The purpose of these notes is to review the Vedic and Avestic data relating to Yama and the Gandharva and to consider the possibility of connecting them with the Glaucus-saga. Without neglecting the works of predecessors in this field, I have re-examined to the best of my ability the Vedic and Avestic material, but have abstained from drawing to any great extent upon the later literatures.

Few non-Asian sinological scholars would not recognize the name of James Legge (A.D. 1815–97), partly because his voluminous translations of the Confucian canon still continue to be reprinted and used by Western sinological circles 120 years after their first publication. In China itself, Legge has recently received new attention with the republication of bilingual editions of The Four Books and The Book of Changes. Japanese readers have had rather more access to Legge's English translations of The Four Books, beginning with the early Meiji period and continuing into the twentieth century. Unfortunately, none of these Chinese or Japanese editions has included the extensive commentarial notes drawn from Chinese Confucian and early Western sinological sources which earned Legge his reputation as a world-class Chinese scholar in the nineteenth century.

The Cambridge History of English Literature dismisses Sir William Jones in one short paragraph at the end of the chapter by the late Professor Saintsbury on “The Lesser Poets of the Eighteenth Century”. Here he is described as “more of an orientalist and a jurist than a poet”, and brief commendation is given to his Ode in Imitation of Alcaeus and his Epigram from the Persian. There is no mention either of his other English works or his influence on English poetry. None of the shorter histories of English literature, as far as I know, alludes to him at all, although they all devote a good deal of space to the so-called “Precursors of Romanticism” in the eighteenth century. Professor R. M. Hewitt in his valuable essay, Harmonious Jones, the best appreciation of Sir William Jones as an English writer which has hitherto appeared, has pointed out that “recent histories of literature, though they still find room for James Macpherson, omit even the name of Sir William Jones, whose influence on poetry and on public opinion and general culture has been both more extensive and more permanent”.

Iran was preeminently and agricultural country until recent times. Growth of oil production, exports and revenues during the course of the twentieth century led increasingly to it playing an expanded but rather geographically and economically restricted role in the structures of both employment and national income. As late as the 1960s, more than half of all Iranians in gainful employment were to be found in agriculture or related activities and most Iranians were essentially rural dwellers. Only with the advent of land reform and other upheavals in the countryside from 1961 was there a marked change in the situation. Whatever its other merits, land reform overthrew a form of equilibrium in rural areas that had previously fostered conservatism, isolation and immobility. Among the changes brought in the train of reforms enforced by the central authorities beginning in the early 1960s were displacement of population at an accelerating rate. Rural People left agricultural employment and, as soon as opportunity presented itself, moved from the villages to the towns.

European students of Yoruba are usually slow in learning to understand the spoken language because, apart from having to grapple with the unfamiliar phenomenon of tone, they often find it difficult at first hearing to recognize in medial position words with which they have become quite familiar when occurring initially or finally. This is due to the frequent occurrence of junction situations where a word with vowel final1 is in close syntactic relationship with a following word which, in its isolated form, has a vowel initial, resulting sometimes in the elision of one or other of the vowels in contact, sometimes in an assimilation of one vowel to the other, and sometimes in each vowel retaining its identity. The tones of the junction syllables may also be elided or modified. The European, with his literate approach to language study, is further handicapped by the anomalies of the accepted orthography, which in some cases indicates the junction phenomena and ignores them in others. An added complication is that in many Yoruba books it is hard to find two consecutive pages which are consistent in maintaining the same set of anomalies. This means that, while in some cases the orthography provides a sufficient clue to the pronunciation of a word, in other cases a word cannot be correctly pronounced without reference to the surrounding words and without a detailed knowledge of the usages of the language.

The study of Muslim rule and its vestiges in medieval Sicily has a long and distinguished pedigree. In the nineteenth century the impetus was both scholarly and political, to which the monumental works of Amari and De Mas Latrie bear eloquent witness. In more recent times the motive has been simple and straightforward curiosity about a remarkable instance of cultural symbiosis. The parameters are now either linguistic or historical or both, and the gain is substantial. With the reprint exactly a century after its original publication in Palermo of Salvatore Cusa's I Diplomi greci ed Arabi di Sicilia one might be permitted to suppose that a reassessment of the earlier scholarship is underway. But the commemoration is itself curiously unhelpful: we are offered a typographically reduced replica of the original innocent of comment save for two pages of very general observations by Albrecht Noth on the significance of Cusa's compilation for students of Islamic history. Neither reference to subsequent work nor indication of a present project is included, a circumstance that only with generosity could be regarded as tantalizing.

Al-Qādī al-nu'mān (d. 363/974) holds a unique position in the history of Ismā'īlī/Fāṭimid literature. He was a voluminous author and headed a family of distinguished judges; his sons and grandsons held the office of chief judge in the Fāṭimid empire in Cairo for approximately half a century, except for brief intermissions.

