·THE
SATAKAS OF
BHARTRIHARI.
Translated into English from the Original Sanskrit
BY THE
REV. B. HALE WORTHAM, B.A.
M.R.A.S.
RECTOR OF EGGESFORD, NORTH DEVON.
3368
Sais
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Wor
LONDON:
TRÜBNER & CO., LUDGATE HILL.
1886.
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·PREFACE. Of the three Śatakas or centuries of couplets ascribed to Bhartrihari, the Niti and Vairagya Śatakas alone are included in the following pages. The Sringâra Śataka contains so many stanzas requiring modification, so many more wholly untranslatable into English, that on due consideration I have decided to omit this collection of stanzas from the volume now published. It only remains for me to convey my thanks to the friends who, in various ways, have so kindly and willingly contributed their aid in helping me to carry out this work. B. H. W. MIS Pornos

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·INTRODUCTION TO THE SATAKAS OF BHARTRIHARI. WHO was Bhartřihari? what was his date? where did he live ? did he, in fact, ever really exist at all? These are questions to which no satisfactory answer has as yet been given. It has been alleged that he was of regal descent, and the brother of Vikramaditya; that not only did he belong to a reigning family, but that he was next in succession to the crown, and that, disgusted with the world, he resigned in favour of his brother Vikrama. He is the reputed author of three Śatakas or centuries of couplets :- I. Śringâra Śataka, a purely amatory poem; 2. Nîti Sataka, on polity and ethics ; 3. Vairâgya Śataka, on religious austerity. Besides these, tradition assigns to him a grammar called Vâkyapadîya, and a poem called Bhattikavya. But beyond tradition there is no evidence whatever as to the authorship of these Satakas. The theory already referred to, that Bhartrihari was a prince who quitted the world in disgust, is founded upon the somewhat vague allusions in the second ſloka of the Nîti śataka. This has been supposed to refer to the discovery of a domestic intrigue in his own household, which so shook Bhartrihari's faith in worldly matters, that he decided to abdicate his royal position, and to retire into the forest as an ascetic.

·INTRODUCTION TO These conclusions seem, however, too much to deduce from a remark in itself somewhat obscure. But whoever the author may have been, there seems a continuity and a uniformity in each of these separate Šatakas, as well as a similarity in character between them, which forbid us to accept the theory that they are merely a compilation of well-known sayings. The unbroken tradition, moreover, that they are the authorship of one man (whatever his name may be) should not go for nothing, The question of date is almost as difficult to decide as that of authorship, and this can only be arrived at approximately on internal evidence. The doctrines enun ciated in the Vairagya Sataka are relied on as supplying us with some of the proofs that are required. Many of the slokas in this Sataka speak in the language of the Vedantic philosophy. The rooting out of Karma or action, absorption into the Supreme Spirit, the driving out of Moha or illusion by Jnâna, or the crue knowledge these ideas occurring very frequently in the Vairagya Sataka, all point to Vedantic influence. The eighth or ninth century A.D. has, on these grounds, been assigned as the date of these Šatakas. Not that this date can be held as conclusive; for though Sankaracharya, the great exponent and formulator of the Vedantic philosophy flourished and taught at that date, it is not, therefore, proved that the Vedantic doctrines did not exist before his time, and it necessarily follows, therefore, that neither similarity of idea nor of phraseology can warrant us in making Bhartrihari's Satakas cotemporary with Sankaracharya. The argument as to their date from the mention of the Purâņas in the Vairâgya Sataka seems to be equally unconvincing. Some of the Purâņas may be even comparatively modern productions, as late as the fourteenth or fifteenth century; but some are much earlier, dating back to the fifth or sixth century A.D. Further, the contents of these Purâņas may be carried back to an even ·THE SATAKAS OF BHARTRIHARI. xi earlier date, and are spoken of under the title of Purâņas by Amara Sinha in the first century B.C. Therefore, to derive any satisfactory conclusion as to dates from the mention of the Purâņas in the Vairagya Sataka, we a should require to know what Purâņas are referred to in the particular passages--whether the works known to us as Purâņas or those known under that name to Amara Sinhal Telang, in the preface to his editions of the Nîti and Vairâgya Satakas, is in favour of assigning the close of the first or beginning of the second century to the author of these philosophical poems, in opposition to some authorities, who would place his date at 56 A.D. He grounds his view on the following considerations. Tradition informs us that the author of the Satakas was Bhartřihari, the brother of King Vikrama, and that he also composed a grammatical work called the Vâkyapadîya. This work shows us that its author lived at least one generation after Patanjali's commentary on Panini's Grammar, called Mahâbhâshya, had come into general use. The date of Patanjali varies according to different authorities from 200 B.C. to 25 A.D). Bhartrihari, in the Vâkyapadiya, notices the fact that the Mahâbhâshya had gone through changes and rearrangements of text; possibly interpolations and additions. The period between 144 B.C. (which Telang considers the probable date of Patanjali) and 56 B.C. would have been hardly long enough to account for alterations and interpolations in the text of the Mahâbhâshya, and therefore 56 B.C., as the date of Bhartrihari, must be abandoned. We have, however, seen that Vikramaditya was said to be the brother of Bhartrihari. Now there appears to be a general consensus of opinion that this Vikramaditya was the founder of the Śaka era, and that he lived about 78 A.D. This date allows an interval of more than two centuries between Patanjali and Bhartřihari, a period of sufficient 1 Some, however, have placed Amara Sinha in the middle of the third century A.D., or even later.

·xii INTRODUCTION. length to account for the alterations and interpolations which existed in the text of the Mahabhâshya referred to in the Vâkyapâdiya. On these grounds, then, such as they are, the authorship of these Šatakas has been assigned to the end of the first or to the beginning of the second century A.D. Some attempt has been made to fix Bhartrihari's date by comparison with that of Kalidasa. But the date of Kalidasa himself is not sufficiently well ascertained to arrive at any certain conclusion by that method. Much, therefore, as to the date and authorship of these poems must be left to probability and conjecture. Note.-The text from which the following translation has been made is that edited by Kashinath Trimbak Telang, Bombay, 1874.

·843 THE SATAKAS OF BHARTĶIHARI. NITI SATAKA. Concerning Morality. I. SALUTATION to the deity who is not definable in time or space: infinite-pure intelligence in incarnate form: who is peace and glory: whose sole essence is self-knowledge. 2. That woman is attracted by another man whom I supposed to be always devoted to me: to her another man is attached; while a certain other woman takes pleasure in my doings. Fie on her and on him, on the god of love, on that woman, and on myself. 3. The man who is entirely ignorant is easily guided: the wise man is still more easily led: but even the Supreme Being himself cannot influence the smatterer. 4. A man may forcibly get back a jewel from the teeth of a crocodile: he may cross over the raging waves of the sea: he may wear an angry serpent on his head as if it were a garland of flowers: but he cannot win over the mind of one who is foolish and obstinate. 5. A man may get oil from sand by violent pressure : he may drink water from a mirage when oppressed by thirst: he may get possession of the horn of a hare: but he cannot win over the mind of one who is foolish and obstinate. A ·NITI śATAKA. 6. He who would lead evil men into the path of virtue by a few soft words, is as one who binds an elephant with a young lotus-fibre : as one who tries to cut the diamond with a filament of sirisha; or as one who desires to make the salt sea sweet with a drop of honey. 7. The Creator has given man, as it were, a cloak to conceal his ignorance: with that he can cover himself at all times, for it is always at hand. That gift is silence, the special ornament of the ignorant in the assembly of the wise. 8. When I knew but a little, I was blinded by pride, as an elephant is blinded by passion: my mind was exalted, and in my arrogance I thought I knew all things. Then I came into the presence of the wise who know many kinds of wisdom, and my pride left me even like a fever. 9. A dog eats with delight putrid abominable bones, and though the king of the gods may stand before him, takes no heed: even so a mean man considers not the worthlessness of that which belongs to him. 10. The Ganges falls from heaven upon the head of Śiva; from the head of Siva on to the mountain; from the top of the mountain to the earth, always falling lower and lower: even in so many ways is the fall of one whose judgment has departed from him. II. Fire can be quenched by water, the heat of the sun can be kept off by a parasol, a wild elephant can be guided by a sharp hook, an ox or an ass by a stick: sickness can be subdued by the help of physicians, poison by the assistance of various charms. A cure has been ordained by the Sâstras for everything, but there is no medicine for the cure of a fool. 12. The man who has no sense of literature and music is like a beast, though he has not horns and a tail: he may not eat grass, but yet he lives a life exactly like that of the cattle. 13. Those in whom is neither wisdom, nor penance, „nor liberality, nor knowledge, nor good disposition, nor ·NỘTI SATAKA. 3 virtue, nor righteousness, may live in the world of mortals in the form of men, but they pass through the world like beasts encumbering the earth. 14. It is better to wander in a mountain-pass with the wild beasts than to live in the palace of the gods with a fool. The Praise of Wisdom. 15. When wise men dwell in poverty-men whose words are adorned with polished sayings from the Sâstras, and who impart sacred learning to their disciples--then that prince in whose kingdom they dwell is chargeable with folly, and the wise men, though poor, are the rulers of the land. Should not those bad examiners be worthy of condemnation who (through) carelessness cause jewels to fall from their true value ? 16. O kings! cast off your pride before those who have the inward treasure of wisdom: they are not despoiled by robbers, but their treasure, always increasing, grows greater when it is shared with the needy: not even at the end of the world does it perish. Who indeed may compare with them? 17. Despise not wise men who have attained to knowledge of the truth. They are not held bound by riches, for they count wealth even as grass. The stalk of a waterlily will not bind an elephant who is infuriated by passion. 18. The Creator in his anger may hinder the swan from sporting in the lotus-bed, his dwelling; but he cannot take away his faculty of separating milk from water. 19. Bracelets are no ornament to a man, nor strings of pearls clear as the moon; nor yet bathing, nor perfumes, nor flowers, nor decorated hair. Perfect eloquence alone adorns a man. Adornments may perish, but the ornament of eloquence abides for ever. 20. Wisdom, indeed, is the highest ornament that a man possesses. It is a valuable to be carefully guarded, for wisdom gains food, glory, and blessing. It is the lord ·NỘTI SATAKA. 4 04 of lords. Wisdom is as a friend to a man travelling in a distant land. Wisdom is honoured among kings even more than wealth. The man devoid of wisdom is but an animal. 21. If a man has patience, what need has he of armour? If he has anger in his heart, what further enemy need he fear? If he has knowledge, what need of fire to consume evil? If a friend, what need has he of divine medicines ? If there are malicious people about him, why should he be afraid of serpents? If he has perfect wisdom, what need of riches? If he is modest, what need has he of ornament? If he give his mind to poetry, what need has he of power? 22. Be well disposed towards relatives; liberal to inferiors: always hate the evil; love the good; be obedient to princes; honour the wise. Be firm towards enemies; be respectful to venerable men; deal shrewdly with women. The man who frames his life after these precepts prospers in the world. 23. Intercourse with wise men takes away dulness of mind, elevates the intellect, inspires the speech with truthfulness. What will it not do for men ? 24. May there be glory to wise men who are learned and accomplished poets! There is no fear that their renown shall wither or perish. 25. A virtuous son, an affectionate wife, a liberal master, a loving friend, a guileless kinsman, a mind not harassed by care, a handsome form, abiding riches, a mouth abounding in wisdom-these are the gifts which Hari, the giver of desires, the delight of the earth, bestows upon the man with whom he is pleased. 26. Abstinence from destroying life, keeping one's hands off another's wealth, speaking the truth, reasonable liberality according to one's power, not conversing with the wives of other men, checking the stream of covetousness, reverence towards spiritual fathers, compassion towards all creatures--this is the path of happiness, violating no ordinances, taught in all the ſâstras.

·NÎTI SATAKA. 5 27. The low-minded man does not make even the least effort in the pursuit of wisdom through fear of difficulties: if he has made any attempt, he stops when obstacles meet kim. The noble-minded man may meet with repeated hindrances, but when he has once begun the pursuit of wisdom he does not give it up. 28. Righteousness must be loved; evil must be avoided, even at the risk of death; wicked men must not be spoken to; a poor man, even though he be a friend, must not be asked for alms : even in adversity the foot must be constant, and the vow taught by good and great men must be conformed to, even if it be as difficult as to stand on the edge of a sword! The Praise of Firmness. 29. The lion, though overwhelmed by hunger and weakened by old age, though at the point of death and in a state of misery, and though his majesty may have left him and his life be vanishing away, yet his whole desire is to swallow at one mouthful the forehead of the kingly elephant which he has crushed in pieces. How should he, the mightiest of living things, feed upon withered grass ! 30. A dog rejoices over a small filthy bone of an ox which he has found stripped of flesh, though it satisfies not his hunger; but the lion passes by the jackal standing near him and attacks the elephant. So the man of firm mind, even though he may be in distress, desires that which is in accordance with his natural disposition. 31. The dog falls down low before the feet of one who gives him food, wagging his tail and opening his mouth wide; but the elephant, on the other hand, remains unmoved, and only eats after he is entreated with flattering words. 32. What man is not born again while he passes from one birth to another? But that man only is truly born by whose birth his family attains to dignity.

·6 NÎTI SATAKA. 33. There are two uses both for a garland of flowers and also for a wise man—they may be exalted on the head or wither in the forest. 34. Although the five or six planets, of which Vụihase pati is the head, are held in high esteem, yet Rahu, whose power and might are great, does not attack them. The lord of the demons, though he has nothing left him but his head, devours in his course only the lord of the day and the ruler of the night. 35. Sesha bears all the worlds placed on his serpentlike head: he himself is always borne on the back of the king of the tortoises, who dwells, held without difficulty, in the bounds of ocean. Ah! with what ease do the mighty perform great marvels! 36. The son of Himalaya would have behaved far more nobly if he had allowed enraged Indra to cut off his wings with the thunderbolt breathing forth huge masses of flame, and had not, when his father was helplessly subject to calamity, sought a refuge by throwing himself into the ocean. 37. The sun-stone, though insensate, is kindled into light when touched by the rays of the sun : how then should a mighty man bear an injury inflicted by another. 38. The lion, though young, attacks the elephant infuriated with passion. The energy of the noble-minded man proceeds from his natural disposition, not from his youth. Praise of Riches. 39. Our noble birth may go to the lower regions; our virtues may perish; our moral character may fall as if from a lofty mountain; our family may be consumed by fire; a thunderbolt may strike our might as it were an enemy: let us keep our money, for without this all the collected virtues are but a heap of grass. van a 40. These are all the same senses-exactly the same action-the same intellect undiminished: the same voice. But though a man may remain exactly what he was, yet, ·NITI SATAKA. 7 when deprived of the warmth which wealth gives him, he becomes some one altogether different. This is indeed wonderful ! 41. If a man be wealthy, he is of good family, he is wise, he is learned in the Scriptures, he is virtuous, eloquent, beautiful. All the virtues attach themselves to gold. 42. A king is ruined through evil counsellors : an ascetic through society: a child by spoiling: a priest by not studying the Sacred Scriptures: a family by the evil behaviour of children: good manners by evil habits : modesty by wine: agriculture by want of care: affection by absence from home: friendship by want of love : possessions by mismanagement: money by waste and prodigality. 43. Giving, consuming, and loss, are the three ways by which wealth is diminished. The man who neither gives nor spends has yet the third way open to him. 44. A jewel is cut by the polishing stone; a conqueror in war is killed by weapons; the elephant is weakened by passion; the islands in a river become dry in the autumn; the moon wanes; young women become languid through pleasure, yet is their beauty nothing lessened: so noble men who have diminished their wealth by giving to the needy are still illustrious. 45. A man who is famishing longs for a handful of grain; but when he has revived, he looks on the whole earth as a mere handful of grass. So objects seem great or small according to the condition of the men who possess them: it is the change in men's fortune which makes things seem greater or smaller. 46. If, O king! if you would enjoy this earth, which is as fruitful as a cow, nourish it as carefully as you would a calf. The earth brings forth fruits without end like the creeper of plenty if it is perpetually and carefully cultivated. 47. The behaviour of kings is as uncertain as the way of a courtesan. Now it is false, now true—now with ·8 NÍTI SATAKA. harsh, now with agreeable words--now cruel, now merciful--at one time liberal, at another covetous-either always squandering money or heaping it together. 48. Authority, fame, the guarding of Brâhmans, libe rality, feasting, protection of friends : what profit is there to those who serve kings if they have not gained these six blessings ? 49. Whatever fate has written on the forehead of each, that shall he obtain, whether it be poverty or riches. His abode may be the desert, but he shall gain no more if he live even on Mount Meru. Let your mind be constant. Do not be miserable through envy of the rich. The pitcher takes up the same quantity of water whether it be from the well or the ocean. 50. "Who does not know that thou, O cloud, art the one support of the Châtaka? Why, O most beneficent cloud ! dost thou wait for our cry of misery?” 51. “Ah! beloved Châtaka, hear and listen attentively to what I tell thee. The heavens have many clouds, but they are not all alike; some water the earth, others thunder and pour forth no rain." Do not degrade yourself by asking alms of any one whom you may chance to meet. Concerning Evil Men. 52. Cruelty, causeless quarrels, the desire for another's wife or money, envy of the good, or of one's own relatives. These are the natural characteristics of wicked men. 53. An evil man should be avoided though he be adorned with learning. Is a snake less feared because it is ornamented with jewels ?as de 54. The moderate man's virtue is called dulness; the man who lives by rigid vows is considered arrogant; the pure-minded is deceitful; the hero is called unmerciful; the sage is contemptuous; the polite man is branded as servile, the noble man as proud; the eloquent man is called a chatterer; freedom from passion is said to be ·NÍTI SATAKA. 9 feebleness. Thus do evil-minded persons miscall the virtues of the good. 55. If a man be greedy, what further vice can he have ? What sin can be worse than backbiting? What need has the truthful man of penances? What need has the pureminded man of a sacred bathing-place? What virtue is beyond generosity? If there be greatness of mind, what adornment is required? If a man be learned, what necessity is there of the society of others? If disgrace overtake a man, why need he fear death? 56. The moon obscured by the daylight, a woman no longer young, a pond destitute of water-lilies, a handsome man who talks nonsense, a prince entirely devoted to money, a good man always in calamity, an evil man dwelling in a king's court-these are seven thorns in my mind. 57. A king full of wrath hath no friend. The sacred fire burns even the priest who offers the sacrifice if he touches it. 58. The man who preserves a respectful silence is considered dumb; the man who talks agreeably is considered forward; the man who stands close by is thought troublesome; he who stands far off, cold-hearted; the patient man is counted as faint-hearted; the impetuous man is called ill-bred. So difficult, indeed, are the laws by which behaviour is regulated, impossible to be learnt even by an ascetic. 59. Is it possible to take pleasure in the society of a low man, dissolute, whose evil is all evident, whose wicked acts are the result of former births, who hates virtue, and who lives by chance ? 60. The friendships formed between good and evil men differ. The friendship of the good, at first faint like the morning light, continually increases; the friendship of the evil at the very beginning is great, like the light of midday, and dies away like the light of evening. 61. Deer, fish, and virtuous men, who only require grass, ·Ιο NITI SATAKA. water, and peace in the world, are wantonly pursued by huntsmen, fishermen, and envious people. The Character of the Good. 62. Desire for the companionship of the good, love for the virtues of others, reverence for spiritual teachers, diligence in acquiring wisdom, love for their own wives, fear of the world's blame, reverence for Śiva, self-restraint, freedom from the acquaintance with evil men-wherever men dwell endowed with virtues like these, they are always reverenced. 63. Firmness in adversity, restraint in prosperity, eloquence in the assembly, boldness in war, the desire of glory, study in the Scriptures--these are the natural characteristics of the virtuous. 64. Secret generosity, cheerful hospitality to strangers, not speaking in public about one's own good deeds, proclaiming the benefits received from others, freedom from pride in prosperity, due respect in speaking of othersthis is the vow of exceeding difficulty, taught by the good. 65. Liberality is the fitting virtue for the hand, reverence towards spiritual teachers for the head, true speech for the mouth, surpassing power for the arms of a mighty man, content for the heart, the holy Veda rightly understood for the ears; the man of noble mind who is the possessor of these adornments has no need of outward pomp. 66. The heart of the wise is soft as a lotus flower in prosperity, but in adversity it is as firm as a mountain rock. 67. Water will not remain on hot iron, but standing on a lotus leaf it shines with the beauty of a pearl; and if a drop of water fall under a favourable star into the middle of an oyster in the sea, it straightway becomes a pearl. So is the disposition of men, good, tolerable, or bad, -according to the society in which they live.

·NÍTI SATAKA. 68. The son who delights his father by his good actions, the wife who seeks only her husband's good, the friend who is the same in prosperity and in adversity-these three things are the reward of virtue. 69. Those who are ennobled by humility: those who display their own virtues by relating the virtues of other men: those who in their own business always consider the interests of others: those who hate the evil speaker, and the mouth that continually utters harsh and impatient words :good men whose admirable behaviour is shown in virtues like these are always held in reverence. Who would not respect them? The Way of Liberality. 70. Trees loaded with fruit are bent down; the clouds when charged with fresh rain hang down near the earth : even so good men are not uplifted through prosperity. Such is the natural character of the liberal. 71. The ears of such men as these are adorned with hearing revelation, not with earrings; their hands with liberality, not with bracelets; their bodies shine through doing kind deeds to others, not with ointment of sandalwood. 72. The good man shuns evil and follows good: he keeps secret that which ought to be hidden: he makes his virtues manifest to all: he does not forsake one in adversity: he gives in season. Such (according to the wise) are the marks of a worthy friend. 73. The sun opens the lotuses; the moon illuminates the beds of water-lilies; the cloud pours forth its water unasked: even so the liberal of their own accord are occupied in benefiting others. 74. Those men are good men who study the good of others without regarding themselves. Those men are ordinary men who, while they benefit others, do not neglect their own interests. Those men are demons who ·I2 NITI ŚATAKA. destroy another's good for their own profit. What shall we call those who aimlessly destroy that which is another's ? 75. The milk that has been joined to the water has long since given over to it its own innate qualities. The water has seen the milk growing hot, and has immediately made an offering of itself in the fire. The milk was eager to rush into the fire, but having seen its friend's distress, remains still, being joined to the water. Even so is the friendship of the good. 76. The ocean endures the sleep of Késava, and is a refuge for the mountains in their flight from the demons; moreover, it is filled with devouring flames within. Surely the ocean can endure anything! 77. Restrain desire, cultivate patience, conquer illusion, do not lust after evil, speak the truth, follow that which is good, seek the company of the virtuous, honour the wise, be reconciled even with enemies, conceal your own virtues, guard your good name, show pity for the unfortunate-these are the acts of the good. 78. How many noble men are there whose thoughts, words, and deeds are, as it were, filled with nectar-by whom the three worlds are loaded with blessings--who exalt even the very smallest virtues of another to the size of a mountain—whose hearts are constantly expanding? 79. What profit is there in Meru, the mountain of gold, or of the hill of silver, where the trees that grow remain the same trees without any change? We honour the hills of Malaya, for by contact with them common trees like the Trophis Aspera, the bitter Nimba, and the Karaya become themselves even as sandal trees. The Praise of Constancy. 80. The gods rested not until they had gained possession of the nectar: they were not turned aside from the search by pearls of great price, nor by fear of terrible ·NÎTI SATAKA. 13 poison. Even so men of constant mind do not rest until they have completely accomplished their object. 81. At one time a man may lie on the ground, at another he may sleep on a couch; at one time he may live on herbs, at another on boiled rice; at one time he may wear rags, at another a magnificent robe. The man of constant mind, bent on his purpose, counts neither state as pleasure nor pain. 82. Courtesy is the ornament of a noble man, gentleness of speech that of a hero; calmness the ornament of knowledge, reverence that of sacred learning; liberality towards worthy objects is the ornament of wealth, freedom from wrath that of the ascetic; clemency is the ornament of princes, freedom from corruption that of justice. The natural disposition, which is the parent of the virtues in each, is their highest ornament. 83. The constant man may be blamed or praised by those skilled in discerning character; fortune may come to him or may leave him; he may die to-day or in ten thousand years' time; but for all that he does not turn aside from the path of righteousness. The Power of Fate. 84. A rat fell by night into the jaws of a serpent whose body had been squeezed into a basket, and who was halfdead with hunger. The serpent, revived by his meal, went forth, and immediately meeting with the same fate as the rat, perished. Be content, O my friends, with your lot! The success or failure of men is in the hands of fate. 85. A ball, though it fall to the ground, flies up again by the strokes of the hand. Even so the misfortunes of good men are not often lasting. 86. Idleness is a great enemy to mankind: there is no friend like energy; for if you cultivate that it will never fail. 87. The tree that is cut down grows again; the moon ·14 NÎTI SATAKA. that wanes waxes again after a time. Thus do wise men reflect, and, though distressed, are not overwhelmed. 88. Indra, though guided by Vșihaspati, and armed with the thunderbolt; though the deities were his soldiers, and Vishņu his ally; though Svarga was his citadel, and the elephant Airasvata his steed, was defeated. How resistless is the power of fate! How vain are human efforts ! 89. Discernment is the fruit of men's actions, and is the result produced by deeds performed in another state: this must be carefully considered by the wise man who gives heed to all things. 90. A bald-headed man was scorched by the rays of the sun on his head, and seeking a shady place, went, under the guidance of fate, to the foot of a palm tree. While resting there, the fruit of the tree fell with a loud noise on his head and broke it. Even so, wherever the unfortunate man goes, he generally meets with disaster. 91. When I see the sun and moon exposed in the eclipse to the assaults of the demon; when I behold the bonds which hold a serpent or an elephant; when I behold the wise man in poverty, then the thought strikes me," How mighty is the power of fate!” 92. Fate brings forth an excellent man -a very mine of virtue-and in a moment works his ruin. Alas! how unreasoning is the action of fate! 93. It is not the fault of the spring that the leafless tree does not produce leaves; it is not the fault of the sun that the owl cannot see by day; it is not the fault of the raincloud that the drops do not fall into the cuckoo's mouth. Who shall reverse that which fate has written on the forehead of each ? The Praise of Action. 94. We worship the gods, but are they not in the power of fate? Destiny must be worshipped, for that is the sole giver of rewards to man proportioned to the acts of their former state. But the fruit of those acts depends upon the ·NITI SATAKA. 15 acts themselves; why, then, should we worship either the god or destiny? Let us pay adoration to those works over which fate has no power. 295. By means of destiny Brahma was constrained to work like an artificer in the interior of his egg; by means of destiny Vishnu was compelled to pass through ten incarnations of great difficulty ; by means of destiny Śiva was forced to live as a mendicant, bearing the skull in his hands for a pot; by means of destiny the sun is compelled to travel his daily course in the heaven. Adoration, therefore, be to works. 96. Neither beauty, nor greatness of family, nor force of character, nor learning, nor service, though performed with care, but merit alone, gained from penances in a former state, will bring forth fruit to a man as a tree in its season. 97. A man may be in a forest, or in war, or in the midst of fire, or among a host of enemies, or in the ocean, or upon a high mountain; he may be asleep or mad; or he may be surrounded by difficulties; yet the good actions performed in a former state will profit him. 98. O wise man! cultivate constantly divine virtue; for that makes evil men good, the foolish wise, enemies well disposed, invisible things visible; in a moment that turns poison into nectar; that will give you the desired fruit of your acts. O virtuous man! do not vainly spend labour on acquiring mighty gifts with great pain ! 99. The wise man, at the beginning of his actions, looks carefully to the end of them, that by their means he may be freed from births in another state. Actions performed with excessive haste are even as an arrow piercing the heart. 100. The man who, placed in the world of action, does not walk piously, regarding his state hereafter, is as one who cooks the lees of sesame over a sandal-wood fire in a caldron of lapis-lazuli, or as one who ploughs with a golden share to cultivate swallow-wort, or as one who no ·16 NỘTI SATAKA. cuts down a grove of camphor to fence in a field of kodrava. IOI. A man may dive into the sea, he may ascend to the top of Mount Meru, he may be victorious over his enemies, he may devote himself to merchandise, he may plough the earth, he may study all learning and all art, he may travel on the wings of a bird from one end of heaven to the other, but yet he shall suffer that which is fated him on earth, neither shall that fail which is destined for him. 102. A terrible wood becomes a splendid city, and the whole world is filled with jewels, to that man who has performed righteous acts in his former existence; all men reverence his virtues. Supplementary Ślokas. 103. What is most profitable ? Fellowship with the good. What is the worst thing in the world? The society of evil men. What is the greatest loss ? Failure in one's duty. Where the greatest peace? In truth and righteousness. Who is the hero? The man who subdues his senses. Who is best beloved? The faithful wife. What is wealth ? Knowledge. What is the most perfect happiness? Staying at home. What is royalty ? Command. 104. The man who possesses intelligence, like the jasmin flower, has two courses open to him: he may flourish in the sight of the world, or he may wither away in the desert. 105. The earth is variously adorned in various places; by poor men whose words are of no account-by rich men whose words are admired-by those contented with their own wives—by men who refrain from passing censure upon others. 106. The constant man loses not his virtue in misfortune. A torch may point towards the ground, but its flame will still point upwards.

