the image first, and the Swétdmbars followed, and Cunpa Cunp Acharya became highly celebrated as a Digambar.* Besides those above-mentioned, from Digambar authority, the list from the Siddhdnta Sdréddhdn contains the following additional names of sects. As this, however, is a Swétdmbar account, that sect is placed first and the Digambars follow ; then come the Chaudasiya, Purnamiya, Bargachha, Khar- taragacW’ha, Tapdgachha, Maldhard, Achalya, Ajmeya, Agariya, Bhusara, Pujérd, and Bhikhdhari. Other names of tribes, as the Dhandiyas, &c. who are Swétdmbars, are not mentioned in the Siddhdnta Sdrdddhdn, and are probably modern sects.t I shall merely make a short extract of another tradition, given by a Marwar Yati from a Srdwac book said to be written by Cunpa Cunp Acharya, regarding another sect, called the Bédha-mati, as the veriest trifles may some- times throw light on an obscure point. Itrelates that Bopua Kirti, a Yatt, who was the disciple of Vatsari Yari, while begging alms in the city of . Paldsapur, suffered an indignity from a siédra, who had spat upon him, ob- serving his miserable garments. This had been resented by a banya, who took upon himself to feed the Yatd. The szdra had, indeed, offered to do the same; but this was refused, as it was considered wrong for a Yati to eat from the hands of a sédra. On another day, however, the Yati going his rounds passed the same siédra, who imitating the banya, deceived the Yatt so that he ate from him, and took some food home, moreover, to his Guru, whom he found at his devotions by the river side. The Guru replied nothing Vicram. See also in p. 123 what relates to the Mahdbhatadicas, &c. and p. 38, where Muhabidés khetr is again mentioned. And there seems some affinity between Subéhu (p. 123) a companion of Muhammed, and Suvarnabahu, a form of Parswanath as Marabhiti. Muhammed, in the same page, is called a grandson of a King of India. * The Buddha vilasa, however, is written by a Digambar Yati. + Mr. Ward says there are five sects of Jains. This limited number can, however, only apply to a confined circle. 420 Major Deramaine on the Srdwacs or Jains. to the offer, till Bépua xirrr asked what offence he had committed: the Guru then said, “you have eaten the bread of a sdra, and must again be initiated as a Yati.” Bdépua Kirti even vomited the food; but the Guru persevered in his expulsion. Bopua Kirti, enraged, fled to the woods, put on red clothes and a sacerdotal string on his neck, seized his rosary with his right hand, which he held up, and placed the image of Jina before him and worshipped it; and from him was this sect known by the name of the Bédha-mati. I have inserted all this, as I do not doubt that the particular position of the hand and beads bears allusion to the representation of them in Mr, Salt’s prints of sculptures in Salsette. (See the print opposite to p. 49, vol. 1, Bombay Transactions, where the right hand is exactly in that position, holding the chaplet.) The figure, with pieces of history attached, seems applicable to ParswanAr’H (as will be mentioned hereafter), and the description of the particular position, what- ever be its origin, must apply, I imagine, to the sect represented in Kenera, as well as to this tradition: yet these are generally called Budhist caves. They probably belong to a period when the sects were less distinct. The twelve vrdtas of the Srdwacs are fulfilled by abstaining from the fol- lowing actions or omissions. Not to believe in Bhagwdn (that is, Jina), and not to worship him ; to give charity in hope of advantage; to praise other gurus and speak ill of one’s own; to be friends with a false priest; not to extend mercy to all animals; to bore the ears;* to harass a debtor; to feed a person one day and not another; to slander; to relate the conversation of others ; to discuss the affairs of government; to relate women’s tales; to call charms spells, without proving them so; to receive stolen goods; to secrete a thief; to mix old grain with new; to break one’s oath to one’s prince for private advantage; to injure one’s prince by com- mercial dealings; writing false accounts; giving false measure; to go to a widow; to keep a prostitute; to marry again; to be too attentive to one’s pleasures; not restricting one’s-self to a particular quantity of land, effects or cattle, and giving the surplus in charity; giving up one’s * It is odd that this should be prohibited in the vratas, when the figures of their saints are almost invariably represented with long drops or rings to the ears, appearing frequently like an elongation of the ear. But I have observed several in which the ear has been represented per- fect, and the ring distinct. Major Derramare on the Srdwacs or Jains, 421 intention of going to any particular place; eating certain fruits with seeds, unripe grain, &¢c.; following any profession requiring the aid of fire, as goldsmith, distiller, dealer in fried grain, brasier, smith, or wheelwright ; pulling blossoms; to dam a running stream; to sell ground grain, musk, ivory, shells, agallochum, red arsenic, lack, indigo, orpiment, curds, boiled butter, oil, camels’, asses’, cows’ hair or wool, iron, or opium; working at mills; castrating animals; eating fermented food ; digging wells ; building bridges; confining dogs and peacocks; thinking of commerce or speaking to others, in time of prayer; sitting on unclean ground ; being frightened from one’s position in time of prayer ; sending on gossiping errands ; ordering rich fur- niture; forcing attention to one’s self; thinking of sensual pleasures while using the name of the deity; letting priests go away unrewarded ; leaving prepared food uncovered; feeding one’s self under the name of others; giving alms from ostentation ; delaying food to a hungry person. These are noted as written by Anan Srdwac in (bhdkhd) the vernacular tongue, by order of Manavira SwAmi. The observance of these restrictions only applies to such as have become devotees. Some engage with their Yatds to keep the vows for a certain period only (a month, a year, &c.) by way of gradual initiation, or for the expiation of crime. The eternal existence of the world, including gods and men, is generally understood to form a part of the Jain system, and is adhered to in a great measure by the Srdwacs ; though of man they entertain a notion, that four- teen pairs, from a former seed, in the reproduction of worlds sprang into existence from a cave in a mountain. They were of a very diminutive size, being only one cubit and ahalf high. These pairs, male and female, which were called Yugaliyas, produced Napur RAzA and Mord Dévi. They were twins ; and the first of a single birth from the last pair was Risuasya Diva. These Yugaliyas appear, however, to have thriven amazingly, for Risnapua Déva, their first Tirthancara, attained a height of two thousand cubits. The books of the Srdwacs generally contain many pictures; and in that which mentions the yugaliyas is a representation of the fourteen couples in.a row at the top. Much that follows is from Srdwac authorities; but is more applicable to the earlier Jains, from whom they derive the ground-work of their faith, though it is apparently much disfigured by time and circumstance. However nearly the Jains were allied to the Hindu faith originally, they 4,22 Major Detamaine on the Srdwacs or Jains. cannot now with propriety be admitted of that class, so long as they deny the supremacy of their gods and védas, as at present at least accepted and understood by the orthodox ‘party. Mr. Colebrooke calls them a sect of Hindus ; and the Hindus consider them a separation from their faith. In their Stdd’hdnta the definition of Jain is stated to be one who observes the eight carmas (which will be mentioned hereafter), and spares animal life. Even after having got the universe ready made, the Jains appear incapa- ble of arranging consistently its parts and movements ; and the pantheon of the Hindus, which they still acknowledge, would seem rather an useless piece of machinery, where the divine essence existing in their deified saints is the supreme, if not the sole object of their adoration. An original system would scarcely have introduced immortal gods, to make them of such second- ary consideration. Such, however, having once been a part of their system, would, though superseded by saint-worship, still remain in some degree essential appendages to the minor purposes of ceremony and superstition. After all, it is not far removed from the Hindu philosophy, by which a Yégi may at once mingle with the deity without the interposition of the gods. Notwithstanding their want of system for the past, the Jains have the most exact and copious details relating to the future. Prophecy seems their forte, accomplished generally through the medium of dreams, a favourite and convenient mode with all antiquity, being a ground on which they may set criticism at defiance. Of their ages past and to come, Mr. Colebrooke, &c. have given in the Asiatic Researches, probably the best account of which they are susceptible. But it avails little to useful research to detail aras and sdgaras, periods too extended for the mind to conceive. Dr. Buchanan infers the priority of Buddhism from the aggravated im- probabilities of the Brahmans. I think he has reversed the case. The greater profusion of gods and ages on the part of the Jains, is a strong evidence that they, at least, have worked on an older and simpler system. No less than sixty-four Inpras and twenty-four Dévis are enumerated. One or two of them are worshipped daily, the remainder only occasion- ally. Some of these Dévis appear. to be named after their Bruairavas and other deities. One is named ApardAsiti; and the fourteenth and fifteenth on the list are named KArf and MauwAxkAati, agreeing with KAra and ManAxAxa, the names given to two of the gigantic sentinels pointed out at Ellora.’ I have only the names of five Buarravas, which are Major Detamarve on the Sradwacs or Jains. 423 Jaya, Visaya, AparAsitaA, Mana and Buapra. These Buarravas are, I un- derstand, directed to be placed at the sides of the images of the T%r?han- caras, or as guarding the portals of the temples, and are probably some of the janitors whom we see at Ellora and elsewhere. Indeed, in Sir Charles Mallet’s account of Ellora, Jaya and Visaya are, I find, mentioned by name; so that some of the names given by the Brahmans there accord with the general tradition and Srdwac annals, and are not set down entirely at random. ‘The list was given me by Yadds from Ujjayan. Iimagine that the rows of male and female figures which we see in those caves are the Diévis and Inpras above-mentioned, attendant on the superior divinities. On all occasions of importance, or the attainment of a particular end, as the founding of a temple, &c. the ten dic-pdls, or regents of quarters, become also objects of worship among the Jains. They state them to be as follows: for the east, Zndra ; south-east, Agni (fire); south, Yama; south-west, Nairrita ; west, Varuia (water); north-west, Pdvana (wind); north, Cuvéra ; north-east, Zsdna, for hell, or the world below ; Dharanidhara, for heaven, or the world above ; Séma (the moon). Perhaps some of the principal figures have reference to these dic-pals. We find, at least, Yama and Cuvéra in the Tintald ; and others, bearing those names, scattered throughout Ellora. Dharanidhara, who makes so conspicuous a figure in Pdrswandt’h’s history, seems to be Sésha, the chief of the snakes. The conch, which lies, I think, at the portal, may however refer to some form of Visunu, who is Dharantdhara, upholder of the earth; as well as Sésha. Again, the Brahmans shewat Ellora Risuanwa and Sancara AcuArya, the bane and antidote of the Hindu faith, in the same cave; which is rather appalling: but the names of Jaganndt’hd-sabhdé, Indra-sabhd, &c., may not be altogether erroneous, the Jams having their Zndras ; and Jagannaétha is an appellation given by the modern Jains to ParswanA7’Ha in particular, which deity, indeed, or his more ancient prototype, presides in that cave. Nor do they seem to have rejected any mythology, if their saints are allowed to be supreme. , Besides Jina already mentioned, a general term for Tirt’hancaras as fit objects of worship, having attained absorption, another term is ARHANTA. This state is defined in Jain manuscripts rather by negative attributes, than by any positive idea; requiring the absence of hunger, thirst, anger, Von. I. 3K 424 Major Drramaine on the Srdwacs or Jains. birth, death, disease, sorrow, fear, surprise, negligence, pain, doubt, de- sire, secretions. In the same way, too, is a Yad constituted by the absence of care, of sensibility to heat and cold, of desire for abode, food, clothes, or proselytes. I conclude the present number of the Tér?hancaras (twenty-four) to be fashioned after the twenty-four greater avatdras of the Hindus. The most important are Risnasua, the first Tér? hancara, and PArswanAt’na, the twenty- third. Concerning the rest, except, perhaps, Nima and ManaAvira, but little information can be obtained further than how long they lived and how tall they were. The colossal stature attributed to these Tir?hancaras, however, and indeed to all their celebrated men, whether saints or princes, in their books and statues, shews how necessarily connected in their estima- tion were mental powers with personal size. These Tér?hancaras, as well as the Yugaliyas, I find represented in pictures, each with his emblem beneath, but not distinguishable otherwise. As the list given to ‘me differs in no material degree from that in Mr. Colebrooke’s account, a repetition is unnecessary. AprinAr’Ha or Apfswara, another term for the deity, if we may so term their idea of purified matter, is usually applied to Rishasna Déva, who is allowed by Jains, Srdwacs, &c. of every description, to be their first deified saint, and one who, whatever scattered notions may have before existed, was the first who reduced them to a system. They say that he abdicated in favour of his son Buarata, after a reign of great splendor, when he laid the foundation of the Jain faith, instituted their laws, and at length became insensible to worldly affairs ; that his attenuated frame resolved itself into the deity, after an existence of eighty-four lacshas of purvas (one puérva alone an inconceivable period). Another legend says, that his spirit left him, while standing under the sacred vata tree,* and fled to Cailasa. The Charitra or history of Risuasna adds, that his son Buarata erected on an extraordinarily high mountain, thirty-two crésa high, four golden temples to his worship and memory. This story seems to resemble that,mentioned in As. Res., vol. ii. p. 261. * Several fabulous trees are mentioned by Wilford (As. Res., vol. xi, p. 149, &c.), which “sprang up at the birth of Jina or BuppHa.” Visunu resided among them ; hence the sacred trees of the east, and perhaps of the Druids, &c. in the west. 2 Mayor Detamare on the Srdwacs or Jains. 4.25 of the four cities with walls of gold in the ocean, of which Lanca was one. The mark of a bull on his foot is said to have been the cause of the choice of that emblem. The Hindus, too, relate that this Risuasna abdicated the throne of Ayodh, stript himself, and wandered towards Canca, Benga, and Carndtac. At length he reached the mountain Catacdchal* and strayed through the forests there, never eating unless fed by some one putting food into his mouth. These forests took fire, in which the saint, regardless of the flames, perished. The Hindus have an (avatdra) incarnation of Vis1nu (one of the twenty- four) of the same name; and in answer to my inquiries regarding him, the same father and son, Nasurand Buarata, are attributed alsoto him. He is - placed very high, as to time, in the list given me, a few after Capita, VyAsa being placed near the bottom. But no two lists agree. Of this Risuapya avatdra, the only information I could obtain was from a list in the Bhagavata, in which it is mentioned that the doctrines of the Parama-Hansa originated with him; and I conclude, on the whole, that these RisHAaBHAs are, in fact, one and the same. All that we can gather from history or by the means of antiquities, tends strongly to the belief that these now incompatible sects were parts of one general system. Risoapya, as well as SAcya,t Caprita,t and VyAsa, may then have been an avatdra; and if the Brahmans consider the avatdra RisHaBua a distinct personage from him who founded the Jain sect, it may be but with the same motive which induces them to assert a distinct Buppwa avatdra, viz. that of denying men whose memory has from subsequent broils become obnoxious. At any rate, the great anti- quity of Risuasna, the son of Nasui, is attested by all. The information, too, given by the chief priest at Belligola, published by Colonel Mackenzie, of his writings having become obsolete, and his language not understood by the common people, inducing the necessity for new books in explana- tion, adds to this idea. * I know not where this mountain is, but it seems to be the same which was mentioned before as the abode of the dévis, and sacred to them. + So called in the Islamabad inscription. t Capixa, too, the Sdnc’hya writer, is considered a different person from the CAPiLA imme- diately descended from Menu. As every celebrated person, however, was enrolled in the list of avatdras, which are innumerable, the discrimination may not be easy or decisive. 3 K 2 426 Major Devamarne on the Srdwacs or Jains. ArnanTa is stated to have been a Rdjd, who adopted and gave further. publicity to the doctrines of Risuasua. I suppose him to have given the name to the old Jain sect. The Jain priests, according to. Dr. Buchanan, asserting Arnat to be the proper appellation; and Arnmanra, now applied to the divine essence as attained by saints or ¢ir?’hancaras, seems to have had the same origin.* As the source of the Jain, or Arhata sect, is acknowledged by all to be Risuasna déva, I do not know how to reconcile to this opinion the supposi- tion of Mr. Colebrooke, that PArswanAt’Ha might be the real founder of the sect ;t though, from the nature of his history, and his having engrossed almost exclusively the idolatry of the modern Jains or Srdwacs, it may fairly be surmised that his revised and more distinct system has been since adopted. The figures, as in the Jaganndt’ha-sabhd, Indra-sabha, &c. at Ellora before mentioned, certainly refer to Jain objects of worship, mostly obsolete, while the Jain temple on the hill may be taken as a specimen of the later form. Emblems of the ¢ir?hancaras, such as the bull, deer, lotos, conch, &c., are observable before figures in the ¢intald, &c., while around the feet of one of them in the northern cayes I recollect several animals are represented, such as the rat, scorpion, and some others,t which are not reducible to any particular emblem that I am acquainted with. Still, as the Jains occasionally * Arhat, and Arhanta, derivatives from arh, to worship, are synonymous in the sense of venerable.—H. T. C. + That supposition rests upon the surmise, that the history of Rismasua and the other deified saints anterior to PaRswaANnAtT’HA, is mere fable. It is vain to look for any foundation in truth for the monstrous absurdities related of them, their more than gigantic stature, prodigious duration of life, &c. There is a nearer approach to sober history and credible chronology, amid much which is silly, in the account of Parswanar’Ha. He lived to the age of one hundred years; his predecessor to one thousand. He flourished 1230 years before the date of the work which gives an account of him and of his successor; his predecessor more than eighty thou- sand years earlier.—H. T.C. + Whoever in the tintalé may be the large central idols in the second and third stories, now called Rama and LacsuMmana, similar emblems are placed at the feet of images in the northern caves. They appear to be some animal triumphing over a prostrate man, evincing con- nection between what is sometimes distinguished as Buddhist and Jain. - The circular hollows before several images in the ¢éntalé and elsewhere, I was given to under- stand, were receptacles for collecting the offerings of grain which the Jains sprinkle in the form of Swastica, the emblem of Suparswa, As. Res. ix, 306. I take the figures at the pedestals Major Detamuarner on the Srdwacs or Jains. 427 worship at these caves, though they have not the emblems of the ¢ir? hancaras disposed exactly as in the present day, we can only conclude their present ar- rangement of the twenty-four ¢¢r?hancaras to be made from earlier types and appellations. Of changes in this respect frequent mention is made; and in Captain McMurdo’s account of PArswanAT’Ha* Gaurika, in the Bombay Literary Transactions, he quotes a tradition that “they (Hémdchdrya and the Rajd) resolved to establish the worship of twenty-four idols, in the form of the twenty-four avatdras of the Srdwacs,” &c. These are evidently old gods under a new form, as they state them to have been introduced 2,500 years after ParswanAt’na, though he is the twenty-third on the list.t So far, then, the usual idea of the Jains being a modern sect may not be erroneous, the doctrines originating with Riswasua, and continued by Arnanta, dividing at periods of schism into more distinct classés, of which the Jains or Srawacs, as now established, form one, and the modern Bud- dhists, as in Burma, Siam, Ceylon, Tibet, &c. another. Parswanat’Ha I consider only as another form of Visunv, in his distinct character of preserver; and the sequel will, I think, shew that the histories of Buppua, son of SUDDHODANA, as well as of SALivAHAN, Gautama, &c. &c. are, in a great measure, a jumble derived from the same source, with the addition of foreign legends. May not the history of the modern Pars- wanar’ua then, with the rest, be a newly devised tale founded on these materials, with some particulars referring to a real devotee and reformer ? The later sectarians appear to have merely given locality, name, and parent- age, through the medium of saints or real existences, to original notions, varying the minor details as facts or convenience might dictate.t above-mentioned to be representations of the chief events in the history of the images, in the same manner that we see them inscribed in the mythological pieces in Kenera before alluded to. By these the particular form of the god will be known. * Some say there were two ParswAnArt’nAs, but I have learned no particulars to confirm this assertion ; this may be the second. + Under these circumstances of change, we need not be surprised at finding difficulty’in recognizing the gods of Ellora, &c. } PArswanat'na passed through ten mortal forms before he was finally translated to heaven, and under each metamorphosis he found a foe. So Visunu had his ten incarnations and _ his enemies. Buppua (but which Buppua we are left to imagine) had, according to Mr. Ward, the same number, and is sometimes surrounded by a hydra. Major 428 Major Detamaine on the Srawacs or Jains. The names of the ten forms of PArswanAt’Ha are Marasnéti, Gasa, Déva, Kiranavéca, SuRABHIMAN, VasraNABHI, SURANABHI, CHAKRAVARTI, SuvarnaBanu, and PArswanAr’Ha, which are here detailed from the Calpa sutra. The account is childish enough, and parts, perhaps, introduced by the Yatzs to suit the taste of their audience. A Bhilla (one of the foes of PArswaNnAT’Ha) is an essential character on the Malwa stage.* Some notes from the Charitra-Pdrswand?ha, written by Brippya Tapéd- Gachha in Samvat 1654, are included in the following relation. Fiistory of ParswaNnaT’HA. Buapra-BAuut Munt writes, that there lived a Rajd in Pdétampur named Art-vinp. He had two purdhitas, or family priests, one named Camita and the other Marasutri: they were brothers; the elder, Camira, had a wife named VarunA, and the name of the other’s wife was Vasupré.t The beauty of Vasupra attracted the attention of Camita, which gave great con- cern to Marasuvri, that he did not fail to express. At length he com- plained to the Rdjd, and Camira was expelled the city. _There then he stood outside, holding up in his hands a large fragment of rock, until one day his brother came to see him at his devotions, as he supposed, and ap- proached him for the purpose of kissing his feet: Camrra seized this opportunity, and casting the rock on his brother’s head, destroyed him, and thus terminated the first Janma or birth.§ Major Wilford (As. Res., vol. xi, p.59) says Buppua is Visuxu. The same writer quotes also from a Jain work, that SALIVAHAN is a form of Jina. . * The detail does not exactly agree with the above ten forms, which accounts, perhaps, for its not corresponding in every respect with the Salsette figures before noticed. + I suppose this is the same BHADRA-BAHU who led the Yatés to the Dakhin and died there, and who interpreted the dreams of CHANDRAGUPTA. { These marriages do not savour of Jain celibacy; but all the allusions are brahminical, ex- cepting in the last form. § I was struck on looking over Mr. Salt’s representations of figures at the Kenera caves, (in Bomb. Trans. vol. I.) with the resemblance between these metamorphoses and the groupes re- presented there. I allude to the figure, p. 49, with the small mythological pieces on each side. In these the position of Camita casting the rock on his brother’s head is very exactly repre- sented; and I think the forms of the Sinha, snake, or dragon, and the Raksha and Gaja attacking the Sadhus, may be as distinctly traced. The third figure that constantly hovers near I can tape Dee yer Oe Major Deramaine£ on the Srdwacs or Jains. 4.29 Marasuttr became Gasa (the elephant) in his next form; and Camita died under his penance, becoming Girgitmar.* Art-vinp the Rdjd resolving on becoming a devotee, inquired of Buapra Acharya about the Astdpad Tir?h; and in company with the Sddhus, went on a pilgrimage thither. ‘The travellers were drinking at a tank when a furious elephant approached. This alarmed the Sddhus: but when Art-vinp assumed the devotional posture, the elephant recognized him and his own former state, and made obeisance to him with his trunk. Gasa was even much edified by the instructions which he received from the Sddhus, and departed ; and Art-vinp continued his route on the pilgrimage. Gasa afterwards, having been disabled by sinking into a quick-sand, was attacked by his old enemy Girgitmar, whose bite on the head proved fatal to the second birth of ParswanAr’Ha.t Girgitmar, on dying, descended into the fifth hell; while Gaya, on the contrary, became a god, and resided among the gods seventeen sdgars of years. Thus passed their third form. The fourth birth of PArswanAT’Ha was in the person of Krrana vica, son of Rajé Vipya puara. On Kirana véea’s becoming old, he placed his sont on the throne and became a saint. He was in this state assailed by Camira, under the form of a serpent, and destroyed; but Krrana véca was restored to the gods, and Camrra entered the sixth hell. The soul of Marasunutri now travelled to the westward, into the Mahdb- hidés\| cshétra, to Subhangacara nagar, where Réjéd Vasranabut resided ; but becoming convinced that the world was all deceit, he took post as a saint on the hill of Sugach, and was killed by Camrra’s arrow, who after many transmigrations in hell had assumed the form of a bhilla. VasranAsut be- make nothing of, but a guardian ange]. Time and circumstance will account for some little variations ; but I can only conclude, that those representations and this narrative refer to the same persons and events. Mr. Salt calls the figure Visunu. * Perhaps a compound of Girgit, a lizard, and mar, a snake. Persian words are also used in treating of the carmas. + Major Wilford speaks of Guzo Busaty, the Japanese Buppua, as derived from Gaja Vasishta, or he who resides in the body of an elephant: And Gaja Vasishta is mentioned in As. Res. (vol. x, p. 96) as the last of the ten incarnations of Buppua A Jain tract, too, (As. Res vol. ix, p. 143) mentions that Jrva in his last incarnation as GAurAMA, appeared in the shape of a white elephant. We see the same tradition throughout, somewhat diversified. { As SurAsurmay, I conclude, the fifth form. || The country before noticed. 430 Major Dexamarne on the Srdéwacs or Jains. came the god Laltang ;* and Camira, for his sins as a bhilla, now descended to the seventh hell. Then the spirit of Marasudri returned to Mahdbidés cshétra into the person of VasrasAnu +t R@d, then to his son named SuvarnaBAuu (whose mother had fourteen dreams): he conquered six khands, and became a Chacravarti rdjat During a conversation with one of the Sddhis, SuvAr- NABAHU was apprised of his former state, and became a devotee. He read the twelve angas with Damépara Acharya, and paid his devotions at twenty tirths. He then took post in a cave in a hill,|| and again fell a sacrifice to Camira, who on leaving the seventh hell had become a sinha (lion). SuvarNnaBAHu again took up his abode with the gods, and Camrra dying as a sinha, went back to the fourth hell. Camira, after taking many forms of brutes in hell, bore afterwards the same name as the orphan of a brahman. In this state he discovered that austerities were the only way to acquire celebrity. He then established the ceremony of the panch-agni, or five fires; that is, exposure to four blazing, fires on four sides, and the sun above. Now, too, the soul of Marasutrr left the gods, and in Jambu dwtpa (at Benares) was born in the house of Raja Asusina, a Suryavansi:§ his mother was BAMA-rAnf. This was a pair renowned for their good qualities. BAmA-rAni, awaking from a dream, found a snake entwined round her loins,§ and after a ten months’ preg- * Suranabui succeeds VAJRANABHI in the list: perhaps the saint he personified bore that name. + This corresponds with the eighth form, as CuAcrAvaArtt. The title appears, however, more applicable to the next. { This is a very convenient mode of adopting any great man as one’s own: it is easy to put a soul into him. || This seems to be the favourite situation of saints of yore, and probably their abode sug- gested the idea of perpetuating the same by sculptured excavations. Thus, when their size admits of it, they are represented generally in caves, or as under some sacred tree. § The Téme Jata, a Burman history of one of the incarnations of Buppira, says a Bédhisatwa was incarnate in the womb of Caanpra Dév4, queen of a Raja of Benares. ( Ward.) q This reminds me of the curious Saxon female idol, described in the Universal History as found among seven others at Montmarillon in Poitou. She has two snakes entwined round her legs and loins, exactly in the same manner that ParswanAr'na is represented with DHARANIDHARA and Papmavati twisted about him. Of this Saxon idol nothing seems to be known, so they set her down as the moon; and the name of Chandra, above, is very apropos for them. The twigs already mentioned as represented in the same way at Ellora, Belligola, &c. are, I imagine, Maor Deramaze on the Srawacs or Jains. 431 nancy * was delivered of a beautiful child, bearing upon it the mark of asnake. The interpreters of dreams and astrologers announced the birth of a Chacravartt t+ Tir?hancara, who, from pdrswa, the side (round which the snake was folded), obtained the name of PArswanAt’ua. The rejoicings of gods and men were very great on this occasion, and he was recognized at once as a divine being. At a very early age the mother wished to take her son to see the worship of the Panch-dgni, as performed by his former, though now unknown, enemy Camita. PArswanAt’Ha.reprobated the ceremony, saying it was unmeaning, but acceded to his mother’s request. They mounted their elephant and crossed the Ganges, the worship being performed on the opposite side. On arriving at the spot, the Brahman redoubled his devotions, but he was heartless. He neither knew of, nor, when told, regarded two snakes that were perishing in the flames. It was by a miracle of Bhagwan (ParswanAt’Ha) that they were saved. PArswanAt’Ha upbraided him, and gave a different inter- pretation of the Panch-dgni. He said that there was no religion without mercy ; and that as much difference existed between dayd-dharma, compas- sionate virtue, and adayd-dharma, uncompassionate virtue, as between mount Méru and a grain ofsand. Bhagwan then demanded the release of two snakes from a certain stick among the fuel ; but the devotee did not allow that any emblematical of the Asdca tree, stated to be peculiar to Arhant. Gémart RAJA was worshipped as Arhanta or Jinéswara. * Much in the same manner was the birth of GAuTAMA occasioned, and in ten months also (As. Res. vol. x, p. 254) ; and Sacya, according to the Islamabad inscription, required a gestation of ten months and ten days. Sécya is there identified with BuppHa Avat@ra, as being a form of him. The mother of Sariv4Han also became pregnant, by the great serpent’s gliding over her (As. Res. vol. x, p.40). Some make twelve years the period of pregnancy. All accounts concur in the supernatural conception, by the side, of Buppua the son of SuppHépENnA, or GAuTAMA Sdcya; and, ad libitum, of all those whom it may be an object to identify with him. + This, applied to Parswanat’HA, under his present form, appears to be figurative, as he did not aspire to dominion. VisHNnu, however, was a Chacravarti, and the title seems to relate to the combined dominion of priest and king, as with the ancient Persian monarchs, who held the same emblem, the Chacra. All these saints are made out to be Rajas or kings. The last, however, Manavira, according to Mr. Colebrooke, is acknowledged to have been the offspring of an indigent Brahman, though the transfer to a prince’s family has been considered necessary for effect; and Buaprs-sAnu (before mentioned) predicted wisely, in the interpretation of the dream of the broken celestial tree (calpa vricsha), “ that saints would no longer be kings.” Vor. I. 3 432 Major Dertamare on the Srdwacs or Jains. were concealed therein, saying, a prince was little acquainted with these matters : but PArswanAv’Ha broke the stick, upon which the snakes escaped, and approached and worshipped him*; they became DuaranipHara, and PapmAvati. The multitude then applauded the Jain faith; and Camira, ashamed, sneaked away. JAGANNAT’HA (é.e. ParswanAt’na) then walked on foot, and crossing the Ganges, removed the accumulated sins of that river.t This had been refused to GancA Divi; but Sahasra Miic’ha (the one thousand mouths, an epithet of the Ganges) apprised Inpra, that Sri PArswanAt’na, residing five crésa from Benares, who never spoke ill of another, who never coveted the wife or property of another, who never became the enemy of another, was fit to accomplish it: and the river was purified when the foot of PArswa- NAT’HA was placed in it. The Rdja now learned, that at Cusas?halapur, a city in the west, Nar- AVARTAMANA had become a proselyte to’ the Jain faith, and vacated the throne in favour of Bastnasira. This Basénasira had a beautiful daughter, named PrasuHAvati, for whom he was anxious to obtain a suitable match. PArswanAr’na proved so, and after due solemnities married her.t PArswanat’na, during a journey to Banga-hdt, took occasion to re- late to his wife the tale of Ném1 Nav’aa, who, having prepared for his wedding, anticipating the destruction of animal life that would in various ways ensue, became disgusted with the world and its usages, returned home without marrying, retired to the hill of Girandr,|| and became a devotee. PArswanAr’na added, that he should follow the example. From this Pra- * SALIVANAN too, at five years of age, defeated his teachers in discussion, and used to play with snakes. ( Wilford.) + The Jains, I am informed, do not hold rivers sacred, nor have they ¢ét’has (places of pil- grimage) upon them. { Captain Mahoney, from Singhalese authority, says Gautama, son of SOpDHODANA, married Yasédra, and kept forty thousand concubines. The Islamabad inscription says, Sacye married VasuTara. These appear to be the same with Vasudra, the wife of ParswaNnat’Ha in his first form. Dr. Buchanan informs us that the traditions of Godama (GAUTAMA) are so various in the Burma dominions, that none can be considered matter for historical conclusion : they are all, however, evidently a jumble from the same source. (Ward, &c.) || Tam told that the hill of Giranér, at Junagarh in Katiawar, is still in great repute, and un- dergoing considerable improvement ; that there is, among other figures to be seen there, a gigan- tic one of PanswanAr’HA, though from what has been mentioned of Cunpa Cunp Achdrya’s visit, Maor Deramazye on the Srdwacs or Jains. 433 BHAVATi did not dissent, and the Déva Sucantaca now informed him that the period for his retirement had arrived, by which he would atone for the sins of mankind. Acclamations of Jaya! Jaya! then proceeded from the heavens. He knew, indeed, by intuition (urddhica jnydna), that this was really his period for retirement and devotion; he therefore returned home, gave away his goods and lands, and at a fortunate moment left his house to the sound of music, and retired to the woods. ‘There he was placed under an dsdca tree,* parted with his ornaments and jewels, and spreading wide his locks (after the manner of Yatis) with his fingers, tore from his head five handfuls of hair; then commenced his fast of three days, during which he never even drank water; and he continued in this state seemingly unconscious and insensible. Inpra took his clothes.t It was at the first pahar of the morning on the tenth of Pausha-badi (dark-half) in the Visac’hanacshatra, that he departed from his home; and three hundred artisans, who were householders, became devotees at the same time. Eighty- six days elapsed during his state of seeming insensibility ; and there appeared no hope of his living. Gods, men, and the brute creation were exceedingly afflicted ; they gathered round him, and by virtue thereof attained the know- ledge of their former births. PArswanAt’ua remained on the mountain of Cdii, in the devotional posi- tion. On the approach of an elephant it became conscious of its former existence. It recollected having been an ugly deformed son of a prad’han, whom every body hated, and who therefore went to a sédhu on Cali moun- tain, with the intention of sacrificing himself, but the sddhu told him he could never thus rid himself of mortality. He then became a devotee, and per- I should conjecture it rather to be Nemi-NAt’HA; and in Mr. Colebrooke’s list of tért’hancarés, Ném1 is stated to have died at Ujjinta, which is supposed to be the same with Girandr. This hill is equally sacred to Hindus as to Jains ; and I am informed, that, among the various temples there, one of Mahadéva’s bears the strongest marks of antiquity. Would both have thus remained had animosity reached the extent we are led to suppose ? Some particular cases of excesses in this respect may have occurred, but in the temples I have had an opportunity of visit- ing (and both kinds are generally found at the same place) no appearance of premature decay or dilapidation is perceptible, but time seems to have dealt with both with an even hand: one party may have occasionally appropriated the temple of a rival sect. * Jonesia Asoca. Rozb. + The gods took and shared the clothes of Buppua also on his leaving Gépa for the wil- derness. 8L2 434 Major Detamazye on the Srdwacs or Jains. formed the Bhal Tapasya, which is intended to promote mucti, or final absorption ; but he was thinking of being tall at the time instead of attend- ing to his devotions, and became an elephant after death.* On learning this, he bathed PArswanAt’Ha with water from his trunk and worshipped him. PArswanAt’Ha desired him to abstain from food; he did so, and by death at length found a place among the gods. The prince of the country ~ built a temple, and made a Cunda, or well, on this mountain, and placed a figure of PArswanAt’Ha therein, and also the figures of six elephants fronting the image, in commemoration of this event ; and hence Cali-cunda- tirtha became noted. Another instance is related of the effects of error in worship and thought, in a diseased Brahman of Nagara sigrama, who came to PArswaNAT’HA to resign his life, which PArswanArt’ua by a mantra effected; but the Brahman became a cock. ‘This he ascertained by means of a sddhu, and immediately abstaining from food, died, and became the Zswara Rdjd of Iswarapiiri. When PArswanAr’ua by degrees reached this place, knowledge of this transformation was gained by the Rdjd, who immediately from gratitude erected a temple to Bhagwdn (PArswanAt’Ha) of black stone, containing his image nine cubits high, and six temples with the figure of a cock.t Hence Cucute'swara tir?ha became established. Now Camita, who had by the force of Tapasya become the god Mégha cumdra,t observed ParswanAt’Ha in the devotional posture, and recollecting his old enmity transformed himself into a racsha, magnifying his form ex- cessively after their manner; then, as SusArpuL, attacked him in various manners: but PArswanAr’Ha stood firm. Camrra then cast on him light- * We can only wonder how such tales gained belief and currency. They shew, at least, what ideas the Jains themselves entertain of transmigration, of its nature and causes, and may enable us to guess at the motives of the various representations we see of the brute creation in concert with, or attendant on, their saints. Ido not doubt that the elephants, as at Asw and else- where, have reference to tales connected with the Gaja incarnation. Of the veneration in which elephants and their relics are held we have frequent instances. + Lam told that it isa common custom with Jains to make a tinkling with a bell, or other noise, while eating, lest the crowing of a cock be heard, in which case they would reject their food. Whether the custom is connected with this tale I know not. The barking of a dog, too, is equally disliked. t Cloud’s son. —————————E—E—— Major Derauazye on the Srdwacs or Jains. 435 ning and rain. This continued till the water reached the chin of Parswa- nAT’HA, and the abode of Duaranipuara itself (Patdla) began to shake, Duaranipuara conjectured by urddha-jnydna (intuition) that PArswa- NAT’HA was in danger from Mécua cumAra, whereupon he and PapmAvari came to the earth and overshadowed the head of PArswaNAT’Ha, and PapmAvati raised up his feet till the flood reached only to his waist. Mféona cumAra then saw the inutility of further enmity, and prostrated himself before PArswanAr’na, to the acclamations of Jaya! or victory; and for three days afterwards the serpent (DHaranipHara) continued at Seva nagari, to overshadow the head of PArswanAr’Ha as with a cl’hatra or umbrella ; and hence the place obtained the name of Ahi-cl’ hatra-nagari.* Thus PArswanAr’na, who bore persecutions and misery, completely ful- filled the eight carmas, and after a lengthened fasting and meditation, and eighty-three days continuance in a devout posture, became ananta-srétam (knowing the history of all life) while standing under the tree called dhdwari, in the first pahar of morn. He sojourned many years on the moun- tain of Sikhar, and thence was transferred to heaven. He left eight disciples : 16,000 men and women became devotees through PArswaNAT’HA; 163,000 men and 327,000 women became Srdwacs ;+ 350 became Piirvadhari, or readers of the Péirvas; and 1,400 men became Buddhi-dhyéna, or possessing internal light; 1,000 became Céwala jnydnt ; 700 Parés-jnyani, and 1,200 Anuttara gati, (degrees of spirituality or intellect taught in the carmas) ; 600 became orators, 600 geographers, and 1,100 attained the power of mag- nifying or diminishing their form. PArswanAr’na resided with his family thirty years. Eighty-three days was he quite absorbed, and during sixty-three years, nine months and seven days he possessed the Céwala-jnydna, one whole month of which he abstained from food. Thus he lived altogether one hundred years, and in srévana sudi ashtami (eighth lunar day of srd@wan, bright half) with Visékha Nacshatri and * This describes pretty exactly the form of the snake as we see it represented over the head of ParswanatHa. The symbol is, however, of much earlier date, and I believe applicable to Visunv, which implies “ o’er-shadowing.” He lay sideways on it in the waters. + All this favours the idea of the institution ofa modern sect diverging from a closer affinity to Hinduism, through the medium of enthusiastic ascetics. We here see them gaining numerous proselytes, and discountenancing the mummery of the panch-dgni, &c. 436 Major Dexamarne on the Srdwacs or Jains. Chandrama sanydga,* after the second pahar of night, upon Samet Sikharat beneath a chironji tree,t he obtained mucti (mécsha) or final absorption.|| Of the Carmas. The Carmas, as detailed to me, appear to define the powers and dis- positions of the mind and senses in all situations, and the duration of punishment or reward, according to the employment of them, or the sub- jection in which they may have been held. In treating of them, the virtue of apathy or stoical indifference is strongly insisted on: the names, too, of different parts of the body are included. The Digambaras divide the eight carmas into one hundred and forty-eight pracritis or natures, and the Swétdmbaras into one hundred and fifty-eight. The first carma is called Jyndnavarni, and is divided into five natures,§ including the power of concealing wisdom, by which, though dark without, unlimited light and knowledge are attained within; as closing the eye-lids conceal yet strengthen the powers of sight. The non-attainment of this faculty is visited by a residence on earth of thirty crér of sdgardpamas. There are three hundred and sixty-six different modes in which the soul, desirous of the fulfilment of religion, may be obstructed by the body. The degrees of intellect are described as consisting in the knowledge of what passes five cos round, or five hundred, or in the three (/écas) worlds. The knowledge, too, of the hearts of others is necessary to ftir? hancaras from their birth. In the fourteen lécas is comprised the attribute of knowing internally the past and the future. The second carma, called Darsana varni, has nine principal natures on the * Conjunction of the moon with the sixteenth asterism. + Mr. Colebrooke’s note, As. Res. v. ix, p. 310, alludes to this place. He says, “* Samet-sikhara, « called in Major Rennell’s map Parsonat’h, is situated among the hills between Behar and « Bengal. Its holiness is great in the estimation of the Jains, and it is said to be visited by « pilgrims from the remotest provinces of India.” + Chironjia Sapida. Roxb. || As the last form coincides with the short notice of PAarswAnAt’HA given by Mr. Colebrooke (As. Res. vol. ix, p. 309.) I conclude some dependence may be placed on its correctness. § These have also each a separate name, and are again subdivided, so that it would be tedious to enumerate them. ‘ re 4 Major Dretamarye on the Srdwacs or Jains. 437 benefit of abstraction, the non-possession of which prohibits the attainment of mucti, or final beatitude. It relates also to sleep, awaking of one’s own accord, being awake, sleep-walking, &c. Whoever sleeps to the degree of Baladéva will be banished to the seventh hell. It also treats of the impedi- ments to a knowledge of the past and the future. The third is the Bédani carma: it has two natures. Whoever makes no distinction between pleasure and pain, shews his perfect wisdom, and he who is neither happy under prosperity, nor unhappy in misfortune, possesses the Bédani carma. He, who distinguishes between them, will have thirty crdr of sdgardpamas of births in this world. It treats of receiving and giving comfort, and of receiving pain by giving it to others. The fourth carma is Méhant, which bewilders the mind, and is not controlled by Inpra, DuaranipHara, or Cuacravarti. It acts like intoxi- cation. It treats of the four migrations in one person, from a god to a man, to a brute, and to hell: also of truth and falsehood, of full belief in gods, priests, and the true faith; of anger, which sears the soul of the enraged as well as that of the object, like flaws on a rock not to be effaced; of pride, which is like a pillar that supports nought; of enmity, injurious to both par- ties, like the chafing of a knotty pillow; of avarice, which disfigures the heart with an indelible stain; of enjoyment; of contentment; of pity and huma- nity ; of those who in dying think of a woman, and become women in the next birth; and of women who become men in the same way. The fifth carma is called dgha. It treats of souls passing into wood unchanged, through the four states, and of births in hell. The sixth carma, called crama, comprises ninety-three pracritis. It treats more of the four estates : then of the different degrees of faculty or intelligence in the existence of earths, plants, shells, &c. which come to nought; of the lowest class of animals, such as vermin, worms, &c.; then of bees, flies, &c., which have a little intelligence; of animals and man which have intellect ; of the names* of different parts of the body, and of various births; of beauty, deformity, good or evil in disposition, &c. The seventh is Gdtra carma: whoever overcomes this, will obtain mucéi, and mould imperfect existence as a potter his earthen pots.t * Thus the account rather presents a list or vocabulary than information. + This carma contains more on the subject of transmigration, but unintelligible to me. 438 Major Detamarne on the Srdwacs or Jains. The eighth is Antara carma. It treats of avarice, wealth, possessions, pleasure, and poverty.