Neither of the terms commonly used to describe the seventh-century expansion of the movement that comes to be called Islam – “the Islamic conquests” or “the Arab conquests” – is satisfactory; both terms are anachronistic and in some ways misleading; yet there is, at present, no clear candidate for an alternative terminology. This article discusses the weaknesses of existing nomenclatures, with reference to relevant primary sources, and the conceptual problems the traditional nomenclatures pose in the context of an extensive review of scholarly literature from roughly 1900 to the present. It offers a few suggestions for possible new terminologies, but essentially opens the question for further discussion.

This paper deals with the contest of the “vital functions” for superiority in the Bṛhadāraṇyaka Upaniṣad and the Chāndogya Upaniṣad, in the Aitareya Āraṇyaka and others. The paper concentrates on two particular approaches to deciding the superiority question, namely (i) singly leaving or entering (breath, sight, etc. leave one after another or enter one after another), and (ii) alternating withdrawal (breath leaves and returns, sight leaves and returns). The paper defends two claims. First, it can be shown that the commentators were aware of the generalizable nature of these two approaches. Second, these two approaches are closely related to the so-called Shapley value developed in cooperative game theory.

The mid-fifteenth-century Taoist Canon (Zhengtong daozang 正統道藏) contains five specimens of a religious artefact called “Great Peace Symbol” (“Taiping fu” 太平符), dispersed between five texts spanning about a millennium. The introduction to this paper discusses the meaning of the Chinese word fu 符 and its most widely used English rendition, “talisman”. The article briefly presents the source of each specimen, attempts a deconstruction of its morphology, and analyses its modus operandi, thus providing a basic methodological model to outline the historical evolution of the category of “fu” artefacts from early medieval portable devices endowed with specific apotropaic functions – like charms and amulets – to multipurpose ritual implements designed for use within the framework of early modern Taoist liturgy. The epilogue introduces a sixth specimen, differently named but morphologically and functionally related to the latest three “Great Peace Symbols”.

The present article explores uses of verse in direct speech attributed to Confucius (551–479 bce) within works compiled mainly during the Han dynasty (206 bce–220 ce). Analysing short prose narratives and dialogues, the article investigates a poeticized debate, in which versified proverbs or apothegms are employed as tools of argumentation. In addition I examine the mnemonic function of reiterated rhymes on politics, and emotive song as an expression of thwarted ambition, purportedly revealing glimpses at Confucius's inner life; and libretto-like records of dramatic encounters whose participants exchange verse. The goal of the investigation is twofold. First, it demonstrates how, in early imperial China, the image of Confucius was remoulded to fulfil different functions and satisfy diverse needs beyond his by now familiar role as philosopher and as patron saint of an intellectual tradition and state ideology. Second, it draws attention to the riches of stylistic nuance and functional variety exhibited by early Chinese writings, which have so far hardly been tapped.

This paper discusses Abdullah Cevdet, one of the founding members of the Young Turk ‘Committee of Union and Progress’, who in 1922 caused considerable public commotion by publishing an article favourable to the Baha'i religion in his journal İctihâd. He was prosecuted for attacking Islam and the prophet Mohammad by expressing his thoughts in favour of the Baha'i religion, recommending it as a world religion to replace Islam, which he deemed to be backward. It is argued here, in the context of Cevdet's Weltanschauung, that he did not use ‘Baha'ism’ merely as a tool to educate the Muslims in line with his Positivist ideas but that he identified himself with this new religious creed.

This article analyses Shakespeare and Molière's enduring appeal in various African countries and the diversity of their plays’ adaptations. The starting point is the discrepancy between the two playwrights, Shakespeare in Africa being an artistic phenomenon (a controversial one in some quarters), while the adaptation of Molière remains mainly the domain of school curricula. This article will first provide a historical overview of activities related to the introduction of Shakespeare and Molière's works in Africa. Second, it will set out to analyse the varied adaptation and “Africanization” of both playwrights’ work. It will shed light on the political and scholarly disputes over the incorporation of these authors in school curricula after independence and examine the ways in which these classical European texts were domesticated in Africa.

This paper examines the social currency of copper-plate charters on the basis of Persian copper-plates from the Deccan. Indic religious systems have a long tradition of conferring land grants using this medium, partially rooted in beliefs of metaphysical qualities attributed to metals. The objects from this region are highly unusual because there are no other recorded instances of a sultan issuing or authorizing land grants on copper-plates. The Persian-language copper-plates appear from the sixteenth century onwards, and seem to be later copies of (or extracts from) paper-based charters issued by Bahmani sultans and other kingdoms in the Deccan. Issues of authenticity and forgeries, fakes and copies are also raised in this paper. This study examines objects that combine material culture and textual content. While the textual content of these objects has always been privileged as being a source of history, the medium – which itself has a history of reception – has not been given its own historical narrative. The paper provides new perspectives on what we might call the “social life” of different documentary formats in medieval and early modern India, in particular the copper-plate grant.