·17 of dew NÍTI SATAKA. 107. The mind of the constant man is not pierced by the arrows shot from the glances of love; he is not consumed by the fire of anger: worldly objects do not ensnare him in the net of covetousness; he is the lord of the three worlds. 108. The mighty earth, trodden by the feet of one hero, is lightened up with his exceeding great glory as though by the shining of the sun. 109. Through the power of constancy fire becomes even as water, the ocean becomes but a rivulet, Mount Meru becomes only a small stone, a lion becomes as harmless as an antelope, a savage beast becomes a garland of flowers, poison is turned into nectar. The constant man, by his constancy, turns the savage things in nature into the most gentle. 110. Honourable men may cast aside life and happiness, but inasmuch as they are intent upon truth, they do not cast off their truthfulness, the cause of modesty and of all the virtues, following them wherever they may go, pure in heart, even as dear to them as their own mother. Miscellaneous Satakas. I. A morose heart, a face exalted with inward pride, a nature difficult as an exceedingly narrow mountainpass—this is known as the character of women: their mind is said by the wise to be as changeable as the drop develop in a woman together with her growth, as the poisonous shoots sprout in the creeper. 2. Whether a brave man who is killed in the foremost of the fight obtain heaven or victory, he will gain great glory from both armies; and this is the aim of one who desires fame. 3. Of all the exceeding marvels which I behold, the Boar and Rahu bear away the palm. The one bore the drowned earth on his tusks, which dripped with water; B 10 S ·18 NITI SATAKA. the other, who has only a head, swallows his foe and then lets him go again. 4. The earth is bounded by the ocean, the ocean extends but a thousand yojanas, the sun always measures his course through the sky; these objects then are bounded by certain definite limits. There is nothing exceeding them in greatness but the intelligence of wise men, which has no limits. 5. There is one divinity, Keśava or Śiva; one friend, a king or an ascetic; one dwelling, in a town or in the forest; one wife, handsome or ugly. [It matters not which a man may choose.] 6. The world, though it be supported on the king of the serpents, on the elephants that bear it up, on the great mountains, and on the tortoise, shakes; but that which has been promised by men of pure minds never fails, even though ages have passed away. 7. The tortoise is pained through the weight of the earth; why then does he not cast it off? The sun feels fatigue in his course; why then does he not stand still ? Looking on these examples, a noble man is ashamed to fail in his promises ; he faithfully keeps his word. Thus are vows kept in the family of a good man. 8. When a man is satisfied with food, he enters into subjection to the world; even so a drum sends forth an agreeable sound when its surface is covered with flour. 9. Low-minded men are occupied solely with their own affairs, but noble-minded men take special interest in the affairs of others. The submarine fire drinks up the ocean to fill its own insatiable interior; the rain-cloud, that it may relieve the drought of the earth, burnt up by the hot season. 10. The counsellor truly, like the poet, is never free from a load of trouble; he collects new meanings from منم revenue afar, and avoids all common rumours ; he devotes ·NITI SATAKA. 19 himself to pleasing the assemblies of the good; with toil and labour he makes s quarter of a verse place ing to the thoughts of the world. II. Whatever has been appointed by fate in this life for each man, that shall be lis lot, be it great or small. The cloud rains day by day, filling all things, but only a few little drops fall into the châtaka's mouth. 12. The wise must be respected, even when the advice they give us is not suitable. The ordinary converse of such men is like Holy Writ. 13. A good man may fall, but he falls as a ball; an ignoble man falls like a lump of clay. 14. If, by the decree of fate, the world were ever to become deprived of lotuses, would the swan scratch in the dust-heap like the cock? 15. Elephants, filled with passion, heavy with sleep, may stand at the gate; horses, adorned with golden ornaments, may gallop about filled with spirit; their owner inay be wakened from his sleep by the sound of drums, conchs, cymbals, fifes, and lutes: all this, a state like that of the lord of the deities, is the reward, outwardly displayed, of religious merit (gained in former births). 16. The joy of those whose minds are alive to the happiness of content is perfect, but the desire of those who are disturbed by the lust after riches never ceases. For whose sake was Meru created by fate full of wealth as it is? Meru pleases me not, though it is filled with an abundance of gold and silver, since it is satisfied with itself alone. 17. The red colour of the lotus, the care for others displayed by the good, the want of respect shown by the bad; this is the triad of qualities brought to perfection in each class by means of its own innate disposition. 18. Faithfulness in promises is the noblest quality among men; leanness is the best quality for a female ·NITI SATAKA. 20 elephant; wisdom and patience best become a Brâhman. Each creature is best adorned by its own special ornament. 19. It is better to fall from the highest point of a lofty mountain and be dashed to pieces among the rocks-itris better that one's hand should be bitten by the poisonous fangs of a dreadful serpent-it is better to fall into the fire, than that one's piety should fail. 20. If thou thinkest to behold noble-minded men fall from their firmness in misfortune, cease from evil efforts involving idle speculations. O fool! even at the end of ages the mighty mountains do not become small, nor does the ocean lose the powers that belong to it. 21. Glory, conquering all things, tears the bosom of men, as an impudent and forward woman, with her nails long and sharp like swords. 22. Even the moon, the storehouse of ambrosia, the guide of the plants which grow year by year, compacted of nectar and filled with beauty, becomes shorn of its beams directly it reaches the region of the sun, Who does not fall into contempt directly he enters the house of another? 23. Girls with glances of admiration, a house filled with magnificence, prosperity attended with outward signs of royalty-these are a man's portion as long as fortune attends him ; but if that fails, all these things disappear, like the pearls on a necklace whose string has been broken in play. n ·( 21 ) NOTES TO THE NITI ŚATAKA. 1. The second collection of Satakas ascribed to Bhartřihari relates to Nîti or Morality. The word Nîti may be taken to mean “noral philosophy, ethics, precepts inculcating prudent or moral behaviour." These precepts are thrown into the proverbial form. The first sloka is occupied by the invocation or salutation to Brahmâ, who is addressed as the deity, whose essence is self-knowledge, and by whom self-knowledge can alone be attained. This seems to refer to the doctrine which teaches the unity of the Supreme and the Individual Soul, since what we know when we know ourselves truly is the Brahma (Telang). 2. By means of this sloka an attempt has been made to fix the authorship of the Nati Sataka on Bhartřihari. It is supposed that he was disgusted at some discovery of infidelity on the part of his wife, and in consequence resigned his royal position to his brother Vikrama. There is, however, little or no authority for the statement, and the sloka itself is too vague to found any theory of authorship upon it. The commentator says that King Vikrama gained possession of a certain fruit which conferred immortality on any one who ate it. Vikrama gave it to a Brâhman, who gave it to King Bhartřihari. Bhartrihari gave it to his wife; she gave it to her paramour; the latter gave it to a lover of his own, in whose possession Bhartřihari saw the fruit. Such is the occurrence supposed to be recorded in this śloka. 3 We may compare the ideas in this stanza with the words of St. Paul, “If any man think that he knoweth anything, he knoweth nothing yet as he ought to know” (1 Cor. viii. 2), or the line, “A little learning is a dangerous thing," of Pope. Jnana-lava-dur-vidagdham, "(The man) puffed up through smallness of knowledge.” Durvidagdhu is explained by the commentator as garvishta, arrogant. 4. Referring to the fable according to which crocodiles were supposed to have pearls between their teeth, ·22 NỘTI SATAKA. 5. Sasavishana, “the horn of a hare;" proverbial for that which does not exist. Cf. the following, given by Telang in his note on this passage- “Esha bandhyâsuto yâti khapushpakritasekharah mţiga trishņâmbhasi snâtah saśasſińgadhanurdharah." “The son of a barren woman goes along, wearing a crown made from flowers that grew in the sky, bathing in a mirage, carrying a bow made of hare's horn." Bringing together all the most impossible things. With this sloka may be compared Prov. xxvii. 22, and Ecclus. xxi, and xxii. 6. Vyala may be translated either" elephant" or " serpent." 7. This stanza is the one in which the author shows the highest knowledge of the world. It is merely an elaborated form of the English proverb, "Speech is silver, silence is gold.” The same idea runs through a good many verses of the Proverbs of Solomon, e.g., X. 19, “In the multitude of words there wanteth not sin." So also xiii. 3, xvii. 27. Cf. Ecclus. xx. 18, 19, 20. Orientals always seem to have regarded talkativeness as an evil and a sign of folly. "The empty pitcher makes the most sound." 8. Kińchid-jna, " knowing somewhat," is explained by Telang to refer not to the speaker's estimate of himself at the time of his "blindness," but to the view he takes of himself after his “ intoxication.” has left him. “When I knew (that which now I know was but) a little," is the idea to be conveyed. 9. As a dog prefers the carrion which he has before him to any sight however magnificent, so the fool keeps his eyes fixed on himself and his small acquirement, and 10. Continually falls lower and lower in the scale of intellect. 12–13. Cf. Ps. xlviii. 20 (Vulg.): “Homo, cum in honore esset, non intellexit; comparatus est jumentis insipientibus, et similis factus est illis.” For bhuvi bhârabhůtâḥ, cf. Iliad, xviii. Ιο4 : αλλ' ή μαι παρά νηυσι ετώσιον άχθος αρούρης. 14. Cf. Prov. xvii. 12. 15. With this sloka begins the section or chapter relating to wisdom. Cf. Hitopadeśa, Mitrabhedah, 66, 71, 72, for ideas similar to those contained in the last line of this sloka.

·NỘTI SATAKA. 23 16. Kalpa-antu, the end of a kalpa, the destruction of the world. A kalpa is supposed to be a day and night of Brahmâ, and to equal 4,320,000,000 years of men. After the creation of the world, it is supposed to remain unaltered for one of Brahmâ's days, a period of 2,160,000,000 years of men. The world, and all that it contains, is then destroyed by fire, only the gods, sages, and elements surviving. On Brahmâ's awaking after his night, which lasts an equal number of years with the day, he repeats the process of creation. This goes on continually until his existence of a hundred years is brought to an end, when he, the gods, the sages, and the whole universe are resolved into their constituent elements. 17. Abhi-navıl-mada-lekha - byma-gandha-sthahanam varandnám, "Elephants, the surface of their cheeks dark through the lines of mada (flowing freshly).” Abhinava, &c., Bahuvrihi comp. qualifying varandnam. 18. The Scholiast says on this sloka, “ Yo yasya svâbhâvi. kaḥ sadguṇah tad guņam na ko 'pi hartum saknoti,” “No one can take away the virtue of him who is virtuous in his natural disposition.” Bohlen says, “Deus ipse sapienti adimere non potest doctrinam; ... Brahmâ ipse nil valet adversus fatum (vidhi) et unum ipsi negatum est, ut infecta reddat quæ fuorras menti quasi fuerint inusta." The latter part of this sloka refers to a supposed faculty of the swan for separating milk from water which has been previously mixed in the act of drinking it, which has passed into a proverb. Regnaud remarks, "Préjugé sur l'erreur duquel il est inutile d'insister.” Cf. Sak., “ Hanso hi kshîram âdatte tanmiśrâ varjayatyapah," “For the flamingo extracts (takes) the milk (and) leaves behind the water that is mixed with it." The Hindus imagine that the hansa or flamingo has the power of separating milk from water (Šal., Mon. Williams, p. 266 note). Prof. M. Williams quotes this sloka of Bhartrihari in his note in ſak., and continues, " This reference is probably to the milky juice of the water-lily, which would be its (the hansa's) natural food, and to which allusion is often made by the Hindu poets.” 19-20. Cicero (pro. Arch., c. 7) has a sentiment somewhat similar to that contained in these slokas: “Hæc studia adolescentiam alunt, senectutem oblectant, secundas res ornant, ·24 NITI SATAKA. adversis perfugium ac solatium præbent; delectant domi, non impediunt foris, pernoctant nobiscum, peregrinantur, rusticantur." Cf. Prov. xii, I. 21. Some editors have vachanena, “what is the use of words?" If the reading kavachena be taken, it means, is the use of armour?” trans. by Regnaud, "la patience est une cuirasse.” The man who has enemies within, i.e., the passions, can have no worse enemies to fear. The passions or faults of the mind are six in number-desire, wrath, covetousness, bewilderment, pride, and envy. Shad-varga, the aggregate of six things, is the appellation given to them (Mon. Williams' Lex., under Shad-varga). The end of the last line, sukavita yadasti rajyena Icim ? "If there is good poetry, what need of a kingdom!" seems to mean that the man who is learned and intelligent has no need of external things to produce or add to his happiness. 22. Enumerates the virtues which a man must practise if he would live happily. Kalâ, in l. 4, signifies here "qualities," referring to the virtues enumerated in the preceding lines. 23. Sińchate vâche satyam, "pours truth into the speech," or "impregnates the speech with truthfulness.” 24. Kavīśvarah, “learned poets;" lit. "kings of poets. Cf. sloka 12. Rasa-siddhah = well versed in or conversant with the poetical rasas or affections, accomplished in poetry (Mon. Williams' Lex., Rasas). The poetical rasas are ten: sringåra, love; vîra, heroism ; bibhatsa, disgust; raudra, anger; hâsya, mirth ; bhayanaka, terror; karına, pity; adbhuta, wonder; santa, tranquillity; vatsalya, paternal fondness. 27. This stanza is quoted in Mudrárákshasa, act ii. (p. 79, Majumdâr's series), trans. by Wilson : "Obstacles foreseen Deter the poor of spirit from an enterprise ; Some, more adventurous, but not all resolved, Commence, and stop midway; but noble minds Like thine, by difficulties warned, defy Repeated checks, and in the end prevail.” 28. Even in adversity the foot must be constant; vipady.

·NITI SATAKA. 25 uchchaiḥ stheyam = one must retain dignity in misfortune (Telang); uchchaih-steya = firmness of character. 30. This sloka occurs at Hitop., Subridbheda, 39. 31. Vadana-udara-darśanam-kurute, “makes the showing of the interior of his mouth." Cf. Hitop., Subridbheda, 40. 32. Parivartini samsåre, "while he passes from one birth to another," or while transmigrations go on; parivartini means “revolving, constantly recurring.” This śloka occurs in Hitop., Introd., 14, the order of the lines being reversed. On this Bohlen remarks in his notes to the Nati Sataka, that in the Arabic translation of the Indian fables known as Kalilah and Dimnah, there verses have been altered to avoid suggesting the doctrine of metempsychosis. Cf. Hitopadesa, Mitrulabha, 114. 33. Also Uttararâmacharita- “Naisargikî surabhinah kusumasya siddha mûrdhni sthitir na charanair avatadanani." “ The fitting place for the sweet-smelling flower is on the head, not to be trodden under foot.”—Uttararamacharita, act i. (p. 10 of Majumdara's series, Calcutta, 1874). 34. The fable to which this bloka refers is as follows : - After the deities had produced the amrita by churning the ocean, Rahu by a stratagem introduced himself among them, and drank some of it. The deities of the sun and moon discovered the theft, and told Vishnu, who cut off his head. The amrit had, however, made him immortal, and he was therefore placed among the stars, where he periodically shows his displeasure at the way in which the sun and moon behaved by swallowing them. This is supposed to take place whenever an eclipse occurs of either the sun or moon. 35. Phand-phalaka-sthitam, "placed on the flat surface of his hood." 36. The explanation for this stanza may be supplied from the fable which represents Indra as cutting off the wings of the mountains. Mainâka, the son of Himalaya, took refuge in the ocean and so escaped. In the Ramayana he is supposed himself to relate the circumstance to Hanuman : “Formerly the mountains were winged, and flew through the heaven as swiftly as the wind. And as they flew hither ·26 NỘTI SATAKA. and thither, gods and men were filled with fear lest they might fall. Then Indra, filled with wrath, cut off the wings of the mountains with his thunderbolt. And as he approached me, brandishing his weapon, I was cast down into the ocean hy the mighty Pavana. And my wings being concealed, I was helped by your father and took refuge in the ocean.”-Ramayana, v. 8. In the Bhattikavya, viii. 8, the line occurs" Pitrâ samrakshitam sakrât sa mainâkâdrim aikshata," "He (Hanuman) saw the mountain Mainâka which had been saved from Indra by his own father." Cl. also Raghuv.- “Pakshachchhidâ gotrabhidâttagandhâḥ śaranyam enam śataśo mahîdhrah připâ ivopaplavinaḥ parebhyaḥ dharmottaram madhyamamâśrayante." “ The mountains by hundreds fled to him for refuge when their pride had been taken from them by Indra, when he cut off their wings; as kings assailed by enemies fly to that king among them who is distinguished for his honour.”_ Raghuv., xiii. 7. Cf. also~"Pakshachchhedodyatam sakram silâvarshîva parvatah," “ As a mountain sending forth a shower of stones (attacks) Indra who is approaching to cut off its wings.” Raghuv., iv. 40. Cf. also Kumara Sambhava—"Asůta sâ nâgavadhúpabhogyam mainâkamarbho nidhibaddha sakhyam kruddhe' pi pakshachchhidi vșitrašakrâvavedanâjnam kulisakshatânâm," "She brought forth Mainâka, the delight of the daughter of the serpents, who made an alliance with Ocean, and so, though the enemy of Vritra was angry, knew not the stroke of the thunderbolt when the wings of the mountains were cut off.”- Kum. Sam., i. 20. Bhartrihari in this stanza appears to bring forward Mainaka as an example of want of firmness. It would have been better for him to meet his fate with resignation and firmness than to have fled, since his father Himalaya had been overpowered. 37. Savitur-ina-kântah. Ina, from root in, means “powerful,” “ mighty," "glorious :” so a name of the sun. Some ·NITI SATAKA. 27 readings, however, savitur-ati-kantah, "exceedingly beloved by the sun.” Cf. Śak., 41 : “Sparsânukulå iva suryakantas tadanyatejo 'bhibhavâdvamanti." “That (energy), like sun crystals (which are) cool to the touch, they put forth from being acted upon) by the opposing influence of other forces.”—M. Williams, Sak., p. 74. 39. With this sloka begins the section relating to riches. Abhijana means, in this passage, “caste," or, according to Telang, “nobility of birth," as in Sakuntala: "Abhijanavato bhartuḥ ślaghye sthitâ grihiņipade," " Stationed in the honourable post of wife to a nobly-born husband."-Śak., Mon. Williams, p. 175, note. For the idea contained in this sloka, cf. Prov. X. 15. The salam śailatatât, “one's virtue may fall from a mountain slope," is contained a play upon the words sild, a "stone" śaila, "stony," and silam, "disposition.” 42. Sanga, translated "society," with the idea of "attachment to objects of sense,” the detachment from all worldly desires being the devotee's chief aim. 44. Mada-kshino-nagal, “the elephant is weakened by the flow of mada." All the things mentioned do not lose their beauty or glory through the diminution of their powers or their resources; a noble man who has given away his riches is not less noble because he is poor in consequence of his liberality. 45. Sprihayati, "longs for," followed by dative prasſite, which the commentator explains by tusha, which means “grain,” but the ordinary meaning of prasrite is a “handful.” The meaning of this sloka, as explained by Telang, is as follows :-“Since in different states of life the same things are regarded as great or small, therefore it must be concluded that it is the state of life which causes the things to appear so.” The word kalayate (kcal) means in this place “ to consider or reckon." 46. The comparison between the earth and a cow is a common one among the Hindûs; in fact, the word go means both the earth and a cow (cf. yñ). Among other passages the following may be referred to :-".. Yathaiva mama Kâmar ·appears to be the 28 NỘTI SATAKA. dhuk," "Just as Kâmadhuk is mine."--Nala, ii. 18, where Kamadhuk, the cow of plenty, is a figurative way of speaking of the earth which supplies all desires. And “Dudoha gâm sa yajnâya sasyâya maghavâ divam," “ He milked (exhausted) the earth for the sake of sacrifices, Indra the heaven to give the people food."-Raghuv., i. 26. Tena is used as correlative to yadi by an unusual construction (Telang). 47. This sloka occurs in Hitopadeśa, Mitrabheda, 182. Bohlen in his note on this passage refers to the character of Vasantasena in the Mrichchhakațiká as a well-known typical character among the Hindús, equally famous with Phryne, Lais, &c., of the Western world. 49. Man's life is predestined by fate, and the amount of enjoyment that he has is in proportion to his own capacity for enjoyment. Mount Meru is the Hindû equivalent for Olympus. It is generally used as a synonym for a wealthy place. “Vittavatsu kripanâm vșittim vrithâ mâ krithâh," "Do not vainly act an envious part towards the rich." Cf. “Kuru priyasakhîvriţtim sapatnijane," "Act the part of a dear friend towards thy fellow - wives.”—Sak., M. Williams, p. 173 and note. 50-51. A dialogue supposed to take place between the châtaka, a bird fabled to live solely on the drops of rain, and the rain-cloud. The moral of the fable is contained in the last line of sloka 51. It is no use to ask favours of mean persons. 52. The section with which this sloka begins sets.forth the characteristic marks of the wicked man. 53. Cf. Hitopadeśa, Mitralabha, 90, for this sloka. 54. “ Branded,” añkitah. The virtues of the good are branded as vices by evil-disposed persons. Cf. the Greek proverb, “ Dagir xaniorous oi mongol Tous nanous." 55. Cf. sloka 18. The general drift of these two ślokas For the sentiment in line 44 “ Apayaso yad asti kim mạityuna ?” “If there be disgrace, what need of death ?” i.e., one should prefer death to disgrace, cf. Hor., Car. iii. 5 (the speech of Regulus). 56. “These are the seven thorns in my mind." Salya meaning a “dart," "arrow," "thorn," and secondarily "emsame.

·NITI SATAKA 29 32 66 barrassment” or “distress," is not uncommonly used to express this idea. Cf. English proverb, "A thorn in one's side; also 2 Cor. xii. 7. Mukham-anaksharam svalriteh, lit. the inarticulate mouth of (one having) a handsome form.” 58. This sloka occurs in Hitopadeśa, Mitrabheda, 25. 60. With this sloka may be compared Prov. iv. 18. 62. With this śloka the section begins in which the characteristics of virtue are described. 63. This śloka is given in Hitopadeśa, Mitralâbha, 32. Vakpațuld: "skill or ability in speech," eloquence." « The desire of glory." The readings differ between abhirate and abhiruchi. Bohlen makes a distinction between these two words, but they both contain the same idea of pleasure in a thing-desire after it. The Scripture, śruti, “that which has been heard or revealed," as the Veda; the Smriti, “that which has been handed down by tradition ;” such as the laws of Manu. 64. “Cheerful hospitality to strangers" (sambluramavidhim), lit. "preparations conducted in a hurried manner, with the view of honouring a guest." Upakritih, "assistance," "favour," meaning here the favours which others have granted, in opposition to kritra priyam, “the kindness one has done oneself.” Asidhara vratam, "the vow to stand on the edge of a sword,” used as a proverb to express a task which is impossible. 65. Prakriti-mahat, “great in nature" (tat purusha comp). Cf. Śrutimahat (Śak., 199), “great in the knowledge of the Veda." 66. For the sentiment contained in this sloka cf. Prov. X. 25, “The righteous is an everlasting foundation;" also Hor., Car. iii. 3- “Justum ac tenacem propositi virum Non civium ardor prava jubentium, Non voltus instantis tyranni Mente quatit solida, neque Auster. Dux inquieti turbidus Hadriæ, Nec fulminantis magna manus Jovis, Si fractus illabatur orbis, Impavidum ferient ruinæ."