* ¢ Twelve angas containing various parts of knowledge and science, are also mentioned in the Calpa sitra, as a part of the Jain scripture, also fourteen pirvas. However, I suppose they are vanishing, in practical utility at least, as Buapra BAnu thought fit to interpret the dream of the setting sun, as signifying that in the fifth ara priests shall not know the eleven angas (one having been already lost) nor the fourteen pirvas. * The eight Carmas of the Jainas will be explained in an essay on the opinions of the Jainas, Bauddhas, and other sectaries, which will shortly be laid before the Society. As the two accounts are derived from quite different sources of information, it has not been thought proper to alter or modify any thing here said on the subject. H.T.C. ( 439 ) XXIV. On the Philosophy of the Hindus. Part III. By Henry Txomas CoLeprooxn, Esq., Dir. R.A.S. Read March 4, 1826, INTRODUCTION. Or the six systems of philosophy received among learned Hindus, four have been noticed in the preceding parts of this essay, viz. the theistical and atheistical Sdnc’hyas, the dialectic Nydya, and the atomical Vaiséshica. The prior or practical Mémdnsd will be now considered ; reserving the later or theological Mimdnsd, usually named Véddnta, for a future disquisition, should it appear requisite to pursue the subject, much concerning it being already before the public. The object of the Mémdnsd is the interpretation of thev édas. “Its pur- “ pose,” says a commentator,* “is to determine the sense of revelation.” Its whole scope is the ascertainment of duty. Here duty intends sacrifices and other acts of religion ordained by the védas. The same term (dharma) like- wise signifies virtue, or moral merit; and grammarians have distinguished its import according to the gender of the noun. In one (the masculine), it implies virtue; in the other (neuter), it means.an act of devotion.t It is in the last-mentioned sense that the term is here employed ; and its meaning is by commentators explained to be “the scope of an injunction ; the object “ of a command ;t a purpose ordained by revelation with a view to a ** motive, such as sacrifice commanded by the védas, for the attainment of « bliss ;”§ and such indeed is the main scope of every disquisition. The prior (piirva) Mimdnsé then is practical, as relating to works (carma) or religious observances to be undertaken for specific ends; and it is accordingly termed carma-mimdnsd, in contradistinction to the theological, which is named Brahme-mimdnsd. It is not directly a system of philosophy ; nor chiefly so. But, in course * Sémandt'ha in the Mayitie’ha, 2. 1. 17. + Médiné cosha. $ Partha, 1.1.2. Didh. ibid. § Apadéva ; Nydya-pracésa. Voz. I. 38M 44.0 Mr. Cotrsrooxr on the Philosophy of the Hindus. of delivering canons of scriptural interpretation, it incidently touches upon philosophical topics; and scholastic disputants have elicited from its dogmas, principles of reasoning applicable to the prevailing points of con- troversy agitated in the Hindu schools of philosophy. Writers on the Mimansa. The acknowledged founder of this school of scriptural interpretation is Jarmint. He is repeatedly named as an authority in the Sztras which are ascribed to him. Other ancient writers on the same subject, who are occasionally quoted in those aphorisms, as Atréya, Bddari, Badardyan‘a,* Ldbucdyana, Aitisdyana, &c. are sometimes adduced there for authority, but oftener for correction and confutation. It is no doubt possible, that the true author of a work may speak in it of himself by name, and in the third person. Nor, indeed, is that very unusual. A Hindu commentator will, however, say, as the scholiasts of Mems and of Ydjnyawalcya’s institutes of law do, that the oral instructions of the teacher were put in writing by some disciple; and, for this reason, the mention of him as of a third person is strictly proper. The sitras, or aphorisms, thus attributed to Jarmri, are arranged in twelve lectures, each subdivided into four chapters, except the third, sixth, and tenth lectures, which contain twice as many; making the entire num- ber sixty chapters. These again are divided into sections, cases, or topics (adhicaranas), ordinarily comprising several szétras, but not uncom- monly restricted to one; and instances may be noted where a single sentence is split into several adhicaranas; or, on the contrary, a single phrase variously interpreted becomes applicable to distinct cases; and sztras, united under the same head by one interpreter, are by another explained as constituting separate topics. The total number of sztras is 2,652, and of adhicaranas 915, as numbered by MAnv’Hava AcuArRyaA. Like the aphorisms of other Indian sciences, those siéitras are extremely obscure; or without a gloss utterly unintelligible. ‘They must have been from the first accompanied by an oral or written exposition ; and an ancient scholiast (Vritticdra), is quoted by the herd of commentators for subsidiary aphorisms, supplying the defect of the text, as well as for explanatory com- ments on it. * Author of the Brahme-sitras. Mr. Corrprooxe on the Philosophy of the Hindus. 441 Besides the work of the old scholiast, which probably is not extant in a complete form, the sztras have, as usual, been elucidated by a perpetual commentary, and by corrective annotations on it. The author of the extant commentary is Sapara swAmi puaTra, from whom it takes the name of Sdbara bhdshya. He quotes occasionally the ancient scholiast, sometimes concurring with, sometimes dissenting from him. The annotations (vdrtica) are by Buarra cumAriLa swAmf, who is the great authority of the Mimdnsaca school, in which he is emphatically designated by his title, Bhatéa, equivalent to Doctor. He frequently ex- pounds and corrects Sazara’s gloss, often delivers a different interpretation, but in many instances passes entire sections without notice, as seeing no occasion for emendation or explanation of the commentary, which he must be considered therefore as tacitly ratifying The ancient scholiast is some- times cited by him, adopting or amending the scholia; and he criticises the text itself, and arrangement of JamnI. Next to him in celebrity is a writer usually cited under the title of Guru ; more rarely under the designation of Prabhdcara.* - His work I have had no opportunity of examining with a view to the present essay, and he is known to me chiefly from references and quotations; as in MApnava’s summary, where his opinions are perpetually contrasted with CumAriLa’s ; and in the text and commentary of the Séstra-Dipicd, where his positions are canvassed and compared with those of numerous other writers. CumArita Buatra figures greatly in the traditionary religious history of India. He was predecessor of Sancara AcHArya, and equally rigid in maintaining the orthodox faith against heretics, who reject the authority of the védas. He is considered to have been the chief antagonist of the sect of Buddha, and to have instigated an exterminating persecution of that heresy.t He does, indeed, take every occasion of controverting the au- thority and doctrine of SAcya or Buppua, as well as Aruat or Jina, together with obscurer heretics, Bép’H4yana and Magaca; and he denies them any consideration, even when they do concur upon any point with the védas.t The age of CumAnia, anterior to Sancara,§ and corresponding with the period of the persecution of the Bauddhas, goes back to an antiquity of * Madh. 1.1.3. + Preface to Wilson's Dictionary, p. xix. + Mim.1.3.4. § See Note A, 3M 2 44.2 Mr. Coresrooxe on the Philosophy of the Hindus. much more than a thousand years. He is reputed to have been contem- porary with SupHanwa, but the chronology of that prince’s reign is not accurately determined.* Next in eminence among the commentators of the Mimdnsdé is PArt’Hs- sARAT’HI Misra, who has professedly followed the guidance of CumAriLa Buatta. His commentary, entitled Sdstra-dépicé, has been amply ex- pounded in a gloss bearing the title of Mayzic’ha-mdla, by SManAt’HA, a Carnatact Brahman, whose elder brother was high priest of the celebrated temple at Véncatddri (or Véncatagiri).t PAnt’aa-sdrat’ut is author likewise of the Nydya-ratna-malé and other known works. A compendious gloss on the text of Jarmint, following likewise the same guidance (that of CumArita) is the Bhatta-dipicéd of C’uanpa-péva, author of a separate and ampler treatise, entitled Mimdnsd-caustubha, to which he repeatedly refers for a fuller elucidation of matters briefly touched upon in his consise but instructive gloss. This work is posterior to that of MApHava AcHArya, who is sometimes quoted in it, and to PArr’Ha-sARAT’HI, who is more frequently noticed. The Mimdnsd-nydya-vivéca is another commentary by a distinguished author, BuavanAr’Ha Misra. I speak of this and of the foregoing as com- mentaries, because they follow the order of the text, recite one or more of the aphorisms from every section, and explain the subject, but without regularly expounding every word, as ordinary scholiasts, in a perpetual gloss. Among numerous other commentaries on Jarmint’s text, the Nydydvali- didhiti of RAcHavANANDA is not to be omitted. It contains an excellent interpretation of the szétras, which it expounds word by word, in the manner of a perpetual comment. It is brief, but clear; leaving nothing unex- plained, and wandering into no digressions. It results from the many revisions which the text and exposition of it have undergone, with amendments, one while arriving by a different pro- cess of reasoning at the same conclusion, another time varying the question and deducing from an unchanged text an altered argument for its solution, that the cases (adhicaranas) assume a very diversified aspect in the hands of the many interpreters of the Mimdnsd. A summary or paraphrase of Jarmmr’s doctrine was put into verse by an * Preface to Wilson’s Dictionary, p. xviii. + 135 miles west from Madras. ' : 4 $ a q Mr. Coresroore on the Philosophy of the Hindus. 443 ancient author, whose memorial verses are frequently cited by the com- mentators of Jarmrn1, under the title of Sangraha. Another metrical paraphrase is largely employed in the Vartica, or is a part of that work itself. An entire chapter occurs under the title of Sléca vartica : other whole chapters of CumArixa’s performance are exclusively in prose. In many, verse and prose are intermixed. The most approved introduction to the study of the Mdéndnsa is the Nydya-mdlé-vistara by MApuava AcuArya. It is in verse, attended with a commentary in prose by the same author. It follows the order of Jarmnr’s text ; not by way of paraphrase, but as a summary (though the title rather implies amplification) of its purport, and of approved deductions from it ; sometimes explaining separately the doctrine of Bhatta and of Guru, under each head; at other times that of the old scholiast; but more commonly confined to that of Bhatta alone; yet often furnishing more than one appli- cation for the same text, as Bhatta himself does. MApuava AcHARYA was both priest and minister, or civil as well as spiritual adviser of Bucca-raya and Hariuara, sovereigns of Vidydnagara on the Gdddvari, as his father MAyana had been of their father and prede- cessor SancGAMA, who reigned over the whole peninsula of India. Like the numerous other writings which bear his name, the Nydya-mdlé was composed, not by himself, but by his directions, under the more immediate superintendence of his brother, SAyanA-AcHARYA; and it appears from its preface to have been the next performance undertaken after the completion of their commentary on PArAsara’s institutes of law; and it suitably enough preceded the great commentary of the same authors on the whole of the védas. According to history, confirmed by authentic inscriptions, MApHava flourished towards the middle of the fourteenth century: the sovereigns, whose confidence he enjoyed, reigned from that time to the end of the century. Analysis of the Mimdnsd. From this brief notice of the principal writers on the Mimdnsd, I pass to the subject which has occupied them. A complete adhicarana, or case, consists of five members, viz. 1, the subject, or matter to be explained; 2, the doubt, or question arising upon that matter; 3, the first side (puérva-pacsha) or primad facie argument con- 444 Mr. Coreprooxe on the Philosophy of the Hindus. cerning it; 4, the answer (wétara) or demonstrated conclusion (siddhanta) ; 5, the pertinence or relevancy. The last-mentioned appertains to the whole arrangement as well as to its subdivisions ; and commentators are occupied with showing the relation and connexion of subjects treated in the several lectures and chapters, and their right distribution and appropriate positions. The text of Jarmr1’s aphorisms does not ordinarily exhibit the whole of the five members of an adhicarana. Frequently the subject, and the ques- tion concerning it, are but hinted, or they are left to be surmised; some- times the disputable solution of it is unnoticed, and the right conclusion alone is set forth. The rest is supplied by the scholiasts ; and they do not always concur as to the most apposite examples, nor concerning the presumed allusions of the text. Its introductory szétras propose the subject in this manner. ‘‘ Now then “ the study of duty is to be commenced. Duty is a purpose which is “ inculcated by a command. Its reason must be inquired.”* That is, according to the interpretation of commentators, ‘ Next, after reading the véda; and therefore, for the sake of understanding it; the duty enjoined by it is to be investigated. Duty is a meaning deduced from injunction: its ground must be sifted. A command is not implicitly received | for proof of duty.’ The business of the Mimdnsd, then, being to investigate what is incum- bent as a duty to be performed, the primary matter for inquiry is proof and authority (pramdna). ‘This, accordingly, is the subject of the first lecture, comprising four chapters, which treat of the following matters: 1st, precept and its cogency; 2, affirmation or narrative (ar?havdda), as well as prayer and invocation (mantra), their cogency as inculcating some duty; 3, law memorial (smriti), and usage (dchdra), their authority as presumption of some cogent revelation ; 4, modifying ordinance and specific denomination, distinguished from direct or positive injunction. Proceeding with the subject as above proposed, the Mimdnsd declare that perception or simple apprehension is no reason of duty, for it appre- hends a present object only, whereas duty concerns the future.t Simple * Jaim. 1. 1. 1—3. + Jaim. 1.1. 4. Mr. Coresrooxs on the Philosophy of the Hindus. 445 apprehension is defined in these words: “ when the organs of man are in « contiguity with an object, that source of knowledge is perception.” The ancient scholiast has here introduced definitions of other sources of knowledge which the author had omitted, viz., inference, verbal communi- cation, comparison, presumption, and privation. None of these are reasons of duty except verbal communication; for the rest are founded on percep- tion, which itself is not so. . Verbal communication is either human, as a correct sentence (dpta-vdcya), or superhuman, as a passage of the védas. It is indicative or imperative; and the latter is either positive or relative : Ex. 1. “ This is to be done :” 2. ‘ That is to be done like this.” * On sight of one member of a known association, the consequent appre- « hension of the other part which is not actually proximate, is (anwmdna) “ inference.* The association must be such as had been before directly “ perceived, or had become known by analogy. « Comparison (wpamdna) is knowledge arising from resemblance more or « Jess strong. It is apprehension of the likeness which a thing presently «« seen bears to one before observed: and likeness or similitude is concomi- “ tancy of associates or attributes with one object, which were associated © with another. “ Presumption (ar?hdpatti) is deduction of a matter from that which “ could not else be. It is assumption of a thing not itself perceived, but necessarily implied by another which is seen, heard, or proven. *« Knowledge of a thing which is not proximate (or subject to percep- tion) derived through understood sound, that is through words the acceptation whereof is known, is (Sdstra) ordinance or revelation. It is * (sabda) verbal communication.” These five sources of knowledge, or modes of proof, as here defined, are admitted by all Mimdnsacas : and the followers of PrapyAcara are stated a a . . . . n to restrict their admission to those five.t Bhaéta with his disciples, guided by the ancient scholiast, adds a sixth, which is privation (abhdva); and the Véddntis or Uttara Mimdnsacas concur in the admission of that number. The Chdrvdcas, as noticed in the first part of this essay,t recognise but one, viz., perception. The followers of CanApe and those of Sugata (Buddha) acknowledge two, perception and inference. The Sdnc’hyas reckon three, * Anc. Schol. Didh. Part’h,. &c. + Védéanta-sic'hémani. + Page 28, 446 Mr. Corenrooxr on the Philosophy of the Hindus. including affirmation.* The Naiydyicas, or followers of Gérama, count four, viz., the foregoing together with comparison. The Prdbhdcaras, as just now observed, admit five. And the rest of the Mémdnsacas, in both schools, prior and later Mimdnsd, enumerate six.t It does not appear, that a greater number has been alleged by any sect of Indian philosophy. The first six lectures of Jammuni’s Mémdnsd treat of positive injunction: it is the first half of the work. The latter half, comprising six more lectures, concerns indirect command ; adapting to a copy, with any requisite modifi- cations, that which was prescribed for the pattern or prototype. The authority of enjoined duty is the topic of the first lecture : its differences and varieties, its parts (or appendant members, contrasted with the main act), and the purpose of performance, are successively considered in the three next, and complete the subject of “that which is to be per- “ formed.” The order of performance occupies the fifth lecture; and qualification for its performance is treated in the sixth. The subject of indirect precept is opened in the seventh lecture generally, and in the eighth particularly. Inferrible changes, adapting to the variation or copy what was designed for the type or model, are discussed in the ninth, and bars or exceptions in the tenth. Concurrent efficacy is considered in the eleventh lecture; and co-ordinate effect in the twelfth: that is, the co-operation of several acts for a single result is the subject of the one; and the incidental effect of an act, of which the chief purpose is different, is discussed in the other. These, which are the principal. topics of each lecture, are not, however, exclusive. - Other matters are introduced by the way, being suggested by the main subject or its exceptions. In the first chapter of the first lecture occurs the noted disquisition of the Mimdnsé on the original and perpetual association of articulate sound with sense.t « It is a primary and natural connexion,” Jarmrni affirms, “ not merely a “ conventional one. The knowledge of it is instruction, since the utterance “ of a particular sound conveys knowledge, as its enunciation is for a parti- * Page 95-96. + Véd. Sicham. $ A passage cited by writers on the dialectic Nydya from the disquisition on the perpetuity of sound (see page 115), is not to be found in Jarmrnt's siras: it must have been taken from one of his commentators. Mr. Coresrooxe on the Philosophy of the Hindus. 447 “ cular sense. It matters not whether the subject have been previously ‘ apprehended (the words being intelligible, or the context rendering “ them so). Precept is authoritative, independently of human communi- “* cation.”* Grammarians assume a special category, denominated sphdta, for the object of mental perception, which ensues upon the hearing of an articulate sound, and which they consider to be distinct from the elements or compo- nent letters of the word. Logicians disallow that as a needless assumption.t They insist, however, that “ sound is an effect, because it’ is perceived as “« the result of effort ; because it endures not, but ceases so soon as uttered; ** because it is spoken of as made or done; because it is at once apprehend- *« ed in divers places at the same instant, uttered by divers persons; because *« it is liable to permutation ; and because it is subject to increase of intensity “‘ with the multitude of utterers.” To all which the answer is, that “ the * result of an effort is uniform, the same letters being articulated. Sound “« is unobserved though existent, if it reach not the object (vibrations of air “emitted from the mouth of the speaker proceed and manifest sound by their appulse to air at rest in the space bounded by the hollow of the ear; “ for want of such appulse, sound, though existent, is unapprehended).t “ Sound is not made or done, but is used: it is uttered, not called into “ existence. Its universality is as that of the sun (common to all). The ** permutation of letters is the substitution of a different one (as a semi- “ vowel for a vowel), not the alteration of the same letter. Noise, not * sound, is increased by a multitude of voices. Sound is perpetual, intended “for the apprehension of others: it is universal, a generic term being applicable to all individuals. Its perpetuity is intimated by a passage of the véda, which expresses ‘Send forth praise, with perpetual speech.’ ”§ The first chapter terminates with an inquiry into the authority of the véda, which is maintained to be primeval and superhuman; although different portions of it are denominated from names of men, as Ca?haca, Cauthuma, Paishpala, &c., and although worldly incidents and occurrences are mentioned. ‘Those denominations of particular portions, it is affirmed, have reference to the tradition by which a revelation has been trans- ‘ n a . . . . * Jaim. 1.1.5. + Didh, Parth. and Madh. + Didh. § Jaim. 1.1. 6. 1-18 and Com. Vou. I. 3N 448 Mr. Coreprooxe on the Philosophy of the Hindus. mitted. They are named after the person who uttered them, as to him revealed. The eternity of the véda, or authenticity of its revelation, is attempted to be proved by showing that it had no human origin ; and, for this purpose, the principal argument is, that no human author is remembered. In the case of human compositions, it is said, contemporaries have been aware that the authors of them were occupied in composing those works: not so with the véda, which has been handed down as primeval, and of which no mortal author was known. ‘ It is, however, acknowledged, that a mistake may be made, and the work of a human author may be erroneously received as a part of the sacred book by those who are unacquainted with its true origin. An instance occurs among those who use the Bahvrich, a sdchd of the Rigvéda, by whom a ritual of ASwaLAyANna has been admitted, under the title of the fifth Aran- yaca, as a part of the Rigvéda. The véda received as holy by orthodox Hindus consists of two parts, prayer and precept (mantra and brdhmana). Jamint has attempted to give a short definition of the first, adding that the second is its supplement ; “whatever is not mantra, is bradhmana.”* The ancient scholiast has endea- voured to supply the acknowledged defect of Jammnt’s imperfect definition, by enumerating the various descriptions of passages coming under each head. Later scholiasts have shown, that every article in that enumeration is subject to exceptions; and the only test of distinction, finally acknow- Jedged, is admission of the expert, or acceptance of approved teachers, who have taught their disciples to use one passage as a prayer, and to read another as a precept. Jarmunt’s definition, and his scholiast’s enumeration, serve but to alleviate “the task of picking up grains.” Generally, then, a mantra is a prayer, invocation, or declaration. It is expressed in the first person, or is addressed in the second. It declares the purpose of a pious act, or lauds or invokes the object. It asks a question or returns an answer : directs, inquires, or deliberates ; blesses or imprecates, exults or laments, counts or narrates, &c. Here it is to be remarked, that changes introduced into a prayer to adapt * Mim. 2. 1. 7. Mr. Cotzeprooxn on the Philosophy of the Hindus. 449 it (mutatis mutandis) to a different ceremony from that for which primarily it was intended, or the insertion of an individual’s personal and family names where this is requisite, are not considered to be part of the mantra. It is likewise to be observed, although mantras of the védas are ordinarily significant, that the chants of the Sdmavéda are unmeaning. They consist of a few syllables, as irdé dyird, or gird gdyird, repeated again and again, as required by the tune or rhythm. Nevertheless, significant mantras are like- wise chanted ; and two of the books of the Sdmavéda are allotted to hymns of this description. The hymns consist of triplets (trich) or triple stanzas. The first, or pattern verse or stanza, is found, with the name of the appropriate tune, in the Chhandas or Yoni-grantha; and the two remaining verses or stanzas, to complete the triplet, are furnished in the supplementary book called Uttara-grant’ha. Mantras are distinguished under three designations. Those which are in metre are termed rich, those chanted are sdman, and the rest are yajush, sacrificial prayers in prose (for yajush imports sacrifice). Nevertheless, metrical prayers occur in the Yajurvéda, and prose in the Sdmavéda. The metrical prayers are recited aloud: those termed séman with musical modulation; but the prose inaudibly muttered.* Such, however, as are vocative, addressed to a second person, are to be uttered audibly, though in prose : for communication is intended.t Metrical prayers, however, belonging to the Yajurvéda are inaudibly recited ; and so are chants belonging to the same inaudibly chanted : for prayers take the character of the rite into which they are introduced; and where the same rite is ordained in more than one véda, - it appertains to that with which it is most consonant, and the prayer is either audibly or in- audibly chanted accordingly.t The prayers termed rich and sdman are limited by the metre and the chant respectively ; but those which are in prose are regulated as to their extent by the sense. A complete sentence constitutes a single yajush : the sense must be one, and would be deficient were the phrase divided. Never- theless, the sentence which constitutes a prayer may borrow from a pre- * Mim. 3, 3. 1. + Ib. 2. 1. 7-14. $ Ib. 3. 3.1-3., See Note B. 3N2 450 Mr. Coreprooxe on the Philosophy of the Hindus. ceding or from a subsequent one, terms wanting to perfect the sense, unless an intervening one be incompatible with that construction.* The brahmana of the véda is in general a precept; or it expresses praise or blame, or a doubt, a reason, or a comparison; or intimates a derivation ; or narrates a fact or an occurrence: and a characteristic sign of it is that it very generally contains the particle “so ” (ti or itiha) ; as a mantra usually does the pronoun of the second person “thee,” either expressed or under- stood “ (thou) art.”+ In a still more’ general view the bradhmana is practical, directing religious observances, teaching the purpose, time, and manner of performing them, indicating the prayers to be employed, and elucidating their import. The esoteric brdhmana comprises the upanishads, and is theological. It becomes a question which the Mimdnsd examines at much length, whether those passages of the véda which are not direct precepts, but are narrative, laudatory, or explanatory, are nevertheless cogent for a point of duty. In this inquiry is involved the further question, whether a conscious- ness of the scope of an act is essential to its efficacy for the production of its proper consequence. The, Méndnsé maintains that narrative or indica- tive texts are proof of duty, as concurrent in import with a direct precept. There subsists a mutual relation between them. One enjoins or forbids an act; the other supplies an inducement for doing it or for refraining from it : “Do so, because such is the fruit.” The imperative sentence is nevertheless cogent independently of the affirmative one, and needs not its support. The indicative phrase is cogent, implying injunction by pronouncing benefit. It virtually prescribes the act which it recommends.t Inference, however, is not to be strained. It is not equally convincing as actual perception: a forthcoming injunction or direct precept has more force than a mere inference from premises.|| A prayer, too, ¢arries authority, as evidence of a precept bearing the like import. This is a visible or temporal purpose of a prayer; and it is a received maxim, that a perceptible purpose being assignable, prevails before an imperceptible one. But the recital of a particular prayer at a religious rite, rather than a narrative text of like import, is for a spiritual end, since there is no visible purpose of a set form of words.§ *: Mim. 2.1. 14—18. + Sab. &c. on Mim. 1. 4. 1. and 2. 1.7. { Mim. 1. 2. 1-3. |] 1b. 1. 2.3. § Ib. 1.2.4. Mr. Coresrooxe on the Philosophy of the Hindus. 451 Besides the evidence of precept from an extant revelation or recorded hearing (Sruti) of it, another source of evidence is founded on the recol- lections (smriti) of ancient sages. They possess authority as grounded on the véda, being composed by holy personages conversant with its contents. Nor was it superfluous to compose anew what was there to be found; for a compilation, exhibiting in a succinct form that which is scattered through the véda, has its use. Nor are the prayers which the smriti directs unauthorized, for they are presumed to have been taken from passages of revelation not now forthcoming. Those recollections have come down by unbroken tradition to this day, admitted by the virtuous of the three tribes, and known under the title of Dharma-ésdstra, comprising the institutes of law, civil and religious. Nor is error to be presumed which had not, until now, been detected. An express text of the véda, as the Mémdnsd main- tains,* must then be concluded to have been actually seen by the venerable author of a recorded recollection (smriti ). But if contradiction appear, if it can be shown that an extant passage of the véda is inconsistent with one of the smriti, it invalidates that presump- tion. An actual text, present to the sense, prevails before a presumptive one.t Or though no contrary passage of the véda be actually found, yet if cupidity, or other exceptionable motive may be assigned, revelation is not to be presumed in the instance, the recollection being thus im- peached.t The Sécyas (or Bauddhas) and Jainas (or Arhatas), as CuMARILA acknow- ledges, are considered to be Cshatriyas. It is not to be concluded, he says, that their recollections were founded upon a véda which is now lost. There can be no inference of a foundation in revelation, for unauthentic recollec- tions of persons who deny its authenticity. Even when they do concur with it, as recommending charitable gifts and enjoining veracity, chastity, and innocence, the books of the Sdcyas are of no authority for the virtues which they inculcate. Duties are not taken from them: the association would suggest a surmise of vice,§ tainting what else is virtuous. The entire véda, which is directed to be studied, is the foundation of duty ; and those only, who are conversant with it, are capable of competent recol- lections. * Mim. 1. 3. 1. T 20; 1,8. 2, ft 2. 1. 3.3. § 10. 1. 3.4. 452 Mr. Coresrooxe on the Philosophy of the Hindus. Usage generally prevalent among good men, and by them practised as understanding it to be enjoined and therefore incumbent on them, is me- diately, but not directly, evidence of duty: but it is not valid if it be con- trary to an express text. From the modern prevalence of any usage, there arises a presumption of a correspondent injunction by a holy personage, who remembered a revelation to the same effect. Thus usage presumes a recollection, which again presupposes revelation. Authors, however, have omitted particulars, sanctioning good customs in general terms: but any usage which is inconsistent with a recorded recollection is not to be prac- tised, so long as no express text of scripture is found to support it. In like manner, rituals which teach the proper mode of celebrating reli- gious rites, and are entitled Calpa-siitra or Grihya-grant’ha, derive their authority, like the Dharma-édstra, from a presumption that their authors, being persons conversant with the véda, collected and abridged rules which they there found. The Calpa-sitras neither are a part of the véda, nor possess equal nor independent authority. It would be a laborious enter- prise to prove a superhuman origin of them; nor can it be accomplished, since contemporaries were aware of the authors being occupied with the composition of them.* Whenever a svtra (whether of the calpa or grihya) is opposed to an extant passage of the véda, or is inconsistent with valid reason, it is not to be followed: nor is an alternative admissible in regard to its observance in such case, unless a corroborative text of the véda can be shown.t Neither are usages restricted to particular provinces, though certain customs are more generally prevalent in some places than in others: as the Holacdé (vulg. Hili) or festival of spring, in the east; the worship of local tutelary deities hereditarily, by families, in the south; the racing of oxen on the full moon of Jyésh?ha, in the north; and the adoration of tribes of deities (mdtri-gan'a), in the west. Nor are rituals and law institutes confined to particular classes: though some are followed by certain persons prefera- bly to others; as Vasisur’Ha, by the Bahvrich sdchd of the Rigvéda ; Gautama, by the Gobhiliya of the Sdmavéda ; Sanc’ua and Lic’uita, by the Vajasanéyi ; and ApastamBa and BaupuAyana, by the Taittiriya of the Yaqjurvéda. There is no presumption of a restrictive revelation, but of one of general import. The institutes of law, and rituals of ceremonies, were * Guru on Mim. 1. 3. 7. + Chanda-déva. Mr. Coresrooxe on the Philosophy of the Hindus. 453 composed by authors appertaining to particular sdc’hds, and by them taught to their fellows belonging to the same, and have continued current among the descendants of those to whom they were so taught. A very curious disquisition occurs in this part of the Mimdnsd,* on the acceptation of words in correct language and barbaric dialects, and on the use of terms taken from either. Instances alleged are yava, signifying in Sanscrit, barley, but in the barbaric tongue, the plant named priyangu ; varaha, in the one a hog, and in the other a cow;, pilu, a certain tree,t but among barbarians an elephant; vétasa, a rattan cane anda citron. The Mimansa concludes, that in such instances of words having two acceptations, that in which it is received by the civilized (dryas), or which is counte- nanced by use in sacred books, is to be preferred to the practice of barba- rians (M/iécl’ha), who are apt to confound words or their meanings. Concerning these instances, CumAriLa remarks that the words have no such acceptation, in any country, as is by the scholiast alleged. He is wrong in regard to one, at least, for pilu is evidently the Persian fi or pil. Modern vocabularies¢ exhibit the word as a S.»scrit one in the same sense ; erroneously, as appears from this disquisition. Then follows, in CumArixa’s Vartica, much upon the subject of provin- cial and barbaric dialects; which, adverting to the age in which he flourished, is interesting, and merits the attention of philologists. He brings examples from the Andhra and Dravida dialects, and specifies as barbaric tongues the Pdrasica, Yavana, Raumaca, and Barbara, but con- fesses his imperfect acquaintance with these. JAIMINI gives an instance of a barbaric term used in the véda, viz., pica, a black cuckow (cuculus indicus); to which his scholiasts add néma, half, tdmarasa, a lotus, and sata a wooden colander; but without adducing examples of the actual use of them in any of the védas. Such terms must be taken in their ordinary acceptation, though barbarous; and the passage quoted from the véda where the word pica occurs, must be interpreted “ sacrifice a black cuckow at night.” It will here be remarked, that pica ‘ corresponds to the Latin picus, and that ném answers to the Persic nim. On the other hand, a barbaric word, or a provincial corruption, is not to all Keay + The name is in vocabularies assigned to many different trees. + Jatadhara, &c. 454 Mr. Coresrooxr on the Philosophy of the Hindus. be employed instead of the proper Sanscrit term. Thus gé (gauh), and not gawi, is the right term for a cow.* Orthography, likewise, is to be care- fully attended to; else by writing or reading aswa for aswa in the directions for the sacrifice of a horse, the injunction would seem to be for the sacrifice of a pauper (a-swa, destitute of property). Generally, words are to be applied in strict conformity with correct grammar. The Sdcyas, and other heretics, as CumArizta in this place remarks,t do not use Sanscrit (they employ Prdcrit). But Brdhmanas should not speak as barbarians. Grammar, which is primeval, has been handed down by tradition. Language is the same in the védas and in ordinary discourse, notwithstanding a few deviations: the import of words is generic, though the application of them is specific. The peculiarities of the dialect of the véda are not to be taken for inac- curacies. Thus, éman stands for dtman, self or soul; and Brdhmanasah for Brdhmandah, priests ; with many other anomalies of the sacred dialect.t When the ordinary acceptation of a term is different from that which it bears in an explanatory passage, this latter import prevails in the text like- wise, else the precept and its supplement would disagree. Thus ¢rivrit, triplet, is specially applied to a hymn comprising three ¢riplets or nine stanzas, which is the peculiar sense it bears in the védas. Again, charu, which, in ordinary discourse signifies boiler or cauldron, is in the védas an oblation of boiled food, as rice, &c. So aswabdla, which _ literally means horse-hair, is a designation of a species of grass (saccharum spontaneum) into which it is said the tail of a consecrated horse was once transformed; and of that grass a cushion is made for certain religious rites. It will be observed, as has been intimated in speaking of the members of an adhicarana in the Mimdnsd, that a case is proposed, either specified in Jamunr’s text or supplied by his scholiasts. Upon this a doubt or question is raised, and a solution of it is suggested, which is refuted, and a right conclusion established in its stead. The disquisitions of the Mimdnsd bear, therefore, a certain resemblance to juridical questions; and, in fact, the Hindu law being blended with the religion of the people, the same modes of reasoning are applicable, and are applied to the one as to the other. The logic of the Mémdnsd is the logic of the law; the rule of interpreta- * Vart. 1.3.9. + Ib. 1. 3.7. t Mim. 1. 3. 10. | : i ? i | ‘ t Mr. Coxreprooxe on the Philosophy of the Hindus. 455 tion of civil and religious ordinances. Each case is examined and deter- mined upon general principles; and from the cases decided the principles may be collected. A well-ordered arrangement of them would constitute the philosophy of the law: and this is, in truth, what has been attempted in the Mimdnsd. Jaimin’s arrangement, however, is not philosophical ; and I am not acquainted with any elementary work of this school in which a better distrikution has been achieved. I shall not here attempt to supply the defect, but confine the sequel of this essay to a few specimens from divers chapters of Jarmrn1, after some more remarks on the general scope and manner of the work. Instances of the application of reasoning, as taught in the Méndnsa, to the discussion and determination of juridical questions, may be seen in two treatises on the Law of Inheritance, translated by myself, and as many on Adoption, by a member of this Society, Mr. J.C. C. Sutherland (See Mitdc- shara on Inheritance, 1. 1. 10, and 1. 9. 11, and 2. 1. 34; Jémita Vahana, 11. 5. 16—19. Datt. Mén. on Adoption, 1. 1. 35—41, and 4. 4. 65—66 and 6. 6. 27—31. Datt. Chand. 1. 1. 24 and 2. 2. 4). The subject which most engages attention throughout the Mamdnsd, recurring at every turn, is the invisible or spiritual operation of an act of merit. The action ceases, yet the consequence does not immediately ensue. A virtue meantime subsists, unseen, but efficacious to connect the conse- quence with its past and remote cause, and to bring about at a distant period, or in another world, the relative effect. ; That unseen virtue is termed apzrva, being a relation superinduced, noz before possessed, Sacrifice (ydga), which, among meritorious works, is the act of religion most inculcated by the védas, and consequently most discussed in the prior Miméansé, consists in parting with a thing that it may belong to a deity, whom it is intended to propitiate.* Being cast into the fire for that purpose, it is a burnt offering (héma). Four sorts are distinguished : a simple obla- tion (éshti), the immolation of a victim (pasu), the presenting of ex- pressed juice of the séma plant (asclepias acida), and the burnt-offering above- mentioned.t The object of certain rites is some definite temporal advan- tage ; of others, benefit in another world. Three ceremonies, in particular, * Mim. 4.4. 12. + Ib. 4. 4. 1. Vor. I. 30 456 Mr. Coxeproore on the Philosophy of the Hiudus. are types of all the rest: the consecration of a sacrificial fire, the presenting: of an oblation, and the preparation of the sbma. The oblation which serves as a model for the rest, is that which is offered twice in each month, viz. at the full and change of the moon. It is accompanied, more especially at the new moon, with an oblation of whey from new milk. Accordingly, the Yajurvéda begins with this rite. It comprehends the sending of selected cows to pasture after separating their calves, touching them with a leafy branch of paldsa (butea frondosa) cut for the purpose, and subsequently stuck in the ground in front of the apartment containing the sacrificial fire, for a protection of the herd from robbers and beasts of prey: the cows are milked in the evening and again in the morning; and, from the new milk, whey is then prepared for an oblation. Concerning this ceremony, with all its details, numerous questions arise, which are resolved in the Mimdnsd: for instance, the milking of the cows is pronounced to be not a primary or main act, but.a subordinate one; and the parting of the calves from their dams is subsidiary to that ‘subordinate act.* The whey, which in fact is milk modified, is the main object of the whole preparation; not the curd, which is but incidentally “pigs not being sought nor wanted.t In the fourth chapter of the first book, the author discriminates terms that modify the: precept from such as are specific denominations. «Several of the instances are ‘not a little curious. Thus it is a‘question, whether the hawk-sacrifice (syéna-ydga), which is attended with imprecations on a hated foe, be performed by’the actual immolation of a bird’ of that kind. The case is determined by a maxim, that “a term intimating resemblance is de- « nominative.” Hawk; then, is the name of that incantation : “ it pounces « on the foe asa falcon on his prey.”t So tongs is a name for a similar incantation, “which seizes the enemy from afar as with a pair of tongs ;” and cow, for a sacrifice to avert such imprecations. It is fit to remark in this place, that incantations for destruction of hated foes, though frequent in the védas (and modes''of performing them, with greater or less solemnity, are there taught), cannot be deemed laudable acts of religion ; on the’ contrary, they are pronounced to be at least mediately * Mim. 4. 3. 10. + Ib. 4.1. 9. ¢ Jb. 1. 4. 5 and 3. 7. 23. Mr. Corenrooxr on the Philosophy of the Hindus. 457 criminal; and pains in hell, as for homicide, await the malevolent man who thus practises against the life of his enemy. Another instance, discussed in the same chapter, is chitrd, applied to a sacrifice performed for acquisition of cattle. It is questioned whether the feminine termination, joined to the ordinary signification of the word, indicates a female victim of a varied colour. It intends, however, an offering termed various, as consisting of no less than six different articles : honey, milk, curds, boiled butter, rice-in'the husk as. well as clean, and water.* In like manner, udbhid is the name of a sacrifice directed to be per- formed for the like purpose: that is, by a person desirous of possessing cattle. The sense approaches to the etymology of the term: it is a cere. mony “by which possession of cattle is, as it were, dug up.” It does not imply that some tool for delving, as a spade or hoe for digging up the earth, is to be actually employed in the ceremony. A question of considerable interest, as involving the important one con- cerning property in the soil in India, is discussed in the sixth lecture.t’ At certain sacrifices, such as that which is called viswayit, the votary, for whose benefit the ceremony is performed, is enjoined to bestow all his property on the officiating priests. It is asked‘whether a paramount sovereign shall ‘give all the land, including pasture-ground, highways, and the site of lakes and ponds ; an universal monarch, the whole earth; and a subordinate prince, the entire province over which he rules? To that question the answer is : the monarch has not property in the earth, nor the subordinate prince in the land. By conquest kingly power is obtained, and property in house and field which belonged to the enemy. The maxim of the law, that “the king “ is lord of all excepting sacerdotal wealth,” concerns his authority for cor- rection of the wicked and protection of the good. His kingly power is for government of the realm and extirpation of wrong ; and for that purpose he receives taxes from husbandmen, and levies fines from offenders. But right of property is not thereby vested in him; else he would have property in house and land appertaining to the subjects abiding in his dominions. The earth is not the king’s, but is common to all beings enjoying the fruit of their own labour. It belongs, says Jarmini, to all alike: therefore, * Mim. 1.4. 3. + 1b. 6.7. 2. 802 458 Mr. Coreprooxe on the Philosophy of the Hindus. although a gift of a piece of ground to an individual does take place, the whole land cannot be given by a monarch, nor a province by a subordinate prince; but house and field, acquired by purchase and similar means, are liable to gift.* The case which will be here next cited, will bring to recollection the instance of the Indian Calanus,t who accompanied Alexander’s army, and burnt himself at Babylon after the manner of his country. This particular mode of religious suicide by cremation is now obsolete ; as that of widows is in some provinces of India, and it may be hoped will become so in the rest, if no injudicious interference by direct prohibition arouse opposition and prevent the growing disuse. Other modes of reli- gious suicide not unfrequently occur; such as drowning, burying alive, falling from a precipice or under the wheels of an idol’s car, &c. But they are not founded on the védas, as that by burning is. Self-immolation, in that ancient form of it, is a solemn sacrifice, per- formed according to rites which the védas direct, by a man desirous of pass- ing immediately to heaven without enduring disease. He engages priests, as at other sacrifices, for the various functions requisite to the performance of the rites, being himself the votary for whose benefit the ceremony is undertaken. At a certain stage of it, after wrapping a cloth round a branch of udumbara (ficus glomerata), which represents a sacrificial stake, and having appointed the priests to complete the ceremony, he chants a solemn hymn, and casts himself on a burning pile wherein his body is consumed. Afterwards, whatever concerns the rite as a sacrificial ceremony, is to be completed by the attendant priests: omitting, however, those matters which specially appertain to the votary, and which, after his death, there is no one competent to perform.t In like manner, if the principal die by a natural death, after engaging Brdhmanas to co-operate with him in the celebration of certain rites re- quiring the aid of several priests, his body is to be burnt, and his ashes kept to represent him ; and the ceremony is completed for his benefit, according to one opinion, but for theirs according to another. The ashes, it is argued, do not perform the ceremony, but the priests do, Being inanimate, the bones cannot fulfil the prescribed duties peculiar to the principal : * Sab. Madh. and C’handa, ad locum. + Calydna. t Mim. 10. 2. 23. Mr. Coresrooxe on the Philosophy of the Hindus. 459 as utterance of certain prayers, shaving of hair and beard, measure of his stature with a branch of udumbara, &c. These and similar functions are not practicable by an inanimate skeleton, and therefore are unavoidably omitted.