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THE INDIAN ANTIQUARY.

exorable regularity, and the moment it shall touch the minarets of the mosque, the earth will shake and

the resurrection take place, and with it the end of the world. He replied that the holy Ulema alone had the privilege of seeing the stone which was in visible to all the profane ; and that consequently he did not know the exact moment of the end of the

world. His auditors ejaculated “There is no power but what comes from God.”

Proceeding to the north-east, he visited El-Ghayl in Lower Jauf, near which he came upon a river abounding in fish. He had seen it in the plain of the Beni Ahkåm, Beled Arhab, thence it flows to Mount Jezra where it disappears at El-‘Ish. Near the village of Hiabásh, half a day's journey from Jauf, it re-appears, and joined by the torrent from Hirrán, it flows towards the ruins of Es-Sud, El Beyda, and Kamna, and then continues more in an easterly direction towards El-Hazm and Salāmāt, where its waters are utilized in watering the fields. In the Wadi Saba at Medinet Haram or El-Fer,

[July 5, 1872.

times. According to the information M. Halévy was able to obtain in this region, the famous Wa habis are by no means Islamite puritans, but belong to the orthodox sect of Shawāféi, to which many of the tribes of Nejrán belong, though the prevailing doctrine is that of Hanifia. He now returned southwards to Ez-Zāhir in

Upper Jauf, where, though ruins were very numer ous, except in the neighbourhood of Mount Silyām, he found very few inscriptions. Returning to El-Ghayl he was led by some Jews to Berāqish, where he found the imposing remains of a Sabean city, parts of its walls still standing and covered with inscriptions beautifully engraved. In the inscrip tions it bears the name Ytul, or Itál. Among other places visited in the same neighbourhood was In abá, which naturally recalls the In a pha of Ptolemy. He next went by the Wadi Rahaba, in which, at

Khāribet-Sé'ud, he found another deserted town, but was not allowed by his guides to obtain many

inscriptions. At Mareb he was also closely watched,

El-Hazm, and Mein, the old capital of the Mineans,

and the Arabs now persecuted him so persistently

he obtained 123 inscriptions. In Lower Jauf he got upwards of 300; and in Beled Nejrán he be

that his labours came to an end at Saná.

lieves he discovered in Medinet el-Khudud (for El-Ukhdud) the Nagara Metropolls of ancient

The total

collection numbers 685 inscriptions and fraginents, —many of them of course very short, and but few of any considerable length. J. B.

REVIEW.

PHILOSOPHIA INDICA Expositio, Ad Usum Schola rum.

Bangalori 1868.

WE are not sure that this valuable little work has

been as yet noticed by scholars in this country, though it is well deserving of their acquaintance. It is a compilation in Latin by the Rev. A Boute loup of the Roman Catholic Mission at Bangalor, fron the larger work by Colebrooke on the “Philo sophy of the Hindus,” but translated through the medium of Pauthier's

French version

of Cole

brooke's Essays, and the author consequently com plains of his inability to remove all the obscurities of the French version on which he had to depend in compiling his own work. The book is a small 8vo. of 128 pp., and following the arrangement of the original consists of five parts, with a vocabulary of philosophical terms appended, giving their equival ents in Canarese as well as in Sanskrit, in Roman characters.

The author has supplied foot-notes all through the volume, in most cases explanatory of terms and ex pressions used in the text, and in some few others illustrative or corrective of the statements to be

found in it. Thus in p. 39 there is an interesting note from Taylor's Lilavati, indicating on the autho rity of Bhaskara Acharya, that the true laws of Gravitation were known to the Hindus from the

twelfth century after Christ. So again the note at the foot of p. 59 calls attention to the wonderful similarity between the logical process of the

Mimamsa and that adopted by S. Thomas Aquina in his great Summa. At p. 72 the author gives a brief account of the controversy between Vans

Kennedy and Houghton regarding Colebrooke's assertion that the Vedanta affirms that “the Su

preme Being is the material, as well as the efficient cause of the universe.” interest are interspersed.

Other notes of equal

Sometimes indeed we miss a note where it is

needed.

For instance, we find the expression éká

mürtes tray6 dévah (being one person and three gods), in Colebrooke's Essay on the Sankhya, under the head of the first product of nature. He attri butes this idea to the Mythological Sankhyas, and quotes the expression from a Purana. Yet in a passage further on, in the account he gives of Patanjali's Iswara, he shows that Kapila himself acknowledged a similar Iswara as the first shape of Intelligence. But it is more than is to be expected

perhaps that such a point should claim a place in the little volume.

Not so however as to another

point. In treating of the Pásupatas, whom Cole brooke describes under the northern appellation of the sect, it was of importance, as it seems to us, that notice should have been taken of their exist ence and their tenets as found in South India.

The

Tamil development of the sect is marked by very peculiar features, and, in a manual for use princi pally in this part of the country, information regard ing it, however briefly given, might attract at