It is getting to be a commonplace of modern linguistic studies that the method of interpreting one language in terms of another simply by assigning equivalents to isolated words cannot lead to a profitable understanding of systems of speech, each of which is inseparably bound up with the particular culture in which it is used. The work of Ogden and Richards and of A. H. Gardiner on civilized and of Malinowski on primitive language has shown conclusively that meaning cannot be regarded as something inherent in words and possessing an independent existence, but must be sought for in the context, if not of an actual situation, of the associations which form the experience of the speaker and hearer. In regard to primitive language, Malinowski has shown how the most apparently simple phrases, of which only one rendering might seem possible, can be misinterpreted by failure to recognize the special reference which they have to the native speaker.

India Office Catalogue of Hindustānī MSS., No. 3, Sharī'at Nāma, a Dakhnī poem by Shāh Malik: written on 48 small folios and containing 516 lines. We may deseribe it, as a compendium of Muslim doctrines.

Über die mutmasslichen Ansichten von der Herkunft des in der Überschrift angeführten arabischen Wortes, welches “Abschnitt, Teil des Kur'āns” bedeutet, ist Nöldeke-Schwally, Geschichte des Qorāns i, 31 sowie El. iv, 606–7 u. Verbesserungen u. Nachträge das., Lieferung J., dritte Seite des Umschlagś, nachzusehen.

The influence of Western literature is evident in all Madhusūdan's work, but particularly in the Meghanāda Badha Kāvya (1861) -an epoch-making poem, upon which his fame as a poet mainly rests. For the subject-matter of this poem he went to the Rāmāyaṇa. Why was this ? Was it in imitation of Kālidāsa and Bhavabhūti, or was it his love of Kṛittibāsa that led him to the Rāmāyaṇna? Perhaps it was none of these, but his reading of Homer and other poets of Europe which led him to choose a story from the classics of his own country.

This grammar has been prepared from a study of a small prayer book in the Longgu language published by the Melanesian Mission Press in 1916. The book contains a translation of some of the services of the Book of Common Prayer, viz. Mattins and Evensong. The Litany, certain prayers, seven liturgical collects, twenty-four psalms, and nineteen hymns.

The word Yogakṣema claims high antiquity. It is found used in the Vedic Saṃhitās, Brāhmaṇas, and Śrauta-Sūtras. (See Bloomfield's Concordance, p. 808a.) It occurs in the Taittirīya Upaniṣad, Bhṛgu-vallī, ii, 51, and in the Kaṭha Upaniṣad, ii, 1, 2. Its best-known use is in the Bhagavad-gītā, ix, 22, while it is found further compounded as niryogakṛema in ii, 45 of the same work.

The Nilotes refer to their cattle in a number of ways, and one of these is by colour or interrelation of colours which are associated in their minds with some animal or bird or reptile. Their cattle are thus called by colour-analogy crocodile cow, fish eagle cow, leopard cow, and so on. The Dinka go even farther and make a double analogy in referring to their cattle by terms which suggest some activity associated with, or some attribute of, the creature that displays similar colouring to the cattle.

The phonetic text given below is a simplified “broad” transcription of story No. 5 on p. 37 of A Burmese Phonetic Reader, by Armstrong and Pe Maung Tin, and is based on experience gained in the practical use of the Reader with Burmans, and also in the teaching of Burmese phonetics in the Indian Institute, Oxford.

Apart of the island of the central Solomon Islands which was called Santa Ysabel by the Spanish discoverers is known as “Sambana” to the natives of Narovo (Eddystone) and Mandegusu islands, who used to raid it. The north end of the island is called Kia, and the southern end is known as Bugotu. There is no one native name for the whole of the island.