* The full complement of persons officiating at a great solemnity is seven- teen. This number, as is shown, includes the votary or principal, who is assisted by sixteen priests engaged by him for different offices, which he need not personally discharge. His essential function is the payment of their hire or sacrificial fee.t They rank in different gradations, and are remunerated proportionably. Four, whose duties are most important, receive the full perquisite ; four others are recompensed with a half; the four next witha third; and the four last with a quarter. On occasions of less solemnity four priests only are engaged, making with the principal five officiating persons. A question is raised, whether the immolator of a victim at the sacrifice of an animal (usually a goat) be a distinct officiating person: the answer is in the negative. No one is specially engaged for immolator independently of other functions ; but some one of the party, who has other duties to discharge, slays the victim in the prescribed manner, and is accordingly termed immo- lator.t The victims at some sacrifices are numerous: as many as seventeen at the vdjapéya, made fast to the same number of stakes; and at an aswa- mé@’ha not fewer than six hundred and nine of all descriptions, tame and wild, terrestrial and aquatic, walking, flying, swimming, and creeping things, distributed among twenty-one stakes and in the intervals between them ; the tame made fast to the stakes, and the wild secured in cages, nets, baskets, jars, and hollow canes, and by various other devices. The wild are not to be slain, but at a certain stage of the ceremony let loose. The tame ones, or most of them (chiefly goats), are to be actually immolated. The various rites are successively performed for each victim; not com- pleted for one before they are commenced for another. But the consecra- tion of the sacrificial stakes is perfected for each in succession, because the votary is required to retain hold of the stake until the consecration of it is done.§ * Mim. 10, 2. 17—20. + Ib. 3. 7. 8—17. t J. 3.7. 18; § Id. 5.2, 1—S. 460 Mr. Coreprooxe on the Philosophy of the Hindus. The foregoing instances may suffice to give some idea of the nature of the subjects treated. in the Mémdnsd, and of the way in which they are handled... They have been selected as in themselves curious, rather than as instructive specimens of the manner in which very numerous and varied cases are examined and questions concerning them resolved. The argu- ments would be tedious, and the reasons of the solution would need much elucidation, and after all would, in general, be uninteresting. A few examples of the topics investigated, and still fewer of the rea- soning applied to them, have therefore been considered as better conveying in a small compass a notion of the multifarious subjects of the Mémdnsd. NOTES TO THE FOREGOING AND SOME PRECEDING ESSAYS. A. (Page 441.) SaBara swAmf AcuArya is expressly named by Sancara in his commen- tary on the latter Mémdnsa ; (see Brahma Stra, 3. 3. 53;) and there are allusions to CuMARILA BHATTA, if no direct mention of him. B. (Page 449.) Instances of the same prayer recurring either word for word, or with very slight variation, in more than one véda, are innumerable. An eminent example is that of the celebrated gdyatri, of which the proper place is in the Rig-véda (3. 4. 10), among hymns of ViswAmirra. It is, however, repeated in all the védas, and particularly in the 3d, 22d and 36th chapters of the white Yajush. (3, § 35; 22, § 9; and 36, § 3.) Another notable instance is that of the Purusha-sucta,, of which a version was given, from a ritual in which it was found cited (As. Res. vol. vii, p- 251). It has a place in the Rig-véda (8. 4. 7.) among miscellaneous hymns ; and is inserted, with some little variation, among prayers employed at the purusha-médha, in the $1st chapter of the white Yajur-véda, Mr. Cotesrooxr’s Notes. 461 On collation of those two védas and their scholia, I find occasion to amend one or two passages in the version of it formerly given: but for this I shall take another opportunity. That remarkable hymn is in language, metre, and style, very diffe- rent from the rest of the prayers with which it is associated. It has a decidedly more modern tone; and must have been composed after the Sanscrit language had been refined, and its grammar and rhythm perfected. The internal evidence which it furnishes, serves to demonstrate the impor- tant fact, that the compilation of the védas, in their present arrangement, took place after the Sanscrit tongue had advanced, from the rustic and irregular dialect in which the multitude of hymns and prayers of the véda was composed, to the polished and sonorous language in which the mythological poems, sacred and prophane ( purdnas and cdvyas), haye been written. C. (Page 154.) The inscription at Hénsi, of which a copy, taken at Lieut. Col. Tod’s instance by a learned native, was presented by him, with a translation made through the medium of the same person’s interpretation, has, as it appears, been likewise translated by Capt. E. Fell, and is published, with other translations of inscriptions (by the same distinguished Sanscrit scholar), in the fifteenth volume of’ Asiatic Researches, p: 443. Feeling great distrust of the diligence and accuracy of natives in decyphering and interpreting ancient inscriptions, I recommended to Col. Tod to abridge his translation, which rested on a native’s interpretation, reducing it, as was accordingly done, to a mere summary. » Nevertheless a very material discrepancy appears’ in the versions: one stating the fort of Asi to have been bestowed on Hammiara ; the other affirming it to have been presented by Prirutvi RAsa to Crrana in consequence of his (whether the king or his uncle is not clear) having slain Hamofra: the term which Col. Tod’s interpreter took to signify “ considering,” being by Capt. Fell translated “ having slain.’ The difference, if I mistake not, turns on the reading of a single letter: one has read A¢4T - matwé, where the other finds @¢t4T hatwd. As no fac-simile has been exhibited, it is not at present practicable to determine which of the two is correct. The pre- sumption is no doubt in favour of the accuracy of Capt. Fell, who was an 462 Mr. Coresrooxe’s Notes. able and experienced scholar, But an exact copy of the inscription would be an acceptable communication; and the object may be recommended to the attention of any intelligent traveller visiting Hdnsi. Mr. Wilson surmises Hammira to be a corruption of Mé or Amir. (As. Res. xv., p. 466.) The conjecture is probable. Yet Hammira has unquestion- ably been a name of Hindu chieftains. The sovereign of Sdcambhars (Sam- bher), who bore that name (As. Res. vol. ix, p. 192, and vol. x, pp. 416 and 418) was, as it would appear, a Hindu. D. (Page 205.) It appears from an inscription (a grant on plates of copper) published, with a translation in the fifteenth volume of Asiatic Researches (p. 447), that JAya-cHANDRA was son of VisayA-cHANDRA; and that there has been a mistake in considering Visaya-cHanpra and Jaya-cHanp to be equivalent Sanscrit and Hindi appellations of the same individual. The error originated with the Pandit Servéru Trivép1, who communicated a copy of the inscription noticed in the ninth volume of Asiatic Researches (pp. 400 and 441) as relative to Jaya-cuanp, whom he identified (erroneously, as now appears) with VisayA-CHANDRA. The series of princes who reigned at Gddhipura or Canyaculja, ancestors of Jaya-cuanpra, is now completely and accurately determined; and the recovery of the inscription in question (p. 205 of this volume) ceases to be a matter of any interest. E. (Page 235.) By some oversight the date of the month has been given wrong: sudé instead of badi ; the increase instead of the wane of the moon. It should be 3d badi (dark half). On a reperusal of the Grant No. 1. (p. 232), it appears probable that the grantee’s name was DuanapAxa instead of VanapAta. Throughout the inscription the letter {{ has for the most part the appearance of 4, the detached stroke © being effaced: and Duanapata is doubtless the more ordinary name. The tenour of the three inscriptions, as read and translated, is subjoined in printed characters. This should have accompanied the fac-simile and English version of them. Mr. Corepvrooxr’s Notes. 463 Corres of Grants found at Usray ant. No.. 1.— P2232. Ne stata. Ase sata aaa a: wis fafa ari Scat farce sai sais aaeq qT: AUCs HIM Pa Tet: AeA Maher aha OM: TUT AZITH FeTTISTUIS TPT at Saarfaey ST TATA TOT AZT FTI TATE AT Tay SF TQM TT AZITH ASIST TRH TT at aT He UIA BAMA a fu aS TNE ITT FAUISATA HET SATE FHT HVAT STFASST: QA AST TIMAAIVS Ft USAMA UTA Wag Azseay AuTqact orarfe a eas Sana: worfartaa wef SGA Matratuyeaed a: dfafed a azar seal Aes fers aeatat Ft amasy Faq AH faa qrearedia waeart Hara fuaaney afan af Aya sa ASTI Fi away tq apaeafia AIM: erat ca Pe Hag fr aeaufyeat wae varofa wpqed wtianfaarrat gfatrfeuaad seat aaa sal frura afaat fa: cafe Sa TATA cel afericetasiecaatent Shad ut aad 1 saa aaufasafie squrfucaaraaaa watt faery: 1 GoaaSafaecaat ACT yaa: aa Ue Weal a Cea amare wa fafania sUgISeaa ATETS BifSea area anata aweaaaaitat afar aie san fafac vax at Vows PB hod by 4.64 Mr. Corrprooxe’s Notes. afecariraia tt faeaacga areata A etoarr Say fafa qzsq ut saa IPN aaamrael fafufaao fen ardt aa agpifeadn sachactaye acreaaeehi GeRaT MAT TSA 1 MTT Tagranany wa Whe waz cat a we uate serfeas Tae: Cay APT ScHusaHAa Wet Udat 1 acaarraiftarha ered uzfaerfamaraa aay Teas aTheTy APPT e SATII ATA ATA 1 aa Ft avons ag wegreeschy orfeeafafe: weeny Heat: TeAaata 1 Aalaa ra gar Ya TST: TATA A ay A uRay as acl GS ATA VICAPAT a eta THU ute as weenfht fae sad aft: 2 aaamenfaa: ofsatecr wat wal aaa TPR: vo ATT TTA [a:] No. 2,—P. 233. Fi afta T saiegqeryy sata aera a: ae fafa ati edt freer sat sagistacratar a Arq a: AU: HAO Set: 1 ATTA Aha Fest: qo AT TSATATTT STATA, UT ZIT FETUS TS WTAPaT It Safes gi arqeqa TTA NZITA FET UsfuTSst TEST A ATA SATA TT TTA TaISNUTIS Gat A WWeanaqanya wot NATTA ASIST GTAPAT SH STAT ACT FES ACA 0 Mr. Coresrpoxr’s Notes. 465 qzeacassdnas AAAS AAT UISTIRNT aa maurofatate cea Srey aaa a: afafad FIT SCAU VATahaa Tony: MATa TTATTS TT AAT afd wast dareesracat tet aa fer avatar fiz THAT AAT ATE SC ECIERIOEE OUTRO Sefagurt AL wry: AT Tere TUANRATT Qo ae AAA ATEN AAAs 1 OTT AT A CARMI TATA: aT aera ofa sora farat SamaaAeRTeeAATAT ea aeawatatrarar Feats yt USAT aParanra:ufa afaqeataaatwaa fafeiare on No. 3.—P. 234. at tae eat aisha afeuaargsaaa Faq zal eam 7a Utada STAT Aca wae THAT fort Das zat ufraaa WTO ECA Was aaa soft fafaa ay deo frafarrny eae qmafa Wat wet: caeTeTSe: Hfexorep AT: arafiat: walaaeaay srafusreay qoresnitasa MeAAHaAAA AAMAS FAT SAT APPT Ar feuaiicarerranfadyea waatarat wTAAT 1 aT ara ft ae TET-eTaTSraTAa ofphahreraca wat: Wedey 1 saan aelrequr wat Tah: wre 1 eT eT aT TT AT AT SHPhe 4.66 Mr. Coreprooxz’s Notes. FAL Ate cat gu ate rns wafer fa areqated oferta afer hl arr aTY: TATA tl aT MIA avay MaMa 1 weIRA ISH FTCA A TS VAAN: Ue ST WaT faa: afar yal aad Wa: 1 aa TAT ae FIs Tea rahe: a afar aamMceafacaioan Pras fac sqcqsifad F aaafiaqaed agurafe gee: arait aat faarat aft a para 79702 aaafesqo Guifea sae Mt aaa eather THC Al YCMATCIAUTT TATA AT RIUT AT: ATH AST AT: Xt ISAT ASTI MAGMA CTT afer i aT: “ () 467°») XXV. Enumeration of the various Classes of Population, and of Trades and Handicrafts, in the town of Bareilly in Rohilkhand, formerly the capital of the Rohilla Government. By Roperr Tomas Joun Giyn, Esq., M.R.AS. Read March 18, 1826. Tue degree of civilization attained by a nation may, in a great measure, be estimated by the progress which it has made in those useful arts, trades, and employments, by means of which the necessaries, conveniencies, and luxuries of life are formed, collected, and distributed. In order to judge of the degree of this advancement, perhaps no better criterion need be sought than observing the divisions and subdivisions found to exist in its trades, manufactures, and other callings. By comparing these with the state of manufactures, trade, and commerce of other nations, a tolerably correct notion may be formed of the point which such people has actually attained in the scale of social refinement. Under this impression, I have considered that it might not be unacceptable to the Royal Asiatic Society to receive a statement of the various trades, manufactures, and other occupations existing in a principal town of Hindustan, and of the designations and estimated numbers of the castes and tribes, Hindu and Mahomedan, residing therein. Such statement appears calculated, not only to convey a notion of the degree of advancement in the useful arts as regards the urban inhabitants of the upper provinces of Hindustan, but also to illustrate their wants, habits, and peculiar usages, in relation to food, dress, amusements, and habitations. A residence of some years in an official capacity at the town of Bareilly, has afforded me an opportunity of procuring the statement now submitted. It was framed with a view to a more equal assessment of a tax or rate for the support of watchmen. Considerable care and diligence was employed in its formation ; and, to the best of my information and judgment, itis as ac- curate as the nature of the undertaking, and the want of skill and practice of the native officers in collecting and arranging statistical information, ad- mits of. The errors and deficiencies in the due classification of castes, trades and professions, which will be found in the following statement, must 468 Mr. Gyn on the various Classes of Population in Bareilly. be attributed to the same cause. The incidental remarks adjoined to the statement are my own. Statement of the number of Houses and Shops in the Town of Bareilly in Rohilkhand ; with a specification of the principal Mahomedan and Hindu Tribes and Castes, and a detailed Enumeration of the various Trades and Pro- Sessions therein existing. The survey from which this statement is taken was made in the year 1822. Number of houses and huts (brick and mud) ............ 12,263 Number of shopS.ssss0csecscencuverenassssscqusemssesedersepee 2000 Total number of houses and shops,.......000008. 13,926 Mahomedan houses inhabited by families not engaged in manufactures, or in retail trades ...cccccceccccscccees 1,964 Houses and shops inhabited by Mahomedan families engaged in manufactures or in retail trades ......0... 3,153 Total amount of houses and shops inhabited by Mahomedan families.....scecccscscccssesovceccens } “oe Estimated average of five persons to each family......ss000s 5 Gives as the Mahomedan inhabitants......escesssevseseeesss 25,585 Houses inhabited by Hindu families not engaged in manu- factures or netail AraAdeS ts tose skesmenceasaebbueeesscee Candy od 1,594 Houses and shops inhabited by Hindu families engaged injmanufacture or. retail trade ,.sooescdeccecevadesccosccneosse 6,447 Total number of houses and shops inhabited } er by Hindu families .......cssesecseveeseseesseneees Sue Estimated average of five persons to each family......+.+006 5 Gives a total of Hindu population ...ccceccssssessseseeesees 40,205 Hindu ......... UOsisasstssae OBS saenoudd dil gacudyns Sesecss eaten 8,041 Above I have stated the total number of houses and shops in the town to be 13,926. This difference is owing to the former number (13,158) including those shops only which serve also as dwelling-houses : whereas the latter number (13,926) includes all houses and shops whatsoever. ee he Mr. Girw on the various Classes of Population in Bareilly. 469 Total Hindu population SOPHO R TESST HOO H Heo reeEE DED OEE E OEE eEEe 40,205 Total Mahomedan population......ccssecsscesseeceeeees sevens 25,585 Total Mahomedan and Hindu population in the town of } 65,790 PUN caciicansusccsntanpaae ose ssn svieee nega tect asic se suetins Add Christians @erteereesees PCHHHEH HEHE Her eeEeeeeeeeeseseseeees 5 Grand total of inhabitants .........ccceeseeveesese 65,795 Number of wells in the town of Bareilly, 640 :— Made of DriCles 6 tecnsscinabacnnetancachas spore noneasac sath cotusaaets 567 SCION ES cea oe ccna ntiv ota ¢ sanedpinsysdastas cle sualgciaias Ron FS: 640 Of this number about 150 are out of repair, old and disused. Principal Mahomedan Families not employed in retail Trade or Handicraft. No. of Families. Sayyids (claiming descent from the Prophet) ........seeeseeeee 267 Sheikhs (of Arab descent) ...ccceseseeseceee teeeevessesesereeeees 623 Wishes seh), £44 2000. Ha AUS, LG, oa eteenRe, een 167 Afghans (or Rohillas from Cabul) ..........0000. sossesveseevee 856 Kunbéhs (a mixed race, Mahomedans, but having Hindu blood in their veins, looked down upon with contempt by ther Matomedan ATbes)..scccnsacdseteyesearsvensberetcoecesees.. VON Total.....ssesccsees 1,964 The Mahomedan families here enumerated include the nobility and gentry living upon land-rents or pensions; priests, learned doctors, pre- ceptors or students; persons employed in public offices: many are officers in the army ; a few are merchants; and many of the poorer families serve as private servants and as soldiers. In this, the more respectable part of the Mahomedan population, there are many very disaffected to the British Government. In addition to the loss of power, and decline of wealth, honour, and patronage, incident to the rise of British dominion on the ruin of Mahomedan sovereignty, the differ- ence of religion between the actual sovereign and the subject is a powerful =< 470: Mr. Giyn on the various Classes of Population in Bareilly. motive of dislike and. discontent, as the Sayyids and Rohillas of this town are peculiarly bigotted in their religious opinions, and easily excited to re- ligious contention. Another fertile source of discontent is the want of employment for Mahomedans following the profession of arms. The Sheikhs, Moghuls, and Rohillas of the town of Bareilly include numbers of this description of persons. They can rarely be induced to serve in our regular disciplined battalions ; and the irregular Native cavalry and infantry, both in our ser- vice and in the service of our Native allies, having for the most part been disbanded, their families are reduced to almost the lowest point of penury. The classes above alluded to form, it is true, but a small part of the popula- tion: yet their active and warlike spirit, and the authority and respectability arising from high birth, superior education, and the recollections of former power, give them great influence over the agricultural, manufacturing, and trading classes of the inhabitants, both Hindu and Mahomedan. The Hindu inhabitants of Bareilly have reason to be glad of the change, from Mahomedan intolerance and violence to British liberality and justice ; and, generally, the manufacturing and trading part of the community has reason to rejoice at no longer being burthened with such a variety of heavy and vexatious cesses, duties, and restrictions as were in force under both the Moghul and Rohilla Governments. Principal Hindu Castes not employed in retail Trade or Handicrafts. No. of Families. These follow a variety of occupations, both clerical Brahmens .......-- 637 and secular; they are pas merchants, land- holders, public officers, soldiers, &c. Rajputs ........66. 50 Merchants, landholders, soldiers, &c. Employed in trade and banking. There are, besides Bakkél these, more than 400 familiés of this tribe who are AKKAIS seeeveeeeeee 200 shop-keepers, and will be enumerated under their proper heads. Kayat’hs, or Scribes and village accountants ; also engaged in trade Employed in public offices, and elsewhere, as clerks 512 and agriculture. gist K’hétris ............ 188 Landholders, merchants, soldiers, civil officers, &c. Cashmerians ....... 7 Merchants and factors. Total ......00.1,594 en families not engaged in retail trades or handi- crafts. | — P ie . Soi Mr. Gryrn on the various Classes of Population in Bareilly. 471 GeneraL StaTemMenT Of the Number of Families engaged in Retail Trades, Manufactures, Handicrafts, Servile Professions, and Agriculture. Trade, &e. Number of Houses, | Shops, &c. Sarrafs or Shroffs, Money- changers, and Brokers (Hindus) «.....0....0s. 112 Hindus. Carpenters....s.sssssscsscseee 11 Mahom. | 5 to 10 123 * Dealers in corn, as well as husbandmen, are almost universally Hindus. Indeed almost all concerned in the productions of the soil are of that religion. Mahomedans are found more numerous amongst the manufacturers of fine goods, as brocade, fine leather, &c. + Gold and silver-smiths are rarely possessed of capital; nor do they often make large fortunes, as in Europe: but there is work enoughto occupy even 200 families. The inhabitants of the upper provinces, both Hindu and Mahomedan, lay out the greater part of their savings in ornaments, and this is probably more the case now than in former times. They now wear gold and silver more, and bury less under ground, than under the Native governments: both because there is now much greater security from robbers ; and because the possessors of wealth are not so much as formerly exposed to the-rapacity of insatiable Native officers. The investment of money in ornaments and jewellery, in proportion to the amount of accumula- tion, is probably greater in the upper than in the lower provinces of India; and this is owing to the wealthy classes in Bengal preferring to invest their capital in government funds or other securities. The great number of shops (considering the amount of the population and the paucity of wealth in this town) serves to show how yast is the consumption of gold and silver throughout India, 31Q 2 ATA Mr. Gtyn on the various Classes of Population in Bareilly. a ee Trade, &c. Polishers of Steel, Ar- IMOUTEY'S, KC. eeevsevesvesees Blacksmiths tscvassaudecnapacee Oilmen (Hindus) ....+.+0++++ Coarse Porcelain Manu- facturers and Dealers (Hindus) ...ssceveseeereeees Bozgars, makers of Boza or Beer (Mahome- CaN5) csccccccsecscccccrcesers Makers of Leather Bags, and vessels for hold- ing water (Mahome- IADS:)| ctcacesnsvesccascssess Dressers of Flour (Hindus). Bow and Arrow-makers, and Dealers (Mahome- KIATIS) souk cote toonausestasnseet Glass Bracelet-makers and CALE ccrsne deeectassaeuias and Atars, Perfumers Druggists....ccccsescresseee] C Kahars, Palankeen-bearers (ERIGUS)|sccpesnaccavscosas Palladars, Bag-carriers or’ Porters (Hindus) ......... Sadu-k4rs, Setters of Jewels &C.....secrcccecevees Béldars, Hoe and Mattock- diggers, Labourers (Hin- us SOP e eee wes esesereeeeeeees j Number of Houses, Shops, &c. , Houses a 16 Shops 3 Q 14 Hin. 2 Ma. 63 Hindus. 103 Houses. 150 Houses. 10 Houses. 14 Houses. 4, Shops. j j t 18 Houses. 4. Houses. 3 Shops. 6 Houses. 1 Shop. } 44. Houses. Shops 11 } 698 Houses. } 124 Houses. 4 Hindus. 3 Mahom. “4 Shops. Vow Houses. 40 Mahom. 8 Hin.5 Mah. $ | Gablouses at 13 ? Average Earnings per Month, Rupees. } 4to5 5 to 20 3 to7 4 to 10 5 to6 4 tod 4to5 405 4 to 10 10 to 100) 3 to 4 4to5 10 to 15 4to5 Remarks. of various descriptions, chief- _ ly for food. te inferior sort of manufacture, ; They make and sell vegetable oils orous, and soon unfit for hold- ing water; but by skill might be easily much improved. They make | pees and beer, of barley and of sugar. They prepare fine wheaten flour moistened (dough), for sale. other ornaments of glass, plain, They make bracelets, rings, and varnished, and plated. cines, and drugs are always In this country perfumes, medi- vended in the same shop. ed, and at other times gain a livelihood by fishing in pools or They carry palankeens when want- rivers, or by agriculture. bourers ; others cultivate little Some hire themselves out as la- fields of their own. Mr. Gryw on the various Classes of Population in Bareilly. 475 Trade, &e Number of Houses, | p. see hag Remus , &e. Shops, &e. ste marks. * Rupees. 25 Hindus. Masons oeccseceseeescescseveves 54 Mahom. 9 to 10 79 Houses, = ee na The use of spirits being more 5 we . 6 Houses. strictly interdicted to Mahome- Dealers in Spirits (Hindus) erShere: poveranicat diay than to Hains Maho- be i d 4 medan publican is rarely found. Tamers of Hawks, Fal- cons, &c. (Mahomedans) \ 10 Houses. aun rcibet . 8 Hindus. Chéb-dars, Javelin-men and f 6 Mahom. 4 to 5 Employed in the retinue of public Silver-stick Bearers......-| ) — officers and noblemen and gen- 14 Houses. tlemen. 2 Hindus. Sena and Ven- ieighons 10 to 15 CTS scscscccecccsesccesoeees = 3 Sh ops. Farriers (Mahomedans).... 8 Houses. 4 to5 Naicha-bands, Hukka,- snake, ‘Tobacco-pipe- 16 Shops A y t makers and Dealers P eg (Mahomedans) .......+- Lime-burners and dealers|\ 10 Houses. U| w to 15 (Mahomedans)...++++++++ 4 Shops. Jf (They only supply Mahomedans Bakers(Mahomedans)...... JsHouses, 4 to and Christians with bread; the 21 Shops. | Hindus not eating bread prepared > by strange hands. : 11 Hindus. | Carters, Owners of Carts 4, Mahom. 2103 Snes are 116 bullock carts, private for Hire...ccreesseseceeseees| ) and for hire, in this town. 15 Houses. Native affluence and pomp is much reduced in the upper provinces. Elephant-drivers (Maho- P House 6 There were, it is said, a great MEANS). +eeseceececeseseees . many more elephants in Bareilly c vari Mah some vera ago than there are at amel-drivers ahome- Gai or ea | ¢| 28 Hoses. ¢ fay Asfeiol! y 144 Hindus. Here, as in all Asiatic towns, both Gardenersiitaesee% 1 Mahom. 83 to 4 within and around the town, are : if He Bod ae ee gardens and orchards without 145 Houses. number. Embroiderers (Mahome- dans) Pree las A ER } 7 Houses. 5 to6 Horse-cloth-makers, &c. 14 Houses. 3 to 4 | § They make cloth-housings and trap- (Mahomedans) .....++00+4+ ings for elephants and horses. 476 Mr. Gryn on the various Classes of Population in Bareilly. Trade, &e. MenfonAkersisscssesspssacepss Water-carriers (Mahome- IREtIS) Steseemanscrarespwecece> Lédas, a caste TabOHTEES \ceedecescreeccesas Mirdehas, Lands (Mahomedans) ... Patwaés, Pearl and Jewel- stringers (Hindus) ...... Tambdlis, Dealers in Betel- leaf, &c. (Hindus).......+. Saddlers ’ Milkmen (Mahomedans)... Bhérchis, (Hindus); |. .0o.eessevecensies Calico-printers....s.seseseeee) Pastry-cooks and Confec- tioners Turners (Mahomedans) ane of field Measurers of and Harness- TAKERS Cees cavucseumedaasdans Grain- roasters Average Number of Houses, rm Se Remarks. Shops, &c Month. - : "Rupees. * SEG neee 4105 sane make tents, &c. of cotton Hindus are their own water-carriers, | and do not buy water for fear of pollution. There are no water+ }135 Houses. 2 tod pipes, pumps, fountains or cis- terns in this town: the water is | raised by the hand from wells. y Besides working in the fields, they 408 Houses. 3 to’ winnow and clean rice. \ Many are in the employ of Govern- } 10 Houses. 4 tod ment; others find occupation in | private measurements. 22 Houses. 4 to 5 j The areca nut, lime, and the in- spissated juice of the catechu- tree, with the betel leaf, form an agreeable stimulant, and a fa- 55 Houses. 4 to 10 vourite luxury of all who can af- 38 Shops. ; fordit. The Tambdlis prepare and sell it. The areea nut and the leaf of the betel vine are mostly brought from _the lower pro- vinces. 58 Hindus. They toe leather saddles and har- ness for horses, and pads for 60 Mahom. 4 to 10 camels, and line handahs for 118 Houses. elephants. They only supply Mahomedans. 15 Houses. 5 to 6 The Hindu will not buy milk _ for fear of pollution. They roast (or parch) and sell to the Chabina-farésh roasted or \ 147 Houses. 4 to 5 parched wheat, millet, pease, In- } dian corn, &e.,and the latter class 39 Hind sell it again retail. indus. 20 Mahom. 4, to 10 ‘59 Houses. r a | ¢ Sugar, honey, fruits, butter, and |} various oils are mixed up with te ia J the flour of rice, wheat, Indian Oe 4 to 25 | corn, or pease: this is the most common composition of their 120 Shops. | sweetmeats and cakes, ‘ The paucity of theseartisans shews the little use there is of house- 5 Houses. Tors hold furniture in India; we find no cabinet-makers or uphols- terers.* * Most English gentlemen have theirown private carpenters and turners, hired by the month, to make tables, chairs, &c. for them, Bareilly is famous for the brilliant varnish of its chairs, boxes, &c. Mr. Giyw on the various Classes of Population in Bareilly. 477 Trade, &e. Number of Houses, Psi er Remarks ‘ Shops, &e. Months ; Rupees. ¢ Z ee Méwatis, Watchmen, Run- Thieving is hereditary in pie tribe; and according to the old pro- ners (a Mahomedan| } 14 Houses. 3to4 | ¢ verb they-make the: best watch- ribeyaveveusvets An 2 PO 0 Or Loss H204 PYLUIONwUY cee A MEIN BIF %GIMWGVAMOPOGeE L102 | LOADS CA G2EMVLUICOS AB UODN 489, 2G Amy rel 9 £723 PLLAN2ZLALACIPSVUILIESLYN Br MOMS | a Ne LUD: We GEBASA (EIB C27 WD SLEVON OC | RECHCS mm SV BAYVAUHCOCEngqmeY CL MES A V9 CPU CA DNEMoMrcy BARAQO W NIG GauTh BaemawrmOGL2a0aArnnaACy Ce CAL S@ 45 TAC aa BO 19 (P COD AB, O DofL90C) [oO ao ABro®, DOO Ce VCD MG S222 BZGNDcTe MAD SZ O Od 6 COP 0 O®% Ha VLC SB? cr Cor O-HOOH vp pore | DSP9 A Mer Bar er UB (QD OQQrrewn%s Gero SS Ola, 6 Gp oO CG OmareCusba as 9 aPC AGS Ce woE NUSEK HOS ZLOBZ PSC S eo-pesoe2 J soTeuLooutIT reou 3sU0,O e uo uondrzosuy ue jo Xdo ) ru : : nN XXXI. Two Edicts from the Hoppo of Canton to the Hong Merchants, translated by Joun Francis Darts, Esq., M.R.A.S. From the new Hoppo to the Hong Merchants. Copy received by the British Factory on the 20th of October 1825. Ta, Hoppo of Canton, &c. &c. issues this mandate to the Hong Merchants. . Tue present dynasty instituted the office of Hoppo (invested with the general superintendence of maritime commerce), on account of its com- passionating feelings towards distant foreigners ; surely not in consequence of any necessity that it has for the foreigners’ clocks and watches, broad- cloth, long-ells, &c., or for the sake of the annual duties, amounting to some hundred thousand tales. The Central Nation possesses silk and cotton manufactures of various kinds, enough to clothe all its people; and abundance of dials, clepsydras * and hour-glasses,* as well as clocks and watches from Soo-chow and Yang-chow, sufficient to ascertain the lapse of time. With regard to the rare articles which are brought from the Four Seas,t and by the nations of the north and south, these are piled up in the Imperial Palace in mountainous heaps. When any of the provinces are afflicted with famine, millions of tales are issued from the national treasury for their relief: what necessity, then, can there be for the trifling commodities of foreign nations? In consequence of the various people of the western ocean haying long been dependent upon the tea, rhubarb, and other goods of China, for their existence, therefore the office of Hoppo was established, to superintend the trade on just and impartial principles: but as it was to be apprehended that the foreigners coming from afar over a tempestuous ocean, ignorant of the language, and unable to procure food for themselves, would be deceived and cheated by wicked natives, the Hong merchants were instituted to buy their goods, and the Linguists to be their inter- preters; while pilots and conpradores were provided them, as well as food * Called Shwuy-low and Sha-low. Yor the Chinese characters see Plate XIII, Nos. 7 and 8. + All the world out of China. 542 Mr. Davis's Translation of two Edicts from the Hoppo of Canton. and water to support their existence. As it was likewise to be feared that the foreigners, unacquainted with the laws of the celestial dynasty, might be led into a violation of them by worthless natives, a high and trusty officer was appointed for their especial superintendence, at the same time that the Viceroy delegated to the proper civil and military officers their general government and control. The mercy was most great, but the laws are most severe. The foreigners have either chiefs to superintend their affairs; or there is an inferior control exercised by each captain or master over those under his particular command. If they can strictly conform themselves to ancient usage, mutual good understanding may be preserved for ever. ' It appears, however, that of late years remissness has proceeded from long neglect. With the exception of the English president, who indeed understands the great principles of moral fitness,* and of the foreigners of that nation (those in the Company’s employ), who preserve a due regard for their respectability, the others, namely the American and Keang-keé (the country or private trading English) foreigners, regardless of the great benevolence and goodness of His Imperial Majesty, listen to and allow themselves to be led astray by worthless Chinese. ‘The law has always been, that if any stranger felt himself aggrieved, he should acquaint his chief, or the captain of his own particular ship, that he might transmit the complaint to the Hong merchants for presentation before the Hoppo, who would act with justice therein himself, or consult with His Excellency the Viceroy on the best mode of settling the affair. It has appeared of late that foreigners of various countries, allowing themselves to be led astray by worthless persons, and to be detected in the commission of improper acts, have, as soon as they were found out and restrained, pretended to have suffered some great hardship, and taking upon themselves to present an address in a foreign language,t proceeded to the city-gate to deliver the same. This was a daring act of irregularity, and deserving of great reprehension. * Ta-e. To xadoy xcs ro Sixaiov. For the Chinese characters see Plate XIII, No. 9. + An edict was some months ago issued by the Viceroy, declaring that none but the English chief had the right of addressing the local government in the Chinese character: all others are obliged to address him in their own language, to be translated by the Hong merchants. This is a material advantage which the Company have extorted for themselves. The Viceroy refers to the discussions which took place in 1814.—J. F. D. Mr. Darts’s Translation of two Edicts from the Hoppo of Canton. 543 It is proper for me, the Hoppo, who received the Imperial com- mission for their control, to meet and consult with His Excellency the Viceroy on the best measures to be adopted. What is already past need not be renewed: but this mandate is expressly issued to Howqua and the other Hong merchants, that they may transmit it to the foreign merchants of every nation. ‘They must strictly conform to old established usage, and sweep clean away their recent bad habits; then they will not repay with ingratitude the great benevolence of His Imperial Majesty. Let the Hong merchants, also, sincerely and with all their might, enjoin it on the Linguists, Conpradores, &c. to “ change their faces and wash their hearts,”* to pay a strict obedience to the regulations without seeking petty gain, whereby they will entangle themselves in the net of the law.. After the issuing of this mandate, should any person obstinately persist in ill doing, or dare to treat this admonition lightly, I, the Hoppo, in conjunction with His Excellency the Viceroy, will investigate to what nation and to what ship the offending person belongs. If the offence be light, I shall order the Hong merchants to have no intercourse with that particular ship: if the offence be heavy, I shall address his Majesty on the subject of not permitting that particular nation’s ships to enter the port. As to those worthless Chinese who instigate to evil, I shall, according to the law which relates to unlawful intercourse with foreigners, first state the circumstances to His Majesty, and then carry the law into effect. The consequences will not be light to the persons and families, as well as to the lives of the Hong merchants. It is to be apprehended that the mere privation of the button will not be sufficient to cover (or atone for) their offence. Let all implicitly obey: disregard not this special mandate. Taou-Kwang, 5th year, 9th moon, 6th day. 2. Copy received by the British Factory on the 21st of October 1825. Ta, Hoppo of Canton, &c. &c., to the Hong Merchants. In the resort of the foreigners of various nations to Canton for the purposes of trade, whatever business must be managed by the said foreigners in person, is allowed to be transacted by them in the foreign factories. * It has been very well suggested, that they had better wash their faces and change their hearts. 544 Mr. Davts’s Translation of two Edicts from the Hoppo of Canton. They are permitted to take up their abode in the said factories, and there to remain until the business is concluded and the ships have departed, when they are required immediately to petition for a pass to Macao. Supposing that their accounts are not wound up, they must still remain at Macao: they are not permitted to loiter about at Canton. There have already been strict mandates issued on this subject; they are on record. With the exception of the English (¢.¢. the Company’s factory), who by proceeding up to Canton when the ships arrive, and requesting a pass to Macao as soon as the business is concluded, have conformed to the regulations, and concerning whom, therefore, it is unnecessary to make any observations,— the Keang-ked (country or Anglo-Indian), the Americans, and other foreigners, have continued to sojourn at Canton after their business was concluded. When the ships of these nations had already set sail and left the port, they asserted that there were still other ships to come after them, thus persisting in loitering about within the foreign factories. It is also understood that there are foreigners, who publicly set up shops for goods within the factories, and carry on clandestine dealings with natives. Not only is it to be feared that smuggling may be the result of this practice, but disturbance and trouble may also arise from such intercourse as the above: it would, therefore, be a great unkindness to foreigners, as well as a neglect in the peaceful government of the district, were it not severely restrained. It is right to issue this mandate to the Hong merchants, that they may instantly transmit it to foreigners of all nations, requiring their obedience thereto. If they have no trading business actually in hand, let them immediately embark and return home; if their accounts are yet unsettled, let them go and wait at Macao: they must not loiter about, under borrowed pretexts. Should they dare to be obstinate and oppose, let an address be sent up for their immediate expulsion. Let inquiries be also made concerning those foreigners who have set up shops within the factories, and who carry on clandestine dealings with natives ; what nation they belong to; and why the merchants have not reported them. Let inquiries be immediately made on receipt of this, and an answer returned, that the business may be arranged. Make no excuses for delay, by which offence and punishment will be incurred. Masten, hasten; a special mandate ! Taou-Kwang, 5th year, 9th moon, 7th day. ( 545) XXXII. A Cufic Inscription found in Ceylon, communicated by Sir A. JounsTon, V.P.R.A.S.; ‘with a Translation by the Rev. Samuert Lex, A.M., Professor of Arabic in the University of Cambridge.* Read February 3d, 1827. Dear Sir: Cambridge, Nov. 27, 1826. Herewith you will receive the Ceylon Papers which you were so good as to lend me. I should have returned them much earlier had not my Lec- tures absorbed nearly the whole of my time. You will perceive I have made an attempt to decipher the whole of the inscription, which, together with a translation of it, I now send you. I have availed myself of the previous endeavours of Major Stewart, as far as I could coincide with him in opinion ; the rest I have made out as well I could. It is as follows: INSGRIPTION. Cre ALY eat coset DNS NS a5 sey ate a Lo al pny So 6 yleDy prisly Hel all $3 od alo yl Nile SRA IRs Je Sy he ne Cl, SJ) jRoal, so) athe et be dae \yi joo pe ES EEE yd =a osely pty pty Syd) dees Bnd Gad coon Jee Gey Geely Serge. WN Sb as, ws oy Wdeloged Oy cyetl AS Edge Idyq de> Ces wrt odd Coed Uettl ayp CES) celal we yWhy Ly ont, ae Lee Gay Ae Bee Le tetyy Ew? Cee pheiy Soest deed ta aN Ley ee * © For a reduced fac- simile of the inscription see ‘ha accompanying plate. Vor 1 4B 546 The Rev. Mr. Lrx’s Translation of a Cufic Inscription. TRANSLATION. In the name of the compassionate and merciful Gop. There is no God but God. Mohammed is the prophet of God. May the blessing and peace of God be upon him. O God pardon, haye mercy upon, and pass away from (the sins of) a servant, the son of thy servant, Khalid Ibn Abu Bakdya (Takaya or Nakaya), (who) has left the world, and (who) was de- pendent on thee; but thou wast sufficient without him : (who) has departed to thee, and thou art his best place of departure. O God pardon his sin, that his piety may remain, and grant him his last (reward), and that he may be justified. And protect thou, and multiply favour and security to him. And may he (God) appoint our excellent prophet supreme, that he may afford to us and shew us the truth clearly ; for he has admonished with the established word, and his decision has obtained, and his resistance is (as) the (depth) lake of reproach. Amen. Lord of Worlds. It was written on the second day (of the week) five nights taken out of (the month) Rejeb (7. e. on the 5th of Rejeb) in the year 337.* And in the vicinity he com- pleted a security for religion with (other) conveniences, in the year 317. May God give blessing and peace upon his prophet Mohammed. This, as I have already remarked, is the best interpretation which I have been able to give of this interesting inscription. Allow me now to say a few words on those passages of it which have appeared to me doubtful. We have in the fifth line als | which has been translated by Abu Bakaya (Takaya or Nakaya) : where the first word | Abu, is incorrect, the rules: of the grammar requiring | Abi, not Abu, and the second is doubtful, in consequence of the omission of the points necessary to distinguish the letters. But I have further doubts as to the letters themselves, from comparing the two copies together, which, in this, as in other instances, differ very widely, Upon turning over the travels of Ibn Batouta (which I hope to have it in my power shortly to give to the public), I find that he visited a grave in the island of Ceylon, which contained the remains of Cis .\ Ml we yl Abu Abd Allah Ibn Khafeef. Whether this can be the same with the name in this inscription, I will not take upon me to say. It is possible and not improbable that it is. But nothing can be said on this point, until we get better copies of the inscription, or a sight of the original itself. * Of the Hejira. The Rev. Mr. Lev’s Translation of a Cufic Inscription. 547 In the beginning of the seventh line we have only the letter ¢ with a space; which I have translated by supposing the word LSS) to have been originally there, although there is still a slight anomaly, as Js not (J, should have preceded: yet, as the word (Jj, Munzawwal follows, I do not see what other word could have occupied this space. Again as would be more consistent with the idiom of the language than «,. at the end of the seventh line; but as .. is more agreeable to the Cufic copy of the inscription than «s, I have been content to allow this deviation, until we have bettér means of ascertaining what the inscription really is. In the next line, yi and tees would be more grammatical than 50) and ee but, as before, I can see my way no clearer, until I see a bet- ter copy of the inscription itself. At the end of the eighth line we seem to have a defect, which I would thus supply, Ps) Javour, grace, &c. the last two letters of which may have been written at the commencement of the follow- ing line, for which there is manifestly a space left. At the end of the next line there is also a defect, which seems only to want one letter, viz. alefi At the beginning of the next, 7. e. the tenth line, there is again a space and the letter .; is wanting, which I have supplied in the translation. Of the remainder of this line, I think, there can be no doubt; and the same, perhaps, may be said of the greater part of the next. Of the last word but one of the twelfth line I think there can hardly be two opinions, the first letter being evidently one of the ¢ class, though the rest are a little obscure : and, if this be the case, a considerable difficulty as to the first date will vanish. There now can remain only one difficulty of any importance, and that is, as to the second date. Of the form and signification of the last two words in the thirteenth line, I think there cannot be much doubt; and if so we may be sure that reference is made to some event independent of that mentioned in the first date. The three first words of the next line I have decyphered and translated as being ing "a we ot A security of (or for) reli- gion, with conveniences.” If this be the real purport of the passage, the erection of a religious house, with offices, gardens, &c., is meant, and the circumstance perhaps been recorded here, as being the work of piety* alluded to above, and which it is the wish of the writer should remain. This passage however * The word >, from which the word in the inscription is derived, is often used by Mohamme- dan writers in the sense of legacies for religious purposes. 4B2 548 The Rev. Mr. Lzx’s Translation of a Cufic Inscription. is capable of another interpretation. Renaudot tells us, pp. 102, 103, * An- ciennes Relationes des Indes et de la Chine,” that the Arab merchants were about this time in great insecurity im this island in consequence of a barbarous custom which prevailed among the Indians, whereby both their lives and property were often sacrificed, and that the king made a regulation prohi- biting its recurrence in future. If then the passage relates to this circum- stance, perhaps the true reading will be. ; i » en ol “A security of (or from) debt and deceit :” and to shew perhaps that this was brought about by the endeavours of this good man just twenty years before his death. For this interpretation the inscription on the smaller paper seems to make, as we have either a , or a ; evidently concluding the last word. The other, or larger copy, is however on oe other side, the last word being there cs» another form only py the word iy but which can be made by no means to corres- pond with « a which seems to be the reading of the smaller copy. The first of these words moreover, i the smaller copy, is apparently urbe which, at first, may have been ure a place of security, which would suit the passage rather better than |..j in whichsoever of the significations proposed the following words are to be taken. Still the word |. is not objectionable, as we find the Temple at Mecca occasionally called og cl, and the pro- vince in which it is situated well ai, which word may have been taken and applied as an epithet to any similar religious building or station. I am sorry that I have not been able to command more leisure than I have for the consideration of this inscription, and hoping that the time I have taken has not been productive of any material inconvenience, I remain ke, (Signed) SAMUEL LEE. To Mr. W. Hurrmany. UOYAB), LO PUDJST PY) U2 PUNT wajoninyy olny ayy wuonduasuy pouunuopy 2 fo ALO ) BTR oe | - 2 pe oF 9 ( 987t ) XXXII*. A Letter to the Secretary relating to the preceding Inscription. By Sir Atexanver Jounsron, Kyr., V.P.R.AS. Sir: I some time ago had the honour to send you the fac-simile of an ancient inscription found at Trincomalee, on the east side of the island of Ceylon ; IT now have the honour to send you the fac-simile of one found at Colombo, on the west side of that island. The first is of importance, as connected with the plan which I proposed to Government, in 1806, for restoring the northern, eastern, and western provinces of Ceylon to their ancient state of agricultural improvement, by affording to the Hindu capitalists of Jaffna, and the opposite peninsula of India, such privileges and immunities as might induce them to employ their capital and their cultivators in the re-cul- tivation of those extensive and once highly cultivated provinces. The second is of importance, as connected with the plan which I submitted to Government also in 1806, for restoring the same provinces to their ancient state of commercial prosperity, by establishing free ports in the most conve- nient parts of the island, by repealing many taxes which, without being productive to Government, were peculiarly obnoxious to the Mohammedan traders of Ceylon, and by inducing the Mohammedan capitalists of the coasts of Malabar, Coromandel, and Malacca, to make Ceylon, in modern times, what it was in ancient times, the great emporium of their trade in India. The former plan was the result of a very laborious inquiry which, with the assistance of the most learned and enlightened of the Brahmans and Hindus of Ceylon and Ramissarum, I instituted into the history of the ancient agricultural establishments of all the different tribes of Hindus on the southern peninsula of India and the island of Ceylon. The latter was the result of an equally laborious inquiry which, with the assistance of the most learned and enlightened of the Mohammedan priests and merchants, as well of Ceylon as of the coasts of Malabar, Coromandel, Malacca, and the Eastern Islands, I instituted into the history of the ancient commercial establishments of the Mohammedans on the coasts of India and Ceylon. As the latter inquiry, from the character and the nations of the different Vo. I. 4 B* 538+ Sir A. Jounston’s Letter relating to the preceding Inscription. persons whom I consulted, afforded me much curious information relative to the manner in which the trade had been carried on by the Mohammedan merchants on Ceylon, from the end of the ninth to the beginning of the fifteenth century, and as that information may serve to fill up a portion of the chasm which exists in the history of the trade of India between those two periods, I shall avail myself of the present opportunity, while explain- ing to you the circumstances by which I was led to the discovery of the accompanying inscription, to submit to the Royal Asiatic Society a short account of the state of the Mohammedans, and of their trade on Ceylon, from the time of their earliest establishment on that island to the present period. The first Mohammedans who settled on Ceylon were, according to the tradition which prevails amongst their descendants, a portion of those Arabs of the house of Hashim who were driven from Arabia in the early part of the eighth century, by the tyranny of the Caliph Abd al Melek ben Merwan, and who proceeding from the Euphrates southward made settle- ments in the Concan, in the southern parts of the peninsula of India, on the island of Ceylon and at Malacca. The division of them which came to Ceylon formed eight considerable settlements along the north-east, north, and western coasts of that island: viz. one at Trincomalee, one at Jaffna, one at Mantotte and Manar, one at Coodramallé, one at Putlam, one at Colombo, one at Barbareen, and one at Point de Galle. The settlement at Manar and Mantotte, on the north-west part of Ceylon, from its local situation with respect to the peninsula of India, the two passages through Adam’s bridge, * and the chankt and pearlt fisheries on the coasts of Ceylon and Madura, naturally became for the Mohammedans, what it had before been for the ancient Hindu and Persian traders of India, the great emporium of all the trade which was carried on by them with Egypt, Arabia, Persia, and the coast of Malabar, on one side; and the coast of Coromandel, the eastern shores of the bay of Bengal, Malacca, Sumatra, Java, the Moluccas, and China, on the other side. On this part of Ceylon, at an equal distance from their respective countries, the silk merchants of China, who had col- lected on their voyage aloes, cloves, nutmegs, and sandal-wood, maintained a free and beneficial commerce with the inhabitants of the Arabian and Persian Gulfs: it was, in fact, the place at which all the goods which came * See the accompanying Note (A). + See Note (B). £ See Note (C). Sir A. Jounsron’s Letter relating to the preceding Inscription. 