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 November 1873.] KARI DASTUR IN JESHT PtJRNIMA. 335 How long will you remain in England P That is not certain. If I am pleased and can ob¬ tain good service I may remain several years. I think it is very dangerous for a young man who has no friends and little money, to go to a foreign country. That may be true enough, but my desire to see the world is so strong that I am ready to suffer almost anything to satisfy it. I admire your boldness, and wish you a happy voyage. These phrases and dialogues, short though they are, will bo quite sufficient to dispel any supposition that there is much analogy between the Deri and the Zand, and it would scarcely be worth while to give more than is here offered. According to Dr. Pietraszewski, there appear, however, to be dialects in Persia which still bear some relation to the Zand, as he states in the Preface to his Zand Grammar :—“ During my travels in Persia as first dragoman of the Prus¬ sian Embassy I have been convinced that this language is not a dead one. If we lend an at¬ tentive ear to the various dialects in which the country abounds to this day, we find some, so to say, still breathing the pronunciation of Zand words. I have felt this venerable breath of the Che keder vakht Vilacte minit ? Oe mukerer na hd. Age khibo mon, o nwkeri khib megireto, then suli emine. Me khiitl mercse ge odeme jdeli ge rdpikh ndduri, o kemok aldi dura molke gripi ehu, mushkel on. Oe khaili rust on, dmo mi okkeder dili donyu dizen dure, ge me tayure ge hemd mutkoli khdgure bru oe. Me ai dilduri ehmd ajab hi, o mosafri d6 (or shmd) slumet bit. remotest antiquity principally in the forms of the Turcoman language spoken in the vicinity of the town of Roomya, where the tomb of Zoroaster is still shown, and extending as far as the town of Bayezyd, on the frontiers of Russia. This lan¬ guage is not dead, I say; for the priests of the nomadio people called Lashy Leahy, inha¬ biting the inaccessible mountains from Ekbata- na, the present Hamadan, as far as Isfahan, She- raz, and further to the west, still preserve in their sacred rites the traces of this tongue amidst the Persian jargon of their flock. After having spent a month with them at Abaday, a village situated between Isfahan and Sheraz—where I was obliged to sojourn on account of siokneBS— I could no longer doubt of the fact.”* KARI DASTUR IN JESHT PtfRNIMA. BY CAPT. E. W. WEST, SAVANTVADI. Iii his interesting account of the life of Basava, given in the Journal of the Bombay Br. B. Asiatie Society (No. xxiv.), Mr. Wurth alludes incidentally to a mode of divining how the crops will turn out, which ho says is practised by the agricultural classes tlioughout tho Dakhan. Some time ago, when reading over the depositions recorded in the matter of an affray between the inhabitants of two villages under different chiefs which took place in 1826, I found a full account of the ceremonies observed on this occasion in the Navilgund (Naul- gund) district, near Dh&rw&d, which I here tran¬ scribe for tho benefit of the readers of the Indian Antiquary. It would be interesting to ascertain in what districts this custom obtains. I remember when in the Mahi Kar.tha hearing of a similar • Epitome of Zand Grammar. B. J. PiotraazewBki, Doc¬ tor of Philosophy, &c. Translated from the French by E. Rehatsek, 1863. Bombay: Duftur Aehkara Press. [t Mr. Ziegler, of Hubli, in a communication he lias sent ns, adds a second pilja. “ On the PtirnimA day,” he writes, “ the bullocks are bathed again, then taken to the houses of their owners, where a second -pilja hikes place in the following manner:—Some ambila (sour buttermilk) is practice, which in like manner led to an affray be¬ tween the followers of two rival chiefs. Q.—“ What is the Kari Dastur in Jesht Pur- nim&P A.—“ On the 14th, the day before tho PurnimA, all the bullocks of the village are bathed, after which they are taken to tho houses of their own¬ ers, where pdja is performed. Then follows the honhuggi, which is as follows :—A Mn is placed at tho foot of the bullocks, javdri and dhdl are boiled together, to which oil and salt are added. This huggi is given to the animals to eat. On the PdrnimA dayf the horns of all the bullocks are coloured with a kind of red earth (hurmunj), then the hddabali (cakes made of flour) are put on the horns. Bells are tied round their neoks, and poured into a gotta, a vessel made of a joint of a large bamboo, some turmeric and salt is added, and this drink is given to the bullocks. After this another potion is made of kusubi (safflower) oil, one or two raw eggs, and a little turmeric, and administered to the bullocks by means of tho gotta, whereupon tho tongue of the bullocks is rubbed with salt to clean it.”—Ed.]