The 26 inscribed stones which are described here were found during a visit to the north-western part of the territory, close to the border with the Yemen. It was realized that they were important for palaeographic and historical reasons and that they belonged to the later period of Saba'.

By rejecting animism and ritualism and emphasizing a rational outlook which treats reality as a causally and functionally determined system of plural synergies (saṁskāras), the emergence of Buddhism marks an important event in the history of Indian thought. The most distinctive feature of Buddhist ethics is its freedom from theism, which leaves room for rationalism and rules out submission to some superhuman power controlling the world-process. Prior to the advent of Buddhism even the Upaniṣads were not completely free from theistic influence in their speculations. It is proposed here to point to the Buddhist contribution to the growth of scientific outlook and methodology in India.

In 1872 the Local Government of the province arranged to become purchaser of Dr. Mason's work on “Burma.” The author was an American missionary, who had spent nearly all his life in the country, and whose name is well known amongst Oriental scholars as having been the first to discover and bring to light Kaccayāno's Pali Grammar, which is to this day the handbook here in every village school. The last edition of “Burma” had been published in 1860. Since that date the writer had been amassing new collectanea, and it was agreed that he should personally supervise a fresh publication, which was intended, in his hands, to become a kind of encyclopædia of all scientific subjects connected with the province. But Dr. Mason was never destined to see the consummation of the work he had laboured at so long. For some time his missionary duties interfered with all active literary endeavour, and his death in 1874 finally prevented the execution of the original design. His notes and MSS., after remaining for three years in the possession of his widow, have been consigned by Government to one who is fully conscious how incompetent he is single-handed for the task.

It is one of several disadvantages which the island of Ceylon has had to endure in its political separation from the Anglo-Indian empire, that its language has until lately been left out of the category of Indian tongues, and has received but little attention, except from the few scholars whom so small a country has been able to produce. There has also been an unfortunate wrangling among those who have touched the subject as to whether Sinhalese is a Turanian or an Aryan tongue. This dispute has now for some time been settled in favour of the Aryan origin; and we can but repeat the surprise of Professor Childers that Mr. Beames should omit the Sinhalese in his “Comparative Grammar of Modern Aryan Languages of India.”

The Alchemist is one of a series of plays lithographed at Tehran, in 1874, by Mirza Ja'afar, a native of Karâjeh-Dâgh. They are his translation from an Azerbaijani-Turkish original, written by Mirza Fath-‘Ali, of Derbend, and first published at Tiflis in 1861. In conjunction with Mr. Haggard, some few years ago, I had occasion to edit, with a translation, the first in order of these plays. Recently, an excellent edition in Persian of three more of Mirza Ja'afar's comedies, and among them “The Alchemist,” has appeared under the auspices of two well-known French scholars.

The Burmese chronicles are emphatic that it was from the Mon city of Thaton that King Anuruddha in a.d. 1057 obtained the Pāli canon. Yet students of Burmese history have been by no means insensitive to the difficulty of reconciling this with the exclusively Hindu character of the more or less contemporary archæological remains at Thaton. The late Prince Damrong even went so far as to suggest that P'rӑ Paṭhóm, in the neighbouring Buddhist kingdom of Dvaravatī, rather than Thaton in Burma, must have been the city that Anuruddha conquered, and from which he derived his Hīnayāna Buddhism. I now propose shortly to reconsider the archæological evidence, in the light of recent advances in our understanding of the mechanics of Indian cultural expansion and of a certain passage in one of the Mon chronicles to which attention has not hitherto been directed in this particular connection. I believe that this may help us to resolve the difficulty.

There are two or three corners in the world's surface, in which a strange collection of diverse languages is found, the survivals of extinct races, once great and strong. The Central Provinces of India, the refuge of the Kolarian aboriginal tribes; the hills and valleys of Abyssinia, in which remnants of Hamitic, or even Pre-Hamitic, races, pushed aside by the advent of the powerful Semites, are still found: the plateau of Tibet, and the Eastern slopes of that plateau: all these three are instances of the phenomena, which I describe: but none is so noticeable as the Range of the Caucasus, one of the dividing lines of Europe and Asia. As after a great hunt animals of all descriptions and sizes take refuge in some secure copse, or some unapproachable mountain, so, when the great Procession of the Indo-European or Aryan, races from their primeval home on the Hindu Kúsh commenced, all the Pre-Aryan races, which were not destroyed, were pushed aside. In the West of Europe there is one solitary survival, the Basque in the Pyrenees: on the extreme East of Europe we find a cluster of languages in the Caucasus, which are neither Aryan, nor Semitic, nor Altaic.

This document is described by Dr. Hoernlé in a Report on the British Collection of Antiquities from Central Asia, reprinted from the Journal of the Asiatic Society of Bengal, vol. lxx, pt. i, extra No. 1, p. 27. On the discovery of these documents Dr. Hoernlé's Note on the British Collection of Central Asian Antiquities, Oxford, 1899, should be consulted. The Persian leaf is now in the British Museum. There is with it another of about the same period, but almost illegible. They formed crumbled up lumps of waste paper, and required very careful unfolding and smoothing out.

Ādurbād, son of Māraspand, is a well known figure in the history of Zoroastrianism. The historical Ādurbād appears to have played an important rôle in the religious controversies during the reign of Šābūr II (309–379) and in the suppression of Manichaeism. The third book of the Dēnkard contains the ten precepts with which Ādurbād contradicted the teachings of Mānī and which are likely enough to be authentic. Besides these, we possess a good number of wise sayings attributed to him in various Middle Persian books and, more sparsely, in Arabic adab collections, and whose historicity seems more open to doubt. In particular we have two fairly extensive Middle Persian works attributed to him, the Handarz ī Ādurbād ī Māraspandān (HA) or “Admonitions of Ādurbād”, and the work entitled Wāzag ī ēwcand ī Ādurbād ī Māraspandān (WE) or “Some sayings of Ādurbād”, as well as an Arabic text, Mawā'iẓ Ādhurbādh, included in Miskawayh's anthology of wisdom literature of the Arabs, Persians, Greeks, and other nations.

The Sogdian fragment of the Acts of St. George, published by O. Hansen in APAW., 1941, contains a number of words and passages mistranslated or left untranslated by the editor, which can be understood through careful examination of the text and its parallel versions. I have to thank Dr. Henning for lending me his reprint of Hansen's paper and allowing me to include in what follows his marginal notes on restoration and translation of numerous passages. The words zwby 273, and r'n' 278, which Hansen has not attempted to explain, will be treated first.

To students of Buddhism and Comparative Religion desirous of knowing Buddha's own views and teaching from his own words, it is extremely disconcerting to find that the Pāli Canon can no longer be regarded as the actual “Word” and Doctrine of Buddha himself. It has been conclusively established by the researches of Kern, Minayef, Senart, Feer, Poussin, Lefmann, Winternitz, R. O. Franke, and others (including the writer) that the Pāli Canon is a mosaic of material belonging to different ages and stages in the development of Buddhism; and that the words and theories put into the mouth of Buddha therein are largely the composition of monks who lived several centuries after Buddha's death, and considerably later than was estimated by Professor H. Oldenberg. Embedded thus in this mass of heterogeneous material, with no outstanding distinctive marks, it seems almost hopeless to confidently detect and dig out therefrom the pieces containing unequivocally the true Buddha-Word.