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 372 THE INDIAN ANTIQUARY. scious of itself. These theories are commended to us, sometimes in the name of science, or his¬ tory, or philology, or even of metaphysics ; and though neither new nor very original, yet they can do much injury to feeblo hearts. This is not the place to examine theso theories, and their authors are both too learned and too sin¬ cere to bo condemned summarily and without discussion. But it is well they should know by the examples, too little known, of Buddhism, what becomes of man if ho depends on himself alone, and if his meditations, misled by a prido of which he is hardly conscious, bring him to the precipice where Buddha was lost. I am well aware, moreover, of all tho differences, and am not going to insult our contemporary philosophers by confounding them indiscriminately with Bud¬ dha, though addressing the same reproof to both. I willingly acknowledge all their additional merits —which are considerable. But systems of philo¬ sophy must always bo judged by the conclusions to which they lead, whatever path they may pursue in attaining to them; and their conclusions are not therefore the less objectionable, though reach¬ ed by different means. Buddha arrived at his conclusions 2,400 yearfc ago. He preached and practised them with an energy not likely to be surpassed, if it bo even equalled. He manifested a childlike intrepidity that no one can exceed; nor can it be supposed that any system in our days could agaiip. acquire an ascendency so powerful over the souls of men. It would bo useful, how¬ ever, if tho authors of those modern systoms would just cast a glanco at tho theories and des¬ tinies of Buddhism. It is not philosophy in tho sense in which we understand this great name. Nor is it religion in the sense of ancient Paganism, of Christianity, or of Muhammadanism ; but it con¬ tains elements of all, worked up into a perfectly independent doctrine, acknowledging nothing in the universe but man, and though confounding man with nature, in the midst of which he lives, obstinately refusing to recognize anything else. Hence all those aberrations of Buddhism, which ought to be a warning to others. Unfortunately, if people rarely profit by their own faults, yet more rarely do they profit by the faults of others.”* But, pleasant reading as this little volume is, and correctly as it reproduces tho main narratives of tho Oriental legend, it must not be supposed that theso afford evidence of facts which actually happened: the earliest legends we possess date four or moro centuries after Buddha, and must bo accepted only as illustrations of tho popular belief prevalent when they were committed to writing. [Supplement, 1873. INSCRIPTION AT VISALGADH. In his paper on the * Musalman Remains in the South Konkan’ (ante, p. 318), Mr. Nairne has pointed out a manifest error in a statement made by Graham in his Report on the Principality of Kolhapur, viz. “ that a Persian inscription records the capture of tho fort (of Visalgadh) by the Muhammadans in a.d. 1234.’ Graham does not give a transcript of.this inscription, but he gives (pp. 338, 341) a copy of what he calls “ an inscrip¬ tion of the same period” (a.d. 1247). The following transcript and translation of this latter is supplied by Mr. E. Rehatsek : Transcript:— HJi oJja £ U gj vyX Translation:— The business of the world is based on resolution ; This Daulat Burj has been completed well. If thou wishest to know its date, Now take pains that thou mayost call it * Daulat Biirj’ [castle of happiness]. The numerical value of the letters to tho two words according to the Abujad, give the date—4+6 + 30+ 400 + 2 + 200 + 3 = 645 a.h., which year began 8th May 1247 a.d., as read by Graham. From Forishtah’s statement, how¬ ever, it is evident the Musalmans did not get possession of it before a.u. 875. May we not suppose an error of 270 or 300 years made by the original scribe in valuing the letters,—say by placing the first figure of the 3rd or 7th letter in the hundreds’ place ? CASTES OF THE BOMBAY PRESIDENCY. . (Continued from p. 274, vol. II.) Bdri; Bdrid.—In Rewa Kanta and adjoining parts of Gujarat, Dekhan, and Konkan; the name of a large Koli tribe, also of a district they chiefly inhabit in the firstnamed province ; they are widely distributed over the country on the left bank of Mahi River, and havo some possessions on the right bank; they are cultivators, but also retain many rude and primitive habits; their lan¬ guage is the Gujar&ti. The Barias are regarded as aborigines ; like tho Naikada Bhills, with whom they are associated, they work the mica and car¬ nation mines of their districts, and in the hot months also prepare kdth in the jungles.
 * Lc Bouddha et sa Religion, Introd. p. vii.