·Su cast, the parable of the talents (St. Matt. XXV. 15). suggest I Part 30 NITI SATAKA. Mahá-saila-sila-sanghata-kakarsam = hard as the collected stones of a large mountain. 67. Sváte = Arcturus, also any conspicuous constellation. The disposition of men is ranged in three degrees of an ascending scale, developing or the reverse according to their surroundings and the atmosphere in which they live : first, the disposition which produces no results is like the drop of water on hot iron, which leaps off the instant it touches the metal; next, the moderately good disposition is compared to the drop of water on the lotus-leaf, a beautiful object to look at; and lastly, the very good disposition to the pearl which is not only beautiful, but valuable. The ideas in this sloka rather 68. Cf. Prov. x. I. 69. Khyapayantah, translated " display," means" to declare," make known.” The second half of the line appears to mean “those who make the fact of their own virtues evident by the manner in which they estimate the virtue of others." 70. This sloka commences the section treating of liberality and benevolence. This sloka occurs in Sakuntala, M. Williams, p. 195, where, instead of udgamaih, the word dgamaiḥ is used: there is perhaps no difference in their meanings. 71. Cf. śloka 55. The ideas contained in these slokas may 3, 4, also Prov. i. 9. 73. The idea and simile expressed in the first line of this śloka is to be found in Sak., M. Williams, p. 213: "Kumudânyeva sašânkaḥ savitâ bodhayate pankajanyeva," "The moon awakes (expands) the night-lotuses only; the sun, the day-lotuses only." The “ kumuda” of this passage in Sakuntalâ corresponds with the kaisava (a lotus blossoming by moonlight) of Bhartrihari ; pankaja with padma, the word used by Bhartſihari. The lotus called pankaja or padma is red, while the kumuda or kaisava is white. Bohlen on this passage refers to Hit., Mitralabha, 63 : “Na hi samharate jyotsnâm chandraśchândâlaveśmani," "The moon does not withhold light even from the house of a Chandâla ;" cf. also St. Matt. V. 45. 75. The bond of friendship is represented in this bloka under the figure of milk and water. The water, by itself .

·NỘTI SATAKA. 31 66 tasteless, receives sweetness of flavour from the milk, and therefore, as if in return for this benefit which it has received, is the first to boil over and rush into the hostile flames. The milk then follows the water, and, combined together, they extinguish the fire, their enemy. So friends acting together may overcome an enemy, even at the loss of their own lives. In Hit., Mitralabha, 89, occurs the line : “Sutaptamapi pânîyam śamayatyeva pâvakam," Water though well warmed extinguishes the fire," i.e., the water, though it has received heat from the fire, returns the kindness by extinguishing the flame, that is, by evil conduct. 76. The sleep of Keśava or Vishnu is referred to in Mahatmya Devi, Bk. i. śloka 49: "Once the adorable lord Vishnu, at the end of a kalpa, had spread out Sesha for his couch on the world, which was covered with water, and was wrapped in the sleep of meditation.” For the ocean as the refuge for the mountains, v. Niti Sataka, sloka 29. The firmness of the ocean in retaining the submarine fire is mentioned in Chaurapanch., 50: "Ambhonidhirvahate duḥsahabâdavâgnim," "The ocean keeps the submarine fire difficult to bear." Cf. Sak., 56— "... harakopavahnis tvayi jvalatyaurva ivâmburâsau.” " The fire of the wrath of Siva burns in thee like the submarine fire in the ocean," Also Raghuv., ix. 82- "Antarvivishtapadam âtmavinâsahetum sapam adad hajjvalanam aurvam ivâmburasih.” כל 37 “He bore the curse, having a place in his mind, the cause of his death, even as the ocean (bears) the submarine fire flaming (in its interior)." The legend relating to the submarine fire, as given in the Harivansa, is as follows :-A sage called Aurva produced by means of magic power a devouring fire from his thigh. In consequence the earth was in flames, when Brahmâ, to save creation, allotted the ocean to the son of Aurva (the fire) as a suitable dwelling. The ocean was also the abode of Brahmâ, and from it, he and the subinarine fire come forth at the end ·down, that it will sprout again. Pe of a tree, if it be cut 32 NÍTI SATAKA, of each age to consume the world, and at the final consummation of all things to consume also the gods and demons. Vide Niti Sataka, sloka 13. 78. “How many noble men there are in the world, pure in thought, word, and deed !" Expecting the answer, “But few.” Cf. Bhagavad., vii. 3: Manushyânâm sahasreshu kaśchid yatati siddhaye," " Among thousands of men, who strive after perfection ? " (Answer, “But few.") Cf. also Bhagavadgita, xvii. 24 et seq. 80. With this śloka begins the section on the praise of firmness or constancy. 81. Cf. Bhagavad., ii. 15— “Yam hi na vyathayanty ete purusham, purusharshabha, samaduḥkhasukham dhîram so'mțitatvậya kalpate." “The man whom these things (external things) do not affect, (O noblest of men), being the same in pain and pleasure, and firm, he is fit for immortality." 84. This sloka, beginning the section on the power of fate or destiny, is pure fatalism. Everything, both in divine affairs as well as human, is represented as moving according to an irresistible law, the law of fate. The " basket” (karanda) is explained by Telang as the place in which the snake-charmer keeps his snakes. “Meeting with the same fate," "tena eva yâtah patliâ," went by the same route as the rat, i.e., died. 85. «The misfortunes of good men," sådhuvrittúnám vipattayah. Telang points out on this passage that there is a play on the word sådhuvritta. It means "well rounded," as applied to the ball, and "of good conduct," as applied to Cf. Niti Sataka, Mis. Sat., 13. thereof will not cease;" also Hor., Car. iv. 7; though both the writer of the Book of Job and Horace seem to draw a different conclusion from the writer of this Sataka. The tree will sprout again, but "man dieth and wasteth away ; yea, man giveth up the ghost, and where is he?" Horace says men, 66 ·NITI SATAKA. 33 • « Nos ubi decidimus Quo pater Æneas, quo dives Tullus et Ancus Pulvis et umbra sumus." 29 91. For this sloka, cf. Hitopadeśa, Mitralübhah, 52. For Rahu, cf. Niti Sataka, sloka 27. 92. Távat = prathamam, according to commentator, "Fate first creates, &c., and then destroys." “An excellent man" (purusharatna, lit. " a jewel of a man"), ratna, used commonly with nouns to express their extreme excellence. 93. As to the power of fate, cf. Hitopadeśa, Mitralabhah, 152-"Chakravat parivartante duḥkhâni cha sukhâni cha." “Like a wheel, pains and pleasures revolve." Also in the Meghaduta, sloka 109, translated by Wilson- “Life, like a wheel's revolving orb, turns round, Now whirled in air, now dragged along the ground." The expression may find a parallel in Anacreon, xxxiii, 7– τροχός άρματος γαρ ολα βίοτος τρέχει κυλισθείς. The power of destiny is recognised under a slightly different figure in the lines of Horace, Car. i. 34, 14- "... hinc apicem rapax Fortuna cum stridore acuto Sustulit, hinc posuisse gaudet.” Or in Car. iii. 10, 10, where in “Ne currente retro funis eat rota," an allusion has been thought to exist to the wheel of fortune. 94. The section relating to religious works begins with this śloka. The meaning of the stanza is as follows :-Man should give himself up to the works of religion, to study of the Scripture, to the exercise of liberality, to the instruction and the benefiting others; he should offer sacrifice to the deities and 0 ·34 NITI ŠATAKA. the manes; for these works will produce happiness for him in a future state, and are not in the power of destiny or fate, as all other things are, including even the deities themselves. On the idea that the gods are in the power of destiny, cf. Eurip., Alcestis, 965: κρείσσον ουδέν ανάγκας nogov, και γάρ Ζεύς και τι νεύση συν σοι τούτο τελευτά. 95. Continuation of the ideas in preceding śloka. For Brahmâ working in the egg, cf. Manu, i. 9, 12, 13. The Avatârs or incarnations of Vishnu have been extended from ten to twenty-two. Those usually recognised are-1. Matsya, as the fish ; 2. Kurma, the tortoise; 3. Varâha, the boar; 4. Narasinha, the man-lion ; 5. Vâmana, the dwarf; 6. Parasu Râma, Râma with the axe ; 7. Râma or Rama Chandra, son of Dasaratha ; 8. Kțishna; 9. Buddha; 10. Kalki, the white horse. The first three of these incarnations are apparently connected with some Hindû traditions of the Deluge; that of Varâha, or the boar, is referred to Niti Sataka, Mis. Sat., 3. Siva (according to the fable) was supposed to have killed the sons of a Brâhman, and was compelled to wander for twelve years as a mendicant bearing the skull of one of his victims in his hand. This is referred to in the Sringâra Sat., 64, where it is said that persons who insult the god of love by want of susceptibility or reluctance are punished by being turned into ascetics, and pass their lives as Kåpâlikas, i.e., worshippers of Siva, who carry skulls which they use as the mendicant's jar in which to collect their food. 99. Cf. Prov. XXV. 18; Eccles. vii. 8. Šalya tulyah, “ equal to or like an arrow." “A field of kodrava." Kodrava is a common kind of grain eaten by the poor, Paspalum scrobiculatum. 101. There is no escape from fate or destiny. This sentiment is repeated usque ad nauseam throughout the whole of the Hitopadeśa. Cf. however, Suhridbheda, 15, for a remarkable passage- 29 IOO.

·NITI SATAKA. 35 “Nâkâle mriyate janturviddhah saranaśatairapi kuśagreņaiva samprishta praptákalo na jîvati.” "A creature, though pierced by a hundred arrows, does not die if his time be not come; but the time of his death be near, he dies if pricked even by a blade of grass." 106. The idea contained in the sloka occurs in Hit., Suhridbhedaħ, 67, in the following form- Kadarthitasyâpi cha dhairyavșitter buddher vinâso na hi sankanîyah adhaḥ kritasyâpe tanúrapato nâdhah sikhâ yâte kadachideva.” "Loss of understanding is not to be apprehended in a man of firm conduct though he be troubled; the flame of a fire which may have been overturned does not go downwards." MISCELLANEOUS SATAKAS. I. For the comparison of a woman to a plant, cf. Mrich., act i. 26: "Ganikâ tvam mârgajâtâ lataiva !” “Thou, a harlot, art like a creeper growing by the roadside." Also Catullus, lxi. 34 * Ut tenax hedera huc et huc Arborem implicat errans." 3. The creator Prajapati took the form of a boar for the sake of raising the earth out of the waters. The Taittiriya Sanhita says. "This universe was formerly waters, fluid. On it Prajapati, becoming wind, moved. He saw this earth. Becoming a boar, he took it up." The Ramayana also says that Brahmâ became a boar and took up the earth." For Rahu, vide sloka 34. 8. “The drum sends forth an agreeable sound," &c. The following may explain the allusion : -The Mridanga is made of wood, and has two mouths. The right mouth is prepared with black kharali (a mixture of ashes, red chalk, the tar of the Diospyros glutinosa, and parched rice); the left mouth is simply covered with leather. The players, before beginning ·36 NÍTI SATAKA. 77 to perform on it, anoint this end with an ointment made of flour. The meaning of the stanza seems to be, that as the drum sounds when struck by the man who has spread the flour ointment over it, so a man sends forth the praises of the patron who supplies him with benefits. 10. This stanza contains throughout a play upon words used in a double meaning; the force of the expression is, however, untranslatable, except in the manner in which I have rendered them. Artham means revenue as applied to the minister of state, "meaning” as referring to the man of letters; apuśabdhan common rumours as well as "vulgar expressions; and padam, "a place” (i.e., of fame) as well as a quarter of a verse." 13. Cf. Prov. xxiv. 16. The just man falleth seven times, and riseth up again; but the wicked shall fall into mischief. Cf. Niti Sataka, 85. 14. The answer to the question proposed in this sloka is, “No! for the swan is too noble a bird to indulge in such low practices." > ·( 37 ) VAIR ÂGYA SATAKA. Concerning Renunciation. I. SALUTATION to the deity who is not definable in time or space, infinite, pure intelligence in incarnate form; who is peace and glory; whose sole essence is self-knowledge. The Evil Qualities of Desire. 2. Learned men are eaten up with jealousy; mighty men are spoiled through pride; the minds of some men are obscured through ignorance: therefore the eloquent teachings of science are neglected. 3. When I look through the world, I see no profit in any action. The result of good actions makes me afraid when I reflect on them; for the great enjoyments gained after long continuance in the practice of great virtues hinder men from perfect liberation, since they are attracted to objects of sense. 4. I have dug up the earth to find treasure; I have smelted minerals; I have crossed the sea; I have conciliated kings with great effort; I have spent my nights in a cemetery; I have laboured to acquire religious knowledge; but my efforts are all in vain. Desire! wilt thou not leave me? 5. I have wandered over lands crossed with difficulty, but I have gained no fruit; I have put away from me my pride of family; I have performed services that have profited me nothing; I have cast off my self-respect, and ·38 VAIRAGYA SATAKA. have eaten like a crow in a stranger's house. But yet, desire! thou dost still increase, ever given to evil, and art never satisfied. 6. I have suffered the abuse of evil men in hope of gain; I have repressed my tears and forced laughter, though my heart was void; I have restrained my feelings; I have bowed myself before fools. O desire, foolish desire! wilt thou lead me yet further ? 7. Day by day our life slips away from us, while the sun rises and sets: our business is so great and weighty that the flight of time escapes us. We behold birth, pain, old age, ending in death, and yet we are not afraid. We are, as it were, intoxicated: we have drunk of the wine of infatuation. 8. If one were to see his wife overcome by hunger, her garments old and torn, her children hanging round her, crying with pinched, unhappy faces; though he might fear refusal and stammer in his speech, yet would he ask alms; but he would not beg to satisfy his own wants. 9. Our desire for pleasure fails; respect is no longer paid us by the world; our equals in age have gone to Svarga; our friends whom we love even as ourselves will soon follow; we walk slowly, supported by a stick; our eyes are dim. Alas! our body is subdued; it trembles at the approach of death. 10. It has been ordained by the Creator that the serpents shall gain their livelihood on air, without effort and without injury to others; the cattle have been created eating shoots of grass and lying on the ground. The same mode of living has been appointed for men who pass over the ocean of this world with subdued senses: men who seek to live in such a way as this continually go on to perfection. II. We have not meditated on the Supreme Being bringing future births to an end: we have not, through the energy of our righteousness, been able to open for ourselves the door of Svarga: we have not embraced a ·39 an axe. but we have has been spent thus) destroyed the tree of youth which showing forgiveness; we have abandoned the pleasures of formed all the acts which the sages have prescribed for 14. My face is covered with wrinkles, my head is grey, uş, must one day depart; but there is this difference between separating oneself from them and not giving them and grief; but if we forsake them of our own accord, we much as he is wretched because of the appetite which he VAIRAGYA SATAKA. woman even in imagination. We have only (if our life our mother gave us, as though we had cut it down with 12. We have gained no pleasure, but pleasure has taken us captive; we have not practised penance, suffered pain in the pursuit of earthly joys. Time never grows old, but our life passes away. 13. We have pardoned injuries, but not for the sake of home, but not because we were willing to cast them aside ; we have suffered pain from cold winds, but we have shrunk from penance because of its painfulness; we have thought night and day on the acquisition of wealth, but we have given no thought to the Supreme Being; we have perus, but we have gained no fruits. my limbs are feeble, but desire alone is ever strong in me. 15. The same piece of sky which encircles the moon by night, that encircles the sun by day. Ah ! how great is the labour of both! 16. Objects of sense, however long they may be with up. If they forsake us, we shall suffer unequalled pain shall gain unending peace and happiness. The Mighty Power of Desire. 17. Desire ceases in a man when self-restraint, developed by means of true discrimination, shines forth in him; but the end of desire increases yet more and in the lofty contact (with royal objects): by this means even Indra himself, the king of the winds, is the prey feels for his royal position-a position decrepit through age. more of desire, inas- ·40 VAIRAGYA SATAKA. The Great Distress caused by Love. 18. A dog, wretched, worn out, lame, deaf, without a tail, and covered with sores, overcome with hunger, and with a piece of broken pot tied round his neck, still runs after his mate. Love destroys even that which is already dead. The Mighty Power of Objects of Sense. 19. A man may live by begging; his food may be tasteless, only enough for one meal; his bed may be the bare earth; he may have no attendant but himself; his clothes may be in a thousand pieces through age, hardly able to hold together. Alas! even then objects of sense do not quit their hold over him! Dispraise of Beauty. 20. The beauties of a woman are praised by the elegant poets; her breast is compared to two pots of gold, her face to the moon, her hips to the forehead of an elephant; but yet the beauty of a woman does not merit praise. 21. A moth may fall into the flame of a candle through ignorance; a fish may take a piece of meat fastened to a hook, not knowing what it is; but we who know perfectly the many entanglements of fortune yet do not give up our desire. Ah! in what a thicket of error do we wander! The Setting Forth of Evil Men. 22. Lotus fibre is enough for our food; water suffices for us to drink; we may lie on the bare earth ; we may be clothed in bark raiment. I approve not the evil behaviour of bad men, whose senses are led astray through the thirst for gold. Setting Forth the States of Honour. 23. This created world was ruled in former times by great sages; by others afterwards it was cast away like ·VAIRAGYA ŚATAKA. 41 straw, after they had conquered it: even now heroes rule fourteen divisions of the world. Whence then is the feverish desire that men have for a few cities? 224. Thou art a king: I am of the number of the spiritual teachers, honoured for my wisdom by the world. Thy riches are celebrated: my fame is celebrated by poets. Thus, 0 giver of blessings ! there is not a great interval between us. Thou hast thy face averted from me, but yet I have no desire for thy favour. The Setting Forth of Freedom from Desire. 25. Hundreds of princes always have been, and always are, incessantly disputing for the possession of earthly enjoyments, and still kings do not abandon pride in their possessions. Owners of the earth in their folly display delight in the acquirement of even the very smallest particle, while, on the contrary, they ought to manifest sorrow, 26. This earth is but an atom of clay surrounded by the line of Ocean. Kings have subdued it in hundreds of battles, and have divided it among themselves. These wicked, contemptible men might give or they might not: there is no wonder in that! But shame on those lowminded persons who beg alms from them. The Description of Evil Servitude. 27. I am not an actor; I am not a courtesan; I am not a singer; I am not a buffoon; I am not a beautiful woman: what have I to do with king's palaces? 28. Once wisdom was employed to gain relief from pain; afterwards it began to be used for the attainment of pleasure. Now, alas! men who dwell on the earth plainly care nothing for the sacred wisdom, therefore day by day it goes farther from them.

·42 VAIRAGYA SATAKA. The Setting Forth of Egotism or Pride. 29. That man is truly born great whose white skull is worn by Siva (the enemy of Kâma) as an ornament lifted up on high. What means, then, this unequalled burden of pride which kings now display, who are worshipped by other men, intent solely on saving their royal lives? 30. Thou art the lord of wealth ; I of speech : thou art a hero in war; my skill is shown in subduing the proud by the power of my eloquence: men bow down before thee, but they listen to me that their minds may be purified. If, O king! thou hast no desire for me, still less is my desire for thee. 31. When I was possessed of a small amount of knowledge, my mind was filled with pride, even as an elephant is blinded by passion, and I thought within myself that I knew everything. When I had learnt many things from wise men, I discovered my foolishness, and my mad excitement left me. Condition of Indifference. 32. Time has gone by, passed without difficulty through the pleasing society of beautiful women. We are wearied through our long wanderings in the path of transmigrations. We lie on the banks of Siva's own river, and we invoke him with piercing cries, calling “Śiva ! Śiva ! Śiva!" 33. When honour has fied, when wealth is lost, when one's desire has departed and one has gained nothing; when one's relations are dead, one's friends have vanished, one's youth has faded by degrees: then there is only one thing left for a wise man - dwelling in a mountain cave, whose rocks are purified by the stream of the Ganges. 34. Why, O my heart, dost thou attempt day by day to conciliate the favour of others, bringing forth no fruit of thy toil? Surely, if a purified will were in thee, all thy desires would be fulfilled, and there would be no need to ·VAIRAGYA SATAKA. 43 pay court to other men, for thou wouldst be at rest inwardly. The Path of Enjoyment. 35. In health there is the fear of disease; in pride of family the fear of a fall; in wealth the fear of the king; in honour the fear of abasement; in power the fear of enemies; in beauty the fear of old age; in the scriptures the fear of controversy; in virtue the fear of evil; in the body the fear of death. Everything on earth is beset by fear; the only freedom from fear is in the renunciation of desire. 36. What have we not attempted for the sake of those lives of ours which are as unstable as the drop of water on the lotus-leaf? Even we commit sin by boasting of our own virtues shamelessly before those rich men whose minds are senseless through the intoxicating power of wealth. 37. Homage be to time! The delights of the city, the great king with his crowds of courtiers, the counsellors which stand before him, the women with faces beautiful as the moon, the assembly of haughty princes, the bards, the reciters-these are all borne away by time, and become but a memory. Setting Forth of Kala. 38. Those from whom we were born have long since departed; they also with whom we grew up exist only in memory: we too, through the approach of death, become, as it were, trees growing on the sandy bank of a river. 39. In the house where there were many, now there is but one; where there was but one, there were many, and then again but one. So Kala and Kali toss day and night backward and forward as though they were dice, and play with men on the chessboard of this world as if they were chessmen.