539+ from the east were exchanged with those which came from the west. Although the Mohammedan traders who were settled on Ceylon had acquired great wealth and influence very early in the eleventh cen- tury, and although they continued to possess a most extensive and lucrative trade in its ports till the end of the fifteenth century, it was during the twelfth and thirteenth centuries that they attained the highest degree of their commercial prosperity and political influence on that island. During that period, the great Mohammedan merchants of Manar and Mantotte received into the immense warehouses which they had esta- blished at this emporium the most valuable produce of the island from their subordinate agents, who resided at the different sea-ports which were situated in the neighbourhood of those provinces where the various articles of commerce were produced. From their agents at Trincomalee they received rice* and indigo ;+ from those at Jaffna, the chaya root or red dye,t the wood of the black palmyra tree,§ and the sea-shells called chanks; from those at Coodramallé,|| pearls; from those at Putlam, areca-nut§ for chewing with betel leaves; ebony, satin, and calamander wood for furniture, and sappan** wood for dyeing ; from those at Colombo, cinnamontt and precious stones ;{t from those at Barbareen, cocoa-nut oil and coire ;§§ and from those at Point de Galle, ivory and elephants.|||| By means of armed vessels, which they maintained at their own expense near the island of Manar, they commanded the only two passages by which vessels of any size could pass through the ridge of sand-banks which extends from the southern peninsula of India to the island of Ceylon, and is known by the name of Adam’s bridge. By means of the wealth which they circulated through the country, they enabled the inhabitants of the adjoining provinces to keep their tanks or reservoirs for water in a constant state of repair, and their rice fields in a constant state of cultivation. In the days of their commercial prosperity, the great tank or artificial lake within a few miles of Mantotte, which is called the giant’s tank,*** and which is now quite out of repair and completely useless, was in perfect repair, and most extensively useful; and the three * See Note (D). + See Note (E). { See Note (F). § See Note (G). || See Note (H). q See Note (I). ** See Note (K). ++ See Note (L). tt See Note (M). §§ See Note (N). ||| See Note (O). qq See Note (P). *** See Note (Q). 4 B* 2 540+ Sir A. Jonnston’s Letter relating to the preceding Inscription. adjoining provinces of Mossele, Mantotte, and Nannetan, which are now al. most a desert, were then extremely populous and most highly cultivated. By means of their different establishments in the southern peninsula of India, they. introduced from thence into Ceylon, between six and seven hundred years ago, the first body of cloth-weavers that ever was settled on that island.* By means of the intercourse which they kept up, through the Persian Gulf and Bussorah, with Bagdad and all the countries under that caliphat, on the one side, and through the Arabian Gulf and Egypt, with all the Mohammedan powers settled along the coasts of the Mediterranean, and of Spain on the other side, they introduced from those countries into Ceylon many original works in Arabic on Mohammedan law,t and many translations into Arabic of the most valuable of the Greek and Roman classics, upon medicine, science, and literature.t By means of the influence which they possessed with the sovereigns of Ceylon, they obtained from them the important privilege, that in the different ports in which they carried on their trade, all commercial and maritime cases in which a Mohammedan merchant, mariner, or vessel was concerned, should be tried at the port itself, without delay or expense, by a tribunal which consisted of a certain number of Mohammedan priests, merchants, and mariners, and which was bound to proceed according to a maritime code of laws which universally prevailed amongst the Asiatic Mohammedans.§ The Portuguese, on their first arrival on Ceylon at the conclusion of the fifteenth century, found that the Mohammedan traders still monopolized the whole export and import trade of the island, and that they were, from their commercial and political power in the country, the most formidable rivals whom they had to encounter. From the beginning of the sixteenth century, the trade and affluence of the Mohammedans on the island of Ceylon have been gradually, though constantly, on the decline; owing, in some degree, to the general decline of the trade and influence of the Mohammedan traders in every part of India, but more particularly to the systems of policy which have been respectively adopted by the Portuguese, the Dutch, and the English Governments of Ceylon, and to the great improvement which has been made within the last three centuries in the science of navigation. The Mohammedan population on that island now consists of about seventy thousand persons, who are distributed in every part of the country. * See Note (R). + See Note (S). See Note (T). § See Note (U). Sir A. Jounston’s Letter relating to the preceding Inscription. 541+ The Mohammedan traders still have establishments at Putlam, Colombo, Barbareen, and Point de Galle, from whence they carry on an export and import trade with the coasts of Malabar and Coromandel. A great many of them possess small capitals, with which they also carry on a considerable portion of the retail trade of the country, and rent from Government the several duties which are annually farmed out by the different agents of revenue. They are of the sect of Shafei. Their book of religious in- struction is an abridgment of the Koran, called the Umbda, written in Arabic by a learned man from Arabia who visited Ceylon about the close of the twelfth century. The commentary on the Mohammedan law which is most in use amongst them is called the Amali. The whole of it is written in Arabic; the text in the old Arabic of the Koran, and the notes in modern Arabic. Their laws of marriage and inheritance are a modification of the laws of marriage and inheritance which prevailed amongst the Arabs, who were subject to the Caliph of Bagdad at the time their ancestors emigrated from Arabia. Their maritime and commer- cial laws bear a strong resemblance both to those maritime and commercial laws which prevail amongst the Hindu maritime traders of India, and to those which prevail amongst the Malay maritime traders of Malacca and the eastern islands The conduct which they, as a body, invariably observed with respect to the different measures which I adopted while I was Chief Justice and President of His Majesty’s Council on Ceylon, gave me a very favourable opinion of their intellectual and moral character. In 1806, when I called upon their chiefs and their priests to assist me in compiling for their use, as I had done for that of each of the other classes of inhabitants in Ceylon, a separate code of laws, founded upon their respective usages and customs, I derived the most extensive and valuable information from their local expe- rience. In 1807, when I consulted them as to the best mode of improving the education of their countrymen, I found them not only anxious to co- operate with me on the occasion, but willing to make, at their own expense, the most liberal establishments in every part of the island, for instructing all the children of the Mohammedan religion in such branches of science and knowledge as I might think applicable to the peculiar state of society which prevailed amongst them. In 1811, when I publicly assembled them to explain the nature of the privilege of sitting upon juries, and of the other privileges which I had obtained and secured for them under the 542+ Sir A. Jouwsron’s Letter relating to the preceding Inscription. great seal of England, by his Majesty’s charter of 1810, I received from them the most useful suggestions, both as to the manner of rendering the jury system popular amongst their sect, and that of attaining the real ends of justice, without militating against any of the feelings, or even the prejudices of the people. In 1815, when on my proposal they adopted the same resolution which all the other castes on Ceylon had adopted, of de- claring free all children born of their slaves after the 12th of August 1816, I had every reason to applaud the humanity and liberality of the sentiments and views, which they not only expressed but acted upon, in the progress of that important measure. In 1806, while collecting, as I have already mentioned, the various usages and customs of the Mohammedan inhabitants of Ceylon, I directed my inquiries particularly to those customs and usages which could throw any light on the history of their early settlements and former commercial prosperity on that island, and their intimate connexion and constant communication with the Caliphs of Bagdad, during the eleventh and twelfth centuries; and I was referred by all the Mohammedan priests, merchants, and mariners, by whom I was assisted in my inquiries, to the Cufic inscrip- tion of which the accompanying is the fac-simile, as the oldest record on the island which alluded to the intercourse that had subsisted in former days between the Caliphs of Bagdad and the Mohammedans of Ceylon. The following is the tradition which prevails on Ceylon as to this inscription. That it is supposed to be the most ancient Mohammedan inscription on the island. That the Caliph of Bagdad, in the beginning of the tenth century, hearing that the Mohammedans then established as traders at Colombo were ignorant of and inattentive to the real tenets of their religion, sent a learned and pious priest from Bagdad to Co- lombo, with instructions to reform the Mohammedans of that place, by explaining to them the nature of their religion, and by making such establishments, and erecting such a mosque at Colombo, as were likely to ensure for the future their strict observance of the real spirit of Moham- medan worship. That this learned and pious man, after having erected a very extensive mosque at Colombo and accomplished the object of his mission, died, and was buried at Colombo, close to the mosque he had erected. That after his death, some learned persons were sent from Bagdad to Colombo by the Caliph, for the express purpose of engraving this inscrip- tion on his tomb-stone, and that this stone had remained on his grave undis- Sir A. Jounston’s Letter relating to the preceding Inscription. 543+ turbed for nearly eight hundred years, till the Dutch dessave, or collector of Colombo, about forty years ago, removed it, along with some other stones, from the Moorish burying-ground near Colombo, to the spot where he was building a house, and placed it where it now stands, as one of the steps to his house. The English translation of it was made by the Rev. Samuel Lee, A.M., professor of Arabic at Cambridge, who is so celebrated all over Europe for the profound knowledge he possesses of the Hebrew, the Arabic, and other oriental languages. TIT remain, &c. To the Secretary of (Signed ) ALEXANDER JOHNSTON. the Royal Asiatic Society. NOTES. (A). One of these passages, called the Manar Passage, which separates the island of Manar from the opposite coast of Ceylon near Mantotte, is very narrow, and not above four feet deep at high water. The other, called the Paumbum Passage, separates the island of Ramissarum, celebrated throughout India for its Hindu pagoda, from the opposite coast of the peninsula of India near Tonitorré Point: it is also very narrow, and not above six feet deep at high water. The importance of the first of these passages arises from its being the passage through which all the small vessels trading between the south-west and north-west ports of Ceylon must pass ; the importance of the latter arises from its being the passage through which all the small vessels trading between the coast of Malabar and the coast of Coromandel must pass. From the in- formation which I collected during frequent visits which I paid to the islands of Ramissarum and Manar, I ascertained beyond a doubt that both these passages had been much deeper in ancient times, and that they might again be made deeper without much difficulty. The deepening of these two passages is an object of considerable importance to navigation, and is well worthy of the attention of his Majesty’s Ministers and of the Court of Directors of the Honourable East-India Company. (B). The chank is the voluta gravis. The principal chank banks belonging to the English Government on Ceylon are situated along the north-west coast of Ceylon, a little to the north- ward of the island of Manar. The divers generally dive for these shells in three or three and a half fathoms water. The quantity of chank shells which are found on these banks is so great, that the government frequently lets the right of fishing for them for one year for sixty thousand Ceylon dollars. Numbers of these shells are exported from Ceylon to every part of India, but more particularly to Bengal, where they are sawed into rings of different sizes, and worn by the Indian women as an ornament, on their arms, legs, toes, and fingers. As the Hindu natives of India have a religious prejudice in their favour, they are also used in the Hindu 5444 NOTES. temples and at the Hindu festivals. If any of the reversed variety of these shells are found with the opening on the left instead of on the right side of the shell, they may, it is said, in consequence of a peculiar religious prejudice in favour of such variety amongst the Hindus, be sold at any Hindu temple for their weight in gold. As the Ceylon divers learn to dive for pearl oysters, which are found in eight or nine fathoms water, by diving for the chanks which are found in three or four fathoms, the chank fishery is considered a nursery for the pearl divers. (C). The principal pearl banks belonging to His Majesty’s Government are situated along the western coast of Ceylon, a little to the southward of the island of Manar. The East-India Com- pany have a chank fishery at Killecarré, and a pearl fishery at Tuticoreen, both which places are situated on that part of the coast of the southern peninsula of India which is opposite to the island of Ceylon. It is said that the chank and pearl fisheries on the coast of the peninsula and the chank and pearl fisheries on the coast of Ceylon were, at the time when the Mohammedans were established at Manar and Mantotte, under one management: the policy of this arrangement is obvious, for as most of the divers who dive on the one bank also dive on the other, the fisheries at one place may, if under separate management, materially interfere with the fisheries on the other. These fisheries seem to have been carried on along the same parts of the respective coasts of the peninsula of India and of Ceylon from the most ancient times, as I ascertained in the course of an examination which I made of the coast near Killecarré. I have little doubt that Killecarré was, as is stated by some authors, the Colchis mentioned in the Periplus of the Erythrean sea, and that the pearl fishery which is mentioned in the Periplus as having been carried on at Colchis in ancient times, is the same pearl fishery as that which is now carried on off the coast of Tuticoreen and Killekarré. (D). The great quantities of rice which in former days were exported from Trincomalée to all parts of India were the produce of the eastern provinces of Ceylon, the produce of which is at the present time so reduced as to be scarcely sufficient to supply the small population which inhabits them. By a report made to me in 1806, it appeared that there were at that time in those provinces upwards of six hundred tanks or reservoirs of water in a state of complete ruin, two of which, Minere and Kandelle, are of immense dimensions, the former being about twenty miles, the latter about sixteen miles in circumference. At the former, the embankment which keeps in the water is a quarter of a mile long, and about sixty feet wide at its top; at the latter, in order to encompass and keep in the water of the lake, two hills are joined by an enbank- ment the length of which is one mile and a quarter, its perpendicular height about twenty feet, its breadth at the base one hundred and fifty feet, and at the summit about thirty feet. (E). The indigo which was exported from Trincomalée is the produce of the indigofera tinctoria of Linneus. It was celebrated in ancient times all over India, Arabia, and Persia, for the brightness of its colour, and was an article upon which the merchants of Ceylon in former days appear to have made a great profit; it grows at present perfectly wild between_Trincomalée and Batticaloa, but is no longer an article of export. As his Majesty's Government at my suggestion, in the year 1810, took off the restrictions which previously existed against Europeans holding lands on the island of Ceylon, a gentleman is now about to apply to Government for a grant of land in that part of the country where the indigofera NOTES. 545+ tinctoria grows wild, and to employ a very considerable capital in the cultivation and preparation of indigo: it is stated that he intends to take with him the improved machinery which has been recently invented for the manufacture of that valuable dye. The state of machinery on Ceylon is very defective in every branch. In order to enable both the theoretical and practical mechanics of England to form some idea of the improvements which might be made in it, I collected a very complete set of working models of every machine and instrument in use amongst the natives of Ceylon, either in agriculture or manufactures, but this collection was unfortunately lost in the Lady Jane Dundas Fast-Indiaman, in 1809. I have however recently called the attention of Dr. Birkbeck, and other scientific members of the Mechanics Institution in London, to the state of machinery on Ceylon, and to the degree of improvement which it is capable of receiving from the superior knowledge of the mechanics of this country, and I trust that the Royal Asiatic Society will soon receive the report which Dr. Birkbeck is expected to make on this interesting subject. (EF). The chaya root is the oldenlandia wmbellata of Linneus, and is used for dyeing red, orange, and purple. Although this root grows on the opposite coasts and on the island of Ramissarum, that which grows in the province of Jaffna and on the island of Manar is reckoned the finest. It gives rise, in Jaffna and on the island of Manar, to a caste whose sole occupation is to dig for chaya root. (G). The palmyra of the province of Jaffna is the borassus flabelliformis of Linnzus. This palm grows to great perfection in that province. The species of borassus in Jaffna whieh is so valuable is that of which the wood is almost quite black; it is used all over India for rafters and for the roofs of houses, and is peculiarly valuable from its resisting all insects and being extremely durable. The borassus, independent of its supplying this valuable wood for exportation, is of the greatest importance to the inhabitants of Jaffna, from its fruit and roots being used by them for food, and from many other parts of it being used by them in manufac- tures and as articles of trade. The cocoa-nut tree, or cocos nucifera, is as useful to the natives in the south as the borassus flabelliformis is to the natives of the north of Ceylon; and it is worthy of remark, that although there are forests of the borassus in the north of the island, there are scarcely any of the cocos nucifera; and that although there are forests of the cocos nucifera in the south of the island, there is hardly a tree of the borassus flabelliformis. (H). Coodramallé was in ancient times a town of considerable importance. There are now extensive ruins on the spot where it formerly stood. In 1808, when I examined them, I found the remains of many very large buildings. A history which I possess of a queen who reigned over that town and the adjacent country about eighteen hundred or two thousand years ago, shews that it was at that time a place of great importance. It was the spot where the fishery for pearls used to be carried on before it was removed to Aripoe, which is a few miles to the northward of it. (1). The areca-nut is the areca catechu of Linneus. This nut is used all over India for chewing with the betel leaf or the betle pfeffer of Wildenow. ‘There are three species of this nut on Ceylon, which grow in great perfection in the interior of the country, and are much esteemed throughout India. The areca-nut is to this day one of the most profitable and most abundant articles of exportation from that island. Vou. I. 4 C* 546+ NOTES. (K). The sappan wood is made use of for dyeing cotton cloth of a fine red, or rather a very deep orange colour; it is the cesalpinia sappan of Linnzus, and grows spontaneously in many parts of Ceylon. (L). The cinnamon generally grows in the south-west part of the maritime provinces and in the interior of Ceylon. In the maritime provinces the cultivation and preparation of the cinna- mon are carried on by a particular caste, which consists of between twenty-four and twenty-five thousand persons, who are said to be descended from seven weavers that were introduced into Ceylon by a Mohammedan merchant of the town of Barbareen, about the end of the twelfth or beginning of the thirteenth century. See Note (R.) (M). The gems for which Ceylon is celebrated are found, itis believed, in granitic rock. The right of digging for them is farmed out by government, in different farms, and in different parts of the island. (N). The coarse filament of the cocoa-nut husk called coire is used throughout India for rope. On Ceylon it is obtained from the cocoa-nut trees, which grow in great luxuriance along the south-west part of the coast from the river Kymel to the river Walleway, forming a belt one hundred and thirty miles in length, and one and a half in breadth. This belt was estimated, in the time when the Dutch governed Ceylon, to contain between ten and eleven millions of cocoa- nut trees, and to produce in addition to a great quantity of cocoa-nut oil and six thousand leaguers of arrack, upwards of three millions of pounds weight of coire. A good tree in that belt was estimated to produce from fifty to eighty, and sometimes one hundred cocoa-nuts in a year, each cocoa-nut being equivalent as food to at least three ounces of rice. (O). All the elephants which were exported from Point de Galle were caught in ancient, as well as in modern times, in that tract of country which extends from Matura to Tangalle, in the south of Ceylon, and which, from its being famous for its elephants in his days, is described by Ptolemy in the map he made of Ceylon sixteen hundred years ago as the elephantum pascua. The trade in elephants from Ceylon, which used to be lucrative, is now completely annihilated, in consequence of all the petty Rajahs, Poligars, and other chiefs in the southern peninsula of India, who used formerly to purchase Ceylon elephants as a part of their state, having lost their sovereignties, and being therefore no longer required to keep up any state of this description. A gentleman who has a coffee plantation at Candy, it is understood, recently introduced the use of elephants in ploughing with great advantage. The number of elephants on Ceylon is so great. and the population so small, that it will be of material assistance to the cultivators and manufacturers in the island if these animals can be generally used for labour. (P). The ruins of the ancient town of Mantotte, all of which consist of brick, still cover a considerable extent of country. Great numbers of Roman coins of different emperors, particu- larly of the Antonines ; specimens of the finest pottery, and some Roman gold and silver chains, have veen found in those ruins. (Q). The giant’s-tank, or the great artificial lake called Cattocarée, is the largest tank in the north-west part of the island, and is situated within a few miles of the ruins of the great town of NOTES. 5474 Mantotte. It appears by the report made to me in 1806, while I was on the spot collecting information for the purpose of having it repaired, that if put into repair it would irrigate lands sufficient for the production of one million of parrahs of paddy, each parrah containing forty-four English pounds weight of rice. (R). I have a copy in my possession of a very curious and very ancient grant in copper, made by one of the Cingalese kings of Ceylon, about six or seven hundred years ago, to a great Mohammedan merchant who was then residing at Barbareen, and to his descendants for ever, of certain privileges and immunities in consequence of his having introduced from the opposite coast of India the first weavers of cloth who were ever established on Ceylon. By virtue of this grant, the lineal descendants of that merchant now enjoy under the British Government a portion of the privileges which were granted to their ancestors by the ancient Cingalese govern- ment of the country, and which were successively confirmed to them by the Portuguese, Dutch, and English Governments on Ceylon. The chief of this family was appointed by me, in 1806, native superintendant of the medical department, under the control of the Supreme Court. He was considered by the natives of the country as one of the best informed of the native physicians on the island, and possessed one of the best collections of native medical books, most of which had been in his family between seven and eight hundred years, during the whole of which period it had been customary for one member of his family at least to follow the medical profession. This same person made me a very detailed report of all the plants on Ceylon which have been used from time immemorial for medical purposes by Mohammedan native physicians on that island. The cultivation and improvement of these plants, as well as of all other plants and vegetables on the island which might be used either for food or commercial purposes, was one of the great objects for which his Majesty's Government, at my suggestion, in 1810, established a royal botanical garden in Ceylon. (S). While investigating questions relative to the laws of marriage and inheritance between the Mohammedans of Ceylon, I have frequently been referred by them for my guidance to notes which they possessed, of decisions given in similar cases by the cadies of Bagdad and Cordova, which decisions had been observed as law amongst the Mohammedans of Ceylon for seven or eight hundred years. (T). One of the principal Arabic works on medicine which they introduced into Ceylon was the work of Avicenna; they also introduced Arabic translations of Aristotle, Plato, Euclid, Galen, and Ptolemy, extracts of which were frequently brought to me while I was on Ceylon by the Mohammedan priests and merchants, who stated that the works themselves had originally been procured from Bagdad by their ancestors, and had remained for some hundred years in their respective families in Ceylon, but had subsequently been sold by them, when in distress, for considerable sums of money, to some merchants who traded between Ceylon and the eastern islands. Three very large volumes of extracts from the works to which I have alluded were presented to me by a Mohammedan priest of great celebrity in Asia, who died about twenty years ago on the island of Ceylon. These three volumes, together with between five and six hun- dred books in the Cingalese, Pali, Tamul, and Sanscrit languages, relating to the history, religion, manners, and literature of the Cingalese, Hindu, and Mohammedan inhabitants of Ceylon, which 548t NOTES. I had collected at a considerable expense, were lost in 1809, in the Lady Jane Dundas East- Indiaman, on board of which ship I had taken my passage for England. (U). The maritime laws and usages which prevail amongst the Hindu and Mohammedan mariners and traders who frequent Ceylon, of which I made a complete collection while pre- siding in the: Vice Admiralty Court of that island, may be classed under four heads: First, those which prevail amongst the Hindu mariners and traders who carry on trade in small vessels between the coasts of Malabar, Coromandel, and the island of Ceylon ; secondly, those which prevail amongst the Mohammedan mariners and traders of Arab descent who carry on trade in small vessels between the coasts of Malabar, Coromandel, and the island of Ceylon ; thirdly, those which prevail amongst the Arab mariners and traders who carry on trade in very large vessels between the eastern coasts of Africa, Arabia, the Persian Gulf, and the island of Ceylon; fourthly, those which prevail amongst the Malay mariners and traders who carry on trade between the coast of Malacca, the eastern islands, and Ceylon. The first are in some degree modified by the tenets of the Hindu religion and by Hindu law. The second, the third, and the fourth, are modified in a great degree by the tenets of the Mohammedan religion, and by Mohammedan law. ( 549 ) XXXII. On the Philosophy of the Hindus. Part IV. By Hxnry Tuomas Coresrooxe, Esq., Dir. R.A.S. Read February 3, 1827. ON INDIAN SECTARIES. I the present essay, it is my intention to treat of the heretical systems of Jrva and Buppua, as proposed in the first essay of this series on the philosophy of the Hindus ; and'to notice certain other Indian sects, which, like them, exhibit some analogy to the Sdnc’hyas, or followers of Capita or of PaTANJALI. i The theological or metaphysical opinions of those sectaries, apart from and exclusive of mythology and ritual ceremonies, may be not inaptly considered as a branch of philosophy, though constituting the essence of their religion, comprehending not only their belief as to the divinity and a future state, but also certain observances to be practised in furtherance of the prescribed means for attaining perpetual bliss: which here, as with most other sects of Indian origin, is the meed proposed for true and perfect knowledge of first principles. The Jainas and Bauddhas I consider to have been originally Hindus ;* and the first-mentioned to be so still, because they recognised, as they yet do, the distinction of the four castes. It is true, that in Hindus- ?hdn, if not in the peninsula of India likewise, the Jainas are all of one caste: but this is accounted for by the admission of their adversaries (CumArma Buar'r’a, &c.), who affirm that they are misguided Cshatriyas (Hindus of the second or military tribe): ‘they call themselves Vais' yas. On renouncing the heresies of the Jaina sect, they take their place among orthodox Hindus, as belonging to a particular caste (Cshatriya or Vaisya). The representative of the great family of Jagat sé?h, who with many of his kindred was converted some years ago from the Jaina to the orthodox * As, Res., vol. ix. p. 288. 550 Mr. Coreprooxe on the Philosophy of Indian Sectaries. faith, is a conspicuous instance. Such would not be the case of a con- vert, who has not already caste as a Hindu. Both religions of Jiva and Buppua are, in the view of the Hindu, who reveres the véda-as a divine revelation, completely heterodox; and that more on account of their heresy in denying its divine origin, than for their deviation from its doctrine. Other sects, as the Sdnc’hyas and Vaiséshicas, though not orthodox, do not openly disclaim the authority of the véda. They endeavour to reconcile their doctrine to the text of the Indian scrip- ture, and refer to passages which they interpret as countenancing their opinions. The mimdnsd, which professedly follows the véda implicitly, is therefore applied, in its controversy with these half heretics, to the con- futation of such misinterpretations. It refutes an erroneous construction, rather than a mistaken train of reasoning. But the Jamas and Bauddhas, disavowing the véda, are out of the pale of the Hindu church in its most comprehensive range; and the mimdnsd (practical as well as theological) in controversy with these infidels, for so it deems them, argues upon general grounds of reasoning independent of authority, to which it would be vain to appeal, : The uttara mimdnsd devotes two sections (adhicaran' as) to the confutation of the Bauddhas, and one to that of the Jainas. They are the 4th, 5th, and 6th sections in the 2d chapter of the 2d lecture; and it proceeds in the same controversial chapter to confute the Pdsupatas and other branches of the Madhés wara sect; and the Pdnchardtra a branch of the Vaishnava. The Chdrvdcas are alluded to incidently in a very important section con- cerning the distinction of body and soul, in the 3d chapter of the 3d lecture (§ 30). In the ptirva mimdnsd, controversy is more scattered ; recurring in various places, under divers heads: but especially in the 3d chapter of the first book (§ 4). The Sdnc’hya of Carita devotes a whole chapter to controversy; and notices the sect of Buddha, under the designation of ndsticas ; and in one place animadverts on the Péds’upatas ; and in another, on the Chdrvacas. It is from these and similar controversial disquisitions, more than from direct sources, that I derive information, upon which the following account of the philosophy of Jainas and Bauddhas, as well as of the Charvacas, Pdsupatas and Pdnchardtras, is grounded. A good collection of original works by writers of their own persuasion, whether in the Sanscrit language or in Prdcrit or Pali, the language of the Jainas and that of the Bauddhas, Mr. Coresroore on the Philosophy of Indian Sectaries. 551 is not at hand to be consulted. But, although the information be furnished by their adversaries and even inveterate enemies, it appears, so far as I have any opportunity of comparing it with their own representations, essentially correct. SECT OF JINA. The Jainas or Arhatas, followers of Jrya or Arwat (terms of like import), are also denominated Vivasands, Muctavasands, Muctambaras or Digémbaras, with reference to the nakedness of the rigid order of ascetics in this sect, who go “bare of clothing,” “disrobed,” or “ clad by the regions of space.” The less strict order of Swétdmbaras* “clad in white,” is of more modern date and of inferior note. Among nicknames by which they are known, that of Lunchita-cés'a occurs. It alludes to the practice of abruptly eradicating hair of the head or body by way of mortification. PirgwawAr’na is described as tearing five handfuls of hair from his head on becoming a devotee.t According to. the Digambara Jainas, the universe consists of two classes, « animate” and “inanimate” (jiva and ajiva), without a creator or ruling providence (iswara ).t They assign for the cause (‘ cdrana) of the world, atoms which they do not, as the Vais‘ éshicas, distinguish into so many sorts as there are elements, but consider these, viz. earth, water, fire, and air, the four elements by them admitted, as modified compounds of homogeneous atoms. These gymnosophists distinguish, as already intimated, two chief cate- gories: 1st. Jéva, intelligent and sentient soul (chaitana dtma or bédhdtmd ) endued with body and consequently composed of parts; eternal: 2d. Ajtva, all that is not a living soul; that is, the whole of (jada) inani- mate and unsentient substance. The one is the object of fruition, being that which is to be enjoyed (bhégya) by the soul; the other is the enjoyer (bhécté) or agent in fruition ; soul itself. This second comprehensive predicament admits a six-fold subdivision ; and the entire number of categories (paddr?ha), as distinguished with reference to the ultimate great object of the soul’s deliverance, is conse- quently seven.|| * Page 416 of this volume. + Page 433. $ Raménuj on Br. Sittr. | Sancara and other commentators on Br. Stitr. and annotators on their gloss. 552 Mr. Coresrooxe on the Philosophy of Indian Sectaries. I. Jiva or soul, as before-mentioned, comprising three descriptions : 1st. nitya-siddha, ever perfect, or ydga-siddha, perfect by profound abstrac- tion; for instance, arhats or jinas, the deified saints of the sect: 2d. mucta or muctdtmd, a soul which is free or liberated; its deliverance having been accomplished through the strict observance of the precepts of the Jinas : 3d. baddha or baddhdtmdé, a soul which is bound, being in any stage antecedent to deliverance; remaining yet fettered by deeds or works (carma ). II. Ajiva taken in a restricted sense. It comprehends the four elements, earth, water, fire and air; and all which is fixed (s?hdvara) as mountains, or moveable (jangama) as rivers, &c. Ina different arrangement, to be hereafter noticed, this category is termed Pudgala matter. IIIL—VII. The five remaining categories are distributed into two classes, that which is to be effected (sddhya) and the means thereof (sddhana): one comprising two, and the other three divisions. What may be effected (sddhya) is either liberation or confinement: both of which will be noticed further on. ‘The three efficient means (sddhana) are as follow : III. Asrava is that which directs the embodied spirit (dsravayati puru- sham) towards external objects. It is the occupation or employment (vritti or pravritti) of the senses or organs on sensible objects. Through the means of the senses it affects the embodied spirit with the sentiment of taction, colour, smell and taste. Or it is the association or connexion of body with right and wrong deeds. It comprises all the carmas : for they (dsravayanti) pervade, influence, and attend the doer, following him or attaching to him. It is a misdirection (mi?hyd-pravritti) of the organs: for it is vain, as cause of disappointment, rendering the organs of sense and sensible objects subservient to fruition. IV. Samvara is that which stops (samvrindti) the course of the foregoing; or closes up the door or passage of it: and consists in self-command, or restraint of organs internal and external: embracing all means of self- control, and subjection of the senses, calming and subduing them. It is the right direction (samyac pravritti) of the organs. V. Nirjara is that which utterly and entirely (nir) wears and antiquates (jarayati) all sin previously incurred, and the whole effect of works or deeds (carma). It consists chiefly in mortification (¢apas) : such as fasts, rigorous silence, standing upon heated stones, plucking out the hair by the roots, &c. Mr. Coteprooxe on the Philosophy of Indian Sectaries. 553 This is discriminated from the two preceeding, as neither misdirection nor right direction, but non-direction (apravritti), of the organs, towards sensible objects. VI. Baddha is that which binds (badhndii) the embodied spirit. It is confinement and connexion, or association, of the soul with deeds. *It con- sists in a succession of births and deaths as the result of works (carman). VIL. Mécsha is liberation; or deliverance of the soul from the fetters of works. It is the state of a soul in which knowledge and other requisites are developed. Relieved from the bondage of deeds through means taught by holy ordinances, it takes effect on the soul by the grace of the ever-perfect ARHAT or JINA. - Or liberation is continual ascent. The soul has a buoyancy or natural tendency upwards, but is kept down by corporeal trammels. When freed from them, it rises to the region of the liberated. Long immersed in corporeal restraint, but released from it; as a bird let loose from a cage, plunging into water to wash off the dirt with which it was stained, and drying its pinions in the sunshine, soars aloft; so does the soul, released from long confinement, soar high, never to return. ’ Liberation then is the condition of a soul clear of ail impediments. It is attained by right knowledge, doctrine and observances : and isa result of the unrestrained operation of the soul’s natural tendency, when passions and every other obstacle are removed. Works or deeds, (for so the term carman signifies, though several among those enumerated be neither acts nor the effect of action,) are reckoned eight; and are distributed into two classes, comprising four each: the first ghatin, mischievous, and asddhuv, impure, as marring deliverance: the second aghidtin, harmless, or sddhu, pure, as opposing no obstacle to liberation. I. In the first set is :— 1st. Jnydna varaniya, the erroneous notion that knowledge is ineffectual ; that liberation does not result from a perfect acquaintance with true prin- ciples; and that such science does not produce final deliverance. 2d. Dars'ana varatiya, the error of believing that deliverance is not attainable by study of the doctrine of the Aruats or JINAs. 3d. Méhantya, doubt and hesitation as to particular selection among the many irresistible and infallible ways taught by the Tir’hancaras or JINAs. Vol. I. 4 C 554 Mr. Correrroore on the Philosophy of Indian Sectaries. 4th. Antardya, interference, or obstruction offered to those engaged in seeking deliverance, and consequent prevention of their accomplishment of it. II. The second contains :— 1st. Védaniya, individual consciousness: reflection that “Iam capable of attaining deliverance.” 2d. Ndmica, individual consciousness of an appellation ; reflection that “T bear this name.” 8d. Gétrica, consciousness of race or lineage: reflection that “I am descendant of a certain disciple of Jrva, native of a certain province.” 4th. Ayushca, association or connexion with the body or person: that, (as the etymology of the term denotes,) which proclaims (cdyaté) age (dyush), or duration of life. Otherwise interpreted, the four carmas of this second set, taken in the inverse order, that is, beginning with dyushca, import procreation, and sub- sequent progress in the formation of the person or body wherein deliverance is attainable by the soul which animates it: for it is by connexion with white or immaculate matter that final liberation can be accomplished. I shall not dwell on the particular explanation respectively of these four carmas, taken in this sense. Another arrangement, which likewise has special reference to final deli- verance, is taught in a five-fold distribution of the predicaments or categories (asticdya). The word here referred to, is explained as signifying a substance commonly occurring; or a term of general import ; or (conformably with its etymology,) that of which it is said (cdyaté), that “it is” (as¢z): in other words, that of which exsistence is predicated. I. The first is jtvésticdya : the predicament, life or soul. It is, as before noticed, either bound, liberated, or ever-perfect. Il. Pudgaldsticdya : the predicament, matter: comprehending all bodies composed of atoms. It is sixfold, comprising the four elements, and all sensible objects, fixed or moveable. It is the same with the Ajiva or second of the seven categories enumerated in an arrangement before-noticed. III. Dharmdsticéya: the predicament, virtue; inferrible from a right direction of the organs. Dharma is explained as a substance or thing (dravya) from which may be concluded, as its effect, the soul’s ascent to the region above. IV. Adharmdsticcya ; the predicament, vice: or the reverse of the Mr. Cotzesrooxe on the Philosophy of Indian Sectaries. 555 foregoing. Adharma is that which causes the soul to continue embarrassed with body, notwithstanding its capacity for ascent and natural tendency to soar. V. Acdsdsticdya: the predicament dcdsa, of which there are two, Lécdcdsa and Alécdcasa. 1. Lécdcdsa is the abode of the bound: a worldly region, consisting of divers tiers, one above the other, wherein dwell successive orders of beings unliberated. 2. Alocdcdsa is the abode of the liberated, above all worlds (Jécas) or mundane beings. Here dcdsa implies that, whence there is no return. The Jaina gymnosophists are also cited* for an arrangement which enumerates six substances (dravya) as constituting the world: viz.— 1. Jiva, the soul. 2. Dharma, virtue; a particular substance pervading the world, and causing the soul’s ascent. 3. Adharma, vice; pervading the world, and causing the soul’s continuance with body. 4. Pudgala, matter; substance having colour, odour, savour, and tactility ; as wind, fire, water, and earth: either atoms, or aggregates of atoms; individual body, collective worlds, &c. 5. Cala, time: a particular substance, which is practically treated, as past, present, and future. 6. A’cdsa, a region, one, and infinite. To reconcile the concurrence of opposite qualities in the same subject at different times, and in different substances at the same times, the Jainas assume seven cases deemed by them apposite for obviating the difficulty (bhanga-naya) : 1st. May be, it is; [somehow, in some measure, it so is]: 2d. May be, it is not: 3d. May be, it is, and it is not [successively]: 4th. May be, it is not predicable ; [opposite qualities co-existing]: 5th. the first and fourth of these taken together: may be it is, and yet not predicable : 6th. the second and fourth combined: may be it is not, and not predicable ; 7th. the third (or the first and second) and the fourth, united : may be it is and it is not, and not predicable. This notion is selected for confutation by the Véddntins, to show the futility of the Jaina doctrine. ‘ It is,’ they observe, ‘doubt or surmise, not * Ramdnuja on the Br. Sitr. 4C 2 556 Mr. Cotrzsrooxre on the Philosophy of Indian Sectaries. certainty nor knowledge. Opposite qualities cannot co-exist in the same subject. Predicaments are not unpredicable: they are not to be affirmed if not affirmable: but they either do exist or do not; and if they do, they are to be affirmed: to say that a thing is and is not, is as incoherent as a madman’s talk or an idiot’s babble.’* Another point, selected by the Véddntins for animadversion, is the position, that the soul and body agree in dimensions.t ‘ In a different stage of growth of body or of transmigration of soul, they would not be conformable: passing from the human condition to that of an ant or of an elephant, the soul would be too big or too little for the new body animated by it. If it be augmented or diminished by accession or secession of parts, to suit either the change of person or corporeal growth between infancy and puberty, then it is variable, and, of course, is not perpetual. If its dimensions be such as it ultimately retains, when released from body, then it has been uniformly such in its original and intermediate associations with corporeal frames. If it yet be of a finite magnitude, it is not ubiquitary and eternal. The doctrine of atoms, which the Jainas have in common with the Baud- dhas and the Vais'éshicas (followers of CaNApe) is controverted by the Védantins.t The train of reasoning is to the following effect: ‘Inherent qualities of the cause,’ the Vais’éshicas and the rest argue, ‘ give origin to the like qualities in the effect, as white yarn makes white cloth: were a thinking being the world’s cause, it would be endued with thought.’ The answer is, that according to CaNApe himself, substances great and long result from atoms minute and short: like qualities then are not always found in the cause and in the effect. «The whole world, with its mountains, seas, &c. consists of substances composed of parts disposed to union: as cloth is wove ofa multitude of threads. The utmost sub-division of compound substances, pursued to the last degree, arrives at the atom, which is eternal, being simple; and such atoms, which are the elements, earth, water, fire, and air, become the world’s cause, according to CaNApE: for there can be no effect without a cause. When they are actually and universally separated, dissolution of the world has taken place. At its renovation, atoms concur by an unseen virtue, which occasions action ; and they form double atoms, and so on, to * Sanc. on Br. Sir. 2.2. § 6 (S. 33). + Ib. S. 34-36. $ Br. Sidr. 2. 2. § 2 and § 3. (S. LI—17). Mr. Corrsrooxr on the Philosophy of Indian Sectaries. 557 constitute air; then fire; next water; and afterwards earth; subsequently body with its organs; and ultimately this whole world. The concurrence of atoms arises from action (whether of one or both) which must have a cause: that cause, alleged to be an unseen virtue, cannot be. insensible; for an insensible cause cannot incite action: nor can it be design, for a being capable of design is not yet existent, coming later in the progress of creation. Kither way, then, no action can be; consequently no union nor disunion of atoms; and these, therefore, are not the cause of the world’s formation or dissolution. ‘ Eternal atoms and transitory double atoms differ utterly; and union of discordant principles cannot take place. If aggregation be assumed as a reason of their union, still the aggregate and its integrants are utterly different ; and an intimate relation is further to be sought, as a reason for the aggregation. Even this assumption therefore fails. ‘ Atoms must be essentially active or inactive: were they. essentially active, creation would be perpetual; if essentially inactive, dissolution would be constant. ‘ Eternity of causeless atoms is incompatible with properties ascribed to them ; colour, taste, smell, and tactility : for things possessing such qualities are seen to be coarse and transient. Earth, endued with those four proper- ties, is gross ; water, possessing three, is less so ; fire, having two, is still less; and air, with one, is fine. Whether the same be admitted or denied in respect of atoms, the argument is either way confuted : earthy particles, coarser than aérial, would not be minute in the utmost degree ; or atoms possessing but a single property, would not be like their effects possessing several. ‘The doctrine of atoms is to be utterly rejected, having been by no ° venerable persons received, as the Sdnc’hya doctrine of matter, a plastic principle, has been, in part, by Menu and other sages.’* Points, on which the sectaries differ from the orthodox, rather than those on which they conform, are the subjects of the present treatise. On one point of conformity, however, it may be right to offer a brief remark, as it is one, on which the Jaénas appear to lay particular stress. It concerns the transmigration of the soul, whose destiny is especially governed by the dying thoughts, or fancies entertained at the moment of dissolution, (see page 437 of this volume). The védas,t in like manner, teach that the * Sanc., &c. on Br. Sittr. 2. 2. § 3 (S. 17.) T, Bre Strate eu. e 558 Mr. Corrsrooxr on the Philosophy of Indian Sectaries. thoughts, inclinations, and resolves of man, and such peculiarly as pre- dominate in his dying moments, determine the future character, and regulate the subsequent place, in transmigration. As was his thought in one body, such he becomes in another, into-which he accordingly passes. SECT OF BUDDHA. The Bauddhas or Saugatas, followers of Buppua or Sucata (terms of the same import, and corresponding to Jiva or Aruwat) are also called Mucta-cachhd, alluding to a peculiarity of dress, apparently a habit of wearing the hem of the lower garment untucked. They are not unfre- quently cited by their adversaries as (Ndsticas) atheists, or rather, disowners of another world. Buppua mount, so he is reverently named by the opponents of his religious system, is the reputed author of sztras,* constituting a body of doctrine termed dgama or sdstra, words which convey a notion of authority and holiness. The Buppua here intended, is no doubt the last, who is dis- tinguished by the names of Gautama and SAcya, among other appellations. Either from diversity of instruction delivered by him to his disciples at - various times, or rather from different constructions of the same text, more or less literal, and varying with the degree of sagacity of the disciple, have arisen no less than four sects among the followers of BuppHa. Com- mentators of the véddnta, giving an account of this schism of the Bauddhas, do not agree in applying the scale of intellect to these divisions of the entire sect, some attributing to acuteness or superior intelligence, that which others ascribe to simplicity or inferior understanding. Without regarding, therefore, that scale, the distinguishing tenets of each branch of the sect may be thus stated. Some maintain that all is void, (sarva s‘éinya) following, as it seems, a literal interpretation of Buppuna’s stitras. ‘To these the designation of Mddhyamica is assigned by several of the commentators of the véddnta ; and in the marginal notes of one commentary, they are identified with the Chdrvdcas: but that is an error. , : Other disciples of Buppua except internal sensation or intelligence (vijnydna) and acknowledge all else to be void. They maintain the eternal existence of conscious sense alone. These are called Yégdcharas. * Quotations from them in the Sanscrit language occur in commentaries on the Védanta: (the Bhamati on Br. Sidr. 2. 2. 19.) Mr. Corrrrooxe on the Philosophy of Indian Sectaries. 559 Others, again, affirm the actual existence of external objects, no less than of internal sensations: considering external as perceived by senses ; and internal as inferred by reasoning. Some of them recognise the immediate perception of exterior objects. Others contend for a mediate apprehension of them, through images, or resembling forms, presented to the intellect: objects they insist are inferred, but not actually perceived. Hence two branches of the sect of Buppna : one denominated Sautrantica ; the other Vaibhdshica. As these, however, have many tenets in common, they may be con- veniently considered together; and are so treated of by the scholiasts of VyAsa’s Brahme-sitras : understanding one adhicarana (the 4th of the 2d chapter in the 2d lecture) to be directed against these two sects of Buddhists; and the next following one (2. 2.5.) to be addressed to the Yogdchdras ; serving, however, likewise for the confutation of the advocates of an universal void.* The Sautrdntica and Vaibhdshica sects, admitting then external (bahya) and internal (abhyantara) objects, distinguish, under the first head, elements (bhita) and that which appertains thereto (bhautica), namely, organs and sensible qualities ; and under the second head, intelligence (chitta), and that which unto it belongs (chaitta). The elements (bhiita or mahdbhita) which they reckon four, not acknow- ledging a fifth, consist of atoms. The Bauddhas do not, with the followers of Capp, affirm double atoms, triple, quadruple, &c. as the early gradations of composition ; but maintain indefinite atomic aggregation, deeming com- pound substances to be conjoint primary atoms. Earth, they say, has the nature or peculiar character of hardness; water, that of fluidity; fire, that of heat; and air, that of mobility. Terrene atoms are hard; aqueous, liquid; igneous, hot; aérial, mobile. Aggregates of these atoms partake of those distinct characters. One authority, how- ever, states, that they attribute to terrene atoms the characters of colour, * This schism among the Bauddhas, splitting into four sects, is anterior to the age of S’ANCANA AcHARYA, who expressly notices all the four. It had commenced before the com- position of the Brahma-siitras, and consequently before the days of S/ABARA swAMi and CuMARILA BHAT'?’A; since two, at the least, of those sects, are separately confuted. All of them appear to have been indiscriminately persecuted, when the Bauddhas of every denomination were expelled from Hindust’hén and the peninsula. Whether the same sects yet subsist among the Bauddhas of Ceylon, Thibet, and the trans-gangetic India, and in China, deserves inquiry. 560 Mr. Corrsnooxr on the Philosophy of Indian Sectaries. savour, odour, and tactility ; to aqueous, colour, savour, and tactility ; to igneous, both colour and tactility ; to aérial, tactility only.* The Bauddhas do not recognise a fifth element, dedsa, nor any substance so designated ; nor soul (jiva or dtman) distinct from intelligence (chitta) ; nor any thing irreducible to the four categories above-mentioned. Bodies, which are objects of sense, are aggregates of atoms, being composed of earth and other elements. Intelligence, dwelling within body, and possessing individual consciousness, apprehends objects, and subsists as self; and, in that view only, is (déman) self or soul. Things appertaining to the elements, (bhautica), the second of the pre- dicaments, are organs of sense, together with their objects, as rivers, mountains, &c. They are composed of atoms. This world, every thing which is therein, all which consists of component parts, must be atomical aggregations. They are external; and are perceived by means of organs, the eye, the ear, &c., which likewise are atomical conjuncts. Images or representations of exterior objects are produced; and by perception of such image or representations, objects are apprehended. Such is the doctrine of the Sautrdnticas upon this point. But the Vaib- hdshicas acknowledge the direct perception of exterior objects. Both think, that objects cease to exist when no longer perceived: they have but a brief duration, like a flash of lightning, lasting no longer than the perception of them. Their identity, then, is but momentary: the atoms or component parts are scattered; and the aggregation or concourse was but instantaneous. Hence these Buddhists are by their adversaries, the orthodox Hindus, designated as Purna— or Sarva-vainds'icas, ‘ arguing total perishableness ; while the followers of CaNApz, who acknowledge some of their categories to be eternal and invariable, and reckon only others transitory and change- able; and who insist that identity ceases with any variation in the composition of a body, and that a corporeal frame, receiving nutriment and discharging excretions, undergoes continual change, and consequent early loss of identity, are for that particular opinion, called Ardha-vainds‘icas, ‘ arguing half-perishableness.’ The second head of the arrangement before-mentioned, comprising internal objects, viz. intelligence, and that which to it appertains, is again distributed into five scandhas, as follow :-— * Ram4nuj. on Br. Sitr. Mr. Coresrooxe on the Philosophy of Indian Sectaries. 561 Ist. Repa-scandha ; comprehending organs of sense and their objects considered in relation to the person, or the sensitive and intelligent faculty which is occupied with them. Colours and other sensible qualities and things are external ; and, as such, are classed under the second division of the first head (bhautica), appurtenance of elements: but, as objects of sen- sation and knowledge, they are deemed internal, and therefore recur under the present head. 2d. Vijnydna-scandha consists in intelligence (chitta), which is the same with self (dtman) and (vijnydna) knowledge. It is consciousness of sensation, or continuous course and flow of cognition and sentiment. There is not any other agent, nor being which acts and enjoys; nor is there an eternal soul: but merely succession of thought, attended with individual consciousness abiding within body. 3d. Védand-scandha comprises pleasure, pain, or the absence of either, and other sentiments excited in the mind by pleasing or displeasing objects. 4th. Sanjnyd-scandha intends the knowledge or belief arising from names or words: as ox, horse, &c.; or from indications or signs, as a house de- noted by a flag; and a man by his staff. 5th. Sanscdra-scandha includes passions; as desire, hatred, fear, joy; sorrow, &c. together with illusion, virtue, vice, and every other modifica- tion of the fancy or imagination. All sentiments are momentary. The second of these five scandhas is the same with the first division of the second general head, chitta, or intelligence. The rest are comprehended under the second head, chaittica, appurtenance of intellect ; and under the larger designation of ddhyatmica, belonging to (dtman) self. The latter term, in its most extensive sense, includes all the five scandhas, or branches, moral and personal. The seeming but unreal course of events, or worldly succession, external and mental, or physical and moral, is described as a concatenation of causes and effects in a continual round. Concerning the relation of cause and effect, it is to be premised that proxi- mate cause (hé¢w) and concurrent occasion (prafyaya) are distinguished : and the distinction is thus illustrated in respect of both classes, externaland personal. From seed comes a germ; from this a branch; then a culm or stem; whence a leafy gem ; out of which a bud; from which a blossom ; and thence, finally, fruit. Where one is, the other ensues. Yet the seed is not con- scious of producing the germ; nor is this aware of coming from seed: and Vor. I. 4 D 562 Mr. Coresrooxre on the Philosophy of Indian Sectaries. hence is inferred production without a thinking cause, and without a ruling providence. , Again, earth furnishes solidity to the seed, and coherence to the germ ; water moistens the grain; fire warms and matures it; air or wind supplies impulse to vegetation ; ether expands the seed ;* and season transmutes it. By concurrence of all these, seed vegetates, and a sprout grows. Yet earth and the rest of these concurrent occasions are unconscious; and so are the seed, germ, and the rest of the effects. Likewise, in the moral world, where ignorance or error is, there is passion: where error is not, neither is passion there. But they are uncon- scious of mutual relation. Again, earth furnishes solidity to the bodily frame; water affords to it moisture ; fire supplies heat ; wind causes inspiration and respiration ; ether occasions cavities ;+ sentiment gives corporeal impulse and mental incitement. Then follows error, passion, &c. Ignorance (avidyd) or error, is the mistake of supposing that to be durable, which is but momentary. Thence comes passion (sanscdra), com- prising desire, aversion, delusion, &c. From these, concurring in the embryo with paternal seed and uterine blood, arises sentiment (vijnydna) or incipient consciousness. From concurrence of this with parental seed and blood, comes the rudiment of body; its flesh and blood; its name (néman) and shape (riipa). Thence the (shad’-dyatana), sites of six organs, or seats of the senses, consisting of sentiment, elements (earth, &c.), name and shape (or body), in relation to him whose organs they are. From coincidence and conjunction of organs with name ‘and shape (that is, with body) there is feeling (sparsa) or experience of heat or cold, &c. felt by the embryo or embodied being. Thence is sensation (védand) of pain, pleasure, &e. Follows thirst (¢rishn’d) or longing for renewal of pleasurable feeling and desire to shun that which is painful. Hence is (wpdddna) effort, or exertion of body or speech. From this is (bhava) condition of (dharma) merit, or (adharma) demerit. Thence comes birth (#dfi) or aggregation of the five branches (scandhas).t The maturity of those five branches is (jard) * So the commentaries on S'ancara (the Bhaémati, Albharan'a and Prabha.) But the fifth element is not acknowledged by the Bauddhas. + See the foregoing note. + One commentary of the Védénta (viz. the 'Abharan‘a), explains bhava as corporeal birth ; and jati genus, kind. Other differences among the Védéntin writers, on various minor points of the Buddhist doctrine, are passed over to avoid tediousness. Mr. Corzzrooxe on the Philosophy of Indian Sectaries. 563 decay. Their dissolution is (maran’a) death. Regret of a dying person is (séca) grief. Wailing is (paridévand) lamentation. Experience of that which is disagreeable is (duhc’ha) pain or bodily sufferance. But mental pain is (dawrmanasya) discomposure of mind. Upon death ensues departure to another world. That is followed by return to this world. And the course of error, with its train of consequences, recommences.* Besides these matters, which have a real existence but momentary dura- tion, the Bauddhas distinguish under the category and name of (nirtipa) unreal, false, or non-existent, three topics: 1st, wilful and observable destruction ( pratisanc’hya-nirédha) of an existent thing, as the breaking of a jar by a stroke of a mallet; 2d, unobserved nullity or annihilation (apra- tasane hya-nirddha) ; and 3d, vacancy or space (dcds’a) unencompassed and unshielded, or the imaginary ethereal element. The whole of this doctrine is formally refuted by the Véddntins. ‘The entire aggregate, referred to two sources, external and internal, cannot be; nor the word’s course dependent thereon: for the members of it are in- sensible ; and its very existence is made to depend on the flash of thought ; yet no other thinking permanent being is acknowledged, accumulating that aggregate, directing it, or enjoying; nor is there an inducement to activity without a purpose, and merely momentary. ‘ Nor is the alleged concatenation of events admissible: for there is no reason of it. Their existence depends on that of the aggregate of which they are alleged to be severally causes. ~The objections to the notion of eternal atoms with beings to enjoy, are yet more forcible against momentary atoms with none to enjoy. The various matters enumerated as successive causes, do not account for the sum of sensible objects. Nor can they, being but momentary, be the causes of effects: for the moment of the one’s duration has ceased, before that of the other’s existence commences. Being then a non-entity, it can be no cause. Nor does one last till the other begins, for then they would be contemporaneous. ‘ The ethereal element (dcds’a) is not a non-entity: for its existence is inferrible from sound. ‘ Nor is self or soul momentary : memory and recollection prove it : and there is no doubt nor error herein; for the individual is conscious that he is the same who to-day remembers what he yesterday saw. * Sanc. Vach., &c. on Br, Siitr. 2. 2. (s. 19.) 4D 2 564 Mr. Coresrooxe on the Philosophy of Indian Sectaries. ‘ Nor can entity be an effect of non-entity. If the one might come of the other, then might an effect accrue to a stranger without effort on his part : a husbandman would have a crop of corn without tilling and sowing ; a potter would have a jar without moulding the clay; a weaver would have cloth without weaving the yarn: nor would any one strive for heavenly bliss or eternal deliverance.’* To confute another branch of the sect of Buppua, the Véddntins argue, that ‘the untruth or non-existence of external objects is an untenable position ; for there is perception or apprehension of them: for instance, a stock, a wall, a jar, a cloth; and that, which actually is apprehended, cannot be unexistent. Nor does the existence of objects cease when the apprehension does so. Nor is it like a dream, a juggle, or an illusion ; for the condition of dreaming and waking is quite different. When awake a person is aware of the illusory nature of the dream which he recollects. ‘ Nor have thoughts or fancies an independent existence: for they are founded on external and sensible objects, the which, if unapprehended, imply that thoughts must be so too. These are momentary: and the same objections apply to a world consisting of momentary thoughts, as to one of instantaneous objects. © The whole doctrine, when tried and sifted, crumbles like a well sunk in loose sand. The opinions advanced in it are contradictory and incom- compatible: they are severally untenable and incongruous. By teaching them to his disciples, BuppuHa has manifested either his own absurdity and incoherence, or his rooted enmity to mankind, whom he sought to delude.’t A few observations on the analogy of the doctrine, above explained, to the Grecian philosophy, may not be here out of place. It has been already remarked, in former essays, that the Bauddhas, like the Vais'éshicas, admit but two sources of knowledge (p. 445 of this volume). Such likewise appears to have been the opinion of the more ancient Greek philosophers ; especially the Pythagoreans: and accordingly OcELuus, in the beginning of his treatise on the universe, declares that he has written such things, concerning the nature of the universe, as he learned from nature itself by manifest signs, and conjectured as probable, by thought * Sanc. and other Com, on Br. Sitr. 2.2. § 4(s. 18-27). + Com. on Br. Sitr. 2. 2. § 5 (s. 28-32). Mr. Corerrooxe on the Philosophy of Indian Sectaries. 565 through reasoning ; thereby intimating, as is remarked by his annotator, that the means of knowledge are two.* Concerning the atomic doctrine, maintained not only by the Vaisés'hicas, or followers of CanApr, surnamed CAs’ yara,t but by the sect of Buppna, and likewise by several others as well heterodox as orthodox, no person needs to be told, that a similar doctrine was maintained by many among the ancient Greek philosophers ; and in particular by Leucippus (if not previously by Moschus), and after him by Democritus ; and likewise by Empedocles, who was of the Pythagorean school. ‘They disagreed, as the Indian philosophers likewise do, respecting the number of elements or different kinds of atoms. Empedocles admitted five, developed in the following order: ether, fire, earth, water, and air. Here we have the five elements (bhita) of the Hindus, including deds‘a. The great multitude of philosophers, however, restricted the number of elements to four ; in which respect they agree with the Jainas, Bauddhas, Chdrvdcas and some other sectaries, who reject the fifth element affirmed by the Hindus in general, and especially by the orthodox. In published accounts of the religious opinions of Bauddhas and Jainas, derived principally from oral information, doubts have been expressed as to the sense attached by them to the terms which they use to signify the happy state at which the perfect saints arrive. It has been questioned whether annihilation, or what other condition short of such absolute extinction, is meant to be described, Both these sects, like most others of Indian origin, propose for the grand object to which man should aspire, the attainment of a final happy state, from which there is no return. * Opusc. Mytholog. phys. and eth, p. 505. + A remark may be here made, which was omitted in its proper place (Part 2 of this essay), that the followers of the atomic sect are sometimes contumeliously designated by their orthodox opponents, as Can’abhuj (a) or Can’abhacsha, in allusion to the founder's name. Can‘a signifies a crow; and the import of Can’a-bhuj, synonymous with Cdn’ad, is crow-eater (can‘a-ad). The original name, however, is derivable from can’a little, (with ad to eat, or ddd, to receive) implying abstemiousness or disinterestedness of the person bearing the name. Conformably with the fivst of those derivations, CAN’Apr himself is sometimes called Can‘abhacsha or Can'abhuj. (a) Sanc. on Br. Sidr, 2. 3. § 12 (8. 18). 566 Mr. Coxesrooxe on the Philosophy of Indian Sectaries. All concur in assigning to its attainment the same term, mucti or mécsha, with some shades of difference in the interpretation of the word: as eman- cipation ;. deliverance from evil; liberation from worldly bonds; relief from further transmigration, &c. Many other terms are in use, as synonymous with it; and so employed by all or nearly all of these sects; to express a state of final release from the world : such as amrita, immortality ; apavarga, conclusion, completion, or abandonment; s‘réyas, excellence ; nih s‘réyasa, assured excellence, per- fection ; caiwalya, singleness ; nih saran’a, exit, departure. But the term, which the Bauddhas, as well as Jainas, more particularly affect, and which however is also used by the rest, is nirvdn'a, profound calm. In its ordinary acceptation, as an) adjective, it signifies extinct, as a fire which is gone out; set, as a luminary which has gone down; defunct, as a saint who has passed away: its etymology is from vd, to blow as wind, with the preposition mir used in a negative sense: it means calm and unruffled. The notion which is attached to the word, in the acceptation now under consideration, is that of perfect apathy. It is a condition of unmixed tranquil happiness or extacy (dnanda). Other terms (as sucha, mbha, &c.) distinguish different gradations of pleasure, joy, and delight. But a happy state of imperturbable apathy is the ultimate bliss (Gnanda) to which the Indian aspires: in this the Jaina, as well as the Bauddha, concurs with the orthodox Véddniin. Perpetual uninterrupted apathy can hardly be said to differ from eternal sleep. The notion of it as of a happy condition seems to be derived from the experience of extacies, or from that of profound sleep, from which a person awakes refreshed. The pleasant feeling is referred back to the period of actual repose. Accordingly, as I shall have occasion to show in a future essay, the véddnta considers the individual soul to be temporarily, during the period of profound sleep, in the like condition of reunion with the Supreme, which it permanently arrives at on its final emancipation from body. This doctrine is not that of the Jainas nor Bauddhas. But neither do they consider the endless repose allotted to their perfect saints as attended with a discontinuance of individuality. It is not annihilation, but unceasing apathy, which they understand to be the extinction (nirvan'a) of their saints ; and which they esteem to be supreme felicity, worthy to be sought by practice of mortification, as well as by acquisition of knowledge. Mr. Corzsrooxrr on the Philosophy of Indian Sectaries. 567 Chdrvdeas and Lécdyaticas. In my first essay on the Philosophy of the Hindus (p. 20 of this volume), it was stated upon the authority of a scholiast of the Sdnc’hya, that CuAr- yvAca, whose name is familiar as designating a heretical sect called after him, has exhibited the doctrine of the Jainas. In a marginal note to a scholiast of the Brahma-sitras, one of the four branches of the sect of Buppua (the Médhyamica) is identified with the Chdrvdcas. This I take to be clearly erroneous ; and upon comparison of the tenets of the Jainas and Charvacas, as alleged by the commentators of the Véddnta in course of controversy, the other position likewise appears to be not correct. For want of an opportunity of consulting an original treatise on this branch of philosophy, or any connected summary furnished even by an adversary of opinions professed by the Chdrvdcas, no sufficient account can be yet given of their peculiar doctrine, further than that it is undisguised mate- rialism. A few of their leading opinions, however, are to be collected from the incidental notice of them by opponents. A notorious tenet of the sect, restricting to perception only the means of proof and sources of knowledge, has been more than once adverted to (p. 28 and 445 of this volume). Further research enables me to enlarge the catalogue of means of knowledge admitted by others, with the addition of probability (sémbhavi) and tradition (aitéhya) separately reckoned by my- thologists (Paurdnicas) among those means,* The latter is however comprehended under the head of (s‘dbda) oral communication. In regard to probability or possibility (for the term may be taken in this lower meaning) as a ground or source of notions, it must be confessed, that in the text of the mythologists (their Puranas) a very ample use is made of the latitude ; and what by supposition might have been and may be, is put in the place of what has been and is to be. The Chdrvdcas recognise four (not five) elements, viz. earth, water, fire and wind (or air); and acknowledge no other principles (¢atwa).t The most important and characteristic tenet of this sect concerns the soul, which they deny to be other than body.t This doctrine is cited for refutation in VyAsa’s sdétras, as the opinion of “ some ;” and his scholiasts, * Padirtha dipicéa. + Vdarhaspatya-sitra, cited by Bhascara. + S‘ancara on Br, Sitr, 2. 2, 2. and 3.3.53. 568 Mr. Corenrooxe on the Philosophy of Indian Sectaries. Buavapéva-Mis/‘ra and RancanAT’Ha, understand the Chdrvdcas to be intended. Sancara, BuAscara, and other commentators, name the Lécd- yaticas ; and these appear to be a branch of the sect of Chdrvdca. SapA- NANDA, in the Védanta-sara, calls up for refutation no less than four followers of CuArvaca, asserting that doctrine under various modifications; one main- taining, that the gross corporeal frame is identical with the soul; another, that the corporeal organs constitute the soul; a third affirming, that the vital functions do so; and the fourth insisting, that the mind and the soul are the same. In the second of these instances, SapANANDA’s scholiast, RAmA-Tirtua, names the Ldécdyatanas, a branch of the Chdrvdca, as particularly intended. No doubt they are the same with the Ldécdyaticas of Sancana and the rest.. ‘Seeing no soul but body, they maintain the non-existence of soul other than body ; and arguing that intelligence or sensibility, though not seen in earth, water, fire and air, whether simple or congregate, may never- theless subsist in the same elements modified in a corporeal frame, they affirm that an organic body (cdya) endued with sensibility and thought, though formed of those elements, is the human person (purusha).* ‘ The faculty of thought results from a modification of the aggregate elements, in like manner as sugar with a ferment and 6ther ingredients becomes an inebriating liquor; and as betel, areca, lime, and extract of catechu, chewed together, have an exhilarating property, not found in those substances severally, nor in any one of them singly. ‘So far there is a difference between animate body and inanimate substance. Thought, knowledge, recollection, &c., perceptible only where organic body is, are properties of an organised frame, not appertaining to exterior substances, or earth and other elements simple or aggregate, unless formed into such a frame. ‘ While there is body, there is thought, and sense of pleasure and pain ; none when body is not; and hence, as well as from self-consciousness, it is concluded that self and body are identical.’ BuAscara-AcuArya t quotes the Vdrhaspatya-sitras (Vrimaspati’s apho- risms), apparently as the text work or standard authority of this sect or school; and the quotation, expressing that ‘ the elements are earth, water, fire and air; and from the aggregation of them in bodily organs, there * Sjancara, &c. + On Br. Sitr, 3. 3. 53. Mr. Cotesroore on the Philosophy of Indian Sectaries. 569 results sensibility and thought, as the inebriating property is deduced from a ferment and other ingredients.” To the foregoing arguments of the Lécdyaticas or Charvacas, the answer of the Véddntins is, that ‘ thought, sensation, and other properties of soul or consciousness, cease at the moment of death, while the body yet remains ; and cannot therefore be properties of the corporeal frame, for they have ceased before the frame is dissolved. The qualities of body, as colour, &c., are apprehended by others : not so, those of soul, wz. thought, memory, &c. Their existence, while body endures, is ascertained: not their cessation when it ceases. They may pass to other bodies. Elements, or sensible objects, are not sentient, or capable of feeling, themselves ; fire, though hot, burns not itself; a tumbler, however agile, mounts not upon his own shoulders. Apprehension of an object must be distinct from the thing apprehended. By means of a lamp, or other light, objects are visible: if a lamp be present, the thing is seen; not so, if there be no light. Yet apprehension is no property of the lamp; nor is it a property of body, though observed only where a corporeal frame is. Body is but instrumental to apprehension.’ Among the Greeks, Dicewarchus of Messene held the same tenet, which has been here ascribed to the Lécdyaticas, and other followers of CuArvACA, that there is no such thing as soul in man; that the principle, by which he perceives and acts, is diffused through the body, is inseparable from it, and terminates with it. Mahéswaras and Pads upatas. The devoted worshippers of Siva or Mahés'wara, take their designation from this last-mentioned title of the deity whom they adore, and whose revelation they profess to follow. They are called Mdhés'waras, and (as it seems) Siva-bhdgavatas. The ascetics of the sect wear their hair braided, and rolled up round the head like a turban ; hence they are denominated (and the sect after them) Jat'ddhdri, ‘wearing a braid? The Méahés'waras are said to have borrowed much of their doctrine from the Sdnchya philosophy: following Carma on many points; and the theistical system of PaTanyaLi on more. They have branched into four divisions : one, to which the appellation of Saivas, or worshippers of Siva, especially appertains: a second, to which Vor. I. 4E 570 Mr. Corzprooxr on the Philosophy of Indian Sectaries. the denomination of Pds’upatas belongs, as followers of Pas'upati, another title of Mahés’wara: the third bears the name of Cérun’ica-siddhdntins ; but RAmAnvsa * assigns to this third branch the appellation of Cdldémuc’has : the fourth is by all termed Capdlas or Capdlicas. They appeal for the text of their doctrine to a book, which they esteem holy, considering it to have been revealed by Mahés'wara, Siva, or Pas'u- pati ; all names of the same deity. The work, most usually bearing the latter title, Pas'wpati-sdstra (Mahés'wara-siddhdnta, or Sivodgama) is divided into five lectures (ddhydya), treating of as many categories (padarthas ). The enumeration of them will afford occasion for noticing the principal and distinguishing tenets of the sect. I. Caran'a, or cause. The Pés'upatas hold, that Js’wara, the Supreme Being, is the efficient cause of the world, its creator (cartd) and super- intending (adhish?hdtd) or ruling providence; and not its material cause likewise. They» however, identify the one supreme Gop, with Siva, or Pas upati, and give him the title of Mahés'wara. II. Carya or effect: which is nature (pracriti), or plastic matter (prad- hana), as the universal material principle is by the Pds/upatas denominated, conformably with the terminology of the Sdnc’hyas ; and likewise mahat, the great one, or intelligence, together with the further development of nature, viz. mind, consciousness, the elements, &c. III. Yoga, abstraction; as perseverance in meditation on the syllable dm, the mystic name of the deity; profound contemplation of the divine excel- lence, &c. IV. Vidhi, enjoined rites ; consisting in acts, by performance of which merit is gained ; as bath, and ablutions, or the use of ashes in their stead ; and divers acts of enthusiasm, as of a person overjoyed and beside himself. V. Duhehanta, termination of ill, or final liberation (médcsha). The purpose, for which these categories are taught and explained, is the accomplishment of deliverance from the bondage (bandha) or fetters (pds’a ), viz. illusion (mdyd), &c., in which the living soul (jiva or dima), by this sect termed pas’u, is entangled and confined. For it is here maintained, that pas’us (living souls) are individual sentient beings, capable of deliverance from evil, through the knowledge of Gop and the practice of prescribed rites, together with perseverance in profound abstraction. * Com. on Br. Sir. 2. 2. 37. Mr. Coreprooxe on the Philosophy of Indian Sectaries. 571 The Pds'upatas argue, that as a potter is the efficient, not the material, cause of the jar made by him; so the sentient being, who presides over the -world, is the efficient, not the material, cause of it: for the superintendent, and that which is by him superintended, cannot be one and the same. In a more full exposition of their opinions* they are stated as enume- rating under the heads of effects and causes, those which are secondary ; and as subdividing likewise the heads of prescribed rites and termination of ill. I. They distinguish ten effects (cadrya): namely, five principles (tatwa ), which are the five elements: earth, water, fire, air and ether; and five qualities (gun’a) colour, &c. II. They reckon thirteen causes or instruments (caran/a); viz. five organs of sense, and as many organs of action; and three internal organs, intelligence, mind, and consciousness. These thirteen causes or means are the same with the thirteen instruments of knowledge enumerated by Capita and his followers, the Sdnc’hyas. Ill. Ydga, abstraction, does not appear to admit any subdivision. IV. Enjoined rules (vidhi) are distributed under two heads: Ist. vrata, 2d. dwara. i To the first head (vrata or vow) appertains the use of ashes in place of water for bath or ablutions: that is, first, in lieu of bathing thrice a day; at morning, noon and evening: secondly, instead of ablutions for special causes, as purification from uncleanness after evacuation of urine, feces, &c. To the same head belongs likewise the sleeping upon ashes: for which particular purpose they are solicited from householders, in like manner as food and other alms are begged. This head comprises also exultation (upahdra), which comprehends laughter, dance, song, bellowing as a bull, bowing, recital of prayer, &c. The second head (dwdra) consists of, Ist. pretending sleep, though really awake; 2d. quaking, or tremulous motion of members, as if afilicted with rheumatism or paralytic affection; 3d. halting, as if lame; 4th. joy, as of a lover at sight of his beloved mistress; 5th. affectation of madness, though quite sane ; 6th. incoherent discourse. V. Termination of pain (duhc’hdnta) or deliverance from evil, is twofold : one is absolute extinction of all ills; the other is acquisition of transcendent * Vidhyadbharana on Br, Sitr. 2. 2. 37. 4E 2 572 Mr. Coresrooxr on the Philosophy of Indian Sectaries. power, and exercise of uncontrolled and irresistible will. ‘The last comprises energy of sense and energy of action. The energy of sense (dric-sacti) varies according to the sense engaged, and is of five sorts: Ist. vision (dars‘ana), or distinct and perfect perception of minute, remote, confused and undefined objects. 2d. (sravana) perfect hearing of sound. 3d. (manana) intuitive knowledge, or science without need of study. 4th. (vijnydna) certain and undoubted knowledge, by book or fact. 5th. (sarvajnyatwa) omniscience. Energy of action (criyd-s'acti) is properly single of its kind. It admits nevertheless of a threefold subdivision; which, however, is not well ex- plained, in the only work in which I have found it noticed.* The opinions of the Pdsupatas and other Mdhés’waras, are heretical, in the estimation of the V’éddntins, because they do not admit pantheism, or creation of the universe by the deity out of his own essence. The notion of a plastic material cause, termed pradhdna,t borrowed from the Sdnc’hyas, and that of a ruling providence, taken from PaTanJaLt, are controverted, the one in part, the other in the whole, by the orthodox followers of the Véddnta, * An argument drawn from the prevalence of pain, pleasure, and illusion in the universe, that the cause must have the like qualities and be brute matter, is incongruous,’ say the Véddntins, ‘for it could not frame the diversities, exterior and interior, which occur: these argue thought and intention, in like manner as edifices and gardens, which assuredly are not constructed without design. Nor could there be operation without an operator ; clay is wrought by the potter who makes the jar; a chariot is drawn by horses yoked to it; but brute matter stirs not without impulse. Milk nourishes the calf, and water flows in a stream, but not spontaneously ; for the cow, urged by affection, suckles her calf, which, incited by hunger, sucks the teat ; a river flows agreeably to the inclination of the ground, as by providence directed. But there is not, according to the Sdnc’hyas and Pas'upatas, any thing besides matter itself to stir or to stop it, nor any motive : for soul is a stranger in the world. Yet conversions are not spon- * Abharan'a (§ 39) 2. 2.27. The only copy of it seen by me is in this part apparently imperfect. + That by which the world is accomplished (pradhiéyaté), and in which it is deposited at its dissolution, is first (pradhana) matter. Mr. Corzrrooxe on the Philosophy of Indian Sectaries. 573 taneous: grass is not necessarily changed to milk; for particular conditions must coexist: swallowed by a cow, not by an ox, the fodder is so converted. Or, granting that activity is natural to matter; still there would be no purpose. The halt, borne by the blind, directs the progress: a magnet attracts contiguous iron. But direction and contiguity are wanting to the activity of plastic matter. The three qualities of goodness, foulness, and darkness, which characterise matter, would not vary to become primary and secondary in the derivative principles of intelligence and the rest, without some external instigator whomsoever. Apart from the energy of a thinking being, those qualities cannot be argued to have a natural tendency to the production of such effects as are produced.’* ‘ The Pads upatas’ notion of Supreme Gop being the world’s cause, as governing both (pradhdna) matter and (purusha) embodied spirit, is incon- gruous,’ say again the Véddntins, ‘for he would be chargeable with passion and injustice, distributing good and evil with partiality. Nor can this imputation be obviated by reference to the influence of works; for instiga- tion and instigator would be reciprocally dependent. Nor can the objection be avoided by the assumption of an infinite succession (without a beginning) of works and their fruits. ‘Neither is there any assignable connexion by which his guidance of matter and spirit could be exercised: it is not conjunction, nor aggregation, nor relation of cause and effect. Nor can the material principle, devoid of all sensible qualities, be guided and administered. Nor can matter be wrought without organs. But, if the Supreme Being have organs, he is furnished with a corporeal frame, and is not Gop, and he suffers pain, and experiences pleasure, as a finite being. The infinity of matter and of' embodied spirit, and Gop’s omniscience, are incompatible; if he restrict them in magnitude and number, they are finite; if he cannot define and limit them, he is not omniscient (and omnipotent).’t A further objection to the Sdne’hya doctrine, and consequently to the Pds‘upata grounded on it, is ‘its alleged inconsistencies and contradic- tions: one while eleven organs are enumerated, at another seven only, the five senses being reduced to one cuticular organ, the sense of feeling. The elements are in one place derived immediately from the great or intel- * Sanc., &c. on Br. Stir. 2. 2. § 1. (S. 1—10.) + Sanc., Sc, on Br. Sidr. 2. 2. § 7. t J. 2. 2,§ 1. (S. 2. and 10.) 574 Mr. Coresnrooxrr on the Philosophy of Indian Sectaries. ligent principle; in another, from consciousness. Three internal faculties are reckoned in some instances, and but one in others.’ The grounds of this imputation, however, do not appear. Such incon- sistencies are not in the text of Capiza, nor in that of the Carica : and the Védanta itself seems more open to the same reproach: for there is much discrepancy in the passages of the /’éda, on which it relies. The point on which the Pds’upatas most essentially differ from the orthodox, the distinct and separate existence of the efficient and material causes of the universe, is common to them with the ancient Greek philo- sophers before Aristotle. Most of these similarly affirmed two, and only two, natural causes, the efficient and the material ; the first active, moving : the second, passive, moved; one effective, the other yielding itself to be acted on by it. Ocellus terms the latter yz generation, or rather production; the former its cause, aiziz y:vircwe.* Empedocles, in like manner, affirmed two principles of nature; the active, which is unity, or god; the passive, which is matter.t Here we have precisely the pracriti and cdran'a of the Indian philo- sophers: their upaddna and nimitta-céran'a, material and efficient causes. The similarity is too strong to have been accidental. Which of the two borrowed from the other I do not pretend to determine: yet, adverting to what has come to us of the history of Pythagoras, I shall not hesitate to acknowledge an inclination to consider the Grecian to have been on this, as on many other points, indebted to Indian instructors. It should be observed, that some among the Greek philosophers, like the the Sdne’hyas, who follow Cariia, admitted only one material principle and no efficient cause. This appears to have been the doctrine of Heraclitus in particular. His psigmata correspond with the sheer (¢dn-mdtra) particles of Capiia’s Sdnc’hya ; his intelligent and rational principle, which is the cause of production and dissolution, is Capiia’s buddhi or mahat ; as his material principle is pradhdna or pracriti : the development of corporeal existences, and their return to the first principle at their dissolution,t correspond with the upward and downward way, 6d0g yw and dvs xoftw, of Heraclitus.§ I shall not pursue the parallel further. It would not hold for all par- ticulars, nor was it to be expected that it should. * Ocellus de Universo, c. 2. in Opusc. Mythol. p. 505. Cicero, Academ. + Sext. Empir. Adv. Math. ix. 4 + See p. 39 of this volume. § Laert. ix. Sand 9, Mr. Cotzesrooxe on the Philosophy of Indian Sectaries. Or ~ Or Pancharatras or Bhégavatas. Among the Vaishn'avas or special worshippers of VisuNu, is a sect distin- guished by the appellation of Pdnchardtras, and also called Vishn'u-Bhaga- vatas, or simply Bhdgavatas. ‘The latter name might, from its similarity, lead to the confounding of these with the followers of the Bhagavad-gitd, or of the Sri-Bhdgavata-purdn'a. The appropriate and distinctive appella- tion then is that of Pdnchardtra, derived from the title of the original work which contains the doctrine of the sect. It is noticed in the Bhérata, with the Sdnehya, Yoga and Pds'upata, as a system deviating from the Védas; and a passage quoted by Sancara-ACHARYA seems to intimate that its promulgator was SAnpitya, who was dissatisfied with the Védas, not finding in them a prompt and sufficient way of supreme excel- lence (para-s’réyas) and final beatitude; and therefore he had recourse to this s‘dstra. It is, however, by most ascribed to NArAyaNa or VAsupEva himself; and the orthodox account for its heresy, as they do for that of Buppua’s doctrines, by presuming delusion wilfully practised on mankind by the holy or divine personage, who revealed the ¢antra, or dgama, that is, the sacred book in question, though heterodox. Some of its partisans nevertheless pretend, that it conforms with one of the s'dehds of the véda, denominated the Ecdyana. This does not, how- ever, appear to be the case; nor is it clear, that any such s‘dc/hd is forth- coming, or has ever existed. Many of this sect practise the (sanscdras ) initiatory ceremonies of rege- neration and admission to holy orders, according to the forms directed by the Vdjasanéyi-s'achd of the Yajur-véda. Others, abiding rigidly by their own rules, perform the initiatory rites, in a different, and even contrary mode, founded, as is pretended, on the supposed Ecdyana-s'échd. But their sacerdotal initiation is questioned, and their rank as Brahman'as con- tested, on the ground of the insufficiency of their modes unsanctioned by either of the three genuine and authoritative védas. The religious doctrine of the sect is, by admission of Sancara and other commentators of the Véddnta, reconcileable on many points with the Véda ; but in some essential respects it is at direct variance with that authority, and consequently deemed heretical ; and its confutation is the object of the 8th or last adhicaran'a in the controversial chapter of the Brahme-sitras (2. 2. 8). Yet RAmANusa, in his commentary on those sétras, defends the super- 576 Mr. Correprooxe on the Philosophy of Indian Sectaries. human origin and correct scope of the Panchardtra ; the authority of which he strenuously maintains, and earnestly justifies its doctrine on the con- troverted points; and even endeavours to put a favourable construction on BAparAyana’s text, as upholding rather than condemning its positions. VAsupiva, who is VisuNnu, is by this sect identified with Bhagavat, the Supreme Being; the one, omniscient, first principle, which is both the efficient and the material cause of the universe ; and is likewise its super- intending and ruling providence. That being, dividing himself, became four persons, by successive production. From him immediately sprung Sancarshan'a, from whom came Pradyumna; and from the latter issued Aniruddha. Sancarshan’a is identified with the living soul (jtva); Prad- yumna, with mind (manas); and Aniruddha, with (ahancdra) egotism, or consciousness. In the mythology of the more orthodox Vaishn'avas, VAsupiva is Crisuna; Sancarshan'a is his brother Bata-rAma; Pradyumna is his son Cama (Cupid); and Aniruddha is son of Cama. VAsupiva, or Bhagavat, being supreme nature, and sole cause of all, the rest are effects. He has six especial attributes, being endued with the six pre-eminent qualities of Ist. Knowledge (jnydna), or acquaintance with everything animate or inanimate constituting the universe. 2d. Power (s‘acti), which is the plastic condition of the world’s nature. 3d. Strength (dala), which creates without effort, and maintains its own creation without labour. 4th. Irresistible will (ais’warya), power not to be opposed or obstructed. 5th. Vigour (virya), which counteracts change, as that of milk into curds, and obviates alteration in nature. 6th. Energy (¢éas), or independence of aid or adjunct in the world’s creation, and capacity of subjugating others. From the diffusion and co-operation of knowledge with strength, Sancar- shan’a sprung; from vigour and irresistible will, Pradywmna; and from power and energy, Aniruddha. Or they may all be considered as partaking of all the six attributes. Deliverance, consisting in the scission of worldly shackles, is attainable by worship of the deity, knowledge of him, and profound contemplation ; that is, 1st. by resorting to the holy temples, with body, thought, and speech subdued, and muttering the morning prayer, together with hymns Mr. Cotesrooxe on the Philosophy of Indian Sectaries. 577 and praise of Bhagavat the deity, and with reverential bowing and other ceremonies ; 2dly. By gathering and providing blossoms, and other requisites of worship ; 3dly. By actual performance of divine worship ; 4thly. By study of the sacred text (Bhagavat-sdstra) and reading, hearing, and reflecting on that and other holy books (purdn'as and dgamas), which are conformable to it; 5thly. By profound meditation and absorbed contemplation after evening worship, and intensely fixing the thoughts exclusively on (Bha- gavat) the deity. By such devotion, both active and contemplative (criyd-yéga and jnydna- yoga), performed at five different times of each day, and persisted in for a hundred years, VAsupfva is attained; and by reaching his divine presence, the votary accomplishes final deliverance, with everlasting beatitude. Against this system, which is but partially heretical, the objection upon which the chief stress is laid by VyAsa, as interpreted by S’ancara* and the rest of the scholiasts, is, that ‘the soul would not be eternal, if it were a production, and consequently had a beginning. Springing from the deity, and finally returning to him, it would merge in its cause and be re-absorbed ; there would be neither reward nor punishment; neither a heaven, nor a hell: and this doctrine virtually would amount to (ndsticya) denial of another world. Nor can, the soul, becoming active, produce mind ; nor again this, becoming active, produce consciousness. An agent does not generate aninstrument, though he may construct one by means of tools; a carpenter does not create, but fabricate, an axe. Nor can four distinct persons be admitted, as so many forms of the same self-divided being, not springing one from the other, but all of them alike endued with divine attributes, and consequently all four of them gods. There is but one Gop, one Supreme Being. It is vain to assume more; and the Pancha-rdtra itself affirms the unity of Gon.’ A few scattered observations have been thrown out on the similarity of the Greek and Indian philosophy, in this and preceding portions of the present essay. At the close of the series, after treating of the Uttara Mimansa and Véddnta, a topic which should come next after the Pérva Mimansd, and before this supplemental essay concerning sectaries, but which * Br. Siitr. 2.2. 8. (42—45). Stanc, §c. Vox. I. 4 F 578 Mr. Coteproorr on the Philosophy of Indian Sectaries. is at present reserved for ampler preparation, the consideration of the affinity of the Indian and Grecian philosophy will be resumed. It may be here remarked by the way, that the Pythagoreans, and Ocellus in particular, distinguish as parts of the world, the heaven, the earth, and the interval between them, which they term lofty and aerial, Aéyw 32 péen, oupeevov, Vi, 70 patocEv TouTwy" 0 Oy eToLer10y nor ceptoy ovomarCeroe.™ Here we have precisely the (swar, bhi, and antaricsha) heaven, earth, and (transpicuous) intermediate region of the Hindus. Pythagoras, as after him Ocellus, peoples the middle or aerial region with demons, as heaven with gods, and the earth with men. Here again they agree precisely with the Hindus, who place the gods above, man beneath, and spiritual creatures, flitting unseen, in the intermediate region. The Védas throughout teem with prayers and incantations to avert and repel the molestation of aerial spirits, mischievous imps, who crowd about the sacrifice and impede the religious rite. Nobody needs to be reminded, that Pythagoras and his successors held the doctrine of metempsychosis, as the Hindus universally do the same tenet of transmigration of souls. They agree likewise generally in distinguishing the sensitive, material organ (manas), from the rational and conscious living soul (jtvdtman) :t Gos and gon of Pythagoras; one perishing with the body, the other immortal. Like the Hindus, Pythagoras, with other Greek philosophers, assigned a subtle ethereal clothing to the soul apart from the corporeal part, and a grosser clothing to it when united with body ; the sucshma (or linga) Sarira and s?hila s‘arira of the Sdnc’hyas and the rest (p. 32 of this vol.) They concur even in the limit assigned to mutation and change ; deeming all which is sublunary, mutable, and that which is above the moon subject to no change in itself.t Accordingly, the manes doomed to a succession of births, rise, as the Védas teach, no further than the moon: while those only pass that bourne, who are never to return. But I am here anticipating on the Véddnta: and will therefore terminate this treatise; purposing to ‘pursue the subject in a future essay, in which I expect to show that a greater degree of similarity exists between the Indian doctrine and that of * Ocell. c.3. in Opuse. Myth. p. 528. + Empedocles. See Brucker, Hist. Crit. Phil. j. 1117. } Qcellus. Opuse. Mythol. 527. Mr. Cozesrooxe on the Philosophy of Indian Sectaries. 579 the earlier than of the later Greeks; and, as it is scarcely probable that the communication should have taken place, and the knowledge been imparted, at the precise interval of time which intervened between the earlier and later schools of Greek philosophy, and especially between the Pythagoreans and Platonists, I should be disposed to conclude that the Indians were in this instance teachers rather than learners. 4 F 2 ( 580 ) XXXIV. On the Dialects of the Arabic Language, by the late Professor Cartyite. Communicated by Wirtram Marspren, Esq., M.R.A.S., in the Jollowing Letter to the Secretary. Read March 3, 1827. February 27, 1827. Sir: Wuen that accomplished Oriental scholar, the late Professor Carlyle, was proceeding on his travels to the Levant, I suggested some inquiries respecting the differences he might have opportunities of remarking amongst the spoken dialects of the Arabic language ; and as his answer contains some curious information on the subject, I have thought it not unworthy of being communicated to the Royal Asiatic Society. “ Buyukdere, near Constantinople, September 10, 1801. “ My pear Sir: « Accept my best thanks for your very kind letter, which I did not receive until my return to Constantinople from my tour in Egypt, Syria, and Asia Minor. I did myself the honour of writing to Lady S. from Jaffa, just before I performed a pilgrimage to Jerusalem, at which place I spent a fortnight most interestingly. As I had seen the interior part of Asia Minor in going, I wished to return by the coast, for which purpose I embarked on board a Greek vessel at Jaffa, and occasionally touched at the different islands of the Archipelago, as well as at several places of the continent, which I judged would be best worth visiting ; and I need scarcely say that I had a most interesting voyage. “ During my tour I had much opportunity of comparing the different Arabian dialects. My own instructor, and the families with whom I speak and read Arabic here, are from Aleppo. I passed six weeks (at Cyprus and on board the Tigre) in company with the prince of the mountains and fifteen of his attendants from different parts of the east as well as Africa. We had on board, at the same time, persons from Cairo; and in my journey through Palestine, I had sufficient opportunities of remarking the dialects of that country. The discrepancies found to exist in some dialects Professor Cartyzex on the Dialects of the Arabic Language. 581 of Arabic, may undoubtedly be referred in some degree to the different mode of pronouncing several of the letters—a difference more considerable, I believe, than in any other language. Thus, while a native of Baghdad can discriminate completely between the 4 dal, the 3 dzal, the Le chad, and the & dha, the Aleppine makes little distinction between the sound of thé 5 dzal, the 5 dha, and the ; 5 24, while he pronounces dhad, like a » dal. On the other hand, the Syrian gives the sound of the » dal to all these letters. Again, gin the mouth of an inhabitant of Baghdad, is a guttural k, but at Aleppo it is formed by a previous click with the tongue.* with an Egyptian, is generally hard as g in go. ~¢, in some parts of Syria, is sounded like our sh; thus ae; is pronounced as if it were rel The sound of the -; ain, as affected with vowels, is only discriminated, as far as I have observed, by the Aleppines, and with them its several sounds, when united to the kesra, dhamma, and fatha, can only be con- veyed to the ear. When joined to the first it is not indeed very different from the sound of the French q@i in their word wil. Thus, in the word which you adduce, ss:, the Aleppines pronounce as if it were widdat, but rather more in the throat. The discrepancies, however, amongst the Arabian dialects, I apprehend to be chiefly occasioned by two other causes : the first, an admixture of different foreign idioms, and the second an adop- tion of different synonymes to express the same idea, by the different nations amongst whom this far-spreading language is spoken. Thus, from the first of these causes, we must expect to find a considerable number of Turkish words in the dialect of Aleppo; of Persian in that of Baghdad; and perhaps of Malayan in that of the Arabic which prevails in the vicinity of the Indian ocean. From the second of these causes it happens (to take an instance) that a horse is expressed in Egypt by the word whee, and in Asia by J; both of which terms are pure Arabic; both of them expressing a species of horse. Now as the (\.s was probably more common in Asia, and the .,\> in Egypt, each of these terms lost, in the mouths of the vulgar, its specific acceptation, and assumed a generic one; and thus it is with various other words, which at the first view appear totally dissimilar, * It would seem that in some parts of Africa, occupied by Arab tribes, the . has the sound of g, as in the names of Avo, Dongola ; je, Shigre ; yyluiy Wangarah, and others. W. M. 582 Professor Cartyze on the Dialects of the Arabic Language. and which in fact are so to those who are only acquainted with the verna- cular Arabic. If therefore we make allowance for these three causes : pronunciation, admixture, and synonymes, I apprehend there will be found little real difference amongst the dialects of Arabic ; none of which, I will venture to assert (whatever Niebuhr and others may have thought), varies materially from the language of the Koran. As you have led me into this philological discussion, I make no apologies for it.” The untimely death of the Professor, in the year 1804, at the age of forty-five, when he was engaged in editing the Arabic version of the Bible, with the types newly designed by Mr. Wilkins, and executed under his superintendence, was a severe, though, we may hope, not an irreparable loss, to the interests of Asiatic literature in this country. Tam, Sir, Your most obedient Servant, (Signed) | WM. MARSDEN. To the Secretary of the Royal Asiatic Society. APPEN DIX. ; cosh hres ; . = ini e. ithe Fes aceon eceeey : ent ae x py), ReeeREE % i 1 ee oe iets i fe, A Trad mt ae iat a aaa rags Des ORR ) bal cote! tet sy pte nanan a (ad epee f- yh Pr nae ress 3 ne ay sp bamnaraae | Ms . gel dad b } i we heey wit shieied oe “ tna mall amet i thet [> Gripe, Sry te es a Abi ee oe fit ey ia ua cute aa fren eet ol oor - vule Te paTRE A ear of oy ys” is oy, : oe, ee aN id epaulets ulex } ay as j o ‘F ee eo Perna | y.. : Ps fi * A, . ' nas mh “ ‘ rt ; \- +4 a T 4} vi | SeemMe ee oe feat as iio ie Tare {4 inenigad = : vey ¥ Ree: at eas ; Any, a ab ow Li é a ae > a is ~ ‘ A shui y ghinkt gen es nT Ta na ee Nh angbnker aa) " ran a P ; a ae ee ee : ’ ) ¢ de 4, ; ual wank” pre seh arabes ~™ mg hy rane sities ler oe ; 7 Hs 4 ye A Yee ee ae ae Re abaler dhe : ars Kae! diaper |> = 6.2 Pei + Lamy ae ‘ - y oy noe ee \ le £ a ae di oe s * @ % ei . m | aa bs nat jor Ais x ait 4 ne te Wa. ; Sag {ere 3 a ~~ eee wl ‘ = in Lage wee _ Pad nes" an ide a se. aeieee Ory Ky ( 585 ) APPENDIX, No. I. ——=_ THERMOMETRICAL AND BAROMETRICAL TABLES, COMMUNICATED BY LIEUT. COL. WILLIAM FARQUHAR, M.B.A.S. Abstract of the Register of the Thermometer at Malacca, during the Year 1809. Average of the Greatest Least Month. Range. Range. MONTHS. Fair Rain: spuethee Ay | ao. | pew. | aoa | poy | Dae | Dae January...... SOS Up boot eee 793% | 79 82 74 75 18 13 February ......... «-.--| 76% | 793% | 79 | 82 | 75 | 76 | 20 8 Marche 6 g.e% S2).05 261.075 7743 | 8132 | 79 | 84 | 77 | 81 | 16 | 15 Apall oe 50 he vedas ey 77%8 | 8383 | 79 | 85 | 77 | 83 | 18 | 12 WVIa yA seictate : 7838 | 84¢2 | 81 | 88 | 77 | 79 | 12 | 19 June, s92/s153-6/s feo heea sy < 783 | B4Gm |» 82 0) 86°) 77.5), 82a) Ady | 26 SI UyP tiaheinresciteisjeriaion Pane | ose 8351 | 81 85 77 81 12 19 PANIPNISE ia) cle ia ae Io aiasaic 7831 | 8354 | 803 | 86 76 82 13 18 September ........ -..-| 8023 | 837 | 80 85 75 80 18 12 October......-++-+..+..) 766% | 8193 | 80 | 85 | 75 | 80 | 23 8 November .......... seee| 753 | 8035 | 78 84 72 74 20 10 December. sys:00/..5s.65 10 Asc 71463 | 795% | 76 85 72 77 20 11 Total Annual Average. 772 | 822 | 791] 842] 752 | 794 | 204 | 161 (Signed ) Wn. FarquHar, N.B. The instrument was kept inside the Old Government House. Abstract of the Register of the Thermometer and Barometer at Singapore during the Year 1822. THERMOMETER. BAROMETER. Average of Greatest Least ra & Average of Greatest ot Teast Ran 3 le . Be. MONTHS. the Month. Range, — g ‘ the Month Range sfelojejejsjeje/s So ehiebecl or ice lvedh = | & January L755 82.981.0 77 |86.5 86 73 75174 | 15 16'29.94|29.97 29.92 29.99 30.00 29.99 29.88 29.88/29.82 February 175.7 84.4'82.0 77 \86.586 |73 | 78 |73 | 11) 17/29.92/29.93/29.91 29.98}30.04 29.98 29.85|29.88]29.82 March . . |76.0)84.482.0 77 \89 |85 |74.5] 77 |78 | 14) 17/29.96|29.97/29.92.30.02)30.05)29.99 29.90|29.91/29.87 April ....|76.4 85-082.6 78 |87 |86.5/73 | 81 |80 | 14) 16/29.93/29.96 29.90,30.0030.04 29.9629.88]29.91|29.84 May ..../75-5/85-3,83.8) 84 |88.587 |76 | 80 |79.5) 16) 15/29.89/29.91/29.85 29-99/30.93)29.94/29.80/29.77|/29.78 June ... -/78-4 84.6,83.3, 83 |88 |87 174 | 77 |74-5] 20] 10,29.90/29.92/29.89'29.97/29.99|29-95/29.80/29.77/29.78 July ..../77.8 86.685-4 83 89 (87 |75 | 7676 | 20) 11/29.91/29.92/29.88)/29.97/29.99/29.96/29.85/29.88]29.81 August .. |/76.6/82.2.81.2) 81 |87 |86 |72 | 77/79 | 10 21/29.91/29.93 29.88/29.99|29.98/29.94,29.85/29.88/29.82 September,76,9/84.4/84.0| 80 |88 (86 |75 | 75/79 | 17] 13/29.90/29.92|29.87/29.98]29.99|29.95|29-84|29.87|29.81 October. .177.1 84.9 82.9 80 |89 86 |73 | 80/79 9} 22/29.90]29.93/29.91/29-95|29-99/29-97|29-84)/29.85/29.83 November 76.2 83.5)82.3 78188 (85 |74 | 78177 4) 26/29.91]29.93/29.89/29.94)29.97/29.94,29.87|29.88/29.84 December )75.1 80.6179 3) 78/85 |84 |73 | 73\74 | 7] 24/29.89]29.91|29.86|29.98)29.99/29.92/29.83/29.85/29.80 peg 76.4 84.02.59 187.6 85.9 73-8'77-2177-3)147,2 18 29.91 29.93 29.89,29.98/30.00|29.96|29.85|29.86|29.82 The instrument was kept under a thatched bungalow. ( Signed ) Wo. Farqunar. 4G 586 APPENDIX. Abstract of the Register of the Thermometer and Barometer at Singapore, during the Year 1823. THERMOMETER. | A Least Range. Average of MONTHS.| the Month. 79-2 .2/82.3 80.1 -3/84.681.4 -1/84. 882. 3 ; Bae 882. 5 77-484 (83-1 -7|84. 883. 9 7/83. 582. 7 September 77-384. 983. 8 October . . '76. 583. 682.8 November 175-782. 3.80.6 December |75, 583. 681.3 January .. February March .. April .... May .... June) Ss; « July 22 2. August . Total Ann. . Noon: p, Mr. |A. M. Average } 75-9 83-7 82.1 Greatest Range. 6 76 16 78 78 2 79 86.985.473-7 ys: Rainy Da 78 i77-6157,208 29.91 Average of the Month. 6 29-95 29-95 29.91 29.88 29.87 29.88 29.89, 29.90 29.91 29.92 29.91 29-95 Noon. 29-97 29-97 29.95 29.91 29.90 29-90 29.90 29.91 29.98 29-93 N.B. The instrument was kept under a thatched bungalow. APPENDIX, No. Il. THERMOMETRICAL REGISTERS, COMMUNICATED BY LIEUT.-COL. JOHN MONCKTON COOMBS, M.R.A.S. Thermometrical Report, from June Vith 1815 to June 30th 1816, at Prince of Wales’ Island. 29-93) 29-93, 29.96. 6 P.M. 29.92 29.93 29.89 29.85 29.86 29.87 29.84 29.88 29-94, 29.90 29.90 29.92 BAROMETER. “Greatest Least Range. 6 A.M. | Noon. Range. 6 P. M. . M. aaa 29.99 29-95 29.90 29.91 29.91 29.91 29.91 99.92 29.93)29.85 29.98)29.85 30.06 30.02 29-99 29-95 29.91 29.94 29-92/29.95, 29.94 29.96, 29.96 29-97 29. 99 299-9, 29. 96,29. -98 29-99 30- 93) (30.06 30.07 30.00 29.96 29.95 29.97 29.88 ( Signed ) 129.87 /29.83 -98/29.8 29-98)29.59 6 P. M. 29.84/29.86 29.86)29.83 29.88)29.83 29.84 29.81 29.81 29.83/29.80 29.85|29.83 29.89/29. -84 29.85\29,82 29.88 29.85 29.90\29.85 Noon. 29.86 | 29-97 29-99,29.94 29.87 29.87/29.83 Ws. FarqunHar. . | Government Hill. George Town. 6 3 \9 . AM! 12 |P.M. P.M. me} 77 \814/814 77 Lo} 83 |79 81 77 78577 753480 |80 |78 83 76 |80 812/79 76 |82 |83 79 783/843)843179 West Ditto Ditto South Ditto 76 178 1774762 Ditto '781833/84. |824/South West Ditto Ditto Ditto Ditto Weather noted from the Town. Cloudy throughout. ditto. Fine weather throughout. ‘Morning cloudy, afterwards light rain. Morning clear, afterwards cloudy, evening hard rain. (night rainy. Cloudy and showery throughout. Cloudy throughout, two hours hard rain at night. Morning cloudy, afterwards clear. First part clear, afterwards cloudy. Morning clear, afterwards cloudy—slight showers, Cloudy throughout, rainy morning, much rain at night. [rain during the night. 77 |824/831/80 |West 773)83 {83 {79 {Ditto 77 |793/803/79 Day clear, night cloudy, high wind with a torrent of [for several hours. First part clear, afterwards cloudy, 6 p.m. hard rain First part clear, afterwards cloudy, clear night. Government Hill. George Town. APPENDIX. 587 3 |A.M.| 12 P.M. Tole M./A.M. JULY 1815. Neen EEE Wind. Weather noted from the Town. w | Date. 68 \69 2168 |74 368 |72 4,68 |70 5/67 |71 70 72 70 72 74 73 72 68 71 73 73 74 74 74 71 74 18\67 |743|74 22:68 |70 23,68 |71 2469 |74 hs 75 28.673,72 2968 |72 39/79 173 77 75 74 72 73 74 74 73 475 74 73 09 (2 743/72 744\72 78 783/81 783\81 (763\79 774 793|83 823/833|82 84 |813 813!793 ——————— West |Morning lesen noon hazy, afterwards clear, rain at 8 P.M. Ditto |Morning cloudy, afterwards clear. South|Clear throughout. Ditto |Rain at sunrise, cloudy day throughout. Ditto |Morning cloudy, afterwards clear. 83 |803/West |Clear throughout. Ditto| Ditto ditto. [10 p.m. hard rain. Ditto First part cloudy, afterwards clear, 7 P.M. light rain, Ditto |Cloudy and showery day and night. Ditto Clear throughout. Ditto Morning hazy, day clear, night rainy. [7 P.M. light rain. South|First part cloudy, afterwards clear, 8 A. M. light rain, Ditto |Clear throughout. Ditto |Morning cloudy, afterwards clear. {several hours. Ditto \Clear throughout, 4 Pp. M. cloudy, 6 P.M. rain for West | Ditto ditto. Ditto Morning cloudy, afterwards clear. South First part clear, afterwards cloudy. 4\Ditto Clear throughout. Ditto| Ditto ditto. West 6-7 p.M. hard rain, cloudy day throughout. [cloudy day throughout. Ditto 6 a.M. hard rain, lasted several hours, some thunder, Ditto Morning much rain, noon squally, afterwards clear, }'Ditto Morning and noon clear, afterwards cloudy. 1'Ditto Fine clear weather throughout. [the night. Ditto Morning clear, afterwards cloudy, much rain during (clear. Ditto Morning drizzling rain and cloudy till noon, afterwards South Clear throughout. Ditto} Ditto ditto. Ditto| Ditto ditto, very sultry and oppressive. Ditto| Ditto ditto ditto. 4 G2 588 . |Government Hill. George Town. 723 69 813/83 /833)82 178 1812.82 I79 78 |813/82 |793 79 |823)/833/81 79 |813)/82 |80} 783|813|82 |80 773|80 |81 |So 78 |81 |813/80 79 |813/82 |78 783/81 823/80 783\80 |81 |78 76317831793/77 76 |783\79 |78 3 | 9 |A.M.| 12 |P.M.|P.M. 80 |84 \85 |823 APPENDIX. AUGUST 1815. Wind. Ditto 79 |79 |80 |794|West Ditto Ditto West 78381382 |783 Ditto Ditto South Ditto West 3|North 3IN. W. South Ditto West Ditto Ditto South 78 |81 |813/792|Ditto Ditto Ditto Ditto Ditto Ditto Ditto West Ditto 76 179 179 |782 Ditto 773|803/86 |792/Ditto Weather noted from the Town. South|Clear throughout—very sultry and oppressive. Morning hazy, afterwards cloudy. {wards thick cloudy weather. 6 a.m. hard rain all the morning, noon cloudy, after- Morning hazy, afterwards cloudy. South/Morning clear, afterwards cloudy. Clear throughout. Morning clear, afterwards cloudy. [noon and afternoon cloudy, 6 p. M. squally. At daylight hard rain, (9 A.M. therm 77°), hard rain, Cloudy throughout, with much rain in the morning. Clear throughout. Morning clear, afterwards squally and rainy. {night squally and rainy. Morning clear, 8-9 A.M. hard rain, afterwards clear, Morning clear, noon squally, afterwards clear. Fine clear weather throughout. {until 8 p. w. Morning clear, noon cloudy, afternoon much rain Fine clear weather throughout. - (wards fine weather. Morning clear, 10 A. M. rain for three hours, after- Clear throughout. Morning clear, noon hard shower, afterwards clear. First part clear, afternoon light rain, hard rain at night. Clear throughout. [very hard rain. Ditto ditto, 5-6 p.m. hard rain, during the night First part clear, afterwards cloudy, 4 P.M. light rain. Clear throughout. Ditto ditto. Ditto ditto, light rain in the evening, rain at night. (rainy night. First part clear, noon cloudy, afternoon light = [night. First part clear, afterwards cloudy, rainy and squally Morning clear, noon cloudy, afternoon clear. First part clear, afterwards cloudy. Ditto ditto. APPENDIX. 589 SEPTEMBER 1815. SSS SS Government Hill. | George Town. = a a a Weather noted from the Town. 6 3} 9/6 3 | 9 | Wind. a.m 12 [poJp.m.ja.m.| 12 .M. 166 |70 66 |65 \78 |79 |79 |78 |West |First part clear ; afterwards cloudy, with drizzling rain. 266 |73 67 67 77 |793/80 |78 |Ditto| Ditto ditto ditto. 3.67 |71 '70 68 |79 |80 |81 |782/Ditto |First part clear, afterwards cloudy. 1 2 | Date. Ditto Morning clear ; noon light showers, afterwards cloudy. 568 \71 (70 \69 |76 \78 78 77 |Ditto Morning, early, hard rain for several hours. 667 72 71 |— |76 78 |78 |78 |Ditto First part cloudy; noon clear, afterwards cloudy. 765 |68 67 65 |79 78 |78 |77 \Ditto \Cloudy and showery weather throughout. 864267 68 |66 \76 78 |78 |77 |Ditto Morning heavy rain, noon clear. 965 68 68 66 |76 78 \78377 |Ditto \Cloudy weather, and heavy showers throughout. 1065 (71 71469 |75377 |79 77 \South Morning cloudy, afterwards clear. 1167 |74 72 (70 |77 81382 |78 |Ditto Clear throughout. 1267 174 (73 70 |78 |82383 |79 |Ditto| Ditto ditto. H 13668 [75 (74 '72 [78 82 S3sl793|Ditto| Ditto ditto. 14.68 |75 |76 |74 |78 |823|84 |80 |Ditto| Ditto ditto. 15.69 (753/75 (75 |79 |84 (84 |80 |Ditto| Ditto ditto. 3843 803|Ditto| Ditto ditto. 1770 76 (75 |74 |80 84384380 |Ditto| Ditto ditto. 18.69 72 70 69 |79282 82379 |West First part clear; afterwards light rain, evening clear. 1966 72 71 |7o |78 81 813/79 | Ditto First part rainy, afternoon fair. 2068 76 75 173 \78 83 84 '793|South Morning hazy ; noon rain, afterwards clear. 2167 |75 (75 |73 |78 83 |833813\Ditto Clear throughout. 2269 |73 |74 (73 |79 822823 80\West [First part cloudy, afterwards squally with rain. [hard rain at night. cs 74476 \74 |77 79 |79 78 |South Morning cloudy, squally, and rainy ; ict cloady, ‘ ight rain. 2467 68 (67 65 \77 78379 (78 |West |Morning and noon heavy rain, afternoon cloudy with [night hard rain. 663/77 79 80 |773|Ditto Morning cloudy, noon clear, afternoon light rain, [hard rain all night. 2666 68 68 66 (77 77 '773)763|Ditto First part cloudy and hard rain, afternoon showery, ® or a Ex NIK a oo rr) oo 2765367469 68376 |77 78 '77 \Ditto \First part rainy, afterwards cloudy. 2867 72 71 69378479 |80 |78 |Ditto First part cloudy, afterwards clear. 29/68 72 70 (6g |78481 82 (78 |North Clear throughout. 3068 |73 |74 712/78 |81}/82 80 |Ditto Morning clear, afterwards cloudy, afternoon clear. Government Hill. 3| 9 P.M.) P.M./A.M. 72 (78 72 71 70 68; 70 69 APPENDIX. OCTOBER 1815. Wind. Weather noted from the Town. North Clear throughout. Ditto |First part cloudy, afterwards clear. Ditto |Morning drizzling rain, afterwards cloudy, night squally. Ditto |First part cloudy, afterwards clear. Ditto} Ditto ditto ditto. Ditto |First part clear, afterwards cloudy. (clear. Ditto |First part clear, 2 p.m. a shower of rain, afterwards [till noon, afterwards clear. Ditto |Morning clear, 10 p.m. cloudy and squally with rain South Clear throughout. North} Ditto ditto, very hard rain during the night. Ditto |Clear throughout. Ditto} Ditto ditto. 3 Ditto Morning clear, noon cloudy, very light rain, Ditto Morning clear, noon cloudy, afterwards clear. Ditto |Clear throughout. Ditto First part clear, afterwards cloudy. (cloudy, with light rain. ‘Ditto Morning clear, noon cloudy, afternoon dark and 3 Ditto |Clear throughout. Varia.| Ditto ditto. 3 North Clear throughout, hard rain during the night. Ditto Morning cloudy, afterwards drizzling rain. West Clear throughout. N.W.| Ditto ditto. Ditto| Ditto ditto. (clear. Ditto |Morning cloudy and squally with light rain, afterwards Ditto Morning cloudy, 8-9 hard rain. {moon cloudy and drizzling, night rainy. Ditto |Morning hard rain for several hours, noon and after- Ditto Morning cloudy, 7-8 hard rain, afterwards clear. Ditto |Clear throughout. Ditto |Morning cloudy, 11-12 hard rain, afterwards clear. Ditto |Morning clear, 11-12 hard rain, afterwards clear. 6 3 A lam) 12 [p.m 'pe.a. 1683/71 2/68 |70 pie 70 4/67 |71 i 68 67 |72 7,67 \72 68 |73 9/68 72 10,66 |71 11/66 |70 ve 69 fie 70 sh 66 30\66 |71 723/70 70 |69 71 (69 72 |70 68 67 72 |70 72 \71 72 \70 71 (69 71 \69 68 (68 70} 68 68 |67 ~r ~ a o 70 68 72 \70 | 75377 753 793 47 (794 753 79 753\79 763)80 76 |79 76 |793 76 803 = |P.M. 81 81 773 81 81 79 783 80 773 80 80 79 78 \79 79 81 481 80 P.M. 783 78 79 783 763 793\78 77 773 76 75377 |783)77 77 76 \79 |793177 77 77 773 753/793 783/77 783 77 753 77 773 783 78 774 783) APPENDIX. 591 NOVEMBER 1815. Government Hill. | George Town. ) a eT mon ea) aed Gade Z | 9/6] [3 | 9 IN. W. Ditto Ditto Ditto 2'Ditto Ditto Ditto ‘Ditto Ditto Ditto Ditto Ditto Ditto Ditto Ditto Ditto Ditto Ditto 80 |773|South N.W. Ditto Ditto Ditto \Ditto Ditto ‘Ditto Ditto North Ditto Weather noted from the Town. Clear throughout. Ditto ditto. First part clear, afterwards cloudy, night rainy. [heavy rain, afterwards clear. Much rain during the night, morning squally with (clear, night rainy. Morning clear, noon light drizzling rain, afterwards ‘First part clear, afterwards cloudy, night hard rain. [afterwards clear. 77%3\Ditto Morning clear, afterwards drizzling rain, noon ditto, All day clear, evening rainy. {light rain. ‘Morning and noon clear, afterwards squally, night [ditto. Morning clear, noon cloudy, afternoon rainy, night [night ditto. ‘Morning and noon clear, afternoon cloudy and rainy, Morning and noon clear, afternoon steady rain. Day clear throughout, night 8-9 hard rain. (Morning cloudy and rainy, afterwards cloudy. Cloudy throughout. Clear throughout. Morning clear, afterwards cloudy. Ditto ditto, 5~7 P.M. hard rain. Cloudy throughout. Clear throughout, 7-8 p.M. hard rain. ‘Morning and noon clear, afternoon squally and rainy. Ditto ditto, afternoon cloudy, 5-6 p.m. hard rain. [ditto. Ditto ditto, afternoon light rain and cloudy, night [hard rain. Ditto ditto, afternoon cloudy and light rain, night Clear throughout, evening 5-7 hard rain, night rainy. (6-74 hard rain. Morning and noon clear, afternoon cloudy, night Clear throughout, hard rain at night. ‘Morning clear, noon and afternoon cloudy. Morning cloudy, noon and afternoon clear. {thunder and lightning. Morning and noon clear, afternoon squally, hard rain, 592 | Government Hill.| George Town. .| 12 |PeM | 3 9 P.M A.M. 3 | 9 P.M. P.M 30'61 31614 70 69 68 |76 a <) a re) fop) ioe) ~I SN ee ~T nu ~~ ~_ [o>] ao = or Cd 65 64 64a 653 633 75 | | 64 633/74 66 65 |723 [| 743,75 75 APPENDIX. DECEMBER 1815. Wind. N.W. Ditto 3 West 3 Ditto Ditto § Ditto N.W. North 80 |774'N.W. Ditto Ditto Ditto 4/Ditto Ditto North Ditto Ditto Ditto Ditto Ditto 1IN.W. 3|Ditto North Ditto N.W. }'North N.E. West East Ditto Ditto Weather noted from the Town. Morning and noon cloudy ; afternoon light rain. Morning and noon clear; afterwards cloudy. Ditto ditto, and light rain; night ditto. (afternoon clear. Morning dark, squally, and hard rain; noon cloudy ; Clear throughout ; night drizzling rain. [and afternoon clear; night rainy. Morning clear; 7 A.M. cloudy; 8-9 hard rain; noon ditto. Clear throughout; 5 Pp. M. hard squall, with rain ee [heavy rain; afternoon cloudy. Morning clear; noon hard squall, with thunder and {heavy rain. Morning and noon clear; afternoon hard squall, with Clear throughout; monsoon very fresh boven line”: Ditto ditto, and steady. Ditto ditto ditto. Ditto ditto ditto. Ditto ditto ditto. Clear day throughout ; steady breezes. | [hard squall, with heavy rain. Morning and noon clear; afterwards cloudy; 6 p. M, ‘Clear day throughout; evening squally, with a little rain. ‘Clear throughout. ! ({squally, with a little rain. Morning and noon clear; afterwards cloudy; evening [rain ; evening hard rain. Morning and noon clear; afterwards cloudy, with a little \Clear throughout. {very light rain. Morning and noon clear; afterwards cloudy ; evening Clear throughout, with steady breezes. [with rain; steady breezes. Morning and noon clear; afterwards cloudy and squally, [out the day, with a little rain. Morning clear ; afterwards cloudy ; fresh breeze through- [yesterday. Morning and noon clear; afterwards cloudy ; wind as Ditto ditto ditto. (rain. Cloudy and squally throughout, with a little drizzling Cloudy and squally, with drizzling rain throughout. Cloudy and squally throughout. Cloudy throughout. APPENDIX. 598 JANUARY 1816. 3 Government Hill. |} George Town. (2 ; q 3 6 319 Wind. Weather noted from the Town. 9 A.M.| 12 |p.M. P.M.\A.M.| 12 [P.M./PM ditto with drizzling rain. 1163 66 \65 (643/74 |75 \76 |75 |N.E.|Morning squally with eel Cat cloudy, afternoon 264 673'70 69 {74 |77 78 |76 |\Varia. Clear throughout. 3163 69 68 67 |733/78 79 76 |N.E.| Ditto ditto, with strong N.E. breezes all day. 462 \67 68 67 |74 |783793/76 \Ditto) Ditto ditto ditto. 5\60 62 \69 67 |73 76379 752 Ditto} Ditto ditto, strong breezes all day. 6 7 60 |7o |71 67 \73 \77 |783/77 |Ditto| Ditto ditto ditto. 63 |72 \71 69 |74 |78 (79 |763 Ditto] Ditto ditto, breezes steady and moderate. 864 |70 \71 68 |743/78 80 |772 Ditto) Ditto ditto ditto. g\62 \70 69 68 |75 {78 804/764 Ditto) Ditto ditto, very hot day. 1061 70 }72 69 |734/79 80 |782 Ditto) Ditto ditto ditto. 11162 68 |70 69 74 }79 (793/783 \Ditto| Ditto ditto ditto. 1 a N.W.| Ditto ditto, steady breeze all day. ’ i [yesterday. 13/60 (67 68 65 |733|77 78 |753\Ditto [Morning clear, noon and afternoon cloudy, breeze as 14/60 |70 |71 66 (73 |77 1783176 |Ditto Clear throughout, breeze ditto. 15\61 {70 |70 66 |74 \79 81 |752Ditto| Ditto ditto ditto. 16160 |70 |72 68 |743/77280 |78 |Ditto Ditto ditto, breeze faint. 17/61 |71 \73 (68 |74 |79 81 |78 |Ditto| Ditto ditto, breeze steady, but moderate. , [squall with rain. 18164 |70 |68 66 76 |783793|77 |Ditto Morning clear, noon and afternoon cloudy, 4 P. M- 19/63 173 |70 69 |76 {782,81 {783 Ditto Clear throughout; wind moderate. 20164 |72 \69 68 )76 |783 81 78 \Ditto} Ditto ditto, ditto. * 21163 \73 |72 69 |763/80 814/792 Ditto| Ditto ditto, wind faint. 22164 73 |71 69 |763!792 813/792 Ditto Ditto ditto, breeze faint. 23/67 74 |73 |7° |76 |79 823 804 Ditto Ditto ditto, ditto. 24\67 {74 174 \72 {76 [80 81 79} Ditto| Ditto ditto, ditto. 25168 174 173 |71 1763 80} 813/792 Ditto| Ditto ditto, ditto. 26167 |74 173. 71 |763|803 813/783 Ditto Clear throughout. 27/67 |74 \73 |71 \76 |79 \813)/79 Ditto} Ditto ditto. 28166 173 175 172 |753|804 82 |803 Ditto Ditto ditto. (lightning. « 29167 \75 |76 \72 |76 81 82 |793 Ditto |Morning and noon clear, afternoon cloudy with [the afternoon. 3067 |70 |74 70 (763/804 82 |79 |North|Clear throughout, strong wind from the eastward in 31/64 72 173 \70 764/81 824)804|Ditto Ditto ditto all day. Vox. I. 4H 594 APPENDIX. FEBRUARY 1816. Government Hill.| George Town. 2 aan Wind. Weather noted from the Town. 4 aoa 12 ule be 12 rae ned “164. 4 ha (70 77 \82 |82 |79 North Clear throughout. 2'64 (72 73 (71 |763803)823'793 Ditto | Ditto ditto. 365 72 173 71 |77 |81 |82379 Ditto, Ditto ditto. 464 174 73 71 \77 803823803 Ditto, Ditto ditto. 563 (72 174 72 |78 |81 |82 179 Ditto) Ditto ditto. a 74 172 70 75380 82379 Ditto} Ditto ditto. 766 175 (74 (72 |76 |81 82 ah Bo Ditto| Ditto ditto. a 75 |75 |73 Pal asle N.W. ay an | ddl ia peas 968 74 |74 \723 Abt Saas ‘South Ditto ditto, evening dark and threatening rain, 19 74 (73 |72 7oi pi Ditto Clear throughout. 1168 74 74 (72 |793 803 81381 IN.W.) Ditto ditto. Ale 73 (73 |71 |79 Boy 82 Se Ditto ditto. Bl: 74 76 73 78 i 82} 803 Ditto, Ditto ditto. ve 76 77 |74 eee 793} North Ditto ditto. sp 74. (768 |74 anc Ue Nl Ditto ditto. xs 74 (74 \72 ay oa i pha Ditto ditto. si 74 (75 \71 fA 80 Varia. Ditto ditto. gr 76 75 72 ie Hi ea N.W.| Ditto ditto. 1968 77 78 |73 mee 81 80} Ditto} Ditto ditto. 20166 76 76 73 79380382381 Ditto} Ditto ditto. nfs ‘i id 71 \77 % 83 81 Ditto| Ditto ditto. sale 76 76 \71 |75 Aim 85 Poa Varia, Ditto ditto. 2364 76 77 727 aii 84 81} North Ditto ditto. 14/65 76 77 \72 773813 833 82 Ditto) Ditto ditto. 25166 76 77 172 80 x4 823'812 Ditto, Ditto ditto. 666 Ls Le 72 177382 84 leas Ditto | Ditto ditto. — o7\66 76 76370 77381 85 79 |Ditto| Ditto ditto, about sunset hard squall with rain. a 76 72 leg Le se degli Clear throughout. Be 74 72 69 Ls 82 '84 '793'Varia.’ Ditto ditto, evening squally, with veryhard showers. APPENDIX. 595 MARCH 1816. Government Hill.| George Town. Date. Wind. Weather noted from the Town. 6 3.|9 |6 3.|.9 A.M.| 12 |p.M.|P.M.'A.M.| 12 'P.M. P.M. 1/65 |74 |72 |69 (77 |813,.82 783 N.W. Morning clear; afterwards cloudy; evening light rain. ; [with rain. 2/68 |74 173 \69 |773)813.82 803 Ditto Morning and noon clear ; afterwards cloudy and squally 66 |74 |72 \7o 80 |81 81381 | Varia. Cloudy throughout. 67 |74 75 |71 80 |81 82 813 S. W.Clear throughout. 3 4 . : [southerly winds) sunset, squally with hard rain. 5167 175 |74 171 |783|823 833 80 \Varia. Morning and noon clear; afternoon cloudy; (strong 6 7 8 69 |74 |74 |70 \78 |82 843 82 West Clear throughout. 68 |75 |76 |72 \77 |82 |\84 \81 \N.W.| Ditto ditto. i [gun-fire, squally with hard rain; during night much heavy rain. 79 Ditto Morn. and noonclear; aftern. cloudy ; with thunder and lightn. ; [with heavy rain. 968 }71 \68 |68 \77 \793 80377 | Varia. Morning and noon cloudy ; afternoon dark and squally, 66 176 (74 |70 (763823833 bsg 68 |72 |68 76 80 80 '793S. W.Morning clear; noon and afternoon cloudy, with rain. 1167 |74 |74 |70 1753783 81 |793 N. W. Morning and noon cloudy ; afternoon clear. [showery. ee 73 172 69 \76382 80 \792 Ditto Morning and noon clear; afternoon cloudy and 13.68 |73 |72 (69 \77 \81 82 \803 Ditto Clear throughout. [ showers. 14.68 |73 |73 |69 \78 \82 83 783 Ditto Morning and noon clear; afternoon cloudy with light [thunder, lightning, and torrents of rain. 67 |73 73 \69 \763.82 84 81 West Clear throughout; night, most violent squall, with 68 |72 |74 |7o |78 82 83 |82 |Ditto \Clear throughout. 17.68 |72 |72 \6g |81 82 82 81 |Ditto Morning clear; noon cloudy ; afternoon clear. 1868 173 !72 |69 (79 \82 |83382 |Ditto Clear throughout; evening, very light rain. ae 72 73 \70 80 |82 83382 Ditto Morning hazy; noon, very light rain; afternoon clear. ide 75 |75 171 \79 82 84 |824/Ditto Clear throughout; evening, lightning, with dark clouds. Lr. mM. very hard squall, and heavy rain. 21/69 |75 (76 |72 \78382 |833.81 |S. W..Clear throughout; evening, cloudy with lightning ; 9 22/69 |75 |76 |72 |79 [813823813 Ditto Clear throughout. J } | [ning: night very hard rain. 23,69 175 |76 |72 |79 |824.833 82 |Ditto| Ditto ditto, 9 p.m. hard rain, thunder, and light- ails 76 '75 '72 \80}82 |83 |82 |Ditto Morning and noon clear, afternoon cloudy. % 76 |77 73 '794,834 85 |824'Ditto |Clear throughout ; southerly wind all day. 26/70 177 175 |73 |80 |83 |85 |83 |Ditto |Clear throughout. gi 79 |78 \74 |80 |823/843)814|Varia.| Ditto ditto. 28/70 |76 1764/73 [783/83 |85 |823|Ditto| Ditto ditto. 29\69 |75476 |73 |80 |84 |87 |83 |S. W.| Ditto ditto. (lightning, with rain. 30169 176477 |73 |794|84 |804|803|Varia.|Morning and noon clear; 2 P.M. squally, thunder and 31169 175 \76 I72 |783 82 |83 |824|Ditto \Clear throughout. 4H2 596 _|Government Hill. APPENDIX. APRIL 1816. George Town. ee 12 3 P.M. 9 P.M. 6 3 AM. 12 |p.m. Wind. Weather noted from the Town. 1/68 175 2/69 |74 69 175 68 |76 3 4 5/69 |76 668 |72 7/69 |72 8/69 |76 75 © Dp ie) 1069 |74 11/70 |74 12/69 |75 1369 |75 14°70 (74 | 69 |74 16.70 (74 17/70 |76 1870 |75 19 69 |76 2069 |73 2169 72 22 68 72 23'69 76 24.69 |75 25 69 1/73 | 2670 |74 27\79 |73 2870 |75 2970 \73 30,70 |73 76 723,70 73 |71 76 \73 72 71 71 71 72 71 71 783/83 |85 783}83 |84 793/83 |843 783/833 /85 793/833|843 773/83. |84 78 |82 |823 78 |82 185 783/813)/83 78 |83 |85 79 |83 |843 803/84 |84. 793/84 |85 | 80 |833 84 803/84 |85 | 803/84. [854 813/843 833 81 |83 |833 803/83 |833 81 |823 823 81 |82 |833 (783|82 |83 824 81 80 813 79 Ss. W Ditto Ditto Ditto Ditto West Ditto Ditto Ditto Ditto Ditto Ditto Ditto Ditto Ditto Ss. W. Ditto Ditto Ditto Ditto Ditto West Ditto Ditto Ditto Ditto Ditto Ditto ee = : [and rain. Morning and noon clear, afternoon cloudy, with squalls Clear throughout, evening squally with hard rain. ; [thunder and lightning. Morning and noon clear, afternoon cloudy, with Clear throughout. [with thunder, lightning, and light rain. Morning and noon clear, afternoon cloudy and squally, Clear throughout. Ditto ditto. Ditto ditto. Morning and noon clear, afternoon cloudy. [lightning, and heavy rain. Clear throughout, 11 P.M. hard squall, with thunder, Clear throughout, Ditto ditto, light showers during the night. Clear throughout. [nings, and torrents of rain throughout the night. Ditto ditto, continued peals of thunder, vivid light- Clear throughout. Morning and noon cloudy, afternoon clear. Clear throughout, 7 p.m. hard rain for half an hour. Ditto ditto, 4 p.m. hard shower, afterwards clear. Clear throughout. Morning and noon clear, afternoon cloudy. Morning and noon clear, Clear throughout. Ditto ditto. Ditto ditto. {hard shower. Morning and noon clear, afternoon cloudy, 5 P.M. a Hazy and cloudy throughout. ‘Ditto |Hazy throughout. ‘Ditto |Cloudy throughout, 2 p.m. a slight shower, Morning clear, afterwards cloudy. Cloudy throughout, 7 P.M. hard rain, night rainy. APPENDIX. 597 MAY 1816. Government Hill.| George Town. Wind. Weather noted from the Town. 6 3] 9/6 3 9 a.| 12 |p.M.'P.M.A.M. 12 |P.M.P.M. 1/70 |74 |75 {72 |78 |82 |833/81 | West \Clear throughout, very hard rain during the night. | [a hard squall, and rain for several hours. 2/70 |74 |74 |73 78 |\82 |\84 |80 |Ditto |Morning and noon clear, afternoon cloudy, 5 P.M. [with rain, night rainy. 3'70 |75 (74 |72 (79 |82 \813'80 Ditto Morning and noon clear, afternoon thick hazy weather 4)70 175 174 |72 |79 |81 813 80 |S.W. |Cloudy throughout, 6 P.M. hard rain for several hours. 69 174 \72 {70 |79 |83 [82381 Ditto| Ditto ditto, afternoon rainy. [squall and hard shower, evening rainy. 69 |77 |77 |73 |793 83 823179 |West |Morning and noon clear, afternoon cloudy, 4 P.M. a 69 \76 |75 (72 \78 |82 83 803 Ditto Clear throughout. [rainy- 70 174 (74 (71 |793 81 pa 80 |S.W. [Morning clear, afterwards cloudy and squally, evening 69 |76 |75 |79 77381384 |805 Ditto Clear throughout. 10,70 |75 |75 |71 78182 |81 |80 \South Morning clear, afterwards cloudy, night rainy. ns 74 174 |70 )783\81 /81 793'S.W. Morning showery, noon cloudy, afterwards showery. 1268 |74 |74 |71 |773)81 |82 81 |Ditto Clear throughout. 13.68 }74 174 171 |793|822 83 81 |West Morning and noon clear, afternoon cloudy. 68 |75 |74 |70 |80 |83 |83 813 Ditto Cloudy throughout. 68 \75 174 |71 |82 83 |85 |833 South Clear throughout. 16.68 |75 |74 |71 |793)823 833/813 West Cloudy throughout. 17/69 175 |74 |71 [80 |83 [83 813 S.W. Morning clear, afterwards cloudy. 69 |75 |75 |72 |80 |84 843/813 Ditto Clear throughout. 68 \75 |74 |71 |80 |823)84 [823 South'Morning cloudy, with light rain, afterwards clear. 69 {75 (75 |713|793)83 [84 813 S.W. |Morning dark and squally, with hard rain, ae 69 175 74471 80 |83 |833|823 West \Clear throughout. 69 175 \75 |71 |80 83 |84 |823\Ditto| Ditto ditto. 23169 |74 |74 |71 |80 833'843|813|Ditto| Ditto ditto. ; ye ; | [fire squall with hard rain, night much rain. 69 \74 |74 |70 \803 833/84 |83 |Ditto Morning clear, noon light shower, afternoon clear, gun- 5\69 173 |72 |\70 813/83 |83 |81 |Ditto Cloudy throughout, with frequent hard showers. 26/69 |72 |72 |70 |80 |813 81})813|Ditto |Morning cloudy and rainy, afterwards cloudy. 27/69 \71 |71 |69 |80 81})81 |80 |Ditto |Squally day throughout, with very hard ans 3 cloudy. 28)67}\72 |73 |70 |783 804/81 |793\Ditto Morning cloudy with hard rain, noon clear, afternoon 29168 |73 73 !70 |79 |803|81 80 |Ditto |Morning clear, noon very hard rain, afternoog cloudy. 30169 |75 |75 |72 |79 80}/82 |80 |Ditto Clear throughout. 31169 75 75 (72 |784 82}|83 |804|South Ditto ditto. 598 APPENDIX. JUNE 1816. 170 \75 269 |78 70 \78 70 |76 579 |77 670 |76 769 |76 869 (76 969 175 2065 |74 | aI eo Government Hill. 3| 9 A.M.| 12 |P.M. P.M. \71 | George Town. A.M. 823 833 813 843,854 833 843.86 823 843853 834 83385 823 83 84 824 381382 \79 783 793 78 80 80} 78 81} 82 803 | 78 80 78 79 81 79 79 78 76 80 1793 773 81 82 i798 381 823 783 81 lao 78 81 re 794 Weather noted from the Town. South Clear throughout. Ditto) Ditto ditto. Ditto Ditto ditto. Ditto, Ditto ditto. S.W. | Ditto ditto. Ditto Morning clear, afterwards cloudy. [afterwards cloudy. Ditto Morning cloudy, 9 a.m. squall with very hard rain, [shower. ‘Ditto Morning and noon clear, afterwards cloudy, with light Ditto Clear throughout. | South Ditto ditto. Ditto Morning and noon clear, afternoon cloudy. West Ditto ditto, ditto, with light rain. [afternoon clear. Ditto Morning clear, afterwards squall with rain, noon and | {very hard rain, and much rain afterwards. ‘Ditto Morning cloudy with light rain, afterwards clear, 9 Pp M. | (rainy. Ditto Morning cloudy and squally, noon cloudy, afternoon Ditto Cloudy and very rainy throughout, 10 p.m. hard rain. [afternoon squally with hard rain. } Ditto Daylight very hard rain, morning and noon cloudy, 379% 813 793 | [all night. Ditto Morning and noon cloudy, afternoon clear, hard rain Ditto Morning rainy, afterwards cloudy. } [and rainy. Ditto Morning very hard rain, noon clear, afternoon cloudy Ditto Clear throughout. | [very rainy. 823 82 76} Ditto Morning and noon clear, afternoon cloudy, evening Ditto Morning cloudy with much rain, afterwards cloudy. Ditto Morning clear, noon cloudy, afterwards clear. | [evening rainy. ‘Ditto Morning clear, noon very hard rain, afternoon cloudy, I Poche ; Ditto Morning cloudy, evening squally, with very hard rain. | [evening and night much hard rain. Morning cloudy, noon clear, afterwards showery, {and night very hard rain. Ditto Cloudy throughout. Ditto ‘Clear throughout, much rain during the night. Ditto pore oe and noon cloudy, afternoon showery, evening APPENDIX. ABSTRACT OF THE METEOROLOGICAL REGISTER, Kept at the Library in George Town, Prince of Wales’ Island, 1820-1821. Average Range of the Greatest Height of the Ther- So | Thermometer at mometer during the Month. | » 5 = = | 5 = AM. Noon P.M, A A 3 | 1820 July ee eae es 80 84 85 w. 3 INVEST a0 pone on 813 85 873 N.W. 10 September. .... 82 86 863 N.W. 13 Qctober®-) 80 85 863 NEW ser November...... 80 84 85 N.W. 5 December...... 77 823 85 NEWe thee 3 1821. 733 82 85% N.W. 3 793 | 844 | 77 NEW. ze 793 86 87 N.W.&S.E. | i 80 86 862 |S.E.&N.W.!) 11 82 87 89 ~—(S.E.S.&N.W. 6 83 88 88 | N.W.&S.E. | 9 832 88 882 | S.E.&.NW. | 4 84 87 884 SE. | 8 September,..... Tae ime —_— = 1 ac October..... iste _— —_— — — | ed November...... _ — Sy ee —— December ..... - —- | — — | ~ is MONTHS. 1823. August ....... September. .... October........ November..... December...... METEOROLOGICAL REGISTER, Kept at the Library in George Town, Prince of. Wales’ Island, 1823. A.Me ] | | Greatest Height of the Mean Sum of the Thermometer during the Thermometer at | Number of | Month at these Periods. | Dev Rainin ——————— the Month. 8 a oe M.A Lc oa 823 84 6 | 802 85 862 83 842 | 10 81 853 874 843 865 6 813 | 87% | go 842 | 80 | aa 82 874 89 84 854 8 81 87 874 83 86 7 81 87 89 83 852 12 825 | 863 88 832 854 9 81 86 874 813 | 834 13 814 | 87 89 79 80 16 80 84 86 Bid | 82 21 80 844 | 85 APPEND T X,"Norili DONATIONS TO THE Roval Asiatic Society of Great Britain and Freland, FROM ITS INSTITUTION, MARCH 15, 1823, TO MARCH 15, 1827. I. DONATIONS OF MONEY. James Alexander, Esq., M.P., Treasurer R.A.S. seseceeseeeeees £50 0 0 J. Dupré Alexander, Esq., M.P., M.R.A.S. secssecsceeseeseeeees 20 0 0 Henry Alexander, Esq., M.P., M.R.A.S. ..sccccecsereresseeeees 1010 0 H. T. Colebrooke, Esq., Director R.A.S. csssccossceseesseseeeess 10 10 0 Edward Fletcher, Esq., M.R.A.S. .csscssesecceccseceeceeseerees 20 0 0 Daniel Moore, Esq., M.R.A.S.ccccereececcecceveecceveeesevsccsees 50 0 0 Sir G. T. Staunton, Bart., Vice-President R.A.S. secccccesseeeee 50 0 0 W. H. Trant, Esq., M.R.A.S..sccsseesecceecsseescceceessesesceee 6 6 0 SS br Lear een 1) Il. DONATIONS OF BOOKS, &c. By Sir Grorce Tuomas Sravnron, Bart, V.P.R.A.S., March 20, 1823, &c. A very extensive and valuable collection of books in the Chinese language, and of works on China in European languages. ‘The following letter explains the nature of the collection, and the donor’s object in presenting it to the Society. Copy of a Letter from Sir George Thomas Staunton, Bart., to the late G.H.Noehden, Esq., LL.D., Secretary to the Royal Asiatic Society. « Srr: Having, in the course of my residence in China, formed a considerable collection of « Chinese printed books, and also of manuscript dictionaries and other works of Europeans, « calculated to assist the student in the acquisition of a knowledge of the language and literature « of the Chinese, I feel confident that I cannot more effectually promote the object I had in APPENDIX. 601 «view in making this collection, namely, the more general acquaintance in this country with « whatever may be found curious or useful among the productions of the Chinese press, than by « a respectful offer of the collection to the Royal Asiatic Society. « My wish is that it should be preserved entire, and placed in such a situation as may admit « of it’s being at all times readily accessible to the British and other students of Chinese literature « who may frequent this metropolis, under such regulations as the Royal Asiatic Society may « deem it expedient to prescribe. “Tt is not in my power at present to offer to the Society an exact catalogue of the collection, « but the enclosed memorandum will convey a general idea of its nature and extent. “I have the honour to be, Sir, «« Your most obedient, humble servant, «“ 19, Portland Place, (Signed ) «“ Gro. THo. STAUNTON.” « March 20, 1823.” Memoranpum of a Collection of Chinese printed Books, presented to the Royal Asiatic Society of Great Britain and Ireland by Sir Gerorce Tuomas STAUNTON, Bart., V.P.RAS. Works. Vols. 15. Crass 1.—Ancient Literature or Classics of the Chinese: including those of Confucius, and a Mantchoo Tartar translation of what are called the FOMPEBOORS eecece sconce ser oedeads(scecsssoossiveesnvassscesssecearacevacsss, 19S 22. Crass 2.—Dictionaries, Encyclopedias, and Works on Philology, viz. the Im- perial Dictionary of Kang Hy ; Pronouncing Dictionaries; Dictionaries of Ancient and Obsolete Characters; Illustrations of Chinese Tones ; Poetical Dictionary, similar to the “ Gradus ad Parnassum 3’ Dictionary of the Mantchoo Tartar Language; Dialogues in Chinese and Mant- ChOO, NCreeceveveccccsccccscecerrecssecscnscssscecessccsscesesseessscaacees 436 Cuass 3.—Natural History and the Arts, viz. Treatises on Medicine, on certain particular Diseases ; on Astronomy and Astrology ; on Plants and Gardening; on Husbandry ; on the Art of Drawing; on Weaving and Ploughing; on the Art of War; on the Discoveries of Europeans; also Herbals, Almanacks, &C. sssccecesescseccecccccescenccecessensessscoesees 232 17. Cuass 4.—Travels, and Books of Geography, viz. General Topography of China; particular Accounts of the Provinces of Canton, of Pekin, of the Island of Hay-nan; of the Districts watered by the Yellow River ; of the Tourgouths, of Thibet ; of Maritime and other Foreign Nations, &c. ... 270 23. Crass 5.—Modern Poetry, Plays, and Novels, viz. Poems composed on public occasions, in celebration of Imperial Festivals; Poems by Can- didates for Prizes or Degrees; Collections of Plays of the First Tartar Dynasty; Modern Plays now acting; Novels founded on Historical or interesting Domestic Facts, in illustration of the Passions: Moral Tales for the instruction of Youth, cc. sevesscecccccssccccccvecesseeecssccsoscces SUT 9. Crass 6.—History and Biography, viz. General History of the Empire ; Vou. I. 4 I wo oe 602 APPENDIX. By Sir Gro. Tuo. Sraunron, Bart., V.P.R.A.S.—Continued. Works. = . Vols. Annals of Particular Periods; History of the Four First Emperors of the Reigning Dynasty; Biography of the Wise and Good;” Biography of Illustrious Women; Conquests of the Emperor Kien Long, &c....... 246 30. Crass '7.—Laws and Government, viz. The Present Civil, Penal, and Fiscal Codes; Penal and other Codes of Former Dynasties; Reports of adjudged Cases in Courts of Law; Instructions for Pleaders ; Series of Imperial Pekin Gazettes; Collection of Provincial Reports and Government De- cisions ; Official Instructions on Moral Duties; Court Kalendar, &c.... 554 14. Crass 8.—Doctrines of For and other Superstitions; including ............ 56 7. Crass 9.—Publications of the Catholic and Protestant Missionaries. Missals, Summaries of Faith, Translations from the Scriptures, &c. «.....00. +. 20 24. Crass 10.— Miscellaneous, viz. Treatises on Ceremonials; Games of Chess and Draughts; Miscellaneous Instructions; Books for Children; Treatises on Coins and Medals; Extracts from Scarce Books; Catalogues of the Imperial and other Libraries, Kc. ..sesesececscececesccsesscseveesceceses 222 Summary of the whole. Class. Works. Vols. Lewtchinese Clascicsisestssssauasevedeseae Al? savese. tuo 2. Dictionaries ...scccccsecsscescecrees 22 seveee 436 5... ATIS ANG, SCICDCEH ccieecdietecccansay. JO, pvosp>.. coe 4, Travels and Geography ...seccccoee 1% seveee 270 5. Poetry, Plays and Novels ......00. 23 seco. 377 6. History and Biography ...++++s-eee 9 saves 246 4. Laws and Government .ecccccesese 30 coesee SDS 8. Native Superstitions ..sessesssesees Ib seseee 56 9. Books on Christianity ssscccseesee TF seveee 20 10. Miscellaneous ...cccccsscccccecsees 2H covsee 222 186 2,610 Sir George Leonard Staunton’s Account of Macartney’s Embassy to China. Lon- don, 1797, 2 vols. 4to. with atlas, folio. 5 Sir George Thomas Staunton’s Miscellaneous Notices relating to China. London, 1822, 8vo. Sir George Thomas Staunton’s Account of the British Embassy to Pekin, in 1816. Havant, 1824, 8vo. Bengal Regulations, 1793, folio. Fourmont’s Grammatica Sinica. Paris, 1742, folio. A MS. French and Chinese Dictionary, folio. Dictionarium Latino Sinicum, MS. 2 tom. folio. APPENDIX. 603 By Sir Gro. Tuo. Staunton, Barr., V.P.R.A.S.—Continued. Historia Trium Imperiorum Sinarum; a MS. Latin Translation of the San Kwo Che. folio. Nieuhoff’s Legatio Batavica ad Magnum Tartarize Chamum. Amsterdam, 1668, folio. Papers connected with Sir T. S. Raffles’ Governorship of Java. folio. Appendix to Bengal Papers, 1774-5. folio. Pisonis— De Indiz utriusque re naturale et medica. Amsterdam, 1658, folio. Harrington’s Bengal Regulations, 1805-1809, folio. Reports on Bengal, &c. 1782-1783. 2 vols. folio. Papers on East-India Freight, 1780 to 1791; 1796 to 1797; 3 vols. folio. Mailla’s Tong Kien Kang Mou; Histoire Générale de la Chine. Paris, 1777-1785, 13 tom. Ato. Mémoires concernant les Chinois. Paris, 1776-1814, 16 tom. 4to. Marshman’s Chinese Grammar. Serampore, 1814, 4to. Amyot’s Dictionnaire Tartare Mantchou Francois. Paris, 1789-1790, 3 tom. Robertson’s Memoir of a Chart of the China Sea. London, 1791, 4to. Hager’s Pantheon Chinois. Paris, 1806, 4to. Navarrete’s Historia del Reyno dela China. 4to. Madrid, 1675. Marshman’s Works of Confucius, vol. i. containing Shang-Lun. Serampore 1809, to. Hager’s Numismatique Chinoise. Paris, 1805, 4to. Amyot’s Lettre de Pekin sur la Langue Chinoise. Bruxelles, 1773, 4to. De Rhodes’ Divers Voyages en la Chine, &c. Paris, 1681, 4to. Ricci’s Expeditio Christianaad Sinas. Lugduni, 1616, 4to. Vocabulario de Japon declarado en Castellano. Manila, 1630, 4to. Papers on the Restoration of the King of Tanjore. London, 1787, 7 vols. Ato. Dictionarium Latino Sinicum. 2 tom. 4to. MS. Gladwin’s English and Persian Vocabulary. Malda, 1780, 4to. Collado’s Grammatica Japonica. Rome, 1632, 4to. East-Indian Treaties and Grants, 1774, 4:to. East-India Charters, 1772, 4to. Defence of Lord Pigot. London, 1778, 4to. Bolts on India Affairs. London, 1772, 4to. Richardson’s Arabic Grammar. London, 1776, 4to. Nabob of Arcot’s Letter. London, 1777, Ato. Forrest’s Mergui Archipelago. London, 1792, 4to. Halhed’s Bengal Grammar. Hoogly, 1778, 4'to. Batavia Beschreeven. Amsterdam, 1782, 4to. De Guignes’ Voyages 4 Peking, &c. Paris, 1808; 3 tom.8vo., avec atlas en folio. Memoirs of the War in Asia. London, 1788, 8vo. 2 yols. Lessep’s Kamtschatka. London, 1790, 2 vols. 8vo. 412 604 ‘ APPENDIX. By Sir Gro. Tuo. Staunton, Banrr., V.P.R.A.S.—Continued. Johnson’s Oriental Voyager. London, 1807, 8vo. Gladwin’s Ayeen Akbery. London, 1800, 2 vols. 8vo. Rochon’s Voyage 4 Madagascar, &c. Paris, 1791, 8vo. Reports on Carnatic War, &c. London, 1782, 9 vols. 8vo. Verhandelingen van het Bataviaasch Genootschap, Batavia. 6 deelen, 8vo. A Comparative Vocabulary of the Barma, Malayu and Thai Languages. Seram- pore, 1810, 8vo. Anson’s Voyage round the World. London, 1748, 4to. Benyowsky’s Travels. London, 1790, 2 vols. 4to. Jones’s Institutes of Menu. Calcutta, 1794, 4to. Kempfer’s Ameenitates Exotice. Lemgow, 1712, 4to. Holmes’s Journal of Macartney’s Embassy to China. London, 1799, 8vo. Fifteen Years in India. London, 1822, 8vo. Cossigny’s Voyage 4 Canton. Paris, 1799, 8vo. Sainte Croix Voyage aux Indes Orientales. Paris, 1810, 3 tom. 8vo. Exposé Statistique de Tunkin. London, 1811, 2 tom. 8vo. Gemelli Careri’s Voyage du Tour du Monde. Paris, 1727, 6 tom. 12mo. Eloge de Moukden, traduit par Amiét. Paris, 1770. 8vo. Mairan’s Lettres 4 Parennin sur la Chine. Paris, 1770, 8vo. Fullerton’s Military Operations in India. London, 1787, 8vo. Fourmont’s Meditationes Sinicae. Paris, 1737, folio. Al Sirajiyyab, or the Mahommedan Law of Inheritance, edited by Sir W. Jones. Calcutta, 1792, folio. Rumphius’s d’Amboinsche Rareteitkamer. Amsterdam, 1705, folio. D’Herbelot’s Bibliothéque Orientale. Paris, 1697, folio. Dalrymple’s Plans of Ports, &c. 4 vols. 4to. Dalrymple’s Oriental Repertory. London, 2 vols. 4to. Pennant’s Indian Zoology. London, 1790, 4to. Vanbraam’s Voyage 4 Peking. Philadelphia, 1797, 2 tom. 4to. Appendix to Report on East-India Patronage. 4to. _ Rennells’s Memoir of a Map of Hindoostan. London, 1792, 4to. Bruce’s Plans for British India. London, 1793, 4to. Rémusat’s Grammaire Chinoise. Paris, 1822, 8vo. Hadley’s Indostan Grammar. London, 1774, 8vo. Le Compte’s China. London, 1698, 8vo. Magaillan’s China. London, 1688, 8vo. De Cultu Sinensium. Tracts by various Authors on the Worship of Coufucius; Deceased Ancestors, etc. 3 tom. 12mo. Martini Historia Sinica. Amsterdam, 1659, 12mo. Faria y Souza’s Portugueze Conquest of India. London, 1694, 3 vols. 12mo. La Loubere’s Royaume de Siam. Amsterdam, 1691, 2 tom. 12mo. APPENDIX. 605 s By Sir Gro. Tuo. Staunton, Barr., V.P.R.A.S.—Continued. De Ritibus Sinensium. Leodii, 1700, 12mo. Marshman’s Dissertation on the Chinese Language. Serampore, 1809, 4to. Mendoza’s Historia del gran Reyno de la China. Anvers, 1596, 12mo. Italian, Venice, 1587, 12mo. The Chinese Traveller. London, 1775, 2 vols. 12mo. Choisy’s Voyage de Siam. Trevoux, 1741, 12mo. Conformité des Ceremonies Chinoises avec l’Idolatrie Grecque et Romaine. Co- logn, 1700, 12mo, Ambassades des Hollandois a Japan. Tom. 2, 12mo. Winterbotham’s View of China. London, 1795, 8vo. Bayer’s Museum Sinicum. Petropoli, 1730, 2 tom. 8vo. Gilchrist’s English and Hindoostanee Dictionary. Calcutta, 1787, 4to. Sir W. Jones’s Menu’s Verordnungen Verteutchet von I. C. Huttner. Weimar, 1797, 8vo. Fifth Report on the East-India Company. London, 1812, 8vo. Kracheninnikow’s Histoire du Kamtchatka. Amsterdam, 1770, 2 tom. 12mo. Thunberg’s Flora Japonica. Lipsia, 1784, 8vo. Osbeck’s Voyage to China. London, 1771, 2 vols. 8vo. Nouvelles des Missions Orientales. Amsterdam, &c. 1787-1797, 2 tom. 12mo. Hager’s Monument du Yu. Paris, 1802, folio. A Chinese Chart of the South Coast of China. Batavian Naamboek (Dutch East-India Register). Batavia, 1792, 12mo. Renaudot’s Mahommedan Accounts of India and China. London, 1733, 8vo. Rochon’s Voyages a Madagascar, &c. Paris, 1803, 3 tom. 8vo. Patton’s Asiatic Monarchies. London, 1801, 8vo. Reimanni Historia Literaria Babyloniorum et Sinensium. Brunswick, 1741, et Reimanni de Libris Genealogicis Commentatio. 2 vols. 8vo. in 1. Quedlinburg. Thunberg’s Reise in Japan, Erster Band. Berlin, 1792, 8vo. Howel’s Overland Journey from India. London, 1789, 8vo. Dalrymple’s Charts. folio. Gaubil’s Chronologie Chinoise. Paris, 1814, 4to. Sonnerat’s Voyage a la Nouvelle Guinée. Paris, 1776, 4to. Papers relating to Differences of Opinion between Warren Hastings, Esq., Go- vernor-General of India, and Gen. Clavering, Mr. Monson, and Mr. Francis. folio. An English Translation of the Instructions of the Chinese Government to the Merchants trading with the Russians. MS. The Odes of Hafiz. Persian MS., 8vo. Fragments of the Koran. Arabic MS., 2 vols. 8vo. Arabic Syntax. MS. 8vo. Poems of Nasir Ally. MS. 8yo. Cassim’s Poetical History of Abul Muzzafer Shah Ishmael. MS. 8yo. . 606 APPENDIX By Sir Geo. Tuo. Staunton, Bart., V.P.R.A.S.—Continued. The Forms of Herkern. Persian MS., 8vo. The Musnuvi of Julal ud Din Rumi. Persian MS., 4to. A Treatise on Music; translated from the Hinduwi work entitled Parijatac. Persian MS., 8vo. Twenty-three Charts of various parts of the Eastern Ocean, by Alexander Dal- rymple. Five Charts of various parts of the Eastern Ocean, by George Robertson Three Dutch Charts of the East Coast of China, Formosa, Japan, &c. A History of Hayling Island, in Hampshire. Havant, 1826, 8vo. The Chinese character, Hoo,* a tiger, eight feet high by four wide, written in white on a black ground, by Sung ta zhin,+ late Viceroy of Canton. An autograph inscription, by Sung ta zhin; containing the Chinese characters Chwang King Jih Keang,{ each of them above three feet high. East India Papers, two volumes, 4to. Contents of Vol. I: 1. Part of the Public Advertiser, for July 18, 1793, containing the Speech of Sir H. Langrishe, in the House of Commons of Ireland, on the East-India Trade Bill. 2, Report of the Select Committee appointed to take into consideration the Export Trade from Great Britain to the East Indies, upon the subject of the Irish claims ; with Appendix. 3. Report of the Select Committee of the Court of Directors, upon the subject of the Cotton Manufacture of this country ; with Appendices. 4. First, Second, and Third Reports of the Select Committees appointed by the Court of Directors, to take into consideration the Export Trade from Great Britain to the East-Indies ; with Appendices. 5. Estimate of the Company's Affairs, by the Committee of Accounts, Feb. 15, 1793; with Appendix. 6. Report of the Committee of Warehouses, on a memorial from the Manufacturers of Gunpowder ; with Appendicern, 7. Papers respecting the Negociation for a Renewal of the East-India Company's Ex- clusive Trade: ten parts. 8. Short History of the East-India Company and their Trade. 9and10. Duplicate Statement of the Income of the Company. 11. The Act of 33 Geo. III. passed in June 1793, for continuing the possession of the British Indian Territories and exclusive trade in the East-India Company. 12. A Bill for placing the East-India Annuities under the management of the Governor and Company of the Bank of England, 13. Abridgment of the New Act for the Government and Trade of India, &c. + Vol. a For the Chinese character, see plate XIII, No. X. Plate XIII, No. XI.—For an account of Sung ta zhin, see Macartney’s Embassy to China, II, pages 357 and 448 ; also page 387 of this volume, Plate XIII, No. XII. APPENDIX. 607 By Sir Geo. Tuo, Staunton, Bart., V.P.R.A.S.—Continued. The Papers contained in the second volume are duplicates of Nos. 2 to 7 in the first volume. India Papers, Miscellaneous. 4to. Contents : 1. An Inquiry into the nature of Zemindarry Tenures in the Landed Property of Bengal ; two parts, with Appendix. 1790. 2. Report of the Select Committee of the Court of Directors of the East-India Com- pany, upon the Cotton Manufacture; with Appendices. 1793. 3. Further Papers and Proceedings relative to the Payment of the Private Debts of the Nabob of Arcot; with Appendices. 1798. 4. Speech of Peter Moore, Esq., at a Court of Proprietors, held May 5, 1797, tor the purpose of sanctioning powers proposed to be given to the Marquis Cornwallis by the Board of Control and Court of Directors ; with Appendix. 5. Observations of the Court of Directors on the respective Conduct of W. Hastings, Sir J. Clavering, Col. Monson, R. Barwell, and P. Francis, in the Service of the Honourable East-India Company. 6. Proceedings of the Court of Directors of the East-India Company, on the subject of Recruiting the Company’s European Army in India ; with Appendices. 7. Continuance of the above. 8. Copies and Extracts of Advices to and from India, relative to the War with the late Tippoo Sultaun ; the Partition of his Dominions, and Distribution of the Property captured at Seringapatam; and an Account of his Behaviour and Death on the day of the Storm. India Tracts. 4to. Contents : 1. Proceedings of the Governor and Council at Fort William respecting the Administra- tion of Justice among the Nativesin Bengal. 1774. 2. Original Papers relative to ‘l'anjore. 8. The Case of the President and Council of Madras fairly stated, with Observations on the Conduct of both Parties, as well as of Colonel Stuart. 1777. 4. Letters-Patent, establishing a Supreme Court of Judicature at Fort William, in Bengal. 1774. 5. Minutes of the Court of Proprietors of the East-India Company, April 23, 1777. 6. Letter from Mohammed Ali Khan, Nabob of Arcot, to the Court of Directors; with Appendix. 1777. To which is added a Statement of Facts relative to Tanjore. 7. Collection of Letters relative to Tanjore. Oriental Tracts, 4to. Containing : The Oriental Collections, by Wm. Ouseley, Esq., Nos. III and 1V, for July, August, and September, 1797. Rennell’s Additions and Corrections to his Map of Bengal. Rennell’s Bengal Atlas, Ayeen Akbery, by Gladwin. Vol. II. 608 APPENDIX. By Sir Geo. Tuo. Staunton, Bart, V.P.R.A.S.—Continued. East-India Revenue Accounts. 1815-23; 2 vols. folio. Report on Agriculture, &c. of New South Wales. 1823, folio. The 15th, 16th, 17th, 18th, 19th, and 20th Reports on the Nabob of Arcot’s Debts. 1819-1824, 6 vols. folio. Bengal, Fort St. George, and Bombay Regulations. 1818-19-20-22, 4 vols. folio. Sixth Report on Artizans and Machinery. 1824, folio. Proceedings of the Directors of the East-India Company relative to granting an Annuity to the Marquess of Hastings. 1823, folio. List of Papers relating to the Marquess of Hastings’ Transactions in lac ‘3. 1824, folio. Papers relating to the Finances of India, during the Government of the Marquess of Hastings. 1824, folio. Papers relating to the Police, &c. of Bengal, from 1810 to 1819. folio. Papers relating to the Immolation of Hindu Widows. 1824, ‘olio. Papers relating to the Nepaul War. 1824, folio. Papers relating to the Transactions of Palmer and Co. with the Nizam. 1824, folio. Papers relating to the Pindarry and Mahratta Wars. 1824, folio. Papers relating to British Indian Sugar. 1822, folio. The Marquess of Hastings’ Summary of Operations in India. 1824, folio. Instructions to the Resident at Lucknow. 1814, folio. Correspondence between the Government of Ceylon and the Colonial Office relative to J. D. Rossier. 1825, folio. Treaties with Native Powers in India. 1825, folio. Papers relating to the Burmese War in 1825, folio. Papers relating to the Colonial Trade of the Mauritius. 1825, folio. Papers relating to the Discussions with the Burmese Government: 1825, folio. By Major W. M. G. CoLEBRooke, M.R.A.S. ceccecsccsevecsseccoeeeses May 3, 1825. The Desatir or Sacred Writings of the Ancient Persian Prophets. Bombay, 1818, 2 vols. 8vo. Drawings of Indian ploughs, harrows, &c. on three sheets of paper. By the Rev. S. Weston, B.D., M.R.A.S. .cccccsccceccereeceeeees May 17, 1823, §c. Copies of the following of his works. A Chinese Poem, inscribed on Porcelaine. London, 1816, 8vo. Arabic Aphorisms. London, 1805, 8vo. Episodes from the Shah Nameh. London, 1815, 8vo. Persian Distichs. London, 1814, 8vo. The Conquest of the Miao Tse. London, 1810, 8vo. Conformity of the European and Oriental Languages. London, 1802, 8vo. Persian Recreations. London, 1812, 8vo. Remains of Arabic in Spanish and Portuguese. London, 1810, 8vo. Short Notices of India, from Ancient and Modern Writers. MS. APPENDIX. 609 By the Rev. S. Weston, B.D., M.R.A.S.—(Continued.) Annotations on the Psalms. London, 1824, 12mo. The Englishman Abroad. London, 1824, 8vo, Historic Notices of Greek Cities that have struck Coins. London, 1826, 8vo. Two Specimens of Ancient Cufic Writing. Copy of the Arabic Inscription on the Turkish Cannon in St. James’s Park, with an English Translation by the Rev. S. Weston, B.D., &c. Fac-Simile of an Ancient Arabic Inscription, in Mr. Maxey’s possession. A Telinga MS. on palm leaves. A Grammar of the Malabar Language. Vepery, 1789, 8vo. By Grorcr Beiias GREENOUGH, Esq., M.R.A.S. cccsecesseeeeceeeeeeessdume 21, 1823. A Sanscrit Treatise on Eclipses. MS., 8vo. By Monsieur JuLes de Kiaprotu, For. M.R.A.S. ..sssccsseeeeseeeeessdume 21, 1823, &c. Copies of the following of his Works. Verzeichniss der Chinesischen Biicher der Koniglichen Bibliothek zu Berlin. Paris, 1822, folio. Asia Polyglotta. Paris, 1823, 4to. Mit ein Sprach atlas, folio. Origin of Paper Money. London, 1823, 8vo. Mémoires relatifsal’Asie. Paris, 1824-1826, 2 tom. 8vo. Beleuchtung und Widerlegung der Forschungen iiber die Geschichte des Mittel Asiatischen volker, des Herrn J.J. Schmidt. Paris, 1824, 8vo. Observations sur la Carte de JlAsie publiée par M. Arrowsmith. Paris, 1826, 8vo. Mouraviev’s Voyage en Turcomanie et 4 Khiva. Paris, 1823, 8vo. Zohrab’s Lettre sur Cirbied’s Grammaire Arménienne. Paris, 1823, Svo. Lettre adressée a la Société Asiatique de Paris. Par M. Louis de lOr. Paris, 1823, 8vo. Elémens de la Grammaire Japonaise par le Pere Rodriguez. Publiée par la Société Asiatique. Paris, 1825, 8vo. By SAMUEL PARKES, Hsq., M.R.A.S.ccosccccescesccsccecceseveccescssesersceeseesV0U. 1, 1823. His Chemical Essays. London, 1823, 2 vols. 8vo. By Professor Augustus Wii11aM DE ScuteceL, For.M.R.A.S....... Nov. 1, 1823, §c. Copies of the following of his Works. Bhagavad Gita. Sanscrit and Latin. Bonn, 1823, 8vo. Oratio quam Natalibus Frederici Guil. III. habuit. Bonn, 1824, 4to. Indische Bibliothek—eine Zeitschrift, Band 1, und Band 2, Heft 1. Bonn, 1820- 1824, 8vo. By H. R. Lewis, Esqs ssscesceccsecesessscecesssesenscscareceers seme daew eels odth etd Nov. 1, 1823. His Collection of Laws for Fort Marlborough; Malayan. London, 1821, 4to. Vou. I. 4K 610 APPENDIX. By M. Laneuks, of Paris. sssessee [pes Saeed oe Pee € POSETEe veessesseoedVOv. 1, 1823; Caractéres Arabes, gravés par Molé Jeune, sous la direction de M. Langlés. A sheet. By M. Garcin vE Tassy, For. M.RiA.S. ccccsccssccucccccsscsccnncscccccessonss Nov. 1, 1823. Copies of the following of his Works. Les Oiseaux et les Fleurs; Allégories Morale D’Azz Eddin Elmocadessi. Paris, 1821, 8vo., Arabic and French. Exposition de la Foi Musulmane, traduit du Ture de Mahommed Ben Pir Ali Elberkeir. Paris, 1822, 8vo. By Maj. Gen. Sir Jonn Marcoim, Bart., G.C.B., &c. V-P.R.A.S., Nov. 15, 1823, §c. Copies of the following of his Works. The History of Persia. London, 1815, 2 vols. 4to. Memoir of Central India. London, 1823. 2 vols. 8vo. Instructions to Officers in Central India. London, 1824, 8yo. By Major DAvin PRICE, WWEENAS: ssceddessccnestnscadsvorccccedsasccsorsssccceus Dec. 6, 1823. His Chronological Retrospect of Mahommedan History; from Original Persian Authorities. London, 1811-1821, 3 vols. 4to. By WuitELaw AINSLIE, Esq., M.D. M.R.AAS. secsssecscccesseesceeeceees Dec. 6, 1823, §c. Report on the Epidemic Fever of Coimbatore, &c. London, 1816, 8vo. Agastiyar Vaittiyar Annuru; a Medical Work in High Tamul Verse, MS. Observations on the Cholera Morbus of India. By Whitelaw Ainslie, M.D. London, 1825, 8vo. A Persian MS. Account of the Muhammedan Festivals observed in India, with an English MS. Translation by J. Stokes, Esq., of Madras. Materia Indica. By W. Ainslie, M.D. London, 1826, 2 vols. 8vo. By Major CHARLES STEWART, M.R.A.S. ...ccscssccccnsesssceccresveceoseees Dec. 6, 1823, §c. Copies of the following of his Works. The History of Bengal. London, 1813, 4to. A Translation of the Travels of Mirza Abu Taleb Khan. London, 1814, 3 vols. 12mo. Catalogue of Tippoo Sultan’s Library. Cambridge, 1809, 4to. An Introduction to the Anvari Soohyly. London, 1821, 4to. Essay on the Origin of the Afghans. MS. Original Persian Letters. London, 1825, 4to. Dedicated to the Royal Asiatic Society. Translation of a Cufic Inscription. MS. By the Rev. SAMUEL LEK, A.M., M.R.A.S..ccccssccocccccsccccsccscccccsvcccsesssed ils 3, 1824. His Edition of the Syriac Old Testament. London, 1823, 4to. A MS. in the Bugis Character. folio. APPENDIX. 611 By H. T. CoLEBrooxke, Esq., Dir. RuAsS. ..cccscsesccccectsecceesceesescveveseeeL€Ds Vy 1824. Copies of the following of his Works. Algebra, Arithmetic, and Mensuration. Translated from the Sanscrit. London, 1817, 4to. A Grammar of the Sanscrit Language. Calcutta, 1805, folio. A Dictionary of the Sanscrit Language. Serampore, 1808, 4to. Hitopadesa, or Salutary Instructions, in Sanscrit, with an English Preface. Serampore, 1804, 4to. On the Geology of the N. E. Border of Bengal. 4to. On the Valley of the Sutluj River. 4to. Also: Matthews’s Misheat ul Masabih, or Traditions of Muhammed. Calcutta, 1809, 2 vols. 4to. Strachey’s Bija Ganita, or Algebra of the Hindoos. London, 1813, 4to. Du Perron’s Legislation Orientale, en Turquie, en Perse, et dans I’Indoustan. Amsterdam, 1778, 4to. Mémoire pour Dupleix. Paris, 1759, 4to. Hastings’s Benares Insurrection. Calcutta, 1782, Ato. East-India Charters. folio. East-India Treaties. folio. The History of the East-India Company. Vol. I. London, 1779, 4to. Halhed’s Gentoo Laws. London, 1776, 4to. Maurice’s Ruins of Babylon, and Appendix. London, 1816-1818, 2 vols. 4to. Sir G. Colebrooke’s Letters on Intolerance. London, 1791, 8vyo. Araish-i-muhfil; a History in Hindoostanee of the Hindoo Princes of Dihlee. Calcutta, 1808, 4to. Prem Sagur, or the History of Sree Krishna, in Hinduvee. Calcutta, 1810, Ato. Rajneeti, or Tales of the Hindoos, in Brij Basha. Calcutta, 1809, 8vo. Statement of Mr. Buckingham’s Removal from India. Calcutta, 1823, Ato. Essay on the Hindu History of Cashmir, by H. H. Wilson, Esq. 4tto. On the Triangulation of the Cape of Good Hope, by Capt. G. Everest. London, 1823, Ato. Makhzanuw’] adviyeh; Materia Medica. Persian MS., 5 vols. folio. Tohfat al Mominin; Medicine and Materia Medica. Persian MS., 4to. Sirajjiyah ; Muhammedan Law of Inheritance. Persian. Calcutta, 1811, 8vo. Hedaya ; Muhammedan Law. Persian. Calcutta, 1807, 4 vols. 8vo. Futawi Alimgiri; a Treatise on Muhammedan Law. Persian. Calcutta, 1813, 8vo. Debistan al Muzahib. 4to., printed. Sadee’s Persian Goolistan, translated into Hindoostanee. Calcutta, 1802, 2 vols. 8vo. Siddhanta Caumudi; Sanserit Grammar. Calcutta, 1812, 4to. 4 K 2 612 APPENDIX. By H. T. Coresrooxer, Esq., Dir.R.A.S.—(Continued.) Four Sanscrit Vocabularies; the Amaracosha, Tricanda Sésha, Haravali, and Médini Cara. Calcutta, 8vo. Hémachandra Cosha; a Sanscrit Vocabulary of Homonymous Words. Calcutta, 8vo. Panini Sitra Vritti; the Grammatical Aphorisms of Panini, with a Commentary. Sanscrit. Calcutta, 2 vols. 8vo. Manava Dherma Sastra; the Institutes of Menu. Published in Sanserit, by Babi Ram. Calcutta, 4to. Daya Bhiga; a Sanscrit Treatise on Inheritance, by Jimita Vahana, with a Commentary by Crishna Bhatta. Calcutta, 1814, 4to. Viramitrodaya; a Treatise of Hindu Law. Sanscrit. Calcutta, 1815, 4to. Ciratarjuniya ; a Sanscrit Poem, by Bharavi. Calcutta, 1814, 4to. A Persian Translation of the Lilévati. MS. 8vo. Mitdécshara Dharma Sastra. Sanscrit. Calcutta, 1813, 4to. The Pentateuch, in Bengalese. Serampore, 1801, 8vo. The New Testament, in Bengalese. Serampore, 1801, 8vo. A Chart of the Cape of Good Hope. Frank’s Conspectus Chrestomathize Sanskrite. Monachi, 1817, 4to. Calcutta Journal, September 1823. Drawings of Indian Implements and Utensils; on 5 sheets, 4to. A Painting on Silk, representing the Life of Buddha. By RoBerr LYALL, Esq., M.D. ...cccccscscccscescescessesccesccscnvcescrseeL€D. 21, 1824, Sc. Copies of the following of his Works. On the Military Colonies of Russia. London, 1824, 8vo. Dissertatio de Staphylomate Pellucido Conico. Petersburg, 1816, 8vo. Essay on the Waters of Candren Well, Paisley. 1814, 8vo. Report of the Evidence on the Duration of Human Pregnancy. London, 1826, 8vo. By Captain JAMES MICHAEL, M.R.A.S...1cssecsccsecsecceccscsesscsseesceseeveee LED, 21, 1824. A Drawing of a Minaret erected by the Rajah of Tanjore, to commemorate the dethronement of the Emperor Napoleon. By Lieut.-Col. James Top, M.R.A.S. ..ssescseeeseereeses Seagateasndustacncd «.- Feb. 21, 1824. Part of the Poems of Chanda, in the mixed language of the Western Rajput States. A Genealogical Tree of the Chandravansa race. A Genealogical Tree from Swayambhuva to Brij. A Drawing, by a Native Artist, of some Columns in the fortress of Chulni. A Collection of MSS. in the Rajputana dialect, relating to the History, &c. of the Rajput States. A Coloured Drawing of the Hindu Divinity Lacshmi, APPENDIX. By Lieut. Col. James Top, M.R.A.S.—(Continued.) The following Sanscrit MSS. . The Mahabharata; complete in eighteen books. . The Harivansa. A Duplicate of the same. The Karma Purana. The Vayu Purana. The Aditya Purana. . The Skanda Purana. A Duplicate of a Part of the Skanda Purana. . The Brahma Purana. . The Padma Purana. . The Nrisinha Purana. . The Garidha Purana. . The Agni Purana. . The Bhavishyat Purana. . Raghuvansa, a Poem by Kalidasa. . Kiratarjuniya, a Poem, by Bhairavi. . The Bhéja Prabandha. The Bhéja Charitra. The Vikrama Charitra. Paddhati, a Collection of Poems, by Sarngadhara. . A Part of the Silpisdstra. 23. Sarasvati, a Grammar. PHASE Oe DW DO ee 613 A Duplicate of the Asvamédha, or Eighteenth Book of the Mahabharata. By Graves Cuamyey Haveuton, Esq, M.R.AAS. .sscsscsscseseeeeeMarch 6, 1824, Sc. Copies of the following of his Works. Rudiments of Bengali Grammar. London, 1821, 4to. Bengali and English Glossary. London, 1825, 4to. The Manava Dherma Sastra, Sanscrit and ‘English ; 2 vols. 4to. 1825, 4to. London, By the Hon. Courr or Directors of the East-India Company....March 6, 1824, Sc. Marshall’s Reports on the Pergunnahs of Padshapoor, Belgam, Xc. Bombay, 1822, folio. Bruce’s Report on the Renewal of the East-India Company’s Charter in 1794. London, 1811, 4to. Bruce’s Annals of the East-India Company. London, 1810, 3 vols. 4to. Papers connected with the Renewal of the East-India Company’s Charter in 1814. London, 1813, 4to. Minutes of Evidence in Parliament on the East-India Company’s Charter. Lon- don, 1813, 2 vols. 4to. 614 APPENDIX. By the Hon. Court or Directors of the East-India Company.—(Continued.) First, Second, and Third Reports on the Export Trade to the East-Indies. Lon- don, 1793, 4to. Papers on the Government of the Nuwaub Vizier of Oude, 1808 to 1815. Lon- don, 1825, folio. Papers on the Culture and Manufacture of East-India Sugar. London, 1822, folio. Papers relating to the Revenue, Police, and Law of India. London, 1820-1826, 4 vols. folio. Papers on the Marquess of Hastings’ Administration of the East-India Govern- ment. London, 1824, 3 vols. folio. Catalogue of Models of Indian Tools, &c. in the Fast-India House Library. MS. By Joun CHamier, Esq., M.R.A.S. ccscsseeeesecseeeeeceseeeeeeenerecessanens March 20, 1824. Meteorological Observations at Madras, &c., by John Chamier, Esq. 1787, 4to. Proceedings at Balambangan, prior to its Capture, Feb. 26, 1775. By the late J. Jesse, Esq. MS. Capt. Blackburne’s Account of a Suttee, on the Death of the Rajah of Tanjore, in 1802. MS. Memorandums made during a Journey from Masulipatam to Calcutta. MS. By the Rev. G. C. REnovar,, M.R.A.S. cescesseeeeseeeeenenes trssveseseeeet March 20, 1824. Herrn Joseph von Hammer’s Encyklopeidische tibersicht der Wissenchaften des Orients. Leipsig, 1804, 8vo. Abbate Vellas (fabricated) Libro del Consiglio di Egitto. Arabie and Italian. folio. Imperfect. Tables of the Angles at which Cannon should be pointed. Printed at the French Ambassador’s Palace at Pera. S8vo., Turkish. Tables of Logarithms, of Sines, Tangents, &c. Printed at the French Ambas- sador’s Palace at Pera. 8vo. Turkish. Tarikhi Sayyéh; a History of the Wars between the Persians and Afghans. Turkish. Printed. Ghazavati Bosnah; a History of the Turkish Conquest of Bosnia. Turkish. Con- stantinople, 1764. 8vo. Fayuzati Miknatisiyyeh ; the Excellencies of the Magnet. Constantinople, 1756, 8vo. Turkish. The Bulletins of the French Army of Egypt; translated into and printed in Turkish. 4tto. By Tuomas Perry, Esq., M.R.A.S. sesssssseeeseeeeessnreeseeerscesnenens March 20, 1824. A Statistical Account of Etawah, in Bengal. MS. folio. Persian. By G. H. Nornpen, Esq., LL.D., late Secretary to the R.A.S....+++004+4-April 3, 1824, Goéethe’s Observations on Leonardo da Vinci’s Picture of the Last Supper; translated by G. H. Norupen, LL.D. London, 1821, 4to. APPENDIX. 615 By the Rev. Ropert Morrison, D.D. M.R.AAS. ssceresesereersereseree April 3, 1824, Se. Copies of the following of his Works. Chinese Grammar. Serampore, 1815, 4to. Chinese and English, and English and Chinese Dictionary. Macao, 1815- 1822, 6 vols. 4to. View of China, for Philological Purposes. Macao, 1817, 4to. English Grammar for Chinese. Macao, 1823, 8vo. Chinese Miscellany. London, 1825, 4to. Memoirs of Dr. Milne. Malacca, 1824, 8vo. An Account of the Anglo-Chinese College at Malacca. London, 1825, 4to. Sin e chaou shoo choo keae; a Commentary on the New Testament; containing a Commentary on Ephesians, in Chinese, with a Preface and Summary. By the Rev. Dr. Milne. Malacca, 1825, 2 vols. 8vo. Ling hwan peen, an Essay on the Soul, in Chinese, by Dr. Milne. Malacca, 1825, 2 vols. 12mo. Anglo-Chinese College Report. Malacca, 1825, Svo. Two Copies of the 43d of a Series of Chinese Sheet Tracts. Printed at Malacca. By Col. WitiiAM RAaNnKEN, M.R.AAS. cescccsccesecssccercsssscnsvcscseccscssees April 3, 1824. Hamilton’s Translation of the Hedaya. London, 1801, 4 vols. 4to. By Ropert Pace FuLcHER, Esq., M.R.A.S. csscccessessccesccseeeeerecreeree April 3, 1824. A Drawing of the Procession of Jagannath. A Drawing of the Inside of a Temple dedicated to Govinda, at Bindrabun. The Bhaghavad Gita and Devi Mahatmya, in Sanscrit; a Roll with Minia- ture Paintings. Two Architectural Drawings. A View on Chilka Lake, in the Northern Circars. A Drawing of the Fort of Agra. By Lieut. Col. W. Martin LEAKE, M.R.A.S. ccocccscccreccsvceecessevesvee May 15, 1824, His Journal of a Tour in Asia Minor. London, 1824, 8vo. By Professor OruMaR FRANK, For. M.R.A.S. sssecscceesseesceeveevenseedume 5, 1824, Se. Three Copies of hisGrammatica Sanscrita. Wirceburgi, 1823, 4to. Two Copies of Chrestomathia Sanscrita. Parts 1 and 2. Monachii, 1820-21, 4to. Vajsa tiber Philosophie, u.s.w. der Hindu, eine Zeitschrift von Dr. Othmar Frank. 1 Bandes, 1 Heft. Munchen, 1826, 4to. By Lieut. Col. JoHN MACDONALD. .cccovsscesssceccecsscesosaressevsesenesoessovess JUN 5, 1824, Copies of the following of his Works. A General Telegraphic Dictionary. London, 1817, 8vo. 616 APPENDIX. By Lieut. Col. Jouy Macponaip.—(Continued.) Harmonic System. London, 1822, folio. On Projectiles, Fuses, &c. London, 1819, S8vo. An Essay on civilising India. London, 1820, 8vo. By Sir We Ouswnxd; M.R.A.S. sscesescessssoscesessoessccsssspsnescsedbeeil sti AMeaD) 1824, His Observations on Pahlavi Medals and Gems. London, 1801, 4to. A Budhic Amulet from Nepal. Tibetian. An Inscription from Maghada. Sanscrit. By M. RAPER Hisq.se Msi pALSs «ices ah tacssanaxion ccs cbanapsauseabyssrercanvqes Ge 19, 1824. A Chinese and English Dictionary, in three folio volumes, transcribed by Mr. Raper, with an English Index, in one folio volume, compiled by Mr. Raper. Tung kéen kang muh; History of China. 109 vols. 8vo. Tséen keo luy shoo; a Chinese Encyclopedia. 60 vols. 8vo. Yih tung che ; Geographical Description of China. 30 vols. 8vo. Luy king; Chinese Medicine. 22 vols. 8yo. Ching tsze tung; a Chinese Dictionary. 20 vols. 8vo. Huen kin tsze wei; a Chinese Dictionary. 14 vols. 8yo. Chuen tze wei; a Dictionary of Ancient Chinese Characters. 6 vols. 8vo. Swan fa tung tsung; a Chinese System of Arithmetic and Geometry. 5 vols. 8vo. Leih ung shih chung keuh; ten Chinese Dramas. 18 vols. 8vo. Luh yin tang she tseih; a Collection of Chinese Poems. 2 vols. 8vo. By Joi DA vas, —iisqsy, MakusdaS. asvscsoparvasstasessgepvesmenstanpecarscssragfitle 10s 1 tote §e. Copies of the following of his Works. Chinese Moral Maxims. Macao, 1823, 8vo. Chinese and English. A Catalogue of the Chinese Library of the British Factory at Canton, by Dr. Morrison and Mr. Davis. Folio, MS. Translation of a Chinese Document relating to the Frigate Topaze. MS. Translations from the Peking Gazettes for 1825. MS. By His Majesty the Kine or Oupr, Hon. M.R.ALS. ....ssseseeeeeeeeeeeeees NOU. 6, 1824. The Haft Kulzum, His Majesty’s Dictionary and Grammar of the Persian Lan- guage. Lucknow, 1822, 2 vols. folio. By Col. J. Barrnin, MARVAGS. c.ccsls.ceceess Vedecesssupecnssuscauscoccenes sreeeeseelVOv. 6, 1824. Copies of the following of his Works. Five Books of Arabic Grammar. Caleutta, 1802-5, 3 vols. 8vo. Tables, elucidatory of Arabic Grammar. Calcutta, 1801, 4to. Digest of Mohummudun Law. Calcutta, 1801, 1 vol. 4to. By Dr..Honrsrierp, MR. ASO 1, Fiis..0s Ouse eeecetes Meadesttoccedelesesessvcascasss NOU. 6, 1824: His Zoological Researches in Java. No.7. London, 1824, 4to. APPENDIX. 617 By the SocrETY OF ARTS, XC. sssersccssssacsssscccneseccreseseessececesesseerers VOU. 6, 1824, &c. The Transactions of that Society, from 1783 to 1825. 43 vols. 8vo. Boy Wiite NOBER.. .scscacencectotascresccnacsadectsocsrrestsatt surdassputerssaseptertees VOUT Oy TOOK. His Arabic Vocabulary. Edinburgh, 1820, 4to. By Baron ScuiLtuine DE CansTaDT, For. M.R.ALS. ...scccceccessescsseseeeees VOU. 6, 1824. His Editions of the following Chinese Works, printed at St. Petersburg: San tsze king; three character classic. Ta heo; the first of the Sze Shoo, or four books of Confucius. Kaou chang kwan lae wan; fifteen Letters written by Oighur Princes and Chinese Emperors. Oighur and Chinese. By, Capt: LACHUAN, 17th Rept.» 0...scccsceccsncescssensscnccasctvccesecrercsesneost)ECe 4, 1824. An Essay on the Source of the River Brahmaputra, with a Map. MS. By-H. H. Witson, Esq., M.R.A.S. scocscssscecccscsscescensssecssvcecsees DeC. 4, 1824, &c. The Quarterly Oriental Magazine, Nos. 1 to 7. Calcutta, 1824-5, 8vo. By the Right Hon. Lord Bextry, M.R.A.S. cesecceeccovcessnceeesesees DEC. 45 1824. A Volume of Drawings of Hindu Divinities, &c. — Folio. By We H. DPrant,, Esq., M.R.A.S, (oc.cosccescdcocesseeceneccersenveascocot Cle 45 1824, The History of the Prophets. Persian and English. MS., 4to. A Religious Book of the Sad Sect, in the Thetith Hindi dialect. MS., 4to. An Account of the Religion of the Sads, in Hindustani. MS., 4to. By Joun REEvEs, Esq., M.R.A.S. ...ccccsceccecccescereccecsssscseecsseesdan, 15, 1825. A Drawing of a Chinese Pheasant. Three Drawings of a Lusus Naturee in the Human Form. Kwang tung tseuen sing king wei te yu too. A general Map of the Province Kwang-tung (Canton), with the Longitude reckoned from the Meridian of Peking. Chinese. Hwang taou tsung sing too. General Map of the Zodiacal Stars. Chinese. Hwan teen tang sing tseuen too. A Celestial Planisphere. Chinese. Names of the Stars in Chinese, by John Reeves, Esq. Macao, 1819, 4to. By the Rev. Bewick Bripce, M.R.A.S. ....esescscscececseevcecseeees Jam. 15, 1825, Copies of the following of his Works. A Treaties on Mechanics. London, 1814, 8vo. Algebra. London, 1821, 8vo. Plane Trigonometry. London, 1822, 8vo. By the Rev. J. J. Scumupr, of St. Petersburg ...sseesseseeseesesceseaae Jam. 15, 1825. Uber die Mongolen und Tibeter. Von J. J. Schmidt. St. Petersburg, 1824, 8vo. Vou. I. 4 L 618 APPENDIX. By the AsTRONOMICAL SOCIETY Of LOndOnsscececsseesceeseseeveessceseresdan. 15, 1825, Sc. The First and Second Volumes of its Memoirs, &c. London, 1822-1826, 4to. By the HorricunTurat Society of LondOnssceceresesssssersveseseessserdan. 15, 1825, §c. The Fifth and Sixth Volumes of its Transactions, &c. London, 1824-1826, 4to. Reports of its Garden Committee, 1823 to 1826, 4to. Lists of its Members, &c. 1824-5-6, 4to. By Messrs. KINGSBURY, PARBURY and Co, sssevessesserseesserverereecsresesseeee Lh, 3, 1825. Walker’s Four-Sheet Map of India. London, 1825. By Bensamin Guy Bazinerton, Esq., NIG AUG ioe beeren ee ane coe eter cagseae epi: tL Gon: Copies of the following of his Works. A Translation of the Adventures of the Gooroo Paramartan. London, 1822, 4to. A Shen Tamil Grammar. London, 1822, 4to. By the Rev. RoBErt ANDERSON, M.R.A.S.esscsecevecscrereesscseseeesereserseer Leh, 5, 1825. His Tamul Grammar. London, 1821, 4to. By Wa ter Hamitton, Esq., M.R.A.S. ccccsccseesesscseeesvveessseceessseevee Ll» 19, 1825. His Geographical Description of Hindostan. London, 1820, 2 vols. 4to. By Sir Ropert Ker Porter, M.RusAS...cccceseccserecseesscsscnsessvevecsseeee Ll. 19, 1825. His Travels in Persia, Georgia, &c. London, 1821, 2 vols. 4to. By Jostas Dupré ALEXANDER, Esq., M.R.A.S. coccecesseeeeeeceveceeseeerees March 5, 1825. A Splendid MS. in the Kumuva Character. By the Brivis AND FOREIGN BIBLE SOCIETY ceseseeseeeseesersseneeseeeeesees April 16, 1825. Arabic Psalms. London, 12mo. Arabic Bible. London, 1822, 8vo. Armenian Bible. St. Petersburg, 4to. Amharic Gospels. London, 1824, 8vo. Assam Testament. Serampore, 1820, 8yo. Bohemian Bible. Berlin, 1813, Svo. Calmuc Gospels of St. Matthew and St. John. St. Petersburg, folio. Carelian St. Matthew. St. Petersburg, 1820, 8vo. Chinese Pentateuch. Serampore, 4to. Chinese Bible (Marshman’s Version). Serampore, 1815-22, 5 vols. 8vo. Chinese Bible (Morrison and Milne’s Version). 8yo. Macao, 21 vols. Dutch Bible. London, 1817, 8vo. Danish Testament. London, 1823, 12mo. English Bible. London, 1817, 8vo. Ethiopic Psalms. London, 1815, 4to. APPENDIX. 619 By the BririsH anp Forrren Brsre Socrery.—(Continued.) Esthonian Bible. 1822, 8vo. Esquimaux Gospels of St. Matthew, St. Mark, and St. Luke, London, 1813, 12mo. Finnish Bible. St. Petersburg, 1817, Svo. French Bible (Martin’s Version). Paris, 1820, 8vo. French Bible (De Sacy’s Version). Paris, 1821, 8vo. French Bible (Ostervald’s Version). London, 1817, 12mo. French Testament (Ostervald’s Version). Paris, 1823, 8vo. French and English Testament. London, 1817, 8vo. Greek Bible (Alexandrine Text). Moscow, 1801, 4to. Greek Testament (Ancient and Modern). London, 1824, 12mo. Georgian Testament (Church Character). 4to. Georgian Testament (Vulgar Character). St. Petersburg, 4to. Gaelic Bible. London, 1821, 8vo. German Bible (Luther’s Version). Strasburg, 1819, 8vo. German Testament (Gosner’s Version). Munich, 1816, 8yo. German and Wendish Testament. Cottbus, 1821, 8vo. German Testament (Hebrew Characters). London, 1820, 12mo. Greenland Testament. London, 1822, 8vo. Goozurattee Testament. Serampore, 1820, 8vo. Goozurattee Testament. Surat, 8vo. Hebrew Bible (Van der Hoaght’s). London, 1822, 8yo. Hebrew Testament. London, 1821, 8vo. Hindoostanee Pentateuch. Serampore, 1822, 8vo. Hindoostanee New Testament (Martyn’s Version). London, 1819, 8yo, Hindoostanee New Testament (Do.) London, 1814, 8vo. Hindoostanee and English St. Matthew. Calcutta, 1819, 8vo. Hindee Testament. Serampore, 1812, 8vo. Hindee Pentateuch. Serampore, 1812, Svo. Hindee Historical Books. Serampore, 1812, 8vo. Irish Bible. London, 1817, 8vo. Trish Testament. London, 1823, 16mo. Italian Bible (Diodati’s Version). Basil, 1822, 8vo. Italian Bible (Martini’s Version). London, 1821, 8vo. Italian and Latin Psalms. London, 1822, 8yo. Icelandic Bible. 12mo. ; Lithuanian Bible. Konigsberg, 1816, 12mo. Lettish Testament. Jelgawa, 1816, 12mo. Mongolian Gospels of St. Matthew and St. John, and the Acts. St. Petersburg, folio. Malay Bible (Roman Characters). London, 1821, 8vo. Malay Bible (Malay Characters, Willmet’s Edition). Haaerlem, 1824, 8yo, 4L2 620 APPENDIX. By the Britisu anp Foreren Breie Socrery.—(Continued.) Moldavian Bible. St. Petersburg, 1819, 8vo. Mandjur St. Matthew. St. Petersburg, 8vo. Manks Bible. London, 1819, 8vo. Mahratta Pentateuch. Serampore, 1812, 8vo. Mordwinian Gospels. St. Petersburg, 1821, 8vo Mooltan Testament. Serampore, 1819, 8vo. Mohawk and English St. John. London, 18mo. Orissa Bible. Serampore, 1814-19, 4 vols. 8yo. Otaheitan Acts. Tahaa, 1823, 12mo. Orenburg Testament. Astrachan, 1820, 8vo. Polish Bible (Roman Characters). Moscow, 1822, 8vo. Polish Bible (German Characters). Berlin, 1810, 8yo. Polish Testament (Hebrew Characters). London, 1821, 8vo. Portuguese Bible (Pereira’s Version). London, 1821, 8vo. Portuguese Bible (D’Almeida’s Version). London, 1819, 8vo. Persian Psalms. London, 1824, 8vo. Romanese Bible. Coira, 1818, 2 vols. 12mo. Russ Testament. St. Petersburg, 1823, 12mo. Russ Psalms. St. Petersburg, 1822, 12mo. Russ Testament (Ancient and Modern). St. Petersburg, 1822, Svo. Slavonian Bible. 4to. Syriac Old Testament .(Lee’s Edition). London, 1823, 4to. Syriac New Testament. London, 1816, 4to. Singhalese Old Testament. Colombo, 1819-20, 3 vols. 4to. Singhalese New Testament. Colombo, 1817, 4to. Spanish Bible (Scio’s Version). London, 1823, 8vo. Spanish Testament. London, 1817, 12mo. Samogitian Testament. Wilna, 1816, 4to. Swedish Testament. Stockholm, 1814, 8vo. Sirianian St. Matthew. St. Petersburg, 1823, 12mo. Tartar Testament. Karass, 1813, 8vo. Turkish Testament Paris, 1819, 8vo. Turkish Testament (Armenian Characters). St. Petersburg, 1819, 8yo. Tscheremissian Gospels. St. Petersburg, 1821, 8vo. Teloogoo Testament. Madras, 1818, 8yo. Vikanera Testament. Serampore, 1820, 8yvo. Welsh Bible. London, 8vo. Wendish Bible. Berlin, 1824, 12mo APPENDIX. 621 By the BririsH anp Forr1en Briere Socretry.—(Continued.) Reports of the British and Foreign Bible Society. London, 1805-21, 6 vols. 8vo. Catalogue of Biblical Works in the Library of the British and Foreign Bible Society. London, 1822, 8vo. By CHEvaLIER AMEDEE JAUBERT, For M.R.A.S...cccssccsescsesecssceeeeeeee April 16, 1825. Copies of the following of his Works. Elémens de la Grammaire Turke. Paris, 1825, 4to. Voyage en Armenie et en Perse. Paris, 1821, 8vo. Notice dun Manuscrit Turk en Caractéres Ouigours. Paris, 1825, 8vo. By Sir JoHN PHiniiprpart, K.G.V., M.RtAUS. iis scccceccosccoeecconesees see. May 21, 1825. The first two Volumes of his East-India Military Calendar. London, 1823-24, 4to. By Davin: Convin, Hsq., MRsASS.sic.ccsccssssucscccsscevccssccscevssersdoesesosee May 21, 1825. A Specimen of Burmese Writing in Mother-o’-Pearl on a Cadjang Leaf. A Burmese MS. on Palmyra Leaves. By JoHn ANDERSON, Hsq.....0ccccssccsveseevecscesescassasscenss ssseccevenssssaseeeJMay 21, 1825. A Buddhic Work in the Burman Language, on Palm Leaves. By Professor Ercuuorn of Gottingen, For. M.R.A.S...ecsscsssersseesereeeeeay 21, 1827. Copies of the following of his Works. Einleitung in das alte Testament. 5 Band, Gottingen, 1823-4, 8vo. Hiob. Gottingen, 1824, 8vo. By Professor HEEREN, of Gottingen, For. M.R.A.S. Be A ahceccscattvente MIU 21, 1827. The 10th, 11th, and 12th Volumes of his Historical Works, containing :—Ideen uber die Politik u.s.w. der Asiatische Volker. Gottingen, 1824, 8yo. By the Abbé Dusots, For. M.R.AS. ..ccsssssccsesscceesscesessesseersseensime 18, 1825, &c. Copies of the following of his Works. Meeurs, Institutions, et Cérémonies des Peuples de l’Inde. Paris 1825, 2 tom. 8vo, Exposé de la Théogonie des Brahmes. Paris, 1825, 8vo. Le Pantcha Tantra, etc. Paris, 1826, 8vo. By the Soct&T& ASIATIQUE Of Paris .....cccccscesescserscesscccsscssssseesess VOU. 5 1825, Sc. Journal Asiatique. Paris, 1822-1824, 5 tom. 8vo. Rapports de la Société Asiatique pour 1822-3-4-5-6. Paris, Svo. By the Royat Society OF LITERATURE cssseccsessseceecceeresssesssssseseslVOUe 3, 1825, §e. Its Transactions, Vol. I., Part I. London, 1826, Ato. Its Prospectus, By-Laws, &c. London, 1824, 4to. Its Annual Report, &c. London, 1825, 4to. 622 APPENDIX. By Professor GEsEntus, of Halle, For. M.R.AsS.eccorsscscesssvseessenseseveesee NOU. 5, 1825. De Inscriptione Phoenicio-Greeca in Cyrena ica nuper reperta ad Carpacratianorum heeresin pertinente commentatio. Scripsit Guil. Gesenius. Hala, 1825, 4to. By the Barrist Miss1oNaRy SOCIETY. «.s+eseccesecenes tevececsseseseseesens NOU. 5, 1825, Se. Robinson’s Malay Hymns (Malayan Characters). Serampore, 1820, 8vo. Do. Do. (Roman Characters), Serampore, 1820, 12mo. The Gospel of St. Matthew (in Malayan). Serampore, 1819, 8vo. The Sunscrit Reader. Calcutta, 1821, 8vo. The Works of Confucius, by Marshman. Vol. I. Serampore, 1809, 4to. Carey’s Sungskrit Grammar. Serampore, 1806, 4to. Mahabarat (in Sungskrit). 1801-6, 4 vols., 12mo. Proceedings of the Sumatran Agricultural Society. Bencoolen, 1821, 8vo. Chater’s Introduction to reading Singhalese and English. Part I. Colombo, 1821, 12mo. Sargent’s Translation of the First Book of Virgil’s Aineid into Bengalee. Seram- pore, 1810, 8vo. Hymns in Bengalee. Serampore, 1818, 12mo. Harmony of the Four Gospels, in Bengalee. | Calcutta, 1822, 12mo. Carey’s Punjabee Grammar. Serampore, 1812, 8vo. Pearce’s Geography, in Bengalee. Part I. Calcutta, 1822, 8vo. Carey’s Telinga Grammar. Serampore, 1814, Svo. Robinson’s Malayan Orthography. Fort Marlborough, 1823, 8vo. Marshman’s Chinese Grammar. Serampore, 1814, 4to. Yates’s Sunskrit Grammar. Calcutta, 1820, 8vo. Chater’s Cingalese Grammar. Colombo, 1815, 8vo. Carey and Marshman’s Ramayuna, Sungscrit and English. Vol. I. Serampore, 1806. F. Carey’s Burman Grammar. Serampore, 1814, 8vo. Tootenama, or Tales of a Parrot, in Bengalee. Serampore, 1805, 8vo. Hitopadesha, in Bengalee. Serampore, 1808, 8vo. Singalese New Testament. 1817, 4to. Narrative of the Baptist Mission in India. London, 1824, 8vo. Raja Vali, the History of the Kings of India, in Bengalee. Serampore, 1808, 8vo. Stewart’s Oopodes Cotha, Bengalee and English. Calcutta, 1820, 8vo. Pearson’s Dialogues on Geography, Astronomy, &c., Bengalee and English. _ Cal- cutta, 1824, 8vo. The Persian Primer. Calcutta, 1825, 8vo. Pearson’s English Grammar, in Bengalee. Calcutta, 1820, 8vo. Mrs. Rowe’s Hindee Spelling Book. Calcutta, 1823, 8vo. Stewart’s Historical Anecdotes, English and Hinduwee. Calcutta, 1825, 8vo. APPENDIX. 623 By the Bartist Misstonary Socrety.—(Continued.) The Persian Reader, Persian and English. Vol. I. Calcutta, 1824, 8vo. Yates’s Sunscrit Vocabulary. Calcutta, 1820, 8yo. Joyce’s Scientific Dialogues. Vols. I and II., in 1 vol. Calcutta, 1819, 8vo. Yates’s Natural Philosophy, English and Bengalee. Calcutta, 1825, 8vo. Pleasing Tales, in English and Bengalee. PartI. Calcutta, 1824, 8vo. Pearson’s Idiomatical Exercises, English and Bengalee. Calcutta, 1825, 8vo. Enuclid’s Elements of Geometry, in Arabic. Calcutta, 1824, 8yo. The Pleasing Instructor, in Hindoostanee. Calcutta, 1824, 8vo. By Sir THomas STRANGE, M.R.A.S. .cccsscsecceccceccscerccesscsccescessescessee NOU. 5, 1825. His Elements of Hindu Law. London, 1825, 2 vols. 8vo. By M. Sranisiaus JULIEN, For. M.R.A.S. .scssssccssseseessccsessceseeseee NOU. 5, 1825, Sc. Copies of the following of his Works. L’Enlévement d’Héléne, Gree et Francais. Paris, 1823, 8vo. Meng tseu vel Mencium—Latino Sinicum—Pars Prior. Paris, 1824-6, Svo. By JAMES Ross, Esq. ....sssssscccssccesssssecescescsscerscscssesssesssssesesseessserss NOU. 5, 1825. His Translation of the Gulistan of Sadi. London, 1823, 8vo. By M. DonDEY DUPRE, JUD....sscscecceees vee cccceresssescccceressscsseccasesscesees WOU: 5, 1825, Dard’s Dictionnaire Francois Wolof et Bambara. Paris, 1825, 8vo. By Lord Viscount KinGsBOROUGH, M.R.A.S....secssessceserceeeereesereese eee NOU. 5, 1825, Pére Amiot’s original Translation of the Mandchu Chinese Dictionary, Mandchu isabukha bitkhe—Tsing wan weishoo. 2 vols. folio. MS. M. Langles’ Edition of the above Translation, entitled Dictionnaire Tartare Mant- chou Francois. Paris, 1789-90, 3 tom. 4to. By Mr. WIiItx1am HurrM ann, M.R.A.S..ss00ecssceecssscererereceeessssescesesers NOU. 5 1825, An Account of the Rosetta Stone. London 1811, 4to., with Engravings, folio. On the Anglo Chinese College. Malacca, 1823, 8vo. Campbell, on the Marquess Wellesley’s Indian Administration. London, 1807, 8vo, Notices concerning China. Malacca, 1823, 8vo. A pair of Chinese Scrolls, containing Sentences from the She King. By Witr1am Marspen, Esq., M.R.A.S. ...sssccscccesssesecseesacsesrarsersere VOU. 5, 1825. His Numismata Orientalia Ilustrata. London, 1823-1825, 2 vols. 4to. By THOMAS MYERS, Esq. ..sssoccsesessscesseerensseceesesscnesssesecsessvsscassonsesVOUs Dy 1825. His Essay on the Chinese Language. London, 1825, 8vo. The Humane Society’s Rules, in Hindoostanee. London, 1826, 8yo. 624 APPENDIX. By Cesar Moreau, Esq., M.R.A.S. ......0000 pereatawape BOA a eter e ee Nov. 5, 1825, &c. Copies of the following of his Works. East-India Company’s Records. London, 1825, oblong folio. Exports of British Produce and Manufactures. London, 1826, folio. The Silk Trade in England. London, 1826, oblong 4to. Tabular View of British Trade. A sheet. By Lieut. JAMES BROOKE. «ssssseoneeees seseesvvesees sevaesccssouseveasvesessesnes so. Nov. 5, 1825. Route of the Burmese Army from Amerapura to Rangpur in 1820. MS., trans- lated from the Burmese. History of the Kings of Assam, in Bengalee. A Theological Work, in Bengalee. The Koran. Arabic, MS., 3 vols. 18mo. By Capt. J. A. HoDGsONn...ssseeeeeee te eceeesceee és cocsbub os ccswecbeecs tecsccscccsceees Nov. 5, 1825. His Barometrical Measurement of Places in Hindustan. MS. His Voyage from Calcutta to Cawnpore. MS. By A. B. Granvit1E, Esq., M.D. M.R.A.S. ....+ abedusssvpuadbavaves eins «»s.Nov. 5, 1825. His Essay on Egyptian Mummies. London, 1825, 4to. By P. P. THOMS, Esq. «cccsscsscccsssccceesccressscescsecscnsccscceccsseressesssesces Nov. 19, 1825. His Translation of the Hwa Tséen—Chinese Courtship, in verse. Macao, 1824, 8vo. Hwan teen tang sing tseuen too, a Chinese Celestial Planisphere. By M. ABex REMUSAT, For. M.R.A.S. casscsccscssvesceseeseenessscconeeeness «Nov. 5,:1825. His Melanges Asiatiques. Tome I** Paris, 1825, 8vo. By James BArLirE FRAZER, Esq., M.R.AsS. scsessssesscescerenressvcsceconne » Nov. 5, 1825. His Tour to the Himala Mountains. London, 1820, 4to. By the GEOGRAPHICAL SOCIETY Of Paris. ......csseccssseseeseesseeeesseeees Dec. 2, 1825, Sc. Questions aux Voyageurs, 1"* Serie. Paris, 1824, 8vo. Recueil de Voyages, Tome 1'* et Tome 2" Partie 1 Paris, 1824-5, 4to. By Lieut.-Col. C. J. DovLe, M.R.A.S. cesssscssesecrsessccsccsoeeeesesesssereees DEC. 17, 1825. An Egyptian MS. on Papyrus, from Thebes. By James ANNESLEY, Esq., M:R.A.S. «...000 Vacs encoseastenssescboosseecseenas Dec. st 1825. His Sketches of the Diseases of India. London, 1825, 8vo. By JoHn Frost, Esq.) M.R.A.S. cccsssocssescesccscssensevscessscvsseneseses Dec. 17, 1825, §e. His Orations delivered before the Medico-Botanical Society of London. 1825 and 1826, Ato. APPENDIX. 625 Byg Rp rrM any, Bsq:;, MCRUALS,, cccccscscccswesvesessosdcsdcoasddecrientecseecess CCH 11, 1825, His Essay on uniting the Atlantic and Pacific Oceans. London, 1825, 8vo. By Joun Disney, Esq.) M.R.A.S.sssssssssscseosssscssesescssssessasssnsessees D006 1%, 1825, §e- His Outlines of a Penal Code. London, 1826, 8vo. Copy of an Inscription on what is called Adam’s Tomb, in Ceylon. MS. By RoBerr DytLeR, Hsq., M.D, ...<-.sccaccocecosccsersccescasosvscccnessossassuestIQMs ly 1820. Copies of the following of his Works. Illustrations of Ancient Geography and History. London, 1825, 8vo. Remarks upon Morbus Oryzeus. Calcutta, 1820, 2 vols. 8vo. Narrative of a Disease (Morbus Oryzeus), which occurred in Jessore. Calcutta, 1817, 8vo Systematis Nosologici novi. Calcutta, 1821, 8vo. Sketch of anew Nosological System. Calcutta, 1821, 8vo. By Rosert Grant, Esq., M-R.AsS. c.cccccsnscoscccasccovcccsvcsscccessecseerecs Jan. 21, 1826. His Essay on the Merits of Haileybury College. London, 1826, 8vo. By the Proprietors or THE ANNALS OF OrIENTAL LITERATURE...... Jan. 21, 1826. Numbers 1, 2, and 3 (all that were published) of that work. London, 1820-1, 8vo. By Sm Tuomas Sramrorp Rarries, M.R.A.S. A coloured Engraving of the Rafflesia Arnoldi. By Baron Sitvesrre DE Sacy, For. M.R.A.S. c.seceeeceseecseeseeeeeres April 8, 1826, His Chrestomathie Arabe. Paris, 1826, 2 tom. 8vo. By the Mepicat Society of Calcutta ....ssseeseseeeescesceeseosenceses April 8, 1826. The First Volume of its Transactions. Calcutta, 1825, 8vo. By R. T. J. Gryy, Esq., M.R.A.S. sendiauochionogonesnconsppcnonocouocmcbacee uid tel! Us Ptoe A Statistical Account of Bareilly, in Persian. MS. By Major-Gen. HarpwickE, M.R.A.S. ...ceeseeeerceseeeceeeeeeseeere April 8, 1826. An Engraved Portrait of Ram Mohun Roy. ' An Engraved Portrait of the Marquess of Hastings. Moor’s Account of the Operations of Little’s Detachment ‘in the Mahratta War. London, 1794, 4to. Francklin’s Memoirs of General Thomas. Calcutta, 1803, 4to. Matthews’s Translation of the Mishcat ul Masabih, Actions and Sayings of Mu- hammed. Calcutta, 1809-10, 2 vols. 4to. Francklin’s Palibothra, 4 Parts. London, 1815-1822, 4to. Memoirs of Tippoo Sultaun. Calcutta, 1819, 8vo. Memoirs of the late War in India. 1788, 2 vols. 8vo. Vou. I. 4M 626 APPENDIX. By Captain Puriip Parker KING, M.R.A.S. coesevessresenssereeeeesees April 8, 1826. His Survey of the Coasts of Australia. London, 1826, 2 vols. Svo. By Col. Farquuar, M.RiA.S. ceecereceseereeeececeooseeveereseseessceee April 22, 1826. Morrison’s Lectures on Mental Diseases. Edinburgh, 1825, 8vo. Morrison’s Address on concluding his Lectures. London, 1826, 8yo. By P. M. Wyweny, Esq. ssssvcsesecsseeseececvecevecsseeceeeensesceeses April 22, 1826. His Translation of the Daya-crama-sangraha, a Treatise on the Hindoo Law of Inheritance. Calcutta, 1818, 4to. By Navin BaxTER, Esq. eeseescsseesecseensveeeesccseueveseetersesees ss+ee- May 6, 1826. Twenty coloured Hindu Drawings, illustrative of Buddhic Legends. Twenty-four coloured Drawings of Hindu Domestic Habits. Four coloured Drawings of Hindu Divinities. By J. Ayton, Esq. sasiauiewasides ees capieios son tasesincem ahaa eeneanestesmeens (UO Gol Sop, His Grammar of the Nepalese Language. Calcutta, 1820, 12mo. By Major Epwarp Moor, M.R.A.Sccccccccsccccssvcsccccccecssccsccsssse- May 6, 1826. Copies of the following of his Works. Operations of Captain Little’s Detachment in the Mahratta War. London, 1794, Ato. Suffolk Words and Phrases. Woodbridge, 1823, 8vo. Bombay Military Regulations. Bombay, 1801, folio. Hindu Pantheon. London, 1810, 4to. Hindu Infanticide. London, 1801, 4to. Sketches of the Goorka War. Woodbridge, 1822, 8vo.’ By M. Joserpn bE Hamner, For. M.R.A.S ‘seccvsvesccccceccsccveccscceeeMMay 6, 1826. Bakis der gréssten tiirkischen lyrikers Diwan—verdeutscht von J. von Hammer. Wien. 1825, 8vo. By Captain Grant Durr. ......++- veeee' socccepes sas cpsevceecsscess ousess lay 20,1826. His History of the Mahrattas. London, 1826, 3 vols. 8vo. A Firman from the Emperor Shah Jehan. MS., Persian. A Letter from the Emperor Muhammed Shah. MS., Persian An Imperial Sunnud for the Province of Malwa. MS., Persian. By Messrs. BuRNOUF AND LASSEN....+.+++ svecvcevoceveccucvesenssccssvcssses sereedune 3, 1826. Their Essai sur le Pali. Paris, 1826, 8vo. By Lieut.-Col. Witt1aM FRANCKLIN, M.R.A.S. csvsssssssessesssesssesereudiine 3, 1826, Sc. Copies of the following of his Works. History of the Reign of Shah Aulum. London, 1798, 4to. APPENDIX. 627 By Lieut.-Col. Witiam Franck, M.R.A.S.—(Continued.) Enquiry concerning the Site of Palibothra. London, 1815-22, 4to. Memoirs of George Thomas. Calcutta, 1803, 4to. Tour to Persia. London, 1790, 8vo. Engraved East and West Views of the Giant’s Causeway in Ireland. Also the following MSS. Copy of an Arabic Inscription in the Tograi Character, from the Sonah Musjid at Gour. The original, found in the jungle near the mosque, is presented to H. P. Hope, Esq., of New Norfolk Street. A Theological Work in the Pali Character, taken from the Raja’s house, at the capture of Arracan. A Survey of the River Chandun, from Champanagur to Deogur; and from thence to its junction with the Ganges. Copy of an Inscription cut in the Rock at Mundar Mountain, near the Colossal Figure of Maha Cali: in duplicate. Copy of an Inscription on a Stone near Colgong. Copy of an Inscription near the head of the Staircase leading to the Reservoir called Sita Cunda at Mundar: in duplicate. Copy of an Inscription near Ponphur Talon, Mundar: in duplicate. Copy of an Inscription, in the old Sanscrit Character, from Mundar Hill: very long, and in large characters. Six Sanscrit Inscriptions from Mundar Hill, in duplicate. A Ground Plan of Mundar Hill, in duplicate. Interior View of the Adinah Mosque at Purruah in Bengal. A Drawing of the Musudin, near Mundar. A Coloured Drawing, by Charles O’Halloran, of the Jema Musjid, at Delhi: in duplicate. Drawing of a Sepulchral Urn at the Mosque at Adinah. Drawings of Jain Temples and Figures. A Coloured Mythological Print of Buddha, from Nepal, in duplicate. Copy ofan Inscription on a Stone found at the Ruins of Cyrene in Africa, on the Mediterranean Shore. View of Joatch Kund, in the Currackpur Hills, in duplicate. Drawings of the Temples and Figures at Janguira Rock, near Bhagulpur. Drawing of a Basin on a rock, and a Cascade, near Gorakhpur. A Bird’s-eye View of Mundar Hill. View of Iron Works at Bhina Bhad. Drawing of a Statue of Buddha, presented to the Royal Asiatic Society by Colonel Francklin. Coloured Drawing of the Jema Musjid, at Currackpur. Drawing of a Jain Statue, with an Inscription, dug out-of the Ruins of Indra Pye forty miles S.W. of Sooruj Gharra. 4M 2 628 APPENDIX. By Lieut.-Col. Wiit1am Franckuiy, M.R.A.S.—(Continued.) Representation of a Horse’s Hoof, on the Rocks at Gorakhpur. View of Ratna Cunda, at Mandar. ‘Copy of an Arabic Inscription. Coloured Drawing of the Brookhas. Drawings of Temples and Figures. Drawing of an Idol. By Captain Ropert MELVILLE GrinDLAy, M.R.A.S.sseeeeeseeesersseesennes May 20, 1826. His Scenery, Costumes, and Architecture of Western India. Parts I. and II. London, 1826, folio. By Colonel Mark WIxks, V.P.R.A.S. ssssseseesereereseeeeeeerreeceseeeeennns June 3, 1826. The Akhlak e Naseri. Persian MS., 8vo. By Lieut.-Col. Jon WARREN csscseseseeesesseseeeeetesnerenereetensensnasnnnersens June 3, 1826. His Translation of the Kala sankalita, Modes of computing Time in Southern India. Madras, 1825, 4to. By Mrs. WILLIAMS sesesesseeesere casoseevens dioevscensccces eeccccccceces Say basese sss June 17, 1826. Memoir on the Zillah of Baroche, by the late Lieut.-Col. Monier Williams. London, 1825, 4to. By GrorGe Paterson, Esq.y M.ReA.S. sssseeseeseerereerereesesenrnnnes colveeves June V7, 1826. Pugh’s Observations sur la Calorique. Rouen, 1826, 4to. By T. P. Prat, Esq., M.R.A.S.cccceeseessreseseseseeeeeeseees Seti dhlece sou cas June 17, 1826. Copies of the following of his Works. A Catalogue of Ethiopic Biblical MSS. London, 1823, 4to. Fasti Sacri Ecclesiee Ethiopic. MS. Computus Temporum Ecclesize Ethiopice. MS. The Ethiopic Originals of the Fasti and Computus temporum. MS. Translation of the Ethiopic Mode of ascertaining the Hour by the Length of a Person’s Shadow. MS. By the Astatic SOCIETY OF BENGAL sscscessseeseseeereenereeeeens attics eduees a5 08 Nov. 4, 1826. Asiatic Researches, Vol. XV. Serampore, 1825, 4to. By C. J. Micke, Esq.ecccccsssseceseescesserneeee seosdanesbieaens Sade anand pukk dausses Nov. 4, 1826. His Essay on the Philosophy and Mythology of Paganism. London, 1826, 8vo. By the CHEVALIER DE PARAVEY sssssresseeees SanwontsOnasuaet manee tos sescesessececeelVOVv. 4, 1826. Copies of the following of his Works. Nouvelles Considérations sur le Planisphére de Dendera. Paris, 1822, 8vo. APPENDIX. €29 By the Cuevatier DE Paravey.—(Continued.) Essai sur Origine Hiéroglyphique des Lettres de tous les Peuples. Paris, 1826, 8vo. By Mons. THEOLOGUE, For. M.R.A.S. «.sssscesccessssssccreanesscsssscessseeees WOU. 4, 1826. A Turkish Translation of Euclid’s Elements of Geometry. 4to. By His Excellency Count Lupoxr, For. M.R.A.S. csscssseseceeeennes seveseeelVOu. 4, 1826. Turner’s Embassy to Thibet. London, 1800, 4to. By Joun Bowrrne, Esq., M.R.A.S. Copies of the following of his Works. Hymns. London, 1825, 12mo. Account of the Prisons in Spain and Portugal. London, 1822, 8vo. An Edition of Bentham’s Observations on the Commercial System. London, 1821, 8vo. Details of his Arrest in France. London, 1823, 8vo. Russian Anthology. London, 1823, 2 vols. 12mo. Contestacion a los Observaciones de D. Juan Bernardo O’Gavan sobre la suerte de los Negros de Africa. Madrid, 1821, 8vo. Clarkson’s Opiniones y Conducta de los Primitivos Cristianos en quanto 4 la guerra. London, 1821, 8vo. By the Rev. ArexanpeR Nicoxr, LL.D. M.R.A.S. csseessssrssssersrerees soe WVOv. 4, 1826. His Bibliothecze Bodleianze’ Codicum Manuscriptorum Orientalium Catalogi, Vol. I. Part 2. Oxonii, 1821, folio. By Joun Suakespear, Esq., M.R.A.S. ...e.0000s Padonioneansoeden “pageSocec ...Nov. 4, 1826. Copies of the following of his Works. Hindustani and English Dictionary. London, 1820, 4to. Hindustani Grammar. London, 1826, 4to. Muntakhabat i Hindi, or Selections in Hindustani. 1825, 2 vols. 4to. By the Proprietors or THE RévuE EncycLopépiQue. Etude sur la Civilization d’Haiti. Paris, 1825, 8vo. Tableau Moral et Politique de la Gréce en 1824. Paris, 1825, 8vo. De la Crise Commerciale de Angleterre. Paris, 1826, 8vo. Introduction a la Révue Encyclopédique pour I’ Année 1826. Paris, 1826, 8vo. By M. Léon Bezour. His Géographie Astronomique et Physique, French and Romaic. Paris, 1825, 12mo. By the Rev. Joun Macsrivek, D.C.L. M.R.A.S.sscccssesesseecseeensceseaeeeeee VOU. 4, 1826. The Epistles of the Poet Jami, in Persian. MS. 8vo. 630 APPENDIX. By the Rev. Joun Macsrivr, D.C.L. M.R.A.S.—(Continued.) A Turkish Prose Abridgment of the Shah Nameh, MS. 8vo. A Persian Translation of the Sanscrit History of the Seventh Incarnation of Vishnu. MS., 8vo. ; Tohfet el Irakein: a Poetical Description of Irak Ajemi and Irak Arabi, Persian MS. 4to. By Col. Henry Wors ey, C.B. M.R.A.S. « sssccssesececeeneneeseeeeeennersees Nov. 4, 1826. Capt. N.P. Grant’s Journal of his Route through the Western part of Makran in 1809, with a Map, and his Epitaph. MS. The Asiatic Mirror of July 6, 1810, containing an Account of Capt. Grant’s Assassi- nation. Capt. E. Roughsedge’s Account of the Destruction of two wild Elephants at Hazari Bagh, in 1809. MS. A Drawing of the Monument erected to the Memory of Mr. Augustus Cleveland at Bhagalpur, with Copies of the Epitaph. A Sketch of the Appearance of the Snowy Mountains on the Bhutan and Tibet Frontiers of Bengal. Three Drawings of Kurrahs, or Bangles, given as Rewards of Merit to the Sepoys. Lieut. J. A. Hodgson’s Plan of the Fort of Hissarfiroze, in 1809. MS. Lieut. R. I. E. Kerr’s Notes on Upper Assam. MS. Lieut. Kerr’s Sketch of two Stockades in Upper Assam, captured in 1825, MS. Williams’s Account of the Bengal Native Infantry. | London, 1817, 8vo. By B. H. Hopcson, Esq. .scccsssssesseeeeseseseeees ee .Nov. 4, 1826. Several Printed and MS. Tracts in the Bhotea Language. Coloured Prints of Demi-Gods. View of a Goombu, or Lama’s Residence. Picture of Wuh puh muh, the fourth Dhyani, or Celestial Buddha—called Umi- tabhu in Sanscrit. A Buddhic Tract in the Newari, or Aboriginal Language of Nipal. Religious Pictures of the Siva margi Newars. By Mr. Grorce Henry Hurrmann. Calcutta. sere esseeeeeseee sfcecscoren Nov. 18, 1826. The Friend of India, Vol. I. Serampore, 1821, 8vo. A Tamul MS,, containing two Tales. By Perer Auper, Esq., M.R.A.S. ..sseseceeseeseeeees eeeueac esceecee-lVov. 18, 1826. His Analysis of the Constitution of the East-India Company. London, 1826, 8vo. By Jonny Fremine, Esq., M.R.A.S. Bde clbadeboenencdetae asd thhRdaawtehes oneide L2GGd Sigh SRB. The Oriental Miscellany. Calcutta, 1798, 8vo. APPENDIX. 631 By Lieut.-Col. Joun Monckton Coomps, M.R.A.S. sscsssececeeeeeesesee DEC. 16, 1826. An Account of the Observatory erected by W. Petrie, Esq., at Madras, in 1787. 4to. MS. An Explanation of the Principles of Mr. Harrison’s Time-keeper. London, 1767, Ato. By Professor REUVENS, For. M.R.A.S. cccccccsssssssccccesssscsesssesecessecee DEC. 16, 1826. His Verhandeling over drie Javaansche Beelden (Ganesa Nandi and Maha-cala). Amsterdam, 1826, 4to., with a folio Atlas. By Lieut.-Col. T. F. de Havitianp, M.R.A.S. .ccsoccspessccecesesecereee DEC, 16, 1826. His Descriptions of Public Edifices at Madras, Part I. London, 1826, folio. By Lieut.-Col. Gzorce Firz-CiarEnck, M.R.A.S, ...csscssccseseceeecesereee Lhe 3, 1827. His Memoir on the Duty of Picquets. London, 1827, 24mo. By M. Caussin DE PERCEVAL ....ccccessecsscsscsacecsseccocesecccssssesees LED, 3p 1827. Copies of the following of his Works. Grammaire Arabe Vulgaire. Paris, 1824, 4to. Précis Historique de la Guerre des Turcs contre des Russes. Paris, 1822, 8vo. By Major, Joun Smrru, MR-ACS. ...c.cccoscscasssecssesssssccesssvsccoerssesveee ECD. 3, 18217. A Splendid Copy of the Koran in Arabic, with a Persian Commentary. 2 vols. folio. MS. By the Linnwan Soctery of London.......scsscssscessscceessesseveveees LED. 1%, 1827. Its Transactions. Vol. XV. Part I. London, 1826, 4to. List of its Members. London, 1826, 4to. By J. GuIiLEMARD, Esq. M.R.A.S. cscosssssececscovecssccsessssscsssevessseeees March 3, 1827. Eusebii Pamphili Chronicum Bipartitum; Greco Armeno Latinum. Venetiis, 1818, folio. Pascal Aucher’s English and Armenian Grammar. Venice, 1817, 8vo. By Sir A. JoHNSTON, Knt., V.P. R.A.S, sssscossseccesseccesecsevescccersooseee March 3, 1827. Commentatio de Motenabbio: auctore P. a Bohlen. Bonn, 1824, 8yo. Locmani Fabulz: edidit G. W. Freytag. Bonn, 1823, 8vo. Freytag’s Regnum Saahd Aldaulee in Oppido Halebo. Bonn, 1820, 4to. Amrulkeisi Moallakah: editit E. G. Hengstenberg, Bonn, 1823, 4to. Caabi Ben Sohair, Carmen in laudem Muhammedis, &c. edidit G. W. Freytag. Bonn, 1822, 4to. Carmen Abu’l tajjib Ahmed Ben Alhosain Almotenabbii, edidit “Ant. Horst. Bonn, 1823, 4to. A Dialogue between a Heathen and a Christian. Tamul. Madras, 1776, 12mo. 632 _ APPENDIX. By Sir A. Jounston, Knt., V.P. R.A.S.—(Continued.) A Dialogue between an Idolater and a Christian. Tamul. Tranquebar, 1790, 12mo. Tamulsche Kinder Catechismus. Colombo, 12mo. Korte Vraagen en Antwoorden voor de eerst beginnende Kinderen. ‘Tamul. Colombo, 1754, 8vo. Dialogus inter Moslimum et Christianum de via ad Salutem. Trangambarie, 1803, 8vo. Tamul. Catechismus ofte onderweyzing en de Christelicke Leere. Tamul. Colombo, 1754, 4to. Triumph der Waarheid. ‘Tamul. Colombo, 1753, 8vo. Historia Ecclesiastica, Tamul, Trangambarie, 1799, 8vo. Librorum Sacrorum Veteris Testamenti, Trangambarie, 1777-1796, 4to. Tamul. The Ramayanam, in Tamul Prose, printed at the Government College Press at Madras, 1815, 4to. An Account of Rain which has fallen at Madras, from October 9, 1791, to De- cember 31, 1804. 4to. An Account of John Roebuck, M.D. From the Edinburgh Philosophical Journal. Ato. r Also the following MSS. A Catalogue of Cingalese Books. The Pansiyapanas jatakaya; a Singalese Work, on the Religion of Buddha. Agaravari Postagum, a Tamul Spelling Book. 4to. Munnuray, Meyarivoo, Njana valee, Para paren maly, Poetical Instructions in Christian Morals, &c. Tamul. Munnuray, Meyarivoo, and “Njana valee—Poetical Instructions in Christian Morals, with a Prose Explanation. Tamul. 4to. Two Tamul Almanacks, for 1812. Computation of the Height of Mount Meru, &c., in Singalese. Wese Kare Satteke. Singalese. Wattoru Weda pota, a medical work in Singalese. Tables of the Population of several Places in Ceylon. Singalese and English. Wayarogasaray, a Medical Work. Singalese. Account of the Conquest of Ceylon, by the Wisaya Rajah. Singalese. Instructions for making Images of Buddha. Singalese. List of Lands belonging to the Temples of Buddha, in the Dessavory of Matura. Singalese. Giri Dewi Uppetta. Singalese. Guna Pata, a Medical Work. Singalese. Two Charts used by the Maldivians in navigating the Bay of Bengal, &c. An English Translation of a Singalese Medical Work. An English Index to the Yogarnarwaia, or Ocean of Medicine. APPENDIX. 633 By Sir A. Jounston, Knt., V.P. R.A.S.—(Continued.) Translation of Singalese Recipes against Poisons. Translation of a Singalese Tract, on the Effects of Eatable and Drinkable Things. Translation of a Singalese Tract on Venoms. Translation of a Singalese Tract on Poisons, and their Antidotes. Translation of a Singalese Tract on the Treatment of Infants. Translation of the Annupana Tiketsawa, a Singalese Book of Medical Recipes. State of the Thermometer at Colombo for the Year 1805. State of the Thermometer at Colombo from April 1806 to November 1806, with Meteorological Remarks. State of the Thermometer at Colombo for the Year 1807, with Meteorological Remarks. Journal of the Course of the Lady Jane Dundas, from England to Madras. Letter from the Sultan of the Maldive Islands to the Governor of Ceylon, in 1812. Maldivian and Arabic. A Maldivian Alphabet. A Singalese Inscription from a Buddha Temple at Belligam, with an English Translation. A Grantham Syllabarium. Copies of some Figures and Tamul Letters, apparently cut for amusement on a Stone near Panture in Ceylon. Copies of two Singalese Inscriptions on a Rock near the Galapala Wiharay Temple at Bentotte in Ceylon. Copy of an Inscription in an old character of Southern India. Copy of an Inscription on a Rock at Mulgengalle in Ceylon (probably in the ancient Canarese character). A Maldivian Almanack, entitled Mayloe Warujee. Copy of a Malay Pass from the King of Acheen for the grab ship Allum Shah, with a Tamul Translation. A Maldiva Alphabet; Maldiva, Tamul, and English Vocabulary; and Maldiva Song. A Bugis Alphabet, Bugis and Arabic Prayer, and Names of Bugis Books. The Mahavansi, or Doctrine, Race, and Lineage of Buddha. Singalese. The Raja-vali, or Series of Kings. Singalese. The Raja-Ratnacari, or the Jewel Mine or Ocean of Kings. Singalese. A Fragment of a Work in the Malayalam Character. 8yo. A Tamul Almanack for 1807. A Tamul History of Candy, &c. A Tamul Description of Trincomalee and Candy. Copy of an Inscription in the old Canarese Character, on a Rock at Moolkeregalle. A Telinga Syllabarium, Vou. I. 4N 634 APPENDIX. By Sir A. Jonnstron, Knt.. V.P. R.A.S.—(Continued.) A Singalese Work on Palm Leaves, marked No. 14. A Vatteluttu Syllabarium. A Tamul Almanack for 1812. An Invocation used by Elephant Hunters. Tamul. The Forms of the Singalese Character used in writing Sansevit, Pali, and Singa- lese. A Tamul Vocabulary. The Tiruvalluvan Curral, a Work en Morals. Tamul. Description of Medicinal Trees and Plants found at Jaffna. Tamu. A short Account of Jaffna. Tamul. Ali Avisana. Tamul. History of the Temple of Mantotte. Tamul. A short Account of the Book Cailisaparam. Tamul. A History of Ancient Kings. Tamul. Ill. DONATIONS OF ARTICLES FOR THE MUSEUM. By Joun FLEMING, Esq., M.R.A.S. cssssossesssseecenesscsncsssssccessssessasees June 21, 1823. Specimen of the Wool of the Purik Sheep of Ladakh. Specimen of the Wool of the Asil or Asli Tus, or Wild Goat of Khoten. (These two specimens are referred to at pages 49 and 54 of this volume.) By M. Jutrus Von Kraprori, For. M.R.AS..cccsceeseeeesesreeereeeeereereeudume 21, 1823. Specimens of Chinese Type cast at Paris. By James BAmure FRASER, Esq., M.R.A.S. csscseceseseeseeseeenssesseeeeeesees May 1, 1824. A Small Stone Image of Parswanat’ha, found at Old Ujjayana. A very ancient Coat of Mail formed of Iron Rings, with the first Sentence of the Koran on the Collar. A Matchlock of Sikh Manufacture. A Matchlock made at Alwur. A Ghurkha Chief’s Korah or Crooked Sword. Two Skins and a Pair of Horns of an Animal of the Deer or Goat kind, found in the Himalaya Mountains. A Caucasian Felt Cloak. By Sir Grorcr Tuomas Sraunton, Bart. V.P. RoA.S...+sseseeeeseeevee May 15, 1824. A complete Chinese Writing Apparatus. Two Chinese Blocks for Printing in Stereotype. A Ball and Two Brushes used for Printing in China. APPENDIX. 635 By Sir Grorce Tuomas Sraunton, Bart., V.P. R.A.S.—(Continued.) Two Boxes of Chinese Ink. A Chinese Compass. Five Bundles of Indian Arrows, Spears, and Slings. An Ornamented Indian Matchlock. An Indian Scimitar. A Chinese Sword. An ornamented Indian Staff. Three Indian Bows. Three Images in Ivory. Model of an Indian Palanquin. Three pair of Chinese Cymbals. Two Chinese Flutes. Three Chinese Metallic Mirrors. A small Chinese Gong. A Pair of Chinese Castanets. A Swan-pwan, or Chinese Abacus. An Inlaid Urn and Cover, from the Pelew Islands. By Marruew Raper, Esq., M.R.A.S. ...sscsssccssssseseesscsnsssssessscessssnsdme 19, 1824, A Chinese Swan-pwan, or Abacus, made by himself. By Lieut.-Col. James Top, M.R.A.S. ..ccccccssccscccccccscssvcevanscsscsccsces JUNE 19, 1824. Three Sanscrit Inscriptions on Copper: Fac-Similes, a Transcription in Modern Sanscrit, and Translations of these Inscriptions are given in this Volume. Plates 1, 2,3, Pages 230-239 and 463-466, and Art. XII. and XIII. Three Ancient Sanscrit Inscriptions on Stone. Six Plaster Casts with a Sanscrit Inscription, supposed to be given to Pilgrims at the Temples of Buddha. A Bust of Brahma, in Stone. A Fragment of a Cornice, with two Female Figures. A Stone Fragment, with two Hindu Male Figures, in Niches. A Stone, with an ancient Sanscrit Inscription, and a Stag on each side of a Wheel. The Capital of a Hindu Column, ornamented with a Yali and a Human Head. A Fragment of an Impost, with the Varaha avatar, and a Dvara Palah. By Captain James Mictarr, M.R.AAS. ......-sscesccescscosscesevesscceessscesss VOU. 6, 1824, Models in Ivory of a Pair of Callary Sticks. They are missile weapons made of heavy tough wood, used by the southern Poligars and called Printaki by them. By Major-General OGG, M.R.A.S. cssccsscsonrccsssesccccesecscscescsescvesseserer te. 5, 1825. An undescribed Mineral, from Belur in the Mysore, denominated Emerald Avan- turine by Major- General Oge 4 N 2 636 APPENDIX. By Davip CoLvin, Esq. M.R.A.S. Eee eo kspbneds eda epy eo sND) sauswoedaon ciaay 21, 1825. A Sabre. A Harp. A small Plated Image of Buddha. Burmese. A Metal Shrine for an Image of Buddha. Four small Metal Images of Buddha. A Corslet made of Silk and Wooden Net-work. Peat from the Mountains of Kumaon. By Lieut.-Col. Cuanies Josrrpu Doyze, M.R.A.S. cos ccssccsccccsevsesscnsceelVOUe Js 1825. A Steel-mounted Persian Sabre, with a figured blade. An Arabian straight Sword. An Arabian Wooden Shield. An Arabian Dagger. Two Chinese blunt Daggers. A Chinese double Sword. A Coat of Chain Armour. A Corslet in Four Pieces, with Helmet and Armlets to match. Two Java Spears, on Bamboos. A Java Spear with Blow-pipe Tube. Three long Mahratta Spears. A Nepalese Sword. A Java Sword-knife. A Georgian Knife-dirk. Two Malay Creeses, wood mounted. A Malay Creese, ivory mounted. Two Nepalese Sword-knives. Two Pith Arrows, with Fish-hook Barbs. A Box of Malay Cockspurs. A Collection of Lahore Arrows. Two Matchlock Guns. Ten Spear Heads. A Bhotea Cap. A Pair of Nepalese Slippers. A Pair of Horse-hair Spectacles. A Horse-hair Guard for the Mouth. Two Persian Water Bottles, made of Leather. A Net for catching Birds. A Female Dress, from Bhotan. A Persian Lantern. Three Models of Canoes used in Arracan. A Sacred Fish from the Manasoravara Lake. APPENDIX. 637 By Mr. W1iLiiaM HuTIMANN, M.R.ALS. csssssccsceeesseveseesesesseeesesecssee VOU. 5, 1825. A Pair of Men’s Shoes. Six Gilt Tunic Buttons. A Painting on Glass. A Box of Writing Pencils. An Ink Stone. A Steel Yard. Chinese. Specimens of Playing Cards. Specimens of Wooden Printing Type. Tinder made from Paper. An Envelope for a Letter. A Rouging Cloth. Two large Chinese Coins of the Emperor Shin-tsung, who reigned from A.D. 1068 to 1086, one bearing the name He-ning, the other bearing the name Yuen-fung. Four Tung Kingese Coins, bearing the names Canh-hung, Quang-trung, Canh- thinh, and Gia-laong, coined between 1740 and 1820. A Series of Coins, in Duplicate, of the Tai-tsing Dynasty, now reigning in China. (This series is engraved, Plate III., and described pages 257-8 of this volume). By Lieut. JAMES BROOKE. ....ccescosecsneercoseessosscosesrececssenvsowsausseosaeceosD Il, 2) 1825. An Arabian Silver-mounted Dagger. An Arabian Silver-mounted Knife. By Captain Pirie ParKER KING, M.R.A.S..ccssccosesenssscsceerceenersseveeesJOM. ‘ly 1826, Three Models of Canoes. A Turtle Spear. Four Flint Knives. Two Flint Hammers. From Australia. A Throwing Stick. Three Wooden Missile Weapons. A Collection of Spears. By Sir R. CorQuHOUn, Bart. eeccssesssccessccsccreccerscasccvespasscecsceccseescesvonIiile ty 1826. The Munal, cr Blue Pheasant (Impeyan), inhabiting the base of the Himalaya Mountains. The Sing Chiris, or Horned Pheasant (Phasianus Satyris), inhabiting the base of the Himalaya Mountains. A large Moth (Bombyx Atlas, Linn.) the Larva of which feeds on the Barberry Bush. The Myrmelion, or Lion Ant. Butter, the Produce of the Churi, or Butter Tree of Kumaon, 638 APPENDIX. By Sir R. Corgunoun, Bart.—(Continued.) The Bill of the Buceros Hydrocorax of the Turai, at the Base of the Kumaon Hills. A Snake preserved in Spirits, found at Huwal Bagh, in Kumaon,. Two Teeth of the Mountain Tiger. A Pair of Horns of the Bhurl or Wild Sheep. A Pair of Horns of the Mountain Deer. Two Teeth of the Mountain Leopard Four Tusks of the Musk Deer. Skin of the Bhurl or Wild Sheep. Horn of an Antelope. Fossil Bones, from the Himalaya Mountains. By Colonel Ji YOUNG soc. sivccccvssccnscosscnscnsccansvespoesevasucepsectesscancp ess Jan. i, 1826. A Burmese Harp. By the Rev. Ropert Morrison, D.D. M.R.A.S..cccsseceseeseeeeesseeeeceees Feb. 18, 1826. Two Specimens of Lava from Owhyhee. By Lieut.-Col. W. FARQUHAR, M.R.A:S. 0.0000das cen decseeodeceseosensy cee evens June 17, 1826. The Skeleton Head of an Elephant. The Lower Jaw of ditto. Two Thigh Bones of ditto. The Skeleton Head of a Royal Tiger. The Skeleton Head of a Black Tiger. The Skeleton Head of a Babi Riisa. The Skeleton Head of the Tapir of Malacca. By Lieut.-Col. Joun Monckton Coomss, M.R.A.S. seccssseceeseececereees Jue 17, 1826 Four Poisoned Arrows, for the Blow-pipe, from Celebes. A Specimen of Caoutchouc, or India Rubber, from Prince of Wales’ Island. A Case of Malay Cockspurs. A Specimen of the Phasmus Gracilis, or Stick Insect, from Prince of Wales’ Island. By Major-Gen. Waker, M.R.A.S. ceccssceeeeeee gapessssadvovnasvsvanascnsscape Nov. 4, 1826. Five small Hindu Leaden Coins, with the Inscription “ Sri Rama, Raja Rama.” By Captain Gowan, M.R.ALS. siiccecccccscescceceseeten Pedeveleetuen ser sceetueseaes Nov. 4, 1826. Two Tails of the Yak from Tibet. By Brian Hovcuton Honeson, Esq. ....ssseeseees SeuieGuletaete sieccatccpenssee Nov. 4, 1826. The following Articles from Bhotea. The Mooni, or Praying Cylinder. APPENDIX. 639 By Brian Houeuron Hopeson, Esq.—(Continued.) A Rosary. Needle-Case and Needles, worn by both Sexes, suspended from the Girdle. A Hollow Trinket for holding the Divine Lama’s Excrement, worn round the Neck as an Amulet. A Wooden Drinking Cup, constantly carried in the Bosom. A Lock and Key of an ingenious construction. Amulets, containing Deprecatory Prayers, worn round the Neck, Xc. Some are open for inspection. A Guard to protect the Eyes from the glare of Snow. A Mould, for the casting of Earthen Idols. Three Blocks of Birch, used in Printing. A White Silk Scarf, toenvelop Letters of Ceremony. Two Horns of the Chiroo, or Himalayan Antelope. and one of the Gooroong. Models in Clay of the Chactyee or Pyramidal Temple, appropriated to the principal Gods of the Bauddhists. Fossil Objects of Worship. A Sword worn by a Priest, the scabbard ornamented with silver fillagree-work. By Col. Witi1amM FRANKLIN, M.R.A.S..cccsseceeceeeeeeseee ees eesccesseorscuase Nov. 4, 1826. A Collection of Minerals from the Jungle T’herry, consisting of Quartz, Granite, Chalcedony, Agate, Mica, &c. A Statue of Surya from Indra Pye, on the Banks of the Kiyul, near Rampur. A Statue of Buddha. A Headless Statue of Buddha, from Kashdi, near Colgong. A Head of Buddha, from Indra Pye. Bricks and Tiles from the King’s Tomb and Gateway, and the Nuttin Musjid at Gour. They were found in the jungle near the Mosques. An Image of Parswanat’h, in Basalt. A Sculpture, representing Rama and Sita, in Alabaster. Part of a Statue, bearing a Sceptre or Mace. The Stone Figure of a Lion. The Bust of a Hindu Goddess. An Oblong Piece of Moulding. Fragment of a Column, with a Male and Female Figure. By Sir A. JoHNsTON, Bart., V.P.R.A.S. cccccccsecscesecennsccenesscenensesannecs Dec. 2, 1826. A Rope for catching Elephants. A Chabuk used for Flagellation. A Forestaff, used in Navigation by the Maldivians. Two Collections of Specimens of Dried Plants. 640 APPENDIX. By Sir A. Jounston, Bart., V.P. R.A.S.—(Continued.) An antique Metal Bowl, from Java, with the Signs of the Zodiac, &c. in Basso Relievo. A Callary Horn used by the Poligars, By W. Evans; Eisq., R.N..srscsccseesesrsacesenccocsecscovevscsecasastervadtvereioess WIEC? By 1926. Specimens of Iron Ore, Carbonate of Lime, Granite, and Silex, from New South Wales. END OF VOL, I. PRINTED BY J. L. COX, GREAT QUEEN STREET, LINCOLN’S-INN FIELDS. REGULATIONS FOR THE ROYAL ASTATIC SOCIETY OF GREAT BRITAIN AND IRELAND. 1827. LONDON: PRINTED BY J. L. COX, 75, GREAT QUEEN STREET, LINCOLN’S-INN FIELDS. ee ere ven whats ~ 7 ie a Hihets hs , w r a) OC. SWORE Sn CPM EVOR ETE Tee WA Le Bak” aha 7 ; ' brs ie ex: xhY wat *_ oe ' hall - a : - 5 ue he a t va . ' 7 ra) YL ¥raisOe OUT Aiae a FAY on i ake : yaa } FOI JS. x 4 Vania bas < Bed | ry *’ . he = ad > - te a) i ys = ‘ rs , OMAAT OA) VILTING TAaRD aa wi 4 @ 4 ix toe 2) tt 2-75 Ave ath pe ae aa | FR Gp ee bee FO RAY . ¥.." aes phy eee ye Or ae NE ety re ty, oY Feat Joe e ‘ —-- oppe a er a hi a : r. J j : we é € wen AWN: Wilh th WA ny iy PO oe Vin TRA eae | ee ea ee » ee ee oe Pi aMaon pict DIAN aeh (+? euAae advelit ed oe ae, ae oo ee an RA Ae ioe cs “a a, aan . ; SE Seen a ae fe: er oe 2 eee ae im OaK ees Ati xe yee’ +e . : A apawre. % aWaee Phan 0 wer ae Res igsnam r ae > ; ¢ 1 Bei id AL Age aaa. sonra choral) Laeee aay REGULATIONS FOR THE ROYAL ASIATIC SOCIETY OF GREAT BRITAIN AND IRELAND, AS SANCTIONED AT A SPECIAL GENERAL MEETING, MARCH 3, 1827. OF THE SOCIETY GENERALLY, AND OF ITS MEMBERS. Article I.—The Roya Astatic Soctety or Great Brian AND IRELAND is instituted for the investigation and encouragement of Arts, Sciences, and Literature, in relation to Asia. Article II.—The Society consists of Resident, Non-resident, Honorary, Foreign, and Corresponding Members. Article III.—No person shall be eligible as a Foreign Member, who is a British subject, or whose usual place of residence is in any part of the British dominions in Europe. Article IV—Members, whose usual place of abode is within the limits of the British Islands, are considered to be Resident. - Article V.—Those whose usual abode is not in Great Britain or Ireland, being, however, British subjects, are denominated Non-resident. A 2 4 Article VI.—Foreigners of eminent rank or situation, or persons who have contributed to the objects of this Society in a distinguished manner, are eligible as Honorary Members. Article VIT—All the Members of the Society, of whatever denomi- nation, Resident, Non-resident, Honorary, Foreign, or Corresponding, must be elected at the General Meetings of the Society, in the manner hereinafter to be described. Article VIITI—Non-resident, Honorary, Foreign, and Corresponding Members, when sojourning in England, will be admitted to the meetings of the Society ; but are not eligible to its offices. MODE OF ELECTING THE MEMBERS. Article TX.—Any person desirous of becoming a Member of the Royar Asiatic Socrery, Resident or Non-resident, must be proposed by Three or more Members, on a certificate of recommendation, declaring his name and usual place of abode; specifying also such titles and additions as, it may be wished, should accompany the name in the list of the Society : and one, at least, of the persons proposing such candidate, must have personal acquaintance*with him. ' Article X—A Foreign Member must be recommended to the Society by Five Members, or more, Article XI,—Every recommendation of a proposed Member, Resident, Non-resident, Foreign, or Corresponding, shall be read at three successive General Meetings of the Society. After the first reading, the certificate shall remain suspended in the Meeting-room of the Society, till the ballot for the election takes place, which will be immediately after the third reading of the certificate. Article XII—The Council may, upon special grounds, propose to the General Meeting, the election of any Foreigner of eminent rank and situation, or any person who shall have contributed to the objects of the Society, in a distinguished manner, either by donation or otherwise, to be an 5 Honorary Member of the Society 5 and, upon such proposition, the Society shall proceed to an immediate ballot. Article XIII—The Council may propose for election as a Corresponding Member, any person not residing in the British dominions in Europe, who has communicated valuable information to the Society ; but such Corre- sponding Member shall not be considered as entitled to the privileges of a Subscribing Member. Article XIV.—No person shall be considered as elected, unless he has in his favour the votes of three-fourths of the Members present, and voting. Article XV.—The election of every candidate shall be entered on the minutes of the proceedings of the meeting at which he is elected: but should it appear, upon the ballot, that the person proposed is not elected, no mention thereof shall be inserted in the minutes. Article XVI.—When a person is elected a Member of the Society, the Secretary shall inform him of his election by letter. Article XVII.—To an Honorary, a Foreign, or a Corresponding Member, there shall be transmitted, as soon as may be after his election, a Diploma, under the seal of the Society, signed by the President, Director, and Secretary. OF THE COUNCIL AND OFFICERS, AND OF COMMITTEES. Article XVIII.—There shall be a Council of Twenty-five persons, chosen among the Resident Members, and constituted for the management and direction of the affairs of the Society. Article XIX—The Officers of the Society shall form a part of the Council, and they shall consist of a President, a Director, four Vice-Presi- dents, a Treasurer, a Secretary, and a Librarian. The Council will, there- fore, be composed of sixteen other Members, besides the Officers. Article XX.—The Council and Officers shall be elected annually by 6 ballot, at the Anniversary Meeting of the Society, on the 15th day of March. ‘ Article XXI.—Eight Members of the Council shall every year be withdrawn, and eight new Members be elected in their place, from the body of the Society. Article XXIJI.—The Council shall meet once in every month, or oftener, during the session. Article XXIII.—At any meeting of the Council, Five Members of it being present, shall constitute a guorum. Article XXIV.—The Council shall be summoned, under the sanction and authority of the President or Director, or, in their absence, of one of the Vice-Presidents, by a circular letter from the Secretary. Article XXV.—Committees, for specific objects within the scope of the Society, may, from time to time, be appointed by the Council, to whom their reports shall be submitted, previously to their being presented at a General Meeting of the Society. COMMITTEE OF CORRESPONDENCE. Article XXVI.—The Council shall appoint a Committee of Correspon- dence, to consist of a Chairman, two Deputy-Chairmen, twelve Members, and a Secretary; with power to add to its number, and fill up vacancies occasioned by resignation, removal, or death. Article XXVII.—The special objects of the Committee of Correspon- dence are, to receive intelligence and inquiries relating to the Arts, Sciences, and Literature of Asia, and to endeavour to obtain for applicants such information on those subjects as they may require. FUNCTIONS OF THE OFFICERS. Article XXVIII.—The functions of the Prestpent shall be, to preside at meetings of the Society, and of the Council ; to conduct the proceedings, 7 and keep order; to state and put questions, according to the sense and intention of the members assembled ; to give effect to the resolutions of the Meeting ; and to cause the regulations of the Society to be put in force. Article XXIX.—The functions of the Director are twofold, general and special. His general functions are those of a Presiding Officer, being next in rank to the President ; by virtue of which he will preside at meetings when the President is absent, and discharge his duties. His special func- tions relate to the department of Oriental Literature, which is placed under his particular care and superintendence. Article XXX.—The duties of the Vicz-PresmenTs are, to preside at the meetings of the Society and of the Council, when the chair is not filled by the President or Director ; and to act for the President, on all occasions, when he is absent, and when his functions are not undertaken by the Director. Article XXXI.—The TREASURER will receive, on account of, and for the use of the Society, monies due to it, and make payments out of the funds of the Society, according to directions from the Council. All annual sub- scriptions shall be paid to the Treasurer, on the first day of January in every year; and in case of omission for one calendar month, he shall be authorized to demand the same. Article XXXII.—The Treasurer’s accounts shall be audited annually, previously to the Anniversary Meeting of the Society. The Council shall, for that purpose, name three auditors, of whom two shall be taken from the Society at large, and the third shall be a member of the Council. The auditors shall report to the Society, at its Anniversary Meeting, on the state in which they have found the Society’s funds. Article XX XIII.—The functions of the Secretary are the following : He shall attend the meetings of the Society and of the Council, and record their proceedings. At the General Meetings, he will read the papers that have been communicated; unless any member obtains permission from the Council to read a paper that he has communicated to the Society. He shall conduct the correspondence of the Society, and of the Council. He shall superintend the persons employed by the Society, subject, how- ever, to the control and superintendence of the Council. 8 He shall, under the direction and control of the Council, superintend the expenditure of the Society. He shall be competent, on his own respon- sibility, to discharge small bills: but any account exceeding the sum of Five Pounds, shall previously be submitted to the Council; and, if approved, be paid by an order of the Council, entered on the minutes. He shall have the charge, under the direction of the Council, of printing and publishing the Transactions of the Society. Article XXXIV.—If the Secretary shall, at any time, by illness, or some other cause, be prevented from attending to the duties of his office, the Council shall authorize the Assistant Secretary, or request one of its mem- bers to discharge his functions, till he shall himself be able to resume them. - Article XXXV.—The Librarian shall have the charge and custody of all books, manuscripts, and.other objects of learning or curiosity of which the Society may become possessed ; and there shall be appropriated a room or apartment, in which those objects may be safely deposited and preserved. ON THE CONTRIBUTIONS AND PAYMENTS WHICH ARE TO BE MADE TO THE SOCIETY BY THE MEMBERS. Article XXXVI.—Each Resident Member hereafter elected, shall, on his admission, pay an admission fee of Five Guineas, and after that, an annual contribution of Three Guineas, which annual contribution must likewise be paid at the admission for the first year; unless he is elected in either November or December, in which case the annual contribution will not be considered due until the following January. Any Member may, on his admission, compound for his future annual contributions, by the payment of T'wenty-five Guineas, in addition to his admission fee of Five Guineas; or after having paid two annual con- tributions, he may compound for his future annual contributions by the payment of Twenty Guineas ; or after having paid four or more annual con- tributions, by the payment of Fifteen Guineas. Article XXXVII.—Any person who shall henceforth desire to become a Non-resident Member of the Society, shall, on his being admitted, pay the sum of Twenty Guineas. If he subsequently become a Resident Member, he shall, from the time 9 that he has fixed his residence in the British Islands, pay the usual contri- bution of Three Guineas per annum, or in lieu thereof, the sum of Ten Guineas, as an equivalent for the composition. Article XXXVIII.—Foreign, Honorary, and Corresponding Members, shall not be liable to any contributions, either as annual payments, or on their admission. Article XXXIX—Every person elected a Resident Member of the Society, shall make the payments due from him, within two calendar months after the date of his election ; or if elected a Non-Resident Member, within eighteen calendar months after his election ; otherwise his election shall be void: unless the Council, in any particular case, shall decide on extending the period within which those payments are to be made. OF THE MEETINGS OF THE SOCIETY. Article XL.—The meetings of the Society, at which the members, gene- rally, are present, and at which the general business of the Society is trans- acted, are termed General Meetings. Article XLI.—At these meetings, the chair is filled by the President, or, in his absence, either by the Director, or one of the Vice-Presidents ; or, should these Officers also be absent, by a Member of the Council. Article XLIJ—Ten Members being present, the meeting shall be con- sidered as constituted, and capable of entering upon business. Article XLIII.—The General Meetings of the Society shall be held on the first and third Saturday in every month, from November to June, both inclusive ; excepting the third Saturday in March, and the Saturdays pre- ceding Easter and Whit-Sundays and Christmas-day. Article XLIV.—The business of the General Meetings shall be, the proposing of candidates, election and admission of Members, acceptance and acknowledgment of donations, and the reading of papers communicated to the Society, on subjects of science, literature, and the arts, in connexion with Asia. B 10 Article XLV.—Nothing relative to the regulations, management, or pecuniary affairs of the Society shall be introduced and discussed at Gene- ral Meetings, unless the meeting shall have been declared special, in the manner hereinafter provided. Article XLVI,—Every member of the Society has the privilege of intro- ducing one or two visitors, at any General Meeting; but no stranger shall. be permitted to be present, unless so introduced, and approved by the Meeting. Article XLVII.—The election of a new Member may. take place at any General Meeting. When he has paid his admission fee, and sub- scribed’ the Obligation-book, the President, or whoever fills the chair, standing up, shall take him by the hand, and say: “Jn the name and by the authority of the Royal Asiatic Society of Great Britain and Ireland, I admit you a member thereof” Article XLVIII.—The Obligation-book is intended to form a record, on the part of the members (by means of the signature of their names, in their own hand-writing), of their having entered into the Society, with an engagement (distinctly expressed, at the head of the page on which their names are signed), that they will promote the interests and welfare of the Society, and submit to its Regulations and Statutes. Article XLIX.—The Council may at any time call a Special Meeting of the Society, to consider and determine any matter of interest that may arise; to pass, abrogate, or amend regulations, and to fill up the vacancy of any office, occasioned by death or resignation. Article L.—Such Special Meetings shall also be convened by the Coun- cil, on the written requisition of Five Members of the Society, setting forth the proposal to be made, or the subject to be discussed. Article LI.—Notice of Special Meetings shall be given to every member, residing within the limits of the Three-penny post; apprising him of the time of the meeting, and of the business which is to be submitted to its consideration. No other business shall be brought forward, besides that which has been so notified. 11 Article LII.—Any regulation which the Council may judge fit to pro- pose, shall, for the sanction of the Society, be submitted to the considera- tion of a Special Meeting. Article LITI.—The course of business, at General Meetings, shall be as follows : 1. Any specific and particular business, which the Council may have appointed for the consideration of the meeting, and of which notice has been given, shall be proceeded on. 2, The names of strangers proposed to be introduced, shall be read from the Chair ; and if approved, they shall then be admitted. 3. The minutes of the preceding Meeting shall be read by the Secre- tary, and signed by the President. 4. Donations presented to the Society shall be announced, or laid before the Meeting. 5. Certificates of recommendation shall be read. 6. New Members be admitted. 7. Papers and communications shall be read. 8. Ballots for new Members shall take place. Article LIV.—An Anniversary Meeting of the Society shall be held on the 15th day of March, or should that date fall on a Sunday, on the pre- ceding Saturday, to elect the Council and Officers for the ensuing year ; to receive and consider a Report of the Council on the state of the Society ; to receive the report of the Auditors on the Treasurer’s accounts; to enact or repeal regulations ; and to deliberate on such other questions as may be proposed, relative to the affairs of the Society. OF THE PUBLICATIONS OF THE SOCIETY. Article LV.—Communications and Papers, read to the Society, shall, from time to time, be published, under the title of Transactions of the Royal Asiatic Society of Great Britain and Ireland. Article LVI.—A)| members of the Society, Resident and Non-resident, shall be entitled to receive gratis, those parts or volumes of the Transactions that are published subsequently to their election. 12 Article LVII—The Council are authorized to present copies to learned Societies and distinguished individuals. Article LVIII.—Original communications, presented to the Society, become its property. The Council may publish them in any way and at any time judged proper ; but if printed in the Society’s Transactions, six copies of the paper communicated shall be presented to the author or contributor, when the volume or part in which the paper is inserted is published. Such as the Council may not see fit to publish, on behalf of the Society, may, with the permission of the Council, be returned to the author, on the condition, that if it is printed, a copy of it, in print, shall be presented to the Society. MISCELLANEOUS ARTICLES. Article LIX.—Every person who shall contribute to the Library, or other collection, or to the General Fund of the Society, shall be recorded as a Benefactor ; and his gift shall be specifically acknowledged in the next publication of the Society’s Transactions. Article IL.X.—No books, papers, models, or other property belonging to the Society, shall be lent out of the Society’s apartments, without leave of the Council ; but every Member of the Society has a right, at seasonable hours, to inspect the books or manuscripts of the Society, and to transcribe extracts therefrom, or take copies. Vols T-TIT Bator tbs Ina onveds | PFO, LONDON ~ Printed by J. L. 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