·44 VAIRAGYA ŚATAKA. 40. Shall we dwell beside the divine river in a life of penance ? or shall we desire the society of virtuous women? or shall we study the multitude of the scriptures, whose poetry is even as nectar ? We know not what we shall do, seeing the life of man endures but the twinkling of an eye. 41. Surely the retreats amid the Himâlayas, where the Vidyâdharas dwell among the rocks cooled by the spray of the Ganges, must have ceased to exist, since men enjoy that sustenance which they have gained from others to their own disgrace. 42. When may we sit at peace on the banks of the heavenly river, whose banks of sand are dazzling white in the moonlight ? and when shall we, when the nights are perfectly still, wearied with the satiety of the world, utter cries of «Śiva ! Śiva ! Śiva !” while the tears flow from our eyes ? 43. Mahadeva is the god we worship, and this river is the heavenly river; these caves are the dwelling, the abode of Hari. Kâla, moreover, is our friend, and the rule of life which we observe has freedom from humiliation. What more need I say on this matter? 44. The Ganges falls from heaven on the head of Śiva; from the head of Siva on to the mountain; from the top of the mountain to the earth, always falling lower and lower: even in so many ways is the fall of one whose judgment has departed from him. 45. Desire is like a river. Its waters are men's wishes, agitated by the waves of desire; love takes the place of crocodiles; the birds that fly about it are the doubts which haunt the mind. The tree of firmness growing on the bank is washed away by the flood; the whirlpools of error are very difficult to cross : the lofty banks are the cares of life. The ascetics who, pure in heart, have succeeded in crossing it successfully, are filled with joy. 46. As we look at the ever-changing three worlds, the desire hidden with us, violently attracted towards objects ·VAIRAGYA SATAKA. 45 of sense, ceases to cross the path of our eyes or to enter into the way of our ears; for we have subdued the objects of sense which produce desire in us, and hold them bound by devotion, as an elephant attracted by his mate is kept from her by being tied to a post. 47. My days once seemed long when I used to suffer pain through asking favours from rich men, and they seemed too short for me to carry out all my aims, filled as they were with the desire for earthly objects. Now I sit on a stone in a mountain cave, and in the intervals of my meditation I am filled with laughter at the recollection of my former life. 48. Wisdom has not been gained free from spot; wealth has not been acquired; reverence towards our elders has not been practised by us; we have not even dreamt of love. If this has been our existence, then have we lived a life even like the life of a crow, which hungers for the food of others. 49. When all our wealth is gone, then with hearts full of tenderness, recollecting how the path of action in the world leads to evil, we in a sacred grove, with the rays of the autumn moon shining on us, will pass our nights occupied alone in meditation, at the feet of Siva, 50. I am satisfied with bark clothing; thou takest pleasure in thy magnificence: there is no difference between the contentment of both of us. The man whose desires are unlimited is poor indeed; who that is satisfied with what he has can be either rich or poor? 51. Relaxation from toil at one's own will, food gained without degradation, friendship with noble-minded men, a mind not agitated by contact with external things-- this is the result of the highest vow of tranquillity. I know not, though I have carefully thought thereupon, by what strict penance this perfect state may be gained. 52. The hand serves for a cup; food is gained by begging; the sky with its pure expanse serves for a garment; the earth is a couch. Those whose freedom from attrac- ·46 VAIRAGYA SATAKA. tion to objects of sense has been brought to such perfection as this are fortunate, contented in their own minds, and they uproot action, casting away all the many forms of pain which attend upon it. 53. Masters are difficult to please; kings change from one thing to another in their minds with the swiftness of horses; our desires are great, and our minds aim at high things. Old age consumes our bodies; death puts an end to our lives. O my friends! there is no glory in this world for a wise man but that which he gains by penance. 54. Pleasure is like the lightning that flashes in the canopy of cloud; life is like the fleeting clouds that are torn asunder by the storm; the ardent desires of the young are transitory. O wise men! you who know the uncertainty of human affairs, gain wisdom by meditation on the Supreme Spirit; for perfection is easily gained by means of constant contemplation. 55. A man who is wise and understanding, being pained by hunger, will go from door to door throughout the huts of a sacred village, and will beg alms where he sees the door-post blackened by the smoke of the sacrifices offered by the learned priests who dwell within; and he will bear before him his pot covered with a white cloth: he will not live in misery from day to day among families as wretched as himself. " Are you a Chandâla? are you a Brâhman? are you a Sûdra, or an ascetic, or a lord of devotion whose mind is skilled in meditating on the truth?” Ascetics, when men ask them such questions as these with loud voices, feel neither pleasure nor anger, but pursue their course in quietness. my friend! fortunate are those who have cast off the many bonds of this world, and from within whose minds desire for earthly objects, like the poison of a serpent, has departed. They spend the night, bright with the clear shining of the autumn moon, in the border of the forest, thinking on nothing but the greatness of their good fortune. 56. 57. O ·VAIRAGYA SATAKA. 47 Take Fix your 58. Cease to wander wearily in the thicket of sense. Seek that better way which, in a moment, brings freedom from trouble. Unite thyself to the Supreme Spirit, and abandon thy own state as unsteady as the waves. no more pleasure in things perishable. Be calm, 0 my heart! 59. O my friend ! live on fruits and nuts, lie on the bare ground; let us rise up and go into the forest clothed in new soft bark garments. In that retreat we shall not hear the voices of those rich men whose minds are blind through ignorance, and whose voices are troubled through the confusion of their minds. 60. O my mind ! let the delusion which envelops thee be cleared away, pay devotion to the god of the mooncrest, who takes delusion away from man. thought on the stream of the heavenly river. For what certainty is there [in earthly things], in waves and bubbles, or in flashes of lightning, or in women, or in the tongues of flame, or in serpents, or in the rushing of a streain? 61. If there are songs before thee, if there are clegant poets from the southern regions on one side of thee, if behind damsels bearing the fans with tinkling anklets, taste, my friend, the pleasures of sense which thou mayest gain from these things. If thou hast them not, then plunge, O my mind! into devout contemplation, freeing thee from all thought. 62. Wise men! have nothing to do with women who are only pleasing from their beauty, in whose society is a transitory delight. Rather follow after women who are compassionate, amiable, and intelligent: the beautiful forms of women adorned with tinkling jewels will not avail thee in Naraka. 63. Abstinence from destroying life, keeping one's hands off another's wealth, speaking the truth, seasonable liberality according to one's power, not conversing with the wives of other men, checking the stream of covetousness, reverence towards spiritual fathers, compassion towards ·VAIRAGYA SATAKA. 48 all creatures--this is the path of happiness, violating no ordinances, taught in all the Sastras. 64. O mother Lakshmi! grant me yet further that I may not be filled with desire. May I not be filled with the longing after pleasure ! Now, purifying myself with a vessel of leaves joined together, may I gain my livelihood by means of the barley grain which I have begged. 65. You were to me even as myself; I was as yourself to you. Such were our feelings to one another. How has it come about that we have been changed, and that we no more feel the same sympathy one for another ? 66. O woman! why dost thou shoot forth at me those beautiful glances from thy half-opened eyes? Cease! cease! Thy toil is in vain! I am as it were changed ! My youth has departed from me; my dwelling is in a forest; my infatuation has left me. I look on the favours of this world only as so much grass. 67. This woman, with eyes that have stolen the beauty of the lotus, unceasingly casts her glances towards me. What does she wish? My infatuation has departed; the arrows of cruel love, producing immoderate heat and fever, have left me. 68. Is not a palace delightful to dwell in? are not songs charming to hear? is not the society of friends, whom we love as our own lives, alluring? Yet wise men retire away from all these things into the forest, considering them like the light of a lamp which burns unsteadily through the wind of the wings of a wandering moth. 69. Are there no more roots growing in the caves ; have the mountain torrents, ceased to flow; do the trees no longer bear fruit; has the bark with which you may gain your clothing withered on the trees, that you cast off your self-respect and fall down before haughty men, who have gained a little wealth with difficulty, and who regard you with supercilious contempt? 70. Surely the retreats of the Himalayas, the abode of ·VAIRAGYA SATAKA. 49 the Vidyâdharas, where the rocks are cooled by the spray of the Ganges, surely these places must have ceased to exist, since men enjoy food which they gain from others to their own disgrace. 71. When Meru the magnificent mountain falls from its place, destroyed at the end of the age; when the ocean, the abode of multitudes of great monsters, is dried up; when the earth resting on her mountains comes to an end, how can there be any abiding-place for the body, which is as unstable as the ear of a young elephant ? 72. When shall I, O Śiva! whose drinking-cup is my hand, who have no garment but the sky, who live solitary, peaceful, free from desire, able to uproot action—when shall I attain to union with the Supreme Soul ? 73. Thou mayest have gained glory and the accomplishment of all thy desires : what further? Thy foot may have been placed on the neck of thine enemies : what further? Thou mayest have bestowed thy riches on thy friends: what further ? Thou mayest live thousands of years: what further? 74. One may have been clothed in rags: what then? One may have worn a magnificent silk garment: what then? One may have had only one wife : what then? Or a retinue of horses and elephants and attendants : what then? One may have enjoyed good fare: what then? Or eaten poor food at the end of the day: what then? What matters either state if you know not the glory of the Supreme One who destroys all evils? 75. Thou hast paid worship to Śiva; thou hast lived in fear of death and birth in a future state; thou hast detached thyself from love for thy own family; thou hast not been blinded by love; thou hast dwelt in a forest apart from men; thou hast been freed from the evil contact of the world. [If thou hast passed thy life thus], then thou hast vairâgya-freedom from attachment to outward things. 76. Meditate on the Supreme Being, who is eternal, who grows not old, above all things, expanding by his D ·50 apgling of merchants, in comparison with VAIRAGYA SATAKA. own will. What profit is there in the delusions of the world? If a man be truly seeking unity with the Supreme Being, all earthly pleasures and powers seem worthy only of the notice of low-minded men. 77. O mind! thou canst enter Pâtâla, thou canst skim over the heaven and cross the breadth of this world in a moment of thought. How is it that thou dost not even by accident meditate on the Supreme Being, who is spotless, dwelling within himself ? So thou mightest gain tranquillity. 78. We, as men devoid of intelligence, think within ourselves that day and night repeat themselves indefinitely; and so we run each to our tasks unswervingly, and we take up each separate work where we laid it down. Alas! how is it that we are not ashamed of our folly? We endure the torments of this world while we are wholly occupied in enjoying the same objects of sense over and over again. 79. The earth is his delightful couch, the arms of the creepers are his pillow, the heaven is his canopy, the winds his fan, the moon is his twinkling lamp. The sage, rejoicing because he has been freed from desire, lives in peace and happiness, as though he were the lord of the universe. 80. The man who has gained great power finds even the sovereignty of the universe tasteless. Do not seek pleasure in the enjoyment which comes from flattery, dress, or feasting; for the only delight which is supreme is everlasting, and continually grows. Seize upon it, for, compared to the sweetness of that, all the three worlds are devoid of pleasure. 81. What profit is there in the Vedas, or in the Smriti, or in the reading of Purânas and the tedious Sastras, or in the bewildering multitude of ceremonial acts which lead to an abode in the tabernacles of heaven? All else the final fire which will consume the creations of this wearisomie burden of sorrow called existence,--that fire which will make us enter into the sphere of joy and unite us with the Supreme Soul.

·VAIRAGYA SATAKA. 51 82. Life is as uncertain as the waves of the sea; the glory of youth remains but a short time; wealth passes away like a thought; all the pleasure in the world endures but a lightning-flash through the heavens; the embraces of your beloved whom you clasp to your breast will not be for long. Direct your thoughts to the Supreme Being; for you must cross the sea of life with all its fears and alarms. 83. How should a wise man be anxious after a small portion of this world ? Is the mighty ocean ever stirred up by the gambols of a little fish? 84. When the darkness of love had filled me with ignorance, women seemed the only objects for which to live. Now, since I have anointed my eyes with the ointment of discrimination, the sight of all things has become clear to me, and I behold the three worlds as the Creator. 85. Delightful are the rays of the moon; delightful the grassy places of the forest; delightful the society of beloved friends; delightful the tales of the poets; delightful the face of one's beloved sparkling with the tear-drops of rage. But who cares any more for these delights when his mind reflects on their uncertainty ? 86. An ascetic lives on alms, remote from men, self-controlled, walking in the path of indifference, giving or not giving, it matters not which. He is clothed in a torn cloak made from rags cast into the street; he has no pride, no self-consciousness; he is free from desire; his sole pleasure is rest and quietness. 87. O earth, my mother! O wind, my father! O fire, my friend! 0 water, my consort! O sky, my brother ! I salute you with my hands joined. I am full of glory through the merit which I have gained through my union with you. O may I enter into the Supreme Being ! 88. As long as the tabernacle of the body is well and strong; as long as old age is far off; as long as the senses are unimpaired; as long as there is no diminution of life; so long will the wise man make great efforts to gain 6868 ·52 VAIRAGYA SATAKA. .. eternal glory for himself. What is the use of digging a well when the house is on fire ? 89. We have not studied knowledge while upon the earth-knowledge which tames the hosts of disputants and is suitable for a well-trained man: our fame has not been exalted to the skies by the sword-point which splits the hard forehead of the elephant; we have not tasted the juice of the lower lip of the soft mouth of the beloved one at the time of moon-rising. Alas! youth has passed fruitlessly, like a lamp in an empty house. go. In good men knowledge is the destruction of pride ; in others it is the cause of haughtiness: a solitary dwelling frees ascetics from attraction to objects of sense; it is the cause of extreme attraction towards desire in those who are wounded by it. 91. The desires in our own minds have faded : youth has passed into old age: even the very virtues in our own bodies have become barren since they are no longer recog. nised as virtues. What can we do? All-powerful time is hastening on, and death is coming on us to end our lives. What can we do but resort to the feet of Śiva ? There is no other means of salvation for us. 92. When the mouth is dry, a man drinks water which is sweet to him; when pained with hunger, he eats rice and other vegetables. But he is mistaken if he imagines that the removal of the pain caused by hunger and thirst is a pleasure. 93. I will bathe in the waters of Ganges: I will honour thee, O lord! with pure fruits and flowers. I will meditate upon thee; I will sit on a couch of stone in a mountain cave; I will feed on fruits with peaceful mind; I will reverence the voice of my spiritual father. When shall I, lying at thy feet, О enemy of love! by thy favour be freed from the pain of desire, seeking alone the path of meditation ? 94. Thou whose bed is a slab of rock; thou whose dwelling is a cave, whose clothes are the bark of trees, whose ·VAIRAGYA SATAKA. 53 companions are the antelopes, whose food is the tender fruits, whose drink is water from the cascades, whose wife is the sciences : such as these are indeed the supreme lords; they pay homage to no man. 95. While there is the Ganges near us, whose rays kiss the head of Siva, and furnishes us abundant livelihood, with bark garments made from the banyan trees that grow on its banks, what sage would even look at the face of women as they sit filled with extreme misery, and with pain produced by the fever of calamity, unless he felt compassion for his distressed family ? 96. If wise men forsake Benares, alas! to what other place should they resort? For in the gardens of Benares are manifold pleasures, and penances practised of exceeding difficulty; a small ragged piece of cloth is looked upon as a splendid garment, and food without end may be gained by begging. Death in that place is even as a festival. 97 "Our lord sleeps; now is the time for his rest: you may not enter, for if he wake up and see you, he will be angry.” So say the guardians at the palace gate. Pass them by and enter the temple of that lord who is the ruler of the universe--that shrine which gives boundless bliss, full of love, where the speech of rough doorkeepers is not heard. 98. Dear friend! unyielding destiny, like an almighty potter, places the mind of man upon the wheel of care like a lump of clay and makes him revolve,--that wheel which is ever moving through all the manifold evils of life, visiting men as though with the rod of affliction, 99. There is no difference for me between Siva, the lord of the world, the slayer of Janu, and Vishnu, the soul of the universe; therefore I worship the deity who bears the moon-crest. 100. I am satisfied with the divine voice which sheds forth words over my mind sweeter than honey, richer than butter. Alms content me; bark clothing satisfies me; I care nothing for wealth gained in a state of slavery to objects of sense.

·5+ my VAIRAGYA SATAKA. 101. The ascetic may be clothed in rags; he may beg his livelihood; his bed may be in the grove of a cemetery ; he may cease to care for friend or foe; his habitation may be desolate; but he dwells in peace, rejoicing because the intoxication of pride has disappeared. 102. The many pleasures of which this world is made up are all transitory; why then, O men! do you roam about? why take such pains to pursue them? Free your soul from the numberless bonds of desire, and let it enter into the abode of peace which is destined for it, if you believe words. 103. Blessed are those who dwell in the mountain caves meditating on the glory of the Supreme. In their laps the birds perch fearlessly, and drink the tears of joy flowing from their eyes. As for us, our life passes away while we enjoy ourselves in the groves or on the river-banks, building castles in the air. 104. Every living thing is subject to death. Youth passes into old age; contentment is destroyed by covetousness after riches; peace of mind by the glances of beautiful women; the just are slandered by envious men; forests are infested by serpents; kings are ruined by evil counsellors. Even the divine virtues themselves are unstable; so everything in the world suffers loss and damage. 105. The health of men is undermined by sicknesses of various kinds: when fortune has departed, then disasters come in as if by the open door. Death truly brings all things under his sway. Destiny has made nothing abide firmly. 106. Men have dwelt in the narrow womb of their mother, suffering pain; youth, with its separations from one we love, is full of sorrow; old age, exposing men to the contempt of women, is an evil thing. Alas! when one reckons it up, what pleasure is there to be found in the world? 107. The life of man endures a hundred years; half is spent in night; of the remainder, half is spent in childhood and in old age. Servitude, pain, separation, sickness, fill ·VAIRAGYA SATAKA. 55 up that which is left. What pleasure then can there be in the life of man, which is as uncertain as the bubbles on the stream? 108. Pure-minded men, possessed of right judgment, through their union with the Supreme Spirit perform things hard of performance; for they entirely cast off worldly riches, which are the source of all pleasure. As for us, neither what we had formerly nor that which we have now is really in our own power. That which we have only in wish we cannot abandon. 109. Old age menaces the body like a tiger; diseases carry it off like enemies; life slips away like water out of a broken jar; and yet man lives an evil life in the world. Truly this is marvellous. 110. The Creator makes a jewel of a man, a mine of virtues, an ornament to the earth ---- and then in one moment destroys him. Alas! what want of knowledge does the Creator display! III. The body is bent with age, the steps fail, the teeth are broken, the sight becomes dim, deafness grows on one, the mouth dribbles, servants cease to obey one's orders, one's wife is not submissive, one's son is even one's enemy-such are the evils of old age. 112. For a moment one is a child; for a moment a youth full of love : in one minute wealth is abundant; in the next it has all vanished. A man comes to the end of life, and then, with his limbs worn by age and covered with wrinkles, as an actor disappears behind the curtain, so he enters the abode of death. 113. Whether a man wear a serpent or a string of pearls, whether he be surrounded by powerful enemies or friends, whether he be the owner of jewels or possesses merely a lump of mud, whether his bed be flowers or a stone, whether he be encircled by grass or by a multitude of women, it is all the same to him while, dwelling in a sacred grove, he invokes Śiva.

·56 VAIRAGYA SATAKA. MISCELLANEOUS SLOKAS. 1. The whole world is filled with delight to the poor man, to the man whose passions are subdued, to the man who is calm, and whose mind is ever equal, who is filled with contentment. 2. Final emancipation--death-is approaching, but yet no thought is bestowed upon these things. The various states of life have been passed through: calamity-happiness-falls-dangers-these have been endured. What more shall we say? Alas! what injury have you not inflicted on yourself over and over again! 3. The belly is a pot difficult to fill : it scorches up a man's virtue, even as the moon scorches up the beds of lotuses: it is like a thief that steals one's purse: it is even as a flashing axe cutting down the tree of virtue. 4. Let us eat the food we have gained by begging: let the sky be our only garment: let the earth be our couch: why should we be a slave to harsh masters ? 5. “O my friend! rise up, endure the heavy weight of poverty: let me, overcome with weariness, enjoy at length the rest which thou hast gained in death." Thus was the corpse on the way to the burying-ground addressed by the man who had lost his wealth. The corpse remained in silence, knowing that death is better than poverty 6. Vide Niti Sataka, Miscellaneous, sloka 4. 7. Vide Niti Sataka, Miscellaneous, sloka 6. 8. Hara, who rejoices because his beloved spouse is half of his own being, shines resplendent in those who are given over to passion: the same deity, who has no superiors, manifested in his absence of union with his wife, rules in those who are freed from passion. He who is filled with confusion through the various snake-poisoned arrows of love, hard to be endured, cheated by Kâma, can neither abandon nor enjoy objects of sense.

·god of love flitting around hin Mame, who consumed the VAIRAGYA SATAKA. 57 9. At one time women laugh, at another they weep; so they make men trust in them, though they themselves are full of falsehood. The understanding man therefore avoids women as he would a vessel used in a burying-place, 10. When we pass our life at Benares, on the banks of the divine river, clothed in a single garment, and with our hands uplifted to our head, in supplication exclaim, "O Spouse of Gauri, Tripurahara, Sambhu, Trinayana, be propitious to us!” in the midst of our supplications the days pass by as if in a moment. II. A firm swelling bosom, twinkling eyes, a small mouth, curling hair, slowness of speech, and rounded hips are praised in a woman; timidity, too, is always commended in the heart of a woman one loves, and the cunning devices which she practises towards her lover: those fawneyed damsels who have all these collected faults should be dear only to the beasts. 12. Sometimes there is music and song, sometimes lamentations; sometimes we may listen to the conversation of the wise, sometimes only the disputes of drunken men; sometimes we may enjoy all pleasures, sometimes our bodies may be running over with disease : so the life of man is made up partly of ambrosia, partly of poison. 13. You, as you pay flattery to your rich patrons with your voice and limbs disguised, are, as it were, the actors in a comedy. What kind of a part will you play in time when your hair is grey with age? ? 14. 15. Fortune is fleeting, breath is fleeting, youth is fleeting; the only thing immovable in the world is righteousness. 16. May Hara, whose forehead is ornamented by the crescent moon like a tongue of himself in the height of the state of happiness, who removes the mighty weight of darkness which overwhelms the earth, the torch of light in the innermost mind of the ascetic,-may he, Hara, be victorious ! ** * ·58 the love of a little money? VAIRAGYA SATAKA. 17. O my mind I do not in thy solicitude think upon the goddess of fortune; for she is as uncertain as a courtesan, delighting to sport in the frown or smile of princes. Rather clothe thyself with rags, and entering Benares, beg from door to door the food which men will place in the vessels which you offer. 18. The tortoise, whose back is wearied with the burden of the mighty world which he bears, has been indeed born to good purpose; the birth of the Pole Star is glorious too, for the splendid orb of the universe is fixed upon him; all other beings that have come into being are as though dead, for their wings are useless in doing good to others; they are neither above nor below, but are even as gnats, buzzing about in the fig-tree of this world. 19. "My house is magnificent, my sons are respected by the good, my wealth is infinite, my wife is beautiful, my life is in its prime.” Thus speaks the man whose mind is obscured through ignorance. The wise man, on the contrary, knowing that everything in the prison-house of this world is transitory, casts aside all earthly possessions. 20. Those who are full of curses may curse; we are righteous, and, because we are devoid of evil, we cannot pour forth abusive words. That only can be given which is in the world; it would not be possible to give a hare's horn to any one. 21. Vide Niti Sataka, Miscellaneous, sloka 10. 22. Subsistence can be easily gained in this world in the path of delights. The earth is full of fruit; elephant or deer-skin will provide clothing; the same consequences result from happiness or unhappiness. Who then, casting off the three-eyed deity, would reverence one blinded by 23. We have slain elephants by the sword, we have tortured our enemies, we have playfully sported on the couch of our beloved, we have lived within the roaring sound of the falls on the Himalayas, but yet we have * had no pleasure. Like the crows, we have passed our ·VAIRAGYA SATAKA. 59 lives in eager desire after morsels of food given to us by others. 24. Where, O my mind! dost thou wander? Rest for a time! Since that which has been ordained cannot come to pass in any other way, think not of the past, care nothing for the future; enjoy only those pleasures which come and go without being looked for. 25. Use thy hand as a drinking vessel ; eat in peace the food thou hast gained by begging with pure mind; take up thy seat in any place thou canst, looking on the whole world but as grass. It is only a few, before they have cast off their earthly forms, who have attained to the knowledge of the unbroken and exceeding happiness which the ascetic feels, a bliss easily gained through the favour of Siva. 26. Balî has not been released by you from Pâtâla : you have not brought destruction to death: the dark spot has not been cleared from the moon, nor has sickness been removed from men. You have not borne up the world for a moment, and so relieved the weariness of Sesha. O my mind! art thou not ashamed wrongfully to bear the honour belonging only to noble heroes. 27. My mind desires to attain to union with Siva, for through union with him all that restlessness arising from the discussion as to the meaning of the different Sastras is allayed ; the emotions, stirred up by poetry with its various sentiments, are made to cease; the multitude of doubts is entirely swept away. 28. You may take the fruits of the earth at your will; in every wood there is no lack of trees; in every place there is water, sweet and cool, of the sacred streams ; there is a soft couch strewn for you, made up of the shoots of the delicate creepers. Why then do wretched men suffer such miseries, waiting at the doors of the rich ? 29. You may have enjoyed a meal of good food : what then? or you may have eaten coarse food at the close of the day: what then? Your raiment may be ragged and ·60 VAIRAGYA SATAKA. torn, or ample and magnificent: what then? You may have but one servant, or an endless number: what then? You may have but one elephant, or you may be encircled by thousands of horses and elephants: what then? 30. I can gain food by begging; the cow of plenty supplies me with milk; my rags keep off the cold; I worship Śiva unceasingly. What care I for possessions ? 31. The great ascetics declare that a life passed as a mendicant is not miserable; for the mendicant has no fear of loss; he has no envy, pride, or arrogance; he is free from the mass of evils which beset mankind; he gains his food day by day without difficulty. The mendicant life is a means of purification beloved by the gods; it lays up treasure that will last for ever; it increases devotion to Siva. 32. The mendicant who has the earth for his couch, the sky as his canopy, the moon as his lamp, rejoicing in the union which he has attained with peace, fanned by the winds of heaven which blow from all quarters, is even as & prince, although he has cast off all desire for earthly possessions. 33. Pleasures are as fleeting as the changing ripples of the mighty river: life flees away in a moment; our days are few; the joys of youth pass away; the love of one's friends fails. Let the wise man, therefore, who knows that all this world is vain, and whose mind truly perceives the evil of worldly attractions, direct his efforts towards indifference. 34. Thou dost not regard the face of the rich; thou dost not speak flattering words; thou dost not listen to the utterances of pride; thou dost not go here and there for the hope of profit; but thou eatest in their season the fresh shoots of grass, and sleepest peacefully at the time of sleep. Tell me, I pray thee, O deer, what penance hast thou practised ? 35. Vide Niti Śataka, Miscellaneous, sloka 15. 36. Vide Niti Sataka, sloka 2.

·VAIRAGYA SATAKA. 61 37. Vide Niti Sataka, Miscellaneous, sloka 16. 38. Women who are young avoid the man whose head is grey with age and the man who is enfeebled by years. They flee far from him, avoiding him like the well frequented by Chandalas, which has a piece of bone hanging over it. 39. How often are thy enterprises destroyed ! how often, O senseless man! hast thou not desired, filled as thou art with folly, to drink water from the vain mirage of this world! Since thy confidence is not abated, and since thy mind, though torn, is not subdued, surely thy heart must be made of adamantine rock. 40. The eyes of a woman will softly enter a man's heart and fill it with infatuation, with intoxication, with deception, with menaces, with delights. What will not the eyes of a woman accomplish ? 41. The mighty lion, which eats the flesh of boars and elephants, enjoys love but once in a year; the dove, picking up only pieces of hard rock, is a lover every day. Tell me what is the reason for this? 42. A dwelling in a sacred forest, with the deer alone companions ; a life nourished on the fruits of the earth on the banks of every stream, the flat rock surface for a couch: such is the life of peaceful calm that the ascetic lives who desires contact with Hara; his mind is fixed upon one object; the forest or the dwelling are the same to him. 43. The goddess pours forth words of sweet sound, more pleasing than honey or butter: at the utterances of her ambrosial body we are filled with delight. As long as we can gain barley grain by begging, so long we will not desire to amass wealth gained in a state of slavery. as ·( 62 ) NOTES TO VAIRÂGYA SATAKA. The third collection of Satakas ascribed to Bhartrihari, called the Vairágya Sataka, treats of the renunciation of all worldly objects and desires. Vairágya, meaning absence from passion, is an abstract substantive formed from vi-råga ; râga meaning mental feelings or affections, passion in general; vi, the particle which, affixed to words, gives them the opposite sense which they originally possessed. Vairágya, however, means more than a mere negative state: not only must there be absence from passion, freedom from the desire for all worldly objects, but there must also be devotion shown by a solitary and ascetic life, a life of worship and penance. 2. Three classes of men exist : learned men, who are envious of the knowledge that others possess ; mighty men, who care nothing for learning, through pride in their own greatness; and men who are too ignorant to take any interest in learning. Therefore, between these three, learning and science gains no hearing in the world. 3. Vipakah punyânâm jayanti bhayam me vinrisutah. “The consequence (or result) of good deeds produces fear in me when I reflect." The performance of good actions will gain Svarga ; but Svarga, according to the Vedantic system, is not the highest state, Moksha, the final release of the soul, its exemption from all further separate existence, is the great end to be attained and the pleasures of Svarga operate as a hindrance, and defer the liberation of the soul. Therefore good deeds and the results they produce are to be viewed with apprehension. The object of the devotee must be emancipation from all earthly objects and desires, and absorption into the Supreme Being. * The saint who has attained to full perfection Of contemplation sees the universe Existing in himself, and with the eye Of knowledge sees the All as the One Soul.

·VAIRAGYA SATAKA. 63 99 When bodily disguises are dissolved, The perfect saint becomes completely blended With the One Soul, as water blends with water, As air unites with air, fire with fire." -Atma-bodha, Mon. Williams. Trans., quoted in 6 Indian Wisdom," p. 122. 5. I have eaten like a crow," &c. Cf. Panchatantra, i. 30. Kákopi javate chiram cha balin chabhunkte. "A crow lives long and enjoys food." The force of the phrase is intended to convey the idea of living meanly. II. The distinction must be observed between Samsára vichhitti, " the destruction of future births," and Scarga, which is the paradise of the enjoyment of objects of sense. 13. Neither in the pardoning of injuries nor in the abandonment of home was there any idea of self-abnegation ; the first proceeding from want of power to revenge the injuries, the second, because the pleasures of home were unattainable. We have suffered as much pain in the pursuit of earthly things as if we had practised the acts of self-denial inculcated by the wise, and the result is that we have gained no fruits of righteousness. For 3d line cf. Vikramorvasî, Introductory śloka----- Antar mumukshubhir niyamitaprânâdibhir mặigyate," “ (Siva), who is sought inwardly with suspended breath and other penances by those who desire liberation (from objects of sense)." Also Raghuv., viii. 19- "Aparaḥ pranidhana yogyaya marutah pancha śarîragocharân.” “ The other (subdued) by the exercise of meditation the five breaths whose abode were in his own body." 14. "Objects of desire are ever fresh.” Cf. Hor., Car. iv. 1- "Intermissa Venus din Rursus bella moves ? Parce, precor, precor, Non sum qualis eram bonæ Sub regno Cinara." Also Car. iv. Io. 23. This sloka is directed against the pride of petty kings. 27 ·64 VAIRAGYA SATAKA. 2 Their position is contrasted with that of the great heroes and sages of fable, who were supposed to have ruled the whole world, and with the position of the great sovereigns of modern times. Chaturdaśabhuvenâni, the fourteen divisions of the world, is explained by the scholiast to mean “the whole earth,” a figurative way of expressing the greatness of the possessions of the sovereigns referred to. 24. This śloka, and also 27 and 30, may be termed a colloquy between a prince and an ascetic, or rather a monologue in which the ascetic only speaks. The ascetic's chief object apparently is to prove that he is on a level with princes, if not above them. 25. Referring still to the petty princes (sloka 23), patayah, "owners of land," who feel delight at their possessions, though they ought to feel sorrow and humility when they compare themselves with the great sovereigns, and perceive how small their own dominions are. 27. Cf. Juv. iii. 414" Quid Romæ faciam? mentiri nescio.” 28. The idea (as explained by Telang) is, that in the first instance learning was a means to the destruction of worldly troubles, afterwards to the achievement of worldly pleasures, but now, receiving no appreciation at all, it is departing from the earth. 29. Why should princes be filled with pride in their attendants and their possessions, since the only true honour is that which Siva confers upon his followers ? The honour referred to in this sloka is said to be reserved for the liberal, the temperate, those who keep their promises, and those slain in battle. 39. Kâla and Kâlî are taken by Telang to be the male and female personifications of the destructive principle. Kálu is a name of destiny or fate. It is also taken to mean "time that destroys all things." Küla is one of the names given to Parvatî, as the great destroying goddess. These two personified principles are represented as playing with men as though they were chessmen, The word sûra or sára means a piece at chess or backgammon. Cf. Hor., Car. iii. 29, 50. Cf. also Plautus, Captio., Prologue, 22—"Nimirum Di nos quasi pilas homines habent."

·VAIRAGYA SATAKA. 65 66 40. Dwelling beside the divine river, i.e., the Ganges, is equivalent to abandoning the world. 45. Råga-graha-vant, “ Love takes the place of crocodiles.” Benfey in Lex. (sub Grahavant) translates “Containing love instead of sharks." The first half of the word relates to men's desires, the second to the river to which they are compared. A man is drowned by the passions which meet him in the river of desire, as a swimmer across the Ganges would be eaten by. the crocodiles. 46. Âlâna, “ The post to which an elephant is tied.” Cf. Mrich., act i. 39- Âlâne grihyate hastî vâjî valgâsu grihyate hřidaye grihyate nârî, yadîdam nâsti gamyatam." "An elephant is held by a post, a horse is restrained by bridles, a woman by her heart. If these are not secureddepart.” 47. The idea to be gained from this stanza is, that the suppliant of the rich thinks the days too long because he has to suffer the trouble of unsuccessful entreaties; the person engaged in worldly objects thinks the time too short to accomplish his numerous ends. On the other hand, the philosopher laughs at both sets of persons for their deluisions. 53. Turuga-chala-chitláh. Chala-chitta means fickle, inconstant. Turaga means simply the swift goer; hence a horse; also the mind, from its swiftness of thought (Cf. Vair. S., sl. 77). Turaga chala-chitta might mean, therefore, simply "fickle in mind." Telang remarks on the words as expressing an "unusual simile," suggesting that the mind is compared to a horse for swiftness. Probably a play on the words is meant. 55. The status of the man who thus obtains his livelihood by begging is laid down in Manu, vi. 87, where he is placed as occupying the third order in the Brâhman caste. The Vâna-prastha (the title by which he is designated) is the last stage but one in the Brahman's life. He is directed, among other duties (Manu, ii. 187), on the morning and evening of each day to go round the villages in his neighbourhood, and E ·6C 75. Vairágya (the very 66 VAIRÂGYA SATAKA. to beg food for himself and his spiritual teacher. The “doorposts blackened by the smoke of the offerings" is referred to, Raghuv., i. 53 Abhyutthitâgnipiśunaih atithînâśramonmukhân punânam pavanoddhatairdhumairâhutigandhibhiḥ." "(The hermitage) purifying the guests whose faces were turned towards the hermitage, through the smoke of the oblations, which was scented, borne upon the wind, showing where the fires were rising." 63. This śloka is identical with Niti Sataka, sloka 26. 65. This sloka is literally, "You (are) we, we (are) you, thus was the mind of us two: how has it become now that you as you, we (are) we?" 66. Cf. Plato de Prep., Book i. cap. 3--IIūs, šping W pobóxneis, έχεις πρός τάφροδίσια και έτσι οδος τ' εί γυναικί συγγίνεσθαι ; και ός, 'Ευφημει, έφη, άσμενάιτατα μέντοι αυτό απέφυγον, ώσπερ λυστώντά τινα και άγριον δεσπότην αποφυγών. 69. Supercilious contempt," “Vasa-pavana-ânartita-bhrûlatâni," lit. "Creeper-like eyebrows gently moved up and down with the wind of their own) power (or conceit)." 73. “Thy foot may have been placed on the neck of thy enemies," "Nyastam padam sirasi vidvishatâm tataḥ kim." For a parallel idea among other passages, cf. Ps. viii. 8 (Vulg.), “Omnia subjecisti sub pedibus ejus;" also Ps. xlvi. 4. For a collateral notion, cf. Ps. cix. I, "Donec ponam inimicos tuos, scabellum pedum tuorum.” This and the following sloka teaches that man may have gained everything to be desired, but yet not have attained to emancipation from worldly things and union with the Supreme Being. This is only to be gained by the methods inculcated in the following stanza. 74. Cf. Miscellaneous Satakas, Vairágya Sataka, śloka 29. of gaining union with the Supreme Soul; and what Vairágya Is this śloka explains. Contrast with this śloka, Bhagavad., vi. 1—"He who pays no heed to the fruit of his acts, and who performs his duty, he is both the devotee and the ascetic."

·67 77. Cf. VAIRAGYA SATAKA. “... nec quicquam tibi prodest Aerias tentasse domos, animoque rotundum Percurrisse polum morituro." IIor. Car. i. 25, 4. 81. Cf. Bhagavad., ii. 46—"Not disposed to meditation and perseverance is the intention of those who are devoted to enjoyments and dominion, and whose minds are seduced from the right path by that flowery sentence which is proclaimed by the universe, who delight in texts from the Vedas, and say, "There is nothing else than that,' being covetous-minded and considering heaven as the chief goal, and which offers regeneration as the reward of actions, and enjoins many different ceremonies for the sake of obtaining pleasures and dominion... Let the motive for action be in the action itself, never in its reward ; ... perform thy actions, being the same in success or failure. The performance of works is far inferior to mental devotion." Everything but the performance of actions without regard to future results, all virtuous acts, except those performed solely for the sake of virtue, are, as it were, the mere haggling of merchants, with the intention of making the highest profit." Cf. also Bhagavad., xviii. 66- “Sarvadharmân parityajya mân ekam saranam vrajit aham tvâm sarvapapebhyo mochayishyâmi.” “Abandon all religious duties, come to me as the only refuge, so will I deliver thee from all sin." 83. Saphari, a little fish, supposed to be a carp. 84. “Women seemed the only objects," &c. The text literally translated is-"Drishtam nârimayam idam asesham jagadapi," " This world seemed altogether made up of women." 86. Cf. Bhagavad., ii. 15- “Yamhi na vyathayanty ete purusham purusharshabha samaduhkasukham dhîram soʻmțitatvậya kalpate." “The man whom these outward things do not affect, and who is the same both in pain and pleasure, that man is fitted for immortality."

·68 VAIRAGYA SATAKA. 72 92. The removal of hunger and thirst are not really pleasure, only a temporary removal of a pain. Cf. Plato, Rep., 584-Πώς oύν ορθώς έστι το μή άλγείν ηδυ ηγείσθαι, ή το μή χαίρειν ανιαρόν και ουδαμώς. ουκ έστιν άρα τούτο, αλλά φαίνεται, ήν δ' εγώ παρά το άλγεινόν ηδυ, και παρά το ηδύ άλγεινόν τότε η ησυχία, και ουδέν υγιές τούτων των φαντασματων προς ηδονής αλήθειαν, αλλά γοητεία τις. Ως γούν ο λόγος έφη, σημαίνει. 'Ιδέ τοινυν, ήν δ' εγώ, ηδονάς άι ουκ εκ λυπών εισιν, ίνα μη πολλάκις οληθης εν τώ παροντι ούτω τούτω πεφυκέναι ηδονην μεν παύλαν λύπης είναι, λύπην δε zoóvñs. 96. Benares is chosen as a city of special holiness and the resort of mendicants. There are seven cities of so great sanctity in the popular belief, that to die in them leads to final union with the Supreme Being. The following verse gives them-- Ayodhyâ Mathurâ Mâyâ Kâsî Kânchi Avantika pura Dvârâvati chaiva saptaitâ mokshadâyikâh.” -“ Meghadůtu,” Wilson, p. 31, note. 97. Cf. Juvenal, x. 160- “... In exsilium præceps fugit, atque ibi magnus Mirandus que cliens sedet ad prætoria regis." Expressed by Dryden as follows:- “Repulsed by surly grooms, who wait before The sleeping tyrant's interdicted door.” 101. This sloka gives the rule by which an ascetic should live. Avadhuta-charya means wandering about as a mendicant, separated from worldly feelings and obligations. This is the life of one who has attained to the fourth order in the Brâhman caste, and is called a Sannyâsin, or a Yati. "Let him remain without fire, without habitation; let him resort once a day to the town for food, regardless of hardships, resolute, keeping a vow of silence, fixing his mind on meditation." -Manu, vi. 43. “With hair, nails, and beard well clipped, carrying a bowl, a staff, and a pitcher, let him wander about continually, intent on meditation, and avoiding injury to any being." -Manu, vi. 52. * In this manner, having little by little abandoned all worldly ·VAIRAGYA SATAKA. 69 attachments, and freed himself from all concern about pairs of opposites, he obtains absorption into the universal spirit.”-- Manu, vi. 81. With the life of the Hindû ascetic we may compare the instances given of Elijah in the Old Testament, and of St. John the Baptist in St. Mark i. 6. 103. Cf. Sul, 175—"Amsavyâpi sakuntanida nichitam bibhrajjațâmandalam," Wearing a circular mass of matted hair enveloping his shoulders, filled with birds' nests." This is a portion of the description of the sage Kasyapa. 108. Telang explains brahmajnánarivekinah by "those who possess the discrimination (i.e., between things real and unreal) resulting from knowledge of the Brahma." This stanza says that it is more difficult to abandon the riches which we actually possess than to get rid of the desire for earthly possessions; but what we actually have is so uncertain, and of such doubtful duration, that it can hardly be said to be ours to give up; how much less those things which we only desire and wish for. The writer attempts to prove that the giving up of actual riches in possession may be a difficult matter, but the giving up of the desire for riches is, or ought not to be at all difficult. 112. Cf. Shakespeare, " As You Like It," act ii. sc. 7. MISCELLANEOUS SLOKAS. 5. Cf. Chaucer, “ Man of Lawes Tale," 15- Herkneth what is the sentens of the wyse, Bet is to dye than haven indigence." 66 8. Telang in his notes to the Vairágya Sataka explains this stanza as alluding to the idea that S'iva and Pârvatî form a single body, half of which is male, half female. Siva, though he is so far under the dominion of love as to have his wife half of himself, is also the first as to withstanding love. 9: This sloka, slightly altered, occurs, Mrich., act iv. 124, in- ·70 VAIRÂGYA SATAKA. Sarvilaka's speech, which is entirely made up of aspersions on the character of women generally. Cf. Euripides Δήλον ώς γυνή κακον μέγα.-Ηίρροί. 627. Also .. χρήν γάρ άλλοθέν ποθευ βρoτους ΙΙάιδας τεκνδυσθαι, θήλν δ' ούκ είναι γένος: Χούτως ών ουκ ήν ουδέν ανθρώποις κακόν. ---- Med. 573. Γένος γάρ ούτε πόντος ούτε γη τρέφει Tolovos.--Hec. 1181. 11. This stanza is one containing a play upon words throughout. The epithets which are used in a complimentary sense referring to a woman's external form may also, together with the substantives which they qualify, be used in a bad sense as applied to mental characteristics. From this point of view the stanza might mean “ Hardness of heart, eyes not looking straightforward, a deceitful face, a stupid look, sluggishness, cowardice, crafty behaviour;-such qualities may be subjects of boasting, but are really evil, and wise men avoid women of this kind.” The wise man does not judge women merely by their external appearance; such want of discrimination is only worthy of the beasts; he looks within. Cf. Vairágya Sataka, sloka 62. 13. Prahasana, translated “comedy," is one of the ten Kúpakas or forms of dramatic representation, "Hair grey with age." Palita-kamaka-bhajam, lit. “having grey ears," i.e., grey hairs round your ears. Cf. Raghuv., xii. 2- “Tam karnamûlamagatya . palitachchhadmanâ jarâ.” "Old age under the guise of grey hairs Creeping to the bottom of his ear.” 18. Jatah, “born indeed," i.e., born to some good purpose. Cf. Vairágya Sataka, sloka 29. Dhruva, " the pole-star," that which is fixed or permanent. The tortoise below the earth and the pole-star above it are probably chosen as examples of two things at the extreme limits of the universe. “Neither above nor below" may be explained as referring to men who are no 33 ·VAIRAGYA SATAKA. 71 profit to others, either from a high position, as the pole-star, or from a low one, as the tortoise : they have no share in any useful work. They are like gnats, aimlessly buzzing about. For the fig-tree as symbolising the world of sense and passion, cf. Bhagavad., xv. 23. Men find no pleasure in hunting, in war, or in love, because their minds are always set on some extraneous object. Cf. Vairágya Sataka, ślokas 5 and 48. 26. Bali was a virtuous Daitya king, who by means of devotion and penance gained the mastery over the three worlds. Vishnu, on being appealed to by the deities, became manifest in his Avatâra of the Dwarf for the purpose of overthrowing Bali's power. In this form he begged from Bali as much ground as he could cover in three steps, and his boon being granted, stepped over heaven and earth in two strides. Out of respect, however, for Bali's virtues, he left him the lower region or Pâtâla. 29. Cf. Vairágya Sataka, sloka 74, and also Bhagharad., vi. 8- “ Jnâna vijnâna třiptâtmâ kûțastho vijitendriyah yukta ity uchyate yogi samaloshțâsmakânchanaḥ." “The man whose soul is satiated with spiritual knowledge and discernment, who is unchangeable, who looks upon a stone, a clod of earth, or gold as having exactly the same value--he indeed is called a devotee." 34. What penance, it is asked, has the deer practised that he is able to pass his life in peace and contentment. 38. The well used by Chandâlas, a tribe of outcasts, is distinguished by a piece of bone suspended over it. PRINTED BY BALLANTYNE, HANSON AND CO. EDINBURGH AND LONDON.

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THE HISTORY OF INDIAN LITERATURE. By ALBRECHT WEBER. Translated from the Second German Edition hy JOHN MANN, M.A., and THÉODOR ZACHARIAE, Ph.D., with the sanction of the Author. Dr. BUHLER, Inspector of Schools in India, writes: "When I was Professor of Oriental Languages in Elphinstone College, I frequently felt the want of such a work to which I could refer the students." Professor COWILI, of Cambridge, writes :-"It will be especially useful to the students in our Indian colleges and universities. I used to long for such a book when I was teaching in Calcutta. Hinclu students are intensely interested in the history of Sanskrit literature, and this volume will supply them with all they want on the subject." Professor WHITNEY, Yale College, Newhaven, Com., U.S.A., writes: "I was one of the class to whom the work was originally given in the for of academic lectures. 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It occurred to him that it might be of use to others to publish in an arranged form the notes which he had collected for his own edification. Supplies a deficiency which has long been felt."-Times. " The book before us is thon a valuable contribution to philological science. It passes under review a vast number of langunges, and it gives, or professos to give, in every case the sun and substance of the opinious and judgments of the best-informed writers." --Saturduy Reviero. 47 Second Corrected Edition, post Svo, pp. xii.--116, cloth, price 55. THE BIRTH OF THE WAR-GOD. A Poem. BY KALIDASA. Translated from the Sanskrit into English Verse by RALPH T. H. GRIFFITH, M.A. * A very spirited rendering of the Kumarasambhara, which was first published twenty-six years ago, and which we are glad to see made once nore accessible." Times. sve do * Mr. Griffith's very spirited rendering is well known to most who are at all interested in Indian literature, or enjoy tho tenderness of feeling and rich creative imagination of its author."--Indian Antiquary. “We are very glad to welcome a second edition of Professor Griffith's 1dmirable translation. Few translations deserve a second edition better." --Athenaun.

·TR ÜBNER'S ORIENTAL SERIES, Post 8vo, pp. 432, cloth, price 16s. A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY AND RELIGION, GEOGRAPHY, HISTORY, AND LITERATURE. BY JOHN DOWSON, M.R.A.S., Late Professor of Hindustani, Staff College. " This not only forms an indispensable book of reference to students of Indian literature, but is also of great general interest, as it gives in a concise and easily naccessible fornı ill that need be known about the personages of Hindu mythology whose narnes are so familiar, but of whom so little is known outside the limited circle of sacconta."-mes. " It is no slight gain when such subjects are treated fairly and fully in a moderate spice; and we need only add that the few wants which we may hope to see supplied in new editions detract but little from the general excellence of Mr. Dowson's work." -- Saturday Review. Post 8vo, with View of Mecca, pp. cxii.-172, cloth, price gs. SELECTIONS FROM THE KORAN. BY EDWARD WILLIAM LANE, Translator of “ Tho Thousand and One Nights;" &c., &c. A New Edition, Revised and Enlarged, with an Introduction by STANLEY LANE POOLE. Has been lony esteemed in this country as the compilation of one of the greatest Arabic scholars of the time, the late Mr. Lane, the well-known translator of the Arabian Nights.' The present editor has enhanced the value of his relative's work by divesting the text of a great deal of extraneous matter introduced by way of comment, and pretixing an introduction."-Times. ** Mr. Poole is both a generous and a learned biographer. Mr. Poole tells us the facts .... so far as it is possible for industry and criticism to ascertain them, and for literary skill to present then in a condensed and reidable form." m."-Englishman, Calcutta. Post 8vo, pp. vi.-368, cloth, price 145. MODERN INDIA AND THE INDIANS, BEING A SERIES OF IMPRESSIONS, NOTES, AND ESSAYS. BY MONIER WILLIAMS, D.C.L., Hon. LL.D. of the University of Calcutta, Hon. Member of the Bombay Asiatic Society, Boden Professor of Sanskrit in the University of Oxford, Third Edition, revised and augmented by considerable Additions, with Illustrations and a Map. "In this volume we have the thoughtful impressions of a thoughtful man on some of the most important questions connected with our Indian Empire. An enlightened observant man, travelling among an enlightened observant people, Professor Monier Williams hus brought before the public in a pleasant form more of the manners and onstons of the Queen's Indian subjects than we ever remember to have seen in arly one work. He not only deserves the thinks of every Englishman for this able contribution to the study of Modern India-a subject with which we should be #pecially familiar-but he deserves the thanks of every Indian, Parsee or Hindu, Buddhist and Moslem, for his clear exposition of their manners, their creeds, and their necessities." Times. Post 8vo, pp. xliv.--376, cloth, price 145. METRICAL TRANSLATIONS FROM SANSKRIT WRITERS. With an Introduction, many Prose Versions, and Parallel Passages from Classical Authors. BY J. MUIR, C.I.E., D.O.L., LL.D., Ph.D. An agreeable introduction to Hindu poetry."-Time. A volume which may be taken as a fair illustration alike of the religions and moral sentiments and of the legendary lore of the best Sanskrit writers." Blinburgh Daily Reriew.

·TRÜBVERS ORIENTAL SERIES. Second Edition, post 8vo, pp. xxvi.---244, cloth, price 1os. 60. THE G U LISTA N; OR, ROSE GARDEN OF SHEKH MUSHLIU'D-DIN SADI OF SHIRAZ. Translated for the First Time into Prose and Verse, with an Introductory Preface, and a Life of the Author, from the Atish Kadah, BY EDWARD B. EASTWICK, C.B., M.A., F.R.S., M.R.A.S. "It is a very fair rendering of the original."--Times. " The new edition has long been desired, and will be welcomed by all who take any interest in Oriental poetry. The Gulistan is a typical Persinn verse-book of the highest ordor. Mr. Hastwick's rhymed translation. has long established itself in & secure position is the best version of Saudi's finest work."--culemy. " It is both faithfully and gracefully executed."--Tablet. In Two Volumes, post 8vo, pp. viii.-408 and viji.-348, cloth, price 28s. MISCELLANEOUS ESSAYS RELATING TO INDIAN SUBJECTS. By BRIAN HOUGHTON HODGSON, Esq., F.R.S., Liite of the Bengal Civil Service; Corresponding Member of the Institute: Chevalier of the Legion of Honour; late Dritist. Minister at the Court of Nepal, de, le CONTENTS OK VOL. I. SECTION 1.-On the Kocch, Bódó, and Dhimal Tribes. --Part I. Vocabulary Part II. GrammarPart 11. Their Origin, Location, Numbers, Creed, Custas, Character, and Condition, with it General Description of the Climate they uwoll 16. - Appendix. SECTION II.--On Himalayan Ethnology.-I. Comparative Vocabulary of the Liteguages of the Broken Tribes of Nepal.-II. Vocabulary of the Dialects of the Kirant Lunguuge.--III. Grammatical Analysis of the Vayu Language The Vipu Granuar. --IV. Analysis of the Bathing Dialect of the Xirinti language. The Bibing Grammar.--V. On the Váyu or Hayu Tribe of the Central Himalaya.-VI. On the Kiranti Tribe of the Central Himalaya. CONTENTS OF VOL. II. SECTION III.-On the Aborigines of North-Eastern India. Comparative Vocabulary of the Tibetan, Bódó, and Guro Tongues. SECTION IV.-Aborigines of the North-Eastern Frontier. SECTION V.-Aborigines of the Eastern Frontier, SECTION VI.--The Indo-Chinese Borderers, and their connection with the Himalayans and Tibetans. Comparative Vocabulary of Indo-Chinese Borderers in Arakan. Comparative Vocabulary of Indo-Chinese Borderers in Tenasserini. SECTION VII - The Mongolian Affinities of the Caucasians.--Comparison and Analysis of Caucasian and Mongolian Words. SECTION VIII.-Physical Type of Tibetans. Section IX, --The Aborigines of Central India.--Comparative Vocabulary of the Aboriginal Languages of Central India.---Aborigines of the Eastern Ghats - Vocabnlary of some of the Dialects of the Hill and Wandering Tribes in the Northern Sircars. Aborigines of the Nilgiris, with Remarks on their Affinities - Supplement to the Nilgirian Vocabularies.--The Aborigines of Southern India and Ceylon. SECTION X.--Route of Nepalese Mission to Pekin, with Remarks on the Water- Shed and Platean of Tibet. SECTION XI.-Route from Kathmandų, the Capital of Nepal, to Darjeeling in Sikim.-Memorandum relative to the Seven Cosis of Nepal. SECTION XII.-Some Accounts of the Systems of Law and Police as recognised in the State of Nepal. SECTION XIII.-The Native Method of making the Paper denominated Hindustan Népalese. SECTION XIV.-Pre-eminence of the Vernaculars; or, the Anglicists Answered ; Being Letters on the Education of the People of India. “For the study of the less-known races of India Mr. Brian Hodgson's Miscellaneous Essays ' will be found very valuable both to the philologist and the ethnologist." Times. DEN ·TRÜBNER'S ORIENTAL SERIES. Third Edition, Two Vols., post Svo, pp. viii. -208 and viii.-326, cloth, price 21S. THE LIFE OR LEGEND OF GAUDAMA, THE BUDDHA OF THE BURMESE. With Annotations. The Ways to Neibban, and Notice on the Phongyies or Burmese Monks. BY THE RIGHT REV. P. BIGANDET, Bishop of Ramatha, Vicar-Apostolic of Ava and Pegu. *The work is furnished with copious notes, which not only illustrate the subjectmatter, but forin a perfect encyclopaedia of Buddhist lore."-Times. " A work which will furnish European students of Buddhism with a most valuable help in the prosecution of their investigations."-Edinburgh Daily Revicu. ** Bishop Bigandet's invaluable work."-Indian Antiquary. “Viewed in this light, its importance is sufficient to place students of the subject under a deep obligation to its author."-Coleutta Revier. “This work is one of the greatest authorities upon Buddhism.”Dublin Review. Post Svo, pp. xxiv. -420, cloth, price 18s. CHINESE BUDDHISM. A VOLUME OF SKETCHES, HISTORICAL AND CRITICAL. BY J. EDKINS, D.D. Author of "China's Place in Philology," " Religion in China," &c., &c. "It contains a vast deal of important information on the subject, such as is only to be gained by long-continued study on the spot."-Athenaeum. ** Upon the whole, we know of no work comparable to it for the extent of its original research, and the simplicity with which this complicated system of philosophy, religion, literature, and ritual is set forth."-British Quarterly Review. * The whole volume is roplete with learning. It doserves most careful study from all interested in the history of the religions of the world, and expressly of those who aro concerned in the propagation of Christianity. Dr, Edkins notices in terms of just condemnntion the exaggerated praise bestowed upon Buddhisın by recent English writers.'Record. Post 8vo, PP. 496, cloth, price 18. LINGUISTIC AND ORIENTAL ESSAYS. WRITTEN FROM THE YEAR 1846 TO 1878. BY ROBERT NEEDHAM OUST, Late Member of Her Majesty's Indian Civil Service; Hon. Secretary to the Royal Asiatic Society; and Author of “The Modern Languages of the East Indies." "We know none who has described Indian life, especially the life of the natives, with so much learning, sympathy, and Hterary talent." -Academy. * They seem to us to be full of suggestive and original remarks."-St. James's Gazette. ** His book contains a vast amount of information. The result of thirty-five years of inquiry, reflection, and speculation, and that on subjects as full of fascination as of food for thought."-Tablet. " Exhibit such a thorough acquaintance with the history and antiquities of India as to entitle him to speak as one having authority."-Edinburgh Daily Review. «« The author sponks with the authority of personal experience. It is this constant association with the country and the people which gives such a vividness to many of the pages." -Atheneum.

·TRÜBNER'S ORIENTAL SERIES. Post 8vo, pp. civ.--3-18, cloth, price 18s. BUDDHIST BIRTH STORIES; or, Jataka Tales. The Oldest Collection of Folk-lore Extant: BEING THE JATAKATTHAVANNANA, For the first time Edited in the original Päli. BY V. FAUSBOLL; And Translated by T. W. RHYS DAVIDS. Translation. Volume I. "These are tales supposed to have been told by the Buddha of what be liad seen und heard in his previous births. They are probably the nearest representatives of the original Aryan stories from which sprang tho folk-lore of Europe as well 18 India. The introduction contains a Inost interesting disquisition on the migrations of these fables, tracing their reappearance in the various groups of folk-lore legends. Among other old friends, we meet with a version of the Judgment of Solomon."--mcs. "It is now some years since Mr. Rhys Davids asserted his right to bo heard on this subject by his able article on Buddhism in the new edition of the 'Encyclopaedia Britannica.""- Ledds Mercury. “All who are interested in Buddhist literature ought to feel deeply indebted to Mr. Rhys Davids. His well-established reputation as a Pili scholar is a sufficient guarantee for the tidelity of his version, and the style of his translations is deserving of high pruise. "Aculemy. "No more competent expositor of Buddhism could be found than Mr. Rhys Davids. In the Jätaka book we have, then, it priceless recoril of the earliest imaginativa literature of our race; and ... it presents to us a nearly complete picture of the social life and customs and popular beliefs of the common people of Aryan tribes, closely related to ourselves, just ils they were pissing through the first stages of civilisation."-St. Jamca's Gazette. Post 8vo, PP. xxviii.-362, cloth, price 14s. A TALMUDIC MISCELLANY; Or, A THOUSAND AND ONE EXTRACTS FROM THE TALMUD, THE MIDRASHIM, AND THE KABBALAH. Compiled and Translated by PAUL ISAAC HERSHON, Author of "Genesis According to the Talmud," &c. With Notes and Copious Indexes. "To obtain in so concise and handy a form as this volume a general idea of the Talmud is a boon to Christians at lorst."--Tines. "Its peculiar and popular character will make it attractive to general readers. Mr. Hershon is a very competent scholar. Contains samples of the good, bad, and indifferent, and especially extracts that throw light upon the Scriptures."- Brilish Quarterly Reviero. * Will convey to English readers & more complete and truthful notion of the Talmud than any other work that has yet appeared."-Daily News "Without overlooking in the slightest the several attractions of tho previous volumes of the Oriental Series, we have no hesitation in saying that this supassos them all in interest."--Edinburgh Daily Irview. * Mr. Hershot hits thus given English renders what is, we believe, a fair set of specimens which they can test for themselves."--The Record. "This book is by far the best fitted in the present state of knowledge to enable the general reader to gain a fair and unbiassed conception of the multifarious contents of the wonderful miscellany which can only be truly understood-s0 Jewish pride asserts-by the life-long devotion of scholars of the Chosen People."--Inquirer. “ The value and importance of this volume consist in the fact that scarcely a single extract is given in its pages but throws some light, direct or refracted, upon those Scriptures which are the common heritage of Jew and Christian alike.John Bull. “ It is a'cnpital specimen of Hebrew scholarship; a monument of learned, loving, li ght-giving labour.”_Jewish Ilerald.

·TRÜBNER'S ORIENTAL SERIES. Post 8vo, pp. xii.-228, cloth, price 78. 6d. THE CLASSICAL POETRY OF THE JAPANESE. BY BASIL HALL CHAMBERLAIN, Author of "Yeigo Henkaku Shiran." "A very curious volume. The author has manifestly devoted much labour to the task of studying the poetical literature of the Japanese, and rendering characteristic specimens into English verse."-Daily News. “Mr. Chamberlain's volume is, so far as we are aware, the first attempt which has been made to interpret the literature of the Japanese to the Western world. It is to the classical poetry of Old Japan that we must turn for indigenous Japanese thought, and in the volume before us we have a selection from that poetry rendered into graceful English verse." Tablet. “It is undoubtedly one of the best translations of lyric literature which has &ppeared during the close of the last year."--Celestial Empire. *Mr. Chamberlain set himself a difficult task when he undertook to reproduce Japanese poetry in an English form. But he has evidently laboured con amore, and his efforts are successful to a degree, "-London and China Express. Post 8vo, pp. xii. -164, cloth, price ios. 6d. THE HISTORY OF ESARHADDON (Son of Sennacherib), KING OF ASSYRIA, B.C. 681--668. Translated from the Cuneiform Inscriptions upon Cylinders and Tablets in the British Museum Collection; together with a Grammatical Analysis of each Word, Explanations of the Ideographs by Extracts from the Bi-Lingual Syllabaries, and List of Eponyms, &c. BY ERNEST A. BUDGE, B.A., M.R.A.S., Assyrian Exhibitioner, Christ's College, Cambridge. "Students of scriptural archæology will also appreciate the History of Esarhaddon.'". Tincs. ** There is much to attract the scholar in this volume. It does not pretend to popularise studies which are yet in their infancy. Its primary object is to translate, but it does not assume to be more than tentative, and it offers both to the professed Assyriologist and to the ordinary non-Assyriological Semitic scholar the means of controlling its results." -Academy. "Mr. Budge's book is, of course, mainly addressed to Assyrian scholars and students. They are not, it is to be feared, a very numerous class. But the more thanks are due to him on that account for the way in which he has nequitted himself in his laborious task."-Tablet. Post 8vo, pp. 448, cloth, price 218. THE MESNEVI (Usually known as THE MESNEVIYI SHERIF, or HOLY MESNEVI) OF MEVLANA (OUR LORD) JELALU 'D-DIN MUHAMMED ER-RUMI. Book the First. Together with some Account of the Life and Acts of the Author, of his Ancestors, and of his Descendants. Illustrated by a Selection of Characteristic Anecdotes, as Collected by their Historian, MEVLANA SHEMSU-D-DIN AHMED, EL EFLAKI, EL "ARIFI. Translated, and the Poetry Versified, in English, BY JAMES W. REDHOUSE, M. R. A. S., &c. *A complete treasury of occult Oriental lore."-Saturday Review. This book will be a very valuablo help to the reader ignorant of Persia, who is desiro'is of obtaining an insight into a very important department of the literaturs extant in that language." Tablet.

·TRÜBNER'S ORIENTAL SERIES, Post 8vo, pp. xvi.-- 280, cloth, price 6s. EASTERN PROVERBS AND EMBLEMS ILLUSTRATING OLD TRUTHS. By Rev. J. LONG, Member of the Bengal Asiatic Society, F.R.G.S. “ We regard the book as valuable, and wish for it a wide circulation and attentive reading."-Record. "Altogether, it is quite a feast of good things."-Globe. "It is full of interesting matter. "-Antiquary. * Post 8vo, pp. viii.--270, cloth, price 7s. 6d. INDIAN POETRY; Containing a New Edition of the "Indian Song of Songs," from the Sanscrit of the “Gita Govinda" of Jayadeva; Two Books from "The Iliad of India" (Mahabharata), "Proverbial Wisdom" from the Shlokas of the Hitopadesa, and other Oriental Poems. BY EDWIN ARNOLD, C.S.I., Author of "The Light of Asia." In this new volume of Messrs. Triibner's Oriental Series, Mr. Edwin Arnold does good service by illustrating, through the medium of his musical English melodies, the power of Indian poetry to stir Luropean emotions. The Indian Song of Songs is not unknown to scholars. Mr. Arnold will have introduced it among popular Englisli poems. Nothing could be more graceful and delicate than the shades liy which Krishna is portrayed in the gradual process of being wenned by the love of Beautiful Radha, jasmine-bosomed Radha,' from the allurements of the forest nymphs, in whom the five senses are typified." Times. "No other English poet lias ever thrown his genius and his art so thoroughly into the work of translating Eastern ideas as Mr. Arnold has done in his splendid paraphrases of language contained in these mighty gpics."-Daily Telegraph. " The poem abounds with imagery of Eastern luxuriousness and sensuousness; the air seems laden with the spicy odours of the tropics, and the verse has a richness and a melody sufficient to captivate the senses of the dullest."-Standard. "The translator, whilo producing it very enjoyable poem, lias adhered with toler. ablo fidelity to the original text."- Overland Mail. "We certainly wish Mr. Arnold success in his attempt to popularise Indian classics,' that being, as his preface tells us, the goal towards which he bends his efforts." Allen's Indian Mail. Post 8vo, pp. xvi.-296, cloth, price ros. 6d. THE MIND OF MENCIUS ; OR, POLITICAL ECONOMY FOUNDED UPON MORAL PHILOSOPHY. A SYSTEMATIC DIGEST OF THE DOOTRINES OF THE CHINESE PHILOSOPHER MENCIUS. Translated from the Original Text and Classified, with Comments and Explanations, By the Rev. ERNST FABER, Rhenish Mission Society. Translated from the Germani, with Additional Notes, By the Rev. A. B. HUTCHINSON, C.ML.S., Church Mission, Hong Kong, “Mr. Fabor is already well known in the field of Chinese studies by bis digest of the doctrines of Confucius. The value of this work will be perceived when it is remembered that at no time since relations commenced between China and the West has the former been so powerful-we had almost said aggressive-s now. For those who will give it careful study, Mr. Faber's work is one of the most valuable of the excellent series to which it belongs.". Nature.

·TRÜBNER'S ORIENTAL SERIES. Post 8vo, pp. 336, cloth, price rós. THE RELIGIONS OF INDIA. BY A. BARTH. Translated from the French with the authority and assistance of the Author. The author has, at the request of the publishers, considerably enlarged the work for the translator, and has added the literature of the subject to the translation may, therefore, be looked upon as an equivalent of a new and improved edition of the original. date; “Is not only a valuable manunl of the religions of India, which marks a distinct step in the treatment of the subject, but also a useful work of reference."- Academy. "This volume is a reproduction, with corrections and additions, of an article contributed by the learned author two years ago to the Encyclopédie des Sciences Religieuses. It attracted much notice when it first appeared, and is generally admitted to present the best suininary extant of the vast subject with which it denis." __-Tablet. " This is not only on the whole the best but the only manual of the religions of India, apart from Buddhism, which we have in English. The present work shows not only great knowledge of the facts and power of clear exposition, but also great insight into the inner history and the deeper meaning of the great religion, for it is in reality only one, which it proposes to describe." - Modern Review. "Tho incrit of the work has been emphatically recognised by the most authoritative Orientalists, both in this country and on the continent of Europe, But probably there are few Indianists (if we may use the woru) who would not derive a good deal of information from it, and especially from the extensive bibliography provided in the notes."Dublin Revier. "Such i sketch M. Barth has drawn with a master-hand."-Critic (Nero York). Post Svo, pp. viii. ----152, cloth, price 6s. HINDU PHILOSOPHY. THE SANKHYA KĀRIKA OF ISWARA KRISHNA. An Exposition of the System of Kapila, with an Appendix on the Nyāya and Vais'eshika Systems. BY JOHN DAVIES, M.A. (Cantab.), MR.A.S. The system of Kapila contains nearly all that India has produced in the department of pure philosophy. * The non-Orientalist finds in Mr. Davies a patient and learned guide who leads him into the intricacies of the philosophy of India, and supplies him with a clue, that he may not be lost in them. In the preface he states that the system of Kapila is the earliest attempt on record to give an answer, from reason alone, to the mysterious questions which arise in every thonghtful mind about the origin of the world, the nature and relations of man and his future destiny, and in learned and able notes he exhibits the connection of the Sankhya system with the philosophy of Spinoza, and the connection of the system of Kapila with that of Schopenhauer and Von Hartmann.'"_Foreign Church Chronicle. "Mr. Davies's volume on Hindu Philosophy is an undoubted gain to all students of the development of thought. The system of Kapila, which is here given in a translation from the Sankhya Karikā, is the only contribution of India to pure philosophy. Presents many points of deep interest to the student of comparative philosophy, and without Mr. Davies's lucid interpretation it would be dificult to approciate these points in any adequate manner."-Saturday Reviews, “We welcome Mr. Davies's book as a valuablo addition to our philosophical library."--Notes and Querics.

·TRÜBNER'S ORIENTAL SERIES. Post 8vo, PP, X.--130, cloth, price 6s. A MANUAL OF HINDU PANTHEISM. VEDÂNTASARA. Translated, with copious Annotations, by MAJOR G. A. JACOB, Bombay Staff Corps; Inspector of Army Schools. The design of this little work is to provide for missionaries, and for others who, like them, have little leisure for original research, an accurate summary of the doctrines of the Vedanta. “There can be no question that the religious doctrines most widoly held by the people of India are mainly Pantheistic. And of Hindu Pantheism, at all events in its most modern phases, its Vedantasåra presents the best summary. But then this work is a inere summary: a skeleton, the dry bones of which require to be clothed with skin and bones, and to be animated by vital broath before the ordinary reader will discern in it a living reality. Major Jacob, therefore, has wisely added to his translation of the Vedantasira copious notes from the writings of well-known Oriental scholars, in which he lias, we thiuk, elucidated all that required elucidntion. So that the work, as here presented to us, presents no difficulties which a very inodorato amount of application will not overcome". * The modest title of Major Jacob's work conveys but an inadequato idea of the vast annount of research embodied in his notes to the text of the Vedantasara. So copious, indeed, are these, and so much collateral mattor do they bring to bear on the subject, that the diligent student will rise from their perusal with it fairly adequate view of Hindù philosoplay generally. His work ... is one of the best of its kind that we have seen."Calcutta levicu. Post 8vo, pp. xii.-154, cloth, price 78. 61. TSUNI-II GOAM: THE SUPREME BEING OF THE KHOI-KHOI. BY THEOPHILUS HAHN, Ph.D., Custodian of the Grey Collection, Cape Town; Corresponding Member of the Geogr. Society, Dresden; Corresponding Member of the Anthropological Society, Vienna, &c., &e. “The first instalment of Dr. Hahu's labours will be of interest, not at the Cape only, but in every University of Europe. It is, in fact, it most valuable contribution to the comparative study of religion and mythology. Accounts of their religion and mythology were scattered about in various books; these have been carefully collected by Dr. Hahn and printed in his second chapter, enriched and improved by what he has been able to collect himself."-Prop Mac Müller in the Nineteenth Century. "Dr. Hahn's book is that of it man wlio is both a philologist and believer in philological methods, and a close studeut of savage manners and customs." --Saturday Review. "It is full of good things."-St. James's Gazette. In Four Volumes. Post 8vo, Vol. I., pp. xii.-392, cloth, price 12s. 6d., Vol. II., PP. vi.---408, cloth, price 128, 6d., Vol. III., PP. viii.--414, cloth, price 129. 6d. A COMPREHENSIVE COMMENTARY TO THE QURAN. TO WHICH IS PREFIXED SALE'S PRELIMINARY DISCOURSE, WITH ADDITIONAL NOTES AND EMENDATIONS. Together with a Complete Index to the Text, Preliminary Discourse, and Notes. By Rev. E. M. WHERRY, M.A., Lodiana. ** As Mr. Wherry's book is intended for missionaries in India, it is no doubt well that they should be prepared to meet, if they can, the ordinary arguments and interpretations, and for this purpose Mr. Wherry's additions will prove useful."-Saturday Review.

·TRÜBNER'S ORIENTAL SERIES. Post 8vo, pp. vi.-208, cloth, price 8s. 6d. THE BHAGAVAD-GITÀ. Translated, with Introduction and Notes BY JOHN DAVIES, M. A. (Cantab.) "Let us add that his translation of the Bhagavad Gita is, as we judge, the best that has as yet appeared in English, and that his Philological Notes are of quite peculiar valuo."Dublin Review. Post 8vo, pp. 96, cloth, price 5s. THE QUATRAINS OF OMAR KHAYYAM. Translated by E. H. WHINFIELD, M.A., Barrister-at-Law, late H.M. Bengal Civil Service. Post 8vo, pp. xxxii.--336, cloth, price ros. 6il. THE QUATRAINS OF OMAR KHAYYAM. The Persian Text, with an English Verse Translation. By E. H. WHINFIELD, late of the Bengal Civil Service. "Mr. Whinfield has executed a difficult task with considerable success, and his version contains much that will be new to those who only know Mr. Fitzgerald's delightful selection." -Acclemy. ** There are several editions of the Quatrains, varying greatly in their readings. Mr. Whiufield has used three of these for his excellent translation. The most prominent features in the Quatrains are their profound agnosticism, combined with a fatalism based more on philosophic than religious grounds, their Epicureanism and the spirit of universul tolerance and charity which animates them."--Calcutta Review. Post 8vo, pp. xxiv.---268, cloth, price gs. THE PHILOSOPHY OF THE UPANISHADS AND ANCIENT INDIAN METAPHYSICS. As exhibited in a series of Articles contributed to the Calcutta Revicu. By ARCHIBALD EDWARD GOUGH, M.A., Lincoln College, Oxford ; Principal of the Calcutta Madrasa. **For practical purposes this is perhaps the most important of the works that lave thus far appenred in Triibner's Oriental Series.' We cannot doubt that for all who may take it up the work musi be one of profound interest."--Suturday Revicz. In Two Volumes. Vol. I., post 8vo, pp. xxiv.--230, cloth, price 7s. 6d. A COMPARATIVE HISTORY OF THE EGYPTIAN AND MESOPOTAMIAN RELIGIONS, By Dr. C. P. TIELE. Vol. I.-HISTORY OF THE EGYPTIAN RELIGION, Translated from the Dutch with the Assistance of the Author. By JAMES BALLINGAL. " It places in the hands of the English readers a history of Egyptian Religion which is very complete, which is based on the best materials, and which has been illustrated by the latest results of research. In this volume there is a great deal of information, as well as independent investigation, for the trustworthiness of which Dr. Tiele's name is in itself a guarantee; and the description of the successive religions under the Old Kingdom, the Middle Kingdom, and the New Kingdom, is givon in a manner which is scholarly and minute."-Scotsmun.

·TRÜBNER'S ORIENTAL SERIES. Post 8vo, Pp. xii.---302, cloth, price 8s. 6d. YUSUF AND ZULAIKHA. A POEM BY JAMI. Translated from the Persian into English Verse. BY RALPH T. H. GRIFFITH. "Mr. Griffith, who has done already good service as translator into verse from the Sanskrit, has done further good work in this translation from the Persian, and he has evidently shown not a little skill in his rendering the quaint and very oriental style of his author into our more prosaic, less figurative, language. The work, besides its intrinsic merits, is of importance as being one of the most popular and famous poems of Persia, and that which is read in all the independent native schools of India where Persian is taught."Scotsman. Post 8vo, pp. viii.--266, cloth, price 98. LINGUISTIC ESSAYS. BY CARL ABEL. "All these essays of Dr. Abel's are so thoughtful, so full of happy illustrations, and so admirably put together, that we hardly know to which we should specially turn to select for our readers a sanıple of his workmanship.”. Tablet. "An entirely novel method of dealing with philosophical questions and impart a real human interest to the otherwise dry technicalities of the science."-Standani. 4.Dr. Abel is an opponent from whom it is pleasant to differ, for he writes with enthusiasm und temper, and his mastery over the English language tits him to be a champion of unpapular doctrines." -Athenurun, "Dr. Abel writes very good Englisin, and much of his book will prove entertaining to the general rendler. It may give some useful hints, and suggest some subjects for profitable investigation, eron to philologists, "--Nation (Now York:). Post 8vo, pp. ix.--281, cloth, price ros. 6d. THE SARVA -DARSANA - SAMGRAHA ; OR, REVIEW OF THE DIFFERENT SYSTEMS OF HINDU PHILOSOPHY. BY MADHAVA ACHARYA. Translated by E. B. COWELL, M.A., Professor of Sanskrit in the University of Cambridge, and A. E. GOUGH, M.A., Professor of Philosophy in the Presidency College, Calcutti. This work is an interesting specimen of Hindu critical ability. The author successively passes in review the sixteen philosophical systems current in the fourteenth century in the South of India ; and he gives what appears to him to be their most important tenets. “The translation is trustworthy throughout. A protracted sojourn in India, wliere there is a living tradition, has familiarisod tie trans Intors with Indian thought."-Atheneum. Post 8vo, pp. Ixv. ---368, cloth, price 1.18. TIBETAN TALES DERIVED FROM INDIAN SOURCES. Translated from the Tibetan of the KAH-GYUR. BY F. ANTON VON SCHIEFNER. Done into English from the German, with an Introduction, By W. R. S. RALSTON, M.A. ** Mr. Ralston, whose name is so familiar to all lovers of Russian folk-lore, has supplied some interesting Western analogies and parallels, drawn, for the most part, from Slavonic sources, to the Eastern folk-tales, culled from the Kaligyur, one of tho divisions of the Tibetan sacred books."- Academy. “The translation ... could scarcely have fallen into better hands. An Introduction ... gives the leading facts in the lives of those scholars who have given their attention to gaining a knowledge of the Tibetan literature and language."..Calcutta Revier. "Ought to interest all who care for the East, for amusing stories, or for comparative folk-lore." --Pall Mall Gazette.

·TRÜBNER'S ORIENTAL SERIES. Post Svo, pp. xvi. --224, cloth, price gs. UDÂNAVARGA. A COLLEOTION OF VERSES FROM THE BUDDHIST CANON. Compiled by DHARMATRÂTA. BEING THE NORTHERN BUDDHIST VERSION OF DHAMMAPADA. Translated from the Tibetan of Bkah-hgyur, with Notes, and Extracts from the Commentary of Pradjnavarman, By W. WOODVILLE ROCKHILL. Mr. Rockhill's present work is the first from which assistance will be gained for a more accurate understanding of the Pali text; it is, in fact, as yet the only term of comparison available to us. The Udanavarga,' the Thibetan version, was originally discovered by the late M. Schiefner, who published the Tibetan text, and had intended adding a translation, an intention frustrated by his death, but which has been carried out by Mr. Rockhill. Mr. Rockhill may be congratulated for having well accomplished a difficult task."--Saturday Review, In Two Volumes, post 8vo, pp. xxiv.---566, cloth, accompanied by a Language Map, price 255. A SKETCH OF THE MODERN LANGUAGES OF AFRICA. BY ROBERT NEEDHAM CUST, Barristor-at-Law, and late of Her Majesty's Indian Civil Service. Any one at all interested in African languages cannot do better than get Mr. Cust's book. It is encyclopædic in its scope, and the roader gets a start clear away in any particular language, and is left froe to add to the initial sum of knowledge there collected."--Netal Mercury. "Mr. Cust has contrived to produce a work of value to linguistic students." — Nature. 16 Post 8vo, pp. xii.--312, with Maps and Plan, cloth, price 145. A HISTORY OF BURMA. Including Burma Proper, Pegu, Taungu, Tenasserim, and Arakan. From the Earliest Time to the End of the First War with British India. By Ligur.-Gen. Sir ARTHUR P. PHAYRE, G.O. M.G., K.C.S.I., and C.B., Membre Correspondant de la Société Académique Indo-Chinoise de France. ** Sir Arthur Phayro's contribution to Trübner's Oriental Series supplies a recognised want, and its appearance has been looked forward to for many years. General Phayre deserves great credit for the patience and industry which has resulted in this History of Burma."-Saturday Review. Third Edition. Post 8vo, pp. 276, cloth, price 79. 6d. RELIGION IN CHINA. By JOSEPH EDKINS, D.D., PEKING. Containing a Brief Account of the Three Religions of the Chinese, with Observations on the Prospects of Christian Conversion amongst that People. " Dr. Eakins has been most onreful in noting the varied and often complex phases of opinion, so as to give an account of considerable value of the subject."-Scotsman. " As a missionary, it has been part of Dr. Edkins' duty to study the existing religions in Chiua, and his long residence in the country has enabled him to acquire an intimate knowledge of them as they at present exist." - Saturday Revier. « Dr. Edkins' valuable work, of which this is a second and revised edition, has, from the time that it was published, been the standard authority upon the subject of which it treats." -Nonconformist. ** Dr. Eakins may now be fairly regarded as among the first authorities on Chinese religion and language. British Quarterly Review, ·TRÜBNER'S ORIENTAL SERIES. Third Edition. Post 8vo, pp. XV.-250, cloth, price 75. 6il. OUTLINES OF THE HISTORY OF RELIGION TO THE SPREAD OF THE UNIVERSAL RELIGIONS. BY C. P. TIELE, Doctor of Theology, Professor of the History of Religions in the University of Leyden. Translated from the Dutch by J. ESTLIN CARPENTER, M. A. "Few books of its size contain the result of so much wide thinking, able and laborious study, or enable the reader to gain a botter bird's-eye view of the latest results of investigations into the religious liistory of nations. As Professor Ticle modestly says, "In this little book are outlines--pencil sketches, I might say nothing more. But there are some men whose sketches from a thumb-nail are of far more worth than an enormous canvas covered with the crude painting of others, and it is easy to see that these pages, full of information, these sentences, cut and perhaps also dry, short and clear, condense the fruits of long and thorough research."-Scotsmet. Post 8vo, pp. X.-274, cloth, price gs. THE LIFE OF THE BUDDHA AND THE EARLY HISTORY OF HIS ORDER. Derived from Tibetan Works in the Bkah-hgyur and Bstan-ligyur. Followed by notices on the Early History of Tibet and Khoten. Translated by W. W. ROCKHILL, Second Seoretary U.S. Legation in China, “The volume bears testimony to the diligence and fulness with which the author has consulted and tested the ancient documents hearing upon his remarkable suliject."-Times. " Will be appreciated by those who devote themselves to those Buddhist studies which have of lato years tiken in these Western regions so remarkıble a development. Its matter possesses a special interest as being derivert from ancient Tibetan works, some portions of which, here analysed and translated, have not yet attracted the attention of scholars. The volumo is rich in ancient storios bering upon the world's renovation and the origin of castes, as recorded in these venerable autho. ritios, "Daily News. Third Edition. Post 8vo, pp. viii.-364, cloth, price 16%. THE SANKHYA APHORISMS OF KAPILA, With Illustrative Extracts from the Commentaries, ted by R. BALLANTYNE, LL.D., late Principal of the Benares College. Elited by FITZEDWARD HALI.. "The work displays a vast expenditure of labour and scholarship, for which students of Hindoo pluilosophy have overy reason to be grateful to Dr. Hall and the publishers."-Calcutta Keview. In Two Volumes, post 8vo, pp.cviii.-212, and viii.-370, cloth, price 245, Dedicated by permission to H.R. H. the Prince of Wales. BUDDHIST RECORDS OF THE WESTERN WORLD, Translated from the Chinese of Hiuen Tsiang (A.D. 629). BY SAMUEL BEAL, B.A., (Trin, Coll., Camb.); R. N. (Retired Chaplain and N.I.); Professor of Chinese, University College, London ; Rector of Wark, Northumberland, &c. An eminent Indian authority writes respecting this work :-"Nothing more can be done in elucidating the History of India until Mr. Beal's translation of the Si-yu-ki' appears." "It is a strange freak of historical preservation that the best account of the condition of India at that ancient period has come down to us in the books of travel written by the Chinese pilgrinns, of whom Hwen Thsang is tlie best know!"Times. 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·TRÜBNER'S ORIENTAL SERIES. Post 8vo, pp. xlviii.-398, cloth, price 12s. THE ORDINANCES OF MANU. Translated from the Sanskrit, with an Introduction. By the late A. C. BURNELL, Ph.D., C.I.E. Completed and Edited by E. W. HOPKINS, Ph.D., of Columbia College, N.Y. « This work is full of interest; while for the student of sociology and the science of religion it is full of importance. It is a great boon to get so notable a work in so accessible al form, admirably edited, and competently translated."--Scotsman. * Few men were more competent thiin Burnell to give us a really good translation of this well-known law book, first rendered into English by Sir William Jones. Burnell was not only an independent Sanskrit scholar, but an experienced lawyer, and he joined to these two important qualifications the rare faculty of being able to express his thoughts in cle:r and trenchant English. . We ought to feel very grateful to Dr. Hopkins for having given us all that could be published of the translution left by Burnell."-F. MAX MÜLLER in the Academy. Post 8vo, pp. xii.-234, cloth, price gs. THE LIFE AND WORKS OF ALEXANDER CSOMA DE KOROS, Between 1819 and 1842. With a Short Notice of all his Published and Unpublished Works and Essays. From Original and for most part Unpublished Documents. By THEODORE DUKA, M.D., F.R.C.S. (Eng.), Surgeon-Major H.M.'s Bengal Medical Service, Retired, &c. "Not too soon have Messrs. Trübner added to their valuable Oriental Series a history of the life and works of one of the most gifted and devoted of Oriental students, Alexander Csoma de Koros. It is forty-three years since his death, and though an account of his career wiis demanded soon after his decease, it has only now appeared in the important memoir of his compatriot, Dr. Duka."-Bookseller'. In Two Volumes, post 8vo, PP. and cloth, price MISCELLANEOUS ESSAYS ON SUBJECTS CONNECTED WITH THE MALAY PENINSULA AND THE INDIAN ARCHIPELAGO. Reprinted from "Dalrymple's Oriental Repertory, " " Asiatick Researches,” and the “Journal of the Asiatic Society of Bengal.” Post Svo, pp. xii.-72, cloth, price 55. THE SATAKAS OF BHARTRIHARI. Translated from the Sanskrit By the REV. B. HALE WORTHAM, M.R.A.S., Rector of Eggesford, North Devon. Bhartrihari is believed to have lived in the first or second century A.D. He was a celebrated poet and grammarian, and is best known by his three Satakas, or Centuries of Verses: I. "The Sringara Sataka." 2. “The Niti Sataka." 3. « Vairagya Sataka." 64 LONDON: TRÜBNER & CO., 57 AND 59 LUDGATE HILL. 10002/1/86-M.

·A CATALOGUE OF IMPORTANT WORKS, PUBLISHED BY TRÜBNER & CO. 57 AND 59 LUDGATE HILL. ABEL. LINGUISTIC ESSAYS, By Carl Abel. CONTENTS: Language as the Exprossion of National Modes of Thought--The Conception of Love in some Ancient and Modern Languages-The English Verbs of Command - The Discrimination of Synonyms-Philological Methods--The Connection between Dictionary and Grammar-The Possibility of a Common Literary Language for the Slav Nations- Coptic Intensification-The Origin of Language-The Order and Position of Words in the Latin Sentence. Post 8vo, pp. xii. and 282, cloth. 1882, 9s. ABEL.SLAVIO AND LATIN. Ilchester Lectures on Comparative Lexicography. Delivered at the Taylor Institution, Oxford. By Carl Abel, Ph.D. Post 8vo, pp. vi.-124, cloth. 1883. 58. ABRAHAMS.- A MANUAL OF SCRIPTURE HISTORY FOR USE IN JEWISH SCHOOLS AND FAMILIES. By L. B. Abrahams, B.A., Principal Assistant Master, Jews' Free School. With Map and Appendices. Third Edition, Crown 8vo, pp. viii. and 152, cloth. 1883. 18. 6d. AGASSIZ.- AN ESSAY ON CLASSIFICATION, By Louis Agassiz. 8vo, pp. vii. and 381, cloth. 1859. 12s. AHLWARDT.-Tax DIVANS OF THE SIX ANCIENT ARABIC POETS, ENNĀRIGA, 'ANTARA, THARAFA, ZUHAIR, 'ALQUAMA, and IMRUULQUAIS; chiefly according to the MSS. of Paris, Gotha, and Leyden, and the Collection of their Fragments, with a List of the various Readings of the Text Edited by W. Ahlwardt, Professor of Oriental Languages at the University of Greifswald. Demy 8vo, pp. xxx, and 340, sewed. 1870. 12s. AAN. -PRACTICAL GRAMMAR OF THE GERMAN LANGUAGE. By Dr. R. Ahn. A New Edition. By Dr. Dawson Turner, and Prof. F. L. Weinmann, Crown 8vo, pp. cxii. and 430, cloth. 1878. 3s. 6d. AAN.—NEW, PRACTICAL, AND EASY METHOD OF LEARNING THE GERMAN LANGUAGE. By Dr. F. Ahn. First and Second Course. Bound in 1 vol. 12mo, pp. 86 and 120, cloth. 1866. 38. AHN. -Kay to Ditto. 12mo, pp. 40, sewed. 8d. AFN.-MANUAL OF GERMAN AND ENGLISH CONVERSATIONS, or Vade Mecum for English Travellers, 12mo, pp. x, and 137, cloth. 1875. 1s. 6d.

·2 A Catalogue of Important Works, AFN.--NEW, PRACTICAL, AND EASY METHOD OF LEARNING THE FRENCH LANGUAGE. By Dr. F. Abn. First Course and Second Course. 12mo, cloth. Each 1s. 6d. The Two Courses in 1 vol. 12mo, pp. 114 and 170, cloth. 1865. 3s. AHN.-NEW, PRACTICAL, AND EASY METHOD OF LEARNING THE FRENCH LANGUAGE. Third Course, containing a French Reader, with Notes and Vocabulary. By H. W. Ehrlich. 12mo, pp. viii. and 125, cloth. 1866. Is. 6d. AHN.-MANUAL OF FRENOL AND ENGLISH CONVERSATIONS, FOR THE USE OF SCHOOLS AND TRAVELLERS. By Dr. F. Ahn. 12mo, pp. viii. and 200, cloth. 1862. 28. 6d. AHN, --NEW, PRACTICAL, AND EASY METHOD OF LEARNING THE ITALIAN LANGUAGE, By Dr. F. Ahn. First and Second Course. 12mo, pp. 198, cloth. 1872. 38. 6d. AHN.-NEW, PRACTICAL, AND EASY METHOD OF LEARNING THE DUTCH LANGUAGE, being a complete Grammar, with Selections. By Dr. F. Ahn. 12mo, pp. viii. and 166, cloth, 1862. 3s. 6d. AHN.-AHN'S COURSE. Latin Grammar for Beginners. By W. Ihne, Ph.D. 12mo, pp. vi. and 184, cloth. 1864. 3s. ALABASTER.-THE WHEEL OF THE LAW: Buddhism illustrated from Siamese Sources by the Modern Buddhist, a Life of Buddha, and an Account of the Phra. Bat. By Henry Alabaster, Esq., Interpreter of Her Majesty's Consulate-General in Siam. Demy 8vo, pp. lviii. and 324, cloth. 1871. 14s. ALI.--THE PROPOSED POLITICAL, LEGAL, AND SOCIAL REFORMS IN THE OTTOMAN EMPIRE AND OTHER MOHAMMEDAN States. By Moulaví Cherágh Ali, B.H. the Nizam's Civil Service. Demy 8vo, pp. liv, and 184, cloth. 1883. 8s. ALLAN-FRASER.CHRISTIANITY AND CHURCHISM. By Patrick Allan-Fraser. Second (revised and enlarged) Edition. Crown 8vo, pp. 52, cloth. 1884. Is. ALLEN.-TAE COLOUR SENSE. See English and Foreign Philosophical Library, Vol. X. ALLIBONE.-A CRITICAL DICTIONARY OF ENGLISH LITERATURE AND BRITISH AND AMERICAN AUTHORS (LIVING AND DECEASED). From the Earliest Accounts to the latter half of the 19th century. Containing over 46,000 Articles (Authors), with 40 Indexes of subjects. By S. A. Allibone. In 3 vols. royal 8vo, cloth. £5, 8s. ALTHAUS.LTRE SPAS OF EUROPE. By Julius Althaus, M.D. 8vo, pp. 516, cloth. 1862.78. 6d. AMATEUR MECHANIO'S WORKSHOP (TAE). A Treatise containing Plain and Concise Directions for the Manipulation of Wood and Metals ; including Casting, Forging, Brazing, Soldering, and Carpentry. By the Author of "The Lathe and its Uses.” Sixth Edition. Demy Svo, pp. vi. and 148, with Two Full-Page Illustrations, on toned paper and numerous Woodcuts, cloth. 1880. AMATEUR MECHANICAL SOCIETY.-JOURNAL OF THE AMATEUR MECHANICAL SOCIETY, 8vo. Vol. i. pp. 344 cloth. 1871-72. 12s. Vol. ii. pp. vi. and 290, cloth. 1873–77. 128. Vol. ül. pp. iv. and 246, cloth. 1878–79. 12s. 68. AMERICAN ALMANAO AND TREASURY OF FACTS, STATISTICAL, FINANCIAL, AND POLITICAL. Edited by Ainsworth R. Spofford, Librarian of Congress. Crown 8vo, oloth. Published yearly. 1878-1884. 7s.6d, each. AMERY.-NOTES ON FORESTRY. By O. F. Amery, Deputy Conservator N. W. Provinces, India. Crown 8vo, pp. viii. and 120, cloth. 1875. 58. AMBERLEY.-AN ANALYSIS OF RELIGIOUS BELIEF. By Viscount Amberley. 2 vols. demy 8vo, pp. xvi. and 496 and 512, cloth. 1876. 30s. AMONGST MACHINES. A Description of various Mechanical Appliances used in the Manufacture of Wood, Metal, and other Substances. A Book for Boys, copiously Illustrated. By the Author of "The Young Mechanic." Second Edition. Imperial 16mo, pp. viii. and 336, cloth. 1878. 78. 6d.

·Published by Trübner & Co. 3 ANDERSON.-PRACTICAL MERCANTILE CORRESPONDENCE. A Collection of Modern Letters of Business, with Notes, Critical and Explanatory, and an Appendix, containing a Dictionary of Commercial Technicalities, pro forma Invoices, Account Sales, Bills of Lading, and Bills of Exchange; also an Explanation of the German Chain Rule. 24th Edition, revised and enlarged. By William Anderson. 12mo, pp. 288, cloth. 5s. ANDERSON and TUGMAN.—MERCANTILE CORRESPONDENCE, containing a Collection of Commercial Letters in Portuguese and English, with their translation on opposite pages, for the use of Business Men and of Students in either of the Languages, treating in modern style of the system of Business in the principal Commercial Cities of the World. Accompanied by pro forma Accounts, Sales, Invoices, Bills of Lading, Drafts, &c. With an Introduction and copious Notes. By Willian. Anderson and James E. Tugman. 12.no, Pp. xi, and 193, cloth. 1867. 68. APEL.--PROSE SPECIMENS FOR TRANSLATION INTO GERMAN, with copious Vocabularies and Explanations. By H. Apel. 12mo, pp. viii. and 246, cloth. 1862. 4s. 6d. APPLETON (Dr.)--LIFE AND LITERARY RELIos. See English and Foreign Philosophical Library, Vol. XIII. ARAGO.-LES ARISTOCRATIES. A Comedy in Verse. By Etienne Arago. Elited, with English Notes and Notice on Etienne Ar by the Rev. E. P. H. Brette, B.D., Head Master of the French School, Christ's Hospital, Examiner in the University of London. Fcap. 8vo, PP. 244, cloth. 1868. 45. ARMITAGE. LECTURES ON PAINTING : Delivered to the Students of the Royal Academy. By Edward Armitage, R.A. Crown 8vo, pp. 256, with 29 Illustra tions, cloth. 1883. 7s.6d. ARNOLD.--INDIAN IDYLLS. From the Sanskrit of the Mahabharata. By Edwin Arnold, C.S.I., &c. Crown 8vo, pp. xii. and 282, cloth. 1883. 7s. 6d. ARNOLD.---PEARLS OF THE FAITH; or, Islam's Rosary: being the Ninety-nine beautiful names of Allah. With Comments in Verse from various Oriental sources as made by an Indian Mussulman. By Edwin Arnold, C.S.I., &c. Third Edition, Crown 8vo, pp. xvi. and 320, cloth. 1884. 7s, 6d. ARNOLD. -THE LIGHT OF ASIA; or, THE GREAT RENUNCIATION (Mahabhinishkramana). Being the Life and Teaching of Gautama, Prince of India, and Founder of Buddhism (as told in verse by an Indian Buddhist). By Edwin Arnold, M.A., &c. Twenty-fifth Edition. Crown 8vo, pp. xvi. and 240, limp parchment. 1885. 3s. 6d. Library Edition. 1883. 7s. 6d. Illustrated Edition. Small 4to, PP. XX.-196, cloth. 1884. 218. ARNOLD.--THE SECRET OF DEATH: Being a Version, in a popular and novel form, of the Katha Upanishad, from the Sanskrit. With some Collected Poems. By Edwin Arnold, M.A., &c. Third Edition. Crown 8vo. pp. viii.-406, cloth. 1885. 78. 6d. ARNOLD. THE SONG CELESTIAL; or, BHAGAVAD-Gir (from the Mahabharata). Being a Discourse between Arjuna, Prince of India, and the Supreme Being under the form of Krishna. Translated from the Sanskrit Text. By Edwin Arnold, M.A. Second Edition, crown 8vo, pp. 192, cloth. 1885. 58. ARNOLD.—THE ILIAD AND ODYSSEY OF INDIA. By Edwin Arnold, M.A., F.R.G.S., &c., &c. Fcap. 8vo, pp. 24, sewed. 1s. ARNOLD.-A SIMPLE TRANSLITERAL GRAMMAR OF THE TURKISH LANGUAGE. Compiled from various sources. With Dialogues and Vocabulary. By Edwin Arnold, M.A., O.S.I., F.R.G.S. Post Svo, pp. 80, cloth. 1877. 28. 6d. ARNOLD. - INDIAN POETRY. See Trübner's Oriental Series. ARTHUR. --THE COPAROENERS : Being the Adventures of two Heiresses. By F. Arthur. Crown 8vo, pp. iv.-312, cloth. 1885. 10s. 6d. ARTOM. --SERMONS. By the Rev. B. Artom, Chief Rabbi of the Spanish and Portuguese Congregations of England. First Series. Second Edition. Crown 8vo, pp. viii, and 314, cloth. 1876. 6s. 23. Od.

·4 A Catalogue of Important Works, ASIATIC SOCIETY OF BENGAL. List of Publications on application. ASIATIC SOCIETY.-JOURNAL OF THE ROYAL ASIATIC SOCIETY OF GREAT BRITAIN AND IRELAND, from the Commencement to 1863. First Series, complete in 20 Vols. 8vo, with many Plates. £10, or in parts from 4s. to 6s. each. ASIATIC SOCIETY.-JOURNAL OF THE ROYAL ASIATIO SOCIETY OF GREAT BRITAIN AND IRELAND. New Series. 8vo. Stitched in wrapper. 1864-84. Vol. I., 2 Parts, pp. iv. and 490, 168..-Vol. II., 2 Parts, pp. 522, 16s. Vol. III., 2 Parts, pp. 516, with Photograph, 225.--Vol. IV., 2 Parts, pp. 521, 16s.-Vol. V., 2 Parts, pp. 463, with 10 full-page and folding Plates, 18s, 6d. Vol. VI., Part 1, pp. 212, with 2 Plates and a Map, 8s. -Vol. VI. Part 2, pp. 272, with Plate and Map, 8s.-Vol. VII., Part 1, pp. 194, with a Plate, 88.-Vol. VII., Part 2, pp. 204, with 7 Plates and a Map, 8s.--Vol. VIII., Part 1, pp. 156, with 3 Plates and a Plan, és.--Vol. VIII., Part 2, pp. 152, 88.-Vol. IX., Part 1, pp. 154, with a Plate, 8s. Vol. IX. Part 2, pp. 292, with 3 Plates, 10s. 6d.-Vol. X., Part 1, pp. 156, with 2 Plates and a Map, 8s. Vol. X., Part 2, pp. 146, 6s. Vol. X., Part 3, pp. 204, 88.-Vol. XI., Part 1, pp. 128, 5s..-V01. XI., Part 2, pp. 158, with 2 Plates, 75. 68.-Vol. XI., Part 3, PP. 250, 85.-Vol. XII., Part 1, pp. 162, 5s.-Vol. XII., Part 2, pp. 182, with 2 Plates and Map, 6s. Vol. XII., Part 3, pp. 100, 48.--Vol. XII., Part 4, PP, X., 152., cxx., 16, 8s.--Vol. XIII., Part 1, pp. 120, 5s...Vol. XIII., Part 2, pp. 170, with a Map, 8s.-Vol. XIII., Part 3, pp. 178, with a Tahle, řs. 6d.Vol. XIII., Part 4, pp. 282, with a Plate and Table, 10s. 6d.-Vol. XIV., Part I, pp. 124, with a Table and 2 Plates, 5s.--Vol. XIV., Part 2, pp. 164, with 1 Table, 78. 60.-Vol. XIV., Part 3, pp. 206, with 6 Plates, 88.-Vol. XIV., Part 4, pp. 492, with 1 Plate, 145._Vol. XV., Part 1, pp. 136, 6s. ; Part 2, pp. 158, with 3 Tables, 5s. : Part 3, pp. 192, 6s. ; Part 4, pp. 140, 6s. Vol. XVI., Part 1, pp. 138, with 2 Plates, 78. Part 2, pp. 184, with 1 Plate, Is. Part 3, July 1884, pp. 74-clx., 10s. 6d. Part 4, pp. 732, 8s.-Vol. XVII., Part 1, pp. 144, with 6 Plates, 10s. 6d. Part 2, pp. 194, with a Map, Is. ASPLET.-THE COMPLETE FRENCH COURSE. Part II. Containing all the Rules of French Syntax, &c., &c. By Georges C. Asplet, French Master, Frome. Fcap. 8vo, pp. xx, and 276, cloth. 1880. 2s. 6d. ASTON.-A. Short Grammar of the Japanese Spoken Language. By W. G. Aston, M.A. Third Edition. Crown 8vo, pp. 96, cloth. 1873. 12s. ASTON.-A GRAMMAR OF THE JAPANESE WRITTEN LANGUAGE. By W. G. Aston, M.A., Assistant Japanese Secretary H.B.M.'s Legation, Yedo, Japan. Second Edition. 8vo, pp. 306, cloth. 1877. 28s. ASTONISHED AT AMERICA. BEING CURSORY DEDUCTIONS, &c., &c. By Zigzag. Fcap. 8vo, pp. xvi.-108, boards. 1880, Is. AUCTORES SANSCRITI. Vol. I. THE JAIMINIYA-NYAYA-MILA-VISTARA, Edited for the Sanskrit Text Society, under the supervision of Theodor Goldstücker. Large 4to, pp. 582, cloth. £3, 13s. 6d. Vol. II. THE INSTITUTES OF GAUTAMA. Edited, with an Index of Words, by A. F. Stenzler, Ph.D., Prof. of Oriental Languages in the University of Breslau. 8vo, pp. iv. and 78, cloth. 1876, 4s. 6d. Stitched, 3s. 6d. Vol. 1if. VAITÂNA SUTRA : THE RITUAL OF THE ATHARVA VEDA. Edited, with Critical Notes and Indices, by Dr. R. Garbe. 8vo, pp. viü. and 120, sewed. 1878. 58. Vols. IV, and V, -VARDHAMANA’S GANARATNAMAHODADHT, with the Author's Commentary. Edited, with Critical Notes and Indices, by Julius Eggeling, Ph.D. Svo. Part I., pp. xii, and 240, wrapper. 1879. 6s. Part II., PP. 240, wrapper. 1881. 6s. AUGIER. -- DIANE. A Drama in Verse. By Émile Augier. Edited with English Notes and Notice on Augier. By T. Karcher, LL.B., of the Royal Military Academy and the University of London. 12mo, pp. xii. and 146, cloth. 1867. 28. 6d. AUSTIN.-A PRACTICAL TREATISE on the Preparation, Combination, and Application of Calcareous and Hydraulic Limes and Cements. To which is added many useful Recipes for various Scientific, Mercantile, and Domestic Purposes. By James G. Austin, Architect. 12mo, PP. 192, clath. 1862. 58.. AUSTRALIA. The publications of the various Australian Government Lists on application. AUSTRALIA.-TAL YEAR BOOK OF AUSTRALIA for 1885. Published under the auspices of the Governments of the Australian Colonies. Demy 8vo, pp. 774; with 6 Large Maps; boards. 5s.

·Published by Trübner & Co. 5 al Sugtricity, Axon, gressive ition of 10, and to the M.A., . 8vo, > THEIR 16s. HUMAN ; figures Vith an for Text Rev. B. l, cloth. nnected my 8vo, The following Catalogue is only inserted in order to make the volume of suficient thickness, so that it can be lettered on the back uniformly with the other volumes of the "Oriental Series." OIL&ang Taze, in English and 31. 148. F. H. BALFOUR, 108. 60, 'ccurrence and ey of India, Heology. By d 10 Plates, Po guineas iled for Second troduc- Libra- Oriental les Dicadémie ar J.J. Edition. 32mo, pp. 244. Broth, 23. 09. BARANOWSKI.-ANGLO-POLISH LEXICON. By J. J. Baranowski, formerly Under Secretary to the Bank of Poland, in Warsaw. Fcap. 8vo, pp. viii. and 492, cloth. 1883. 68. 18853 ·6 A Catalogue of Important Works, BARANOWSKI. -SLOWNIK POLSKO-ANGIELSKI. (Polish-English Lexicon.) By I. J. Baranowski. Fcap. 8vo, pp. iv.-402, cloth. 1884. 6s. 6a. BARENTS' RELICS.-Recovered in the summer of 1876 by Charles L. W. Gardiner, Esq., and presented to the Dutch Government. Described and explained by J. K. J. de Jonge, Deputy Royal Architect at the Hague. Published by command of His Excellency, W. F. Van F.R.P. Taelman Kip, Minister of Marine. Translated, with a Preface, by S. R. Van Campen. With a Map, Illustrations, and a fac-simile of the Scroll. 8vo, pp. 70, cloth. 1877. 58. BARRIERE and CAPENDU.-LES Faux BONGAOMMES, a Comedy. By. Théodore Barrière and Ernest Capendu. Edited, with English Notes and Notice on Barrière, by Professor Ch. Cassal, LL.D., of University College, London. 12mo, pp. xvi. and 304, cloth. 1868. 45. BARTH. THE RELIGIONS OF INDIA. See Trübner's Oriental Series. BARTLETT. -DICTIONARY OF AMERICANISMS. A Glossary of Words and Phrases colloquially used in the United States. By John Russell Bartlett. Fourth Edition, considerably enlarged and improved. 8vo, pp. xlvi. and 814, cloth. 1877. 20s. BATTYE. WHAT IS VITAL FORCE? or, a Short and Comprehensive Sketch, including Vital Physics, Animal Morphology, and Epidemics; to which is added an Appendix upon Geology, IS THE DENTRITAL THEORY OF GEOLOGY TENABLE? By Richard Fawcett Battye. 8vo, pp. iv. and 336, cloth. 1877. 78. 6d. BAZLEY.--NOTES ON THE EPICYCLODIAL CUTTING FRAME of Messrs. Holtzapffel & Co. With special reference to its Compensation Adjustment, and with numerous Illustrations of its Capabilities. By Thomas Sebastian Bazley, M.A. 870, pp. xvi, and 192, cloth. Illustrated. 1872. 10s. 6d. BAZLEY -THE STARS IN THEIR COURSES: A Twofold Series of Maps, with a Catalogue, showing how to identify, at any time of the year, all stars down to the 5.6 magnitude, inclusive of Heis, which are clearly visible in English latitudes. By T. S. Bazley, M.A., Author of "Notes on the Epicycloidal Cutting Frame." Atlas folio, pp. 46 and 24, Folding Plates, cloth. 1878. 15s. BEAL.-A CATENA OF BUDDHIST SCRIPTURES FROM THE CHINESE. By S. Beal, B.A., Trinity College, Cambridge; a Chaplain in Her Majesty's Fleet, &c. 8vo, pp. xiv, and 436, cloth. 1871. 15s. BEAL.THE ROMANTIO LEGEND OF SAKYA BUDDHA. From the Chinese-Sanskrit By the Rev. Samuel Beal. Crown 8vo, pp. 408, cloth. 1875. 12s. BEAL.-DHAMMAPADA. See Trübner's Oriental Series, BEAL.-BUDDHIST LITERATURE IN CHINA : Abstract of Four Lectures, Delivered by Samuel Beal, B.A., Professor of Chinese at University College, London. Demy 8yo, pp. IX. and 186, cloth, 1882. 108. 6d. BEAL.-SI-YU-KI. Buddhist Records of the Western World. See Trübner's Oriental Series. BEAMES.-OUTLINES OF INDIAN PHILOLOGY. With a Map showing the Distribution of Indian Languages. By John Beames, M.R.A.S., B.O.S., &c. Second enlarged and revised Edition. Crown 8vo, pp. viii. and 96, cloth. 1868. 5s. BEAMES.-A COMPARATIVE GRAMMAR OF THE MODERN ARYAN LANGUAGES OF INDIA, to wit, Hindi, Panjabi, Sindhi, Gujarati, Marathi, Oriya, and Bengali, By John Beames, B.O.S., M.R.A.S., &c., &c. Demy 8vo. Vol. I. On Sounds. Pp. xvi. and 360, cloth. 1872. 168.-Y0l. II. The Noun and the Pronoun. Pp. xii. and 348, cloth, 1875. 168.-Vol. III. The Verb. Pp. xii. and 316, cloth, 1879. 16s. BELLEW.–FROM TAR INDUS TO THE TIGRIS. A. Narrative of a Journey through n Balochistan, Afghanistan, Khorassan, and Iran in 1872; together with a Synoptical Grammar and Vocabulary of the Brahoe Language, and a Record of the Meteorological Observations on the March from the Indus to the Tigris. By Henry Walter Bellew, C.S.I., Surgeon, B.8.0. 880, pp. viii, and 496, cloth. 1874. 14s.

·Published by Trübner & Co. 7 BELLEW.-KASAMIR AND KASAGHAR; a Narrative of the Journey of the Embassy to Kashghar in 1873-74. By H. W. Bellew, O.S.I. Demy 8vo, pp. xxxii. and 420, cloth. 1875. 16s. BELLEW.-THE RACES OF AFGHANISTAN. Being a Brief Account of the Principal Nations Inhabiting that Country. By Surgeon-Major H. W. Bellew, O.S.I., late on Special Political Duty at Kabul. 8vo, pp. 124, cloth. 1880. 7s.6d. BELLOWS.ENGLISH OUTLINE VOCABULARY for the use of Students of the Chinese, Japanese, and other Languages. Arranged by John Bellows. With Notes on the Writing of Chinese with Roman Letters, by Professor Summers, King's College, London. Crown 8vo, pp. vi. and 368, cloth. 1867. 6s. BELLOWS.-OUTLINE DICTIONARY FOR THE USE OF MISSIONARIES, EXPLORERS, AND STUDENTS OF LANGUAGE. By Max Müller, M.A., Taylorian Professor in the University of Oxford. With an Introduction on the proper use of the ordinary English Alphabet in transcribing Foreign Languages. The Vocabulary compiled by John Bellows. Orown 8vo, pp. xxxi. and 368, limp morocco. 1867. 78. 6d. BELLOWS.---TOUS LES VERBES. Conjugations of all the Verbs in the French and English Languages. By John Bellows. Revised by Professor Beljame, B.A., LL.B., of the University of Paris, and Official Interpreter to the Imperial Court, and George B. Strickland, late Assistant French Master, Royal Naval School, London. Also a New Table of Equivalent Values of French and English Money, Weights, and Measures. 32mo, 70 Tables, sewed. 1867. Is. BELLOWS.-FRENCH AND ENGLISH DICTIONARY FOR THE POCKET. By John Bellows. Containing the French-English and English-French divisions on the same page ; conjugating all the verbs; distinguishing the genders by different types; giving numerous aids to pronunciation ; indicating the liaison or non-liaison of terminal consonants; and translating units of weight, measure, and value, by a series of tables differing entirely from any hitherto published. The new edition, which is but six ounces in weight, has been remodelled, and contains many thousands of additional words and renderings. Miniature maps of France, the British Isles, Paris, and London, are added to the Geographical Section. Second Edition. 32mo, pp. 608, roan tuck, or persian without tuck. 1877. 10s. 64. ; morocco tuck, 12s.6d. BENEDIX.--DER VETTER, Comedy in Three Acts. By Roderich Benedix. With Grammatical and Explanatory Notes by F. Weinmann, German Master at the Royal Institution School, Liverpool, and G. Zimmermann, Teacher of Modern Languages. 12mo, pp. 128, cloth. 1863. 2s. 6a. BENFEY.-A PRACTICAL GRAMMAR OF THE SANSKRIT LANGUAGH, for the use of Early Students. By Theodor Benfey, Professor of Sanskrit in the University of Göttingen. Second, revised, and enlarged Edition. Royal 8vo, pp. viii, and 296, cloth. 1868. 108. 6d. BENTHAM,—THEORY OF LEGISLATION. By Jeremy Bentham. Translated from the French of Etienne Dumont by R. Hildreth. Fourth Edition. Post 8vo, pp. XV. and 472, cloth. 1882.78. 6d. BETTS..See VALDES. BEVERIDGE.-THE DISTRIOT OF BAKARGANJ. Its History and Statistics. By H. Beveridge, B.C.S., Magistrate and Collector of Bakarganj, 8vo, pp. xx. and 460, cloth. 1876. 21s. BHANDARKAR.-EARLY HISTORY OF THE DEKKAN DOWN TO THE MAHOMEDAN CONQUEST. By Ramkrishna Gopal Bhandarkar, M.A., Hon. M.R.A.S., Professor of Oriental Languages, Dekkan College. Written for the Bombay Gazette. Royal 870, pp. 128, wrapper, 1884. 55. BICKNELL. --See HAFIZ. BIERBAUM.-HISTORY OF THE ENGLISH LANGUAGE AND LITERATURE. By F. J. Bierbaum, Ph.D. Crown 8vo, pp. viii, and 270, cloth. 1883. 3s. BIGANDET. -THE LIFT OF GAUDAMA. See Trübner's Oriental Series.

·8 A Catalogue of Important Works, BILLINGS.—THE PRINCIPLES OF VENTILATION AND HEATING, and their Practical Application. By John S. Billings, M.D., LL.D. (Edinb.), Surgeon U.S. Army. Demy 8vo, pp. x. and 216, cloth. 1884. 15s. BIRCH.--FASTI MONASTICI AEVI SAXONICI ; or, An Alphabetical List of the Heads of Religious Houses in England previous to the Norman Conquest, to which is prefixed a Chronological Catalogue of Contemporary Foundations. By Walter de Gray Birch. 8vo, pp. vii. and 114, cloth. 1873. 58. BIRD.---PHYSIOLOGICAL ESSAYS. Drink Craving, Differences in Men, Idiosyncrasy, and the Origin of Disease. By Robert Bird, M.D. Demy Svo, pp. 246, cloth. 1870. 7s.6d. BIZYENOS.-ATOIAEZ, AYPAI. Poems. By George M. Bizyenos. With Frontis. piece Etched by Prof. A. Legros. Royal 8vo, pp. viii.-312, printed on hand-made, paper, and richly bound. 1883. $1, 11s. 6d. BLACK_YOUNG JAPAN, YOKOHAMA AND YEDO. A Narrative of the Settlement and the City, from the Signing of the Treaties in 1858 to the Close of 1879; with a Glance at the Progress of Japan during a period of Twenty-one Years. By J. R. "Black, formerly Editor of the “Japan Herald," &c. 2 vols. demy 8vo, pp. xviii, and 418; xiv. and 522, cloth. 1881. £2, 2s. BLACKET. -- RESEARCHES INTO THE LOST HISTORIES OF AMERICA ; or, The Zodiac shown to be an Old Terrestrial Map, in which the Atlantic Isle is delineated; so that Light can be thrown upon the Obscure Histories of the Earthworks and Ruined Cities of America. By W. S. Blacket. Illustrated by numerous Engravings. 8vo, pp. 336, cloth. 1883. 108. 6d. BLADES. --SHAKSPERE AND TYPOGRAPHY. Being an Attempt to show Shakspere's Personal Connection with, and Technical Knowledge of, the Art of Printing ; also Remarks upon some common Typographical Errors, with especial reference to the Text of Shakspere. By William Blades. 8vo, pp. viii. and 78, with an Illustration, cloth. 1872. 38. BLADES.-THE BIOGRAPHY AND TYPOGRAPHY OF WILLIAM CAXTON, England's First Printer. By W. Blades. Founded upon the Author's “Life and Typography of William Caxton," Brought up to the Present Date. Elegantly and appropriately printed in demy 8vo, on hand-made paper, imitation old bevelled binding. 1877. £1, 1s. Cheap Edition. Crown 8vo, cioth. 1881. 5s. BLADES.-TAF ENEMIES OF Books. By William Blades, Typograph. Crown 8vo, pp. xvi. and 112, parchment wrapper. 1880. BLADES. --AN ACCOUNT OF THE GERMAN MORALITY PLAY ENTITLED DEPOSITIO CORNUTI TYPOGRAPHICT, as Performed in the Seventeenth and Eighteenth Centuries. With a Rhythmical Translation of the German Version of 1648. By William Blades (Typographer). To which is added a Literal Reprint of the unique Original Version, written in Plaat Deutsch by Paul de Wise, and printed in 1621. Small 4to, pp. xii.-144, with facsimile Illustrations, in an appropriate binding, 1885. 78. 6d. BLAKEY.MEMOIRS OF DR. ROBERT BLAKEY, Professor of Logic and Metaphysics, Queen's College, Belfast. Edited by the Rev. Henry Miller. Crown 8vo, pp. xii. and 252, cloth. 1879. 58. BLEEK.-REYNARD THE FOX IN SOUTH AFRICA ; or, Hottentot Fables and Tales, chiefly Translated from Original Manuscripts in the Library of His Excellency Sir George Grey, K.C.B. By W. H. I. Bleek, Ph.D. Post 870, pp. xxvi. and 94, cloth. 1864. 38. 6d. BLEEK. A BRIEF ACCOUNT OF BUSHMAN FOLK LORE, and other Texts. By W. H. I. Bleek, Ph.D. Folio, pp. 21, paper. 28. 6d. BLUMHARDT.-See CHARITABALI. BOEHMER.-See VALDES, and SPANISH REFORMERS. BOJESEN.–A GUIDE TO THE DANISH LANGUAGE. Designed for English Students. By Mrs. Maria Bojesen. 12mo, pp. 250, cloth. 1863. 58.

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·10 A Catalogue of Important Works, BRUNNOW.-See SCHEFFEL. BRUNTON.-MAP OF JAPAN. See under JAPAN. BUDGE. --ARCHAIC CLASSICS. Assyrian Texts; being Extracts from the Annals of Shalmaneser II., Sennacherib, and Assur-Bani-Pal. With Philological Notes. By Ernest A. Budge, B.A., M.R.A.S., Assyrian Exhibitioner, Christ's College, Cambridge. Small 4to, pp. viii. and 44, cloth. 1880. 7s. 6d. BUDGE. HISTORY OF ESARHADDON. See Trübner's Oriental Series. BUNYAN.-SCENES FROM THE PILGRIII'S PROGRESS. By. R. B. Rutter. 4to, pp. 142, boards, leather back. 1882. 5s. BURGESS :- ARCHÆOLOGICAL SURVEY OF WESTERN INDIA:- REPORT OF THE FIRST SEASON'S OPERATIONS IN THE BELGÂM AND KALADI DISTRICTS. January to May 1874. By James Burgess, F.R.G.S. With 56 Photographs and Lithographic Plates. Royal 4to, pp. viii. and 45; half bound. 1875. £2, 2s. REPORT ON THE ANTIQUITIES OF KATHIÂWÂD AND KACHH, being the result of the Second Season's Operations of the Archäological Survey of Western India, 1874-75. By James Burgess, F.R.G.S. Royal 4to, pp. x. and 242, with 74 Plates; half bound. 1876. '£3, 3s. REPORT ON THE ANTIQUITIES IN THE BIDAR AND AURANGABAD DISTRICTS, in the Territories of His Highness the Nizam of Haiderabad, being the result of the Third Season's Operations of the Archäological Survey of Western India, 1875-76. By James Burgess, F.R.G.S., M.R.A.S., Archäological Surveyor and Reporter to Government, Western India, Royal 4to, pp. viii. and 138, with 63 Photographic Plates ; half bound. 1878. £2, 2s. REPORT ON THE BUDDHIST CAVE TEMPLES AND THEIR INSCRIPTIONS; containing Views, Plans, Sections, and Elevation of Façades of Cave Temples ; Drawings of Architectural and Mythological Sculptures; Facsimiles of Inscriptions, &c.; with Descriptive and Explanatory Text, and Translations of Inscriptions, &c., &c. By (2 Vols. 1883, £6, 6s. James Burgess, LL.D., F.R.G.S., &c. Royal 4to, pp. x. and 140, with 86 Plates and Woodcuts; half-bound. REPORT ON ELURA CAVE TEMPLES, AND THE BRAHMANI- CAL AND JAINA CAVES IN WESTERN INDIA. By James Burgess, LL.D., F.R.G.S., &c. Royal 4to, pp. viii. and 90, with 66 Plates and Woodcuts ; half-bound. BURMA, ---THE BRITISH BURMA GAZETTEER. Compiled by Major H. R. Spearman, under the direction of the Government of India. 2 vols. 8vo, pp. 764 and 878, with 11 Photographs, cloth. 1880. £2, 10s. BURMA, HISTORY OF. See Trübner's Oriental Series, page 70. BURNE. - SHROPSHIRE FOLK-LORE. A Sheaf of Gleanings. Edited by Charlotte S. Burne, from the Collections of Georgina F. Jackson. Demy 8vo. Part I., pp. xvi.-176, wrapper. 1883. 7s.6d. Part II., pp. 192, wrapper. 1885. 75. 6d. BURNELL.-ELEMENTS OF SOUTH INDIAN PALÆOGRAPHY, from the Fourth to the Seventeenth Century A.D., being an Introduction to the Study of South Indian Inscriptions and MSS. By A. O. Burnell. Second enlarged and improved Edition, 4to, pp. xiv, and 148, Map and 35 Plates, cloth. 1878. £2, 12s, 6d. BURNELL. --A CLASSIFIED INDEX TO THE SANSKRIT MSS. IN THE PALACE AT TANJORE. Prepared for the Madras Government. By A. C. Burnell, Ph.D., &c., &c. Ato, stiff wrapper. Part I., pp. iv.-80, Vedic and Technical Literature. Part II., pp. iv.-80, Philosophy and Law. Part III., Drama, Epics, Purānas, and Zantras ; Indices. 1879. 10s, each.

·Published by Trübner & Co. 11 .. BURTON.- HANDBOOK FOR OVERLAND EXPEDITIONS ; being an English Edition of the “Prairie Traveller," a Handbook for Overland Expeditions. With Illustrations and Itineraries of the Principal Routes between the Mississippi and the Pacific, and a Map. By Captain R. B. Marcy (now General and Chief of the Staff, Army of the Potomac). Edited, with Notes, by Captain Richard F. Burton. Crown 8vo, pp. 270, numerous Woodcuts, Itineraries, and Map, cloth. 1863. 6s. 6d. BUTLER.-EREWHON; or, Over the Range. By Samuel Butler. Seventh Edition. Crown 8vo, pp. xii, and 244, cloth. 1884. 5s. BUTLER.--THE FAIR HAVEN. A. Work in Defence of the Miraculous Element in Our Lord's Ministry upon Earth, both as against Rationalistic Impugners and certain Orthodox Defenders. By the late John Pickard Owen. With a Memoir of the Author by William Bickersteth Owen. By Samuel Butler. Second Edition. Demy 8v0, pp. x. and 248, cloth. 1873. 7s. 6d. BUTLER.--LIFE AND HABIT. By Samuel Butler, Second Edition. Crown 8vo, pp. x. and 308, cloth. 1878. 7s. 6d. BUTLER.--GAVOTTES, MINUETS, F'UGUES, AND OTHER SHORT PIECES FOR THE PIANO. By Samuel Butler, Author of " Erewhon," “Life and Habit," &c. (Op. I. mus.), and Henry Festing Jones (Op. I.) BUTLER.--EVOLUTION, OLD AND NEW; or, The Theories of Buffon, Dr. Erasmus Darwin, and Lamarck, as compared with that of Mr. Charles Darwin. By Samuel Butler. Second Edition, with an Appendix and Index. Crown 8vo, pp. xii. and 430, cloth. 1882. 10s. 6d. BUTLER. --UNCONSCIOUS MEMORY: A Comparison between the Theory of Dr. Ewald Hering, Professor of Physiology at the University of Prague, and the Philosophy of the Unconscious” of Dr. Edward von Hartmann. With Translations from these Authors, and Preliminary Chapters bearing on “Life and Habit," "Evolution, New and old," and Mr. Charles Darwin's edition of Dr. Krause's Erasmus Darwin." By Samuel Butler. Crowu Svo, pp. viii. and 288, cloth. 1880. 78. 6d. BUTLER, -ALPS AND SANCTUARIES OF PIEDMONT AND THE CANTON TICINO. Profusely Illustrated by Charles Gogin, H. F. Jones, and the Author. By Samuel Butler. Foolscap 4to, pp. viii. and 376, cloth. 1882. 215. BUTLER. --SELECTIONS FROM HIS PREVIOUS WORKS, with Remarks on Mr. G. J. Romanes? recent work, “Mental Evolution in Animals," and "A Psalm of Montreal.” By Samuel Butler. Crown 8vo, pp. viii, and 326, cloth. 1884. 7s.6d. BUTLER. -THE SPANISH TEACHER AND COLLOQUIAL PHRASE-BOOK. An Easy and Agreeable Method of acquiring a Speaking Knowledge of the Spanish Language. By Francis Butler. Fcap. 8vo, pp. xviii. and 240, half-roan. 28. 6d. BUTLER.-HUNGARIAN POEMS AND FABLES FOR ENGLISH READERS. Selected and Translated by E. D. Butler, of the British Museum ; with Illustrations by A. G. Butler. Foolscap, pp. vi. and 88, limp cloth. 1877. 2s. BUTLER. THE LEGEND OF THE WONDROUS HUNT. By John Arany. With a few Miscellaneous Pieces and Folk-Songs. Translated from the Magyar by E. D. Butler, F.R.G.S. Crown 8vo, pp. viii. and 70. Limp cloth. 2s. 6d. CAITHNESS.–LECTURES ON POPULAR AND SCIENTIFIC SUBJECTS. By the Earl of Caithness, F.R.S. Delivered at various times and places. Second enlarged Edition. Crown 8vo, pp. 174, cloth. 1879. 2s. 6d. CALCUTTA REVIEW.-SELECTIONS FROM Nos. I.-XXXVII. 5s, each. CALDER. THE COMING ERA. By A. Calder, Officer of the Legion of Honour, and Author of The Man of the Future." 8vo, pp. 422, cloth. 1879. 10s. 6d. CALDWELL.-A COMPARATIVE GRAMMAR OF THE DRAVIDIAN OR SOUTH INDIAN FAMILY OF LANGUAGES. By the Rev. R. Caldwell, LL.D. A second, corrected, and enlarged Edition. Demy 8vo, pp. 804, cloth. 1875. 28s. CALENDARS OF STATE PAPERS. List on application.

·12 A Catalogue of Important Works, CALL.-REVERBERATIONS. Revised. With a chapter from My Autobiography. By W. M. W. Call, M.A., Cambridge, Author of " Lyra Hellenica” and “Golden Histories." Crown 8vo, pp. viii, and 200, cloth. 1875. 4s. 6d. CALLAWAY.-NURSERY TALES, TRADITIONS, AND HISTORIES OF THE ZULUS. In their own words, with a Translation into English, and Notes. By the Rev. Canon Callaway, M.D. Vol. I., 8vo, pp. xiv. and 378, cloth. 1868. 16s. CALLAWAY. THE RELIGIOUS SYSTEM OF THE AMAZULU. Part I. - Unkulunkulu; or, The Tradition of Creation as existing among the Amazulu and other Tribes of South Africa, in their own words, with a Translation into English, and Notes. By the Rev. Canon Callaway, M.D. Svo, pp. 128, sewed. 1868. 4s. Part II. -Amatongo; or, Ancestor-Worship as existing among the Amazulu, in their own words, with a Translation into English, and Notes. By the Rev. Canon Callaway, M.D. 8vo, pp. 127, sewed. 1869. 4s. Part III.--Izinyanga Zokubula ; or, Divination, as existing among the Amazulu, in their own words, with a Translation into English, and Notes. By the Rev. Canon Callaway, M.D. 8vo, pp. 150, sewed. 1870.4s. Part IV.-On Medical Magic and Witchcraft. Svo, pp. 40, sewed, 1s. 6d. CAMBRIDGE PHILOLOGICAL SOCIETY (TRANSACTIONS). Vol. I., from 1872-1880. 8vo, pp. xvi.-420, wrapper. 1881. 155. Vol. II., for 1881 and 1882. 8vo, pp. viii.-286, wrapper. 1883. 12s. CAMERINI.-L'Eco ITALIANO; a Practical Guide to Italian Conversation. By E. Camerini. With a Vocabulary. 12mo, pp. 98, cloth. 1860. 4s. 6d. CAMPBELL.THE GOSPEL OF THE WORLD'S DIVINE ORDER. By Douglas Campbell. New Edition. Revised. Crown 8vo, pp. viii, and 364, cloth. 1877. 48. 6d. CANADA. - A GUIDE BOOK TO THE DOMINION OF CANADA. Containing Information for intending Settlers, with many Illustrations and Map. Published under the Direction of the Government of Canada. Demy 8vo, Pp. xiv.-138, thick paper, sewed. 1885. 6d. CANDID EXAMINATION OF THEISM. By Physicas. Post 8v0, pp. xviii. and 198, cloth. 1878. 7s. 6d. CANTICUM CANTICORUM, reproduced in facsimile, from the Scriverius copy in the British Museum. With an Historical and Bibliographical Introduction by I. Ph. Berjeau. Folio, pp. 36, with 16 Tables of Illustrations, vellum. 1860. £2, 2s. CAREY. THE PAST, THE PRESENT, AND THE FUTURE. By H. C. Carey. Second Edition, 8vo, pp. 474, cloth. 1856. 10s. 6d. CARLETTI.-HISTORY OF THE CONQUEST OF TUNIS. Translated by J. T. Carletti. Crown 8vo, pp. 40, cloth. 1883. 2s. 6d. CARNEGY.-NOTES ON THE LAND TENURES AND REVENUE ASSESSMENTS OF UPPER INDIA. By P. Carnegy. Crown Svo, pp. viii. and 136, and forms, cloth. 1874. 6s. CATHERINE II., MEMOIRS OF THE EMPRESS. Written by herself. With a Preface by A. Herzen. Trans. from the French. 12mo, pp. xvi. and 352, bds. 1859. 7s. 6d. CATLIN.-O-KEE-PA. A Religious Ceremony; and other Customs of the Mandans. By George Catlin. With 13 coloured Illustrations. Small 4to, pp. vi. and 52, cloth. 1867. 148. CATLIN. THE LIFTED AND SUBSIDED ROCKS OF AMERICA, with their Influence on the Oceanic, Atmospheric, and Land Currents, and the Distribution of Races. By George Catlin. With 2 Maps. Cr. 8vo, pp. xii. and 238, cloth. 1870. 6s. 6d. CATLIN.-SHUT YOUR MOUTH AND SAVE YOUR LIFE. By George Catlin, Author of **Notes of Travels amongst the North American Indians,” &c., &c. With 29 Illustrations from Drawings by the Author. Eighth Edition, considerably enlarged. Crown 8vo, pp. 106, cloth. 1882. 28. 6d.

·Published by Trübner & Co. 13 CAXTON.--THE BIOGRAPHY AND TYPOGRAPHY OF. See BLADES. CAXTON CELEBRATION, 1877.-CATALOGUE OF THE LOAN COLLECTION OF ANTI- QUITIES, CURIOSITIES, AND APPLIANCES CONNECTED WITH THE ART OF PRINTING. Edited by G. Bullen, F.S.A. Post Svo, pp. xx. and 472, cloth, 3s. 6d. CAZELLES.-OUTLINE OF THE EVOLUTION-PHILOSOPHY, By Dr. W. E. Cazelles. Translated from the French by the Rev. O. B. Frothingham. Crown 8vo, pp. 156, cloth. 1875. 3s. 6d. CESNOLA.-SALAMINTA (Cyprus). The History, Treasures, and Antiquities of Salamis in the Island of Cyprus. By A. Palma di Cesnola, F.S.A., &c. With an Introduction by S. Birch, Esq., D.C.L., LL.D., Keeper of the Egyptian and Oriental Antiquities in the British Museum. Royal 8vo, pp. xlviii. and 325, with upwards of 700 Illustrations and Map of Ancient Cyprus, cloth. 1882. 31s. 6d. CHALMERS.-STRUCTURE OF CHINESE CHARACTERS, under 300 Primary Forms after the Shwoh-wan, 100 A.D., and the Phonetic Shwoh-wan, 1833. By J. Chalmers, M.A., LL.D., A.B. Demy Svo, pp. x. and 200, with two plates, limp cloth. 1882. 128. 6d. CHAMBERLAIN. THE CLASSICAL POETRY OF THE JAPANESE. By Basil Hall Chamberlain, Author of "Yeigo Henkaku, Ichiraz.” Post 8vo, pp. xii. and 228, cloth. 1880. 7s. 6d. CHAPMAN.-CHLOROFORM AND OTHER ANÆSTHETICS : Their History and Use during Childbirth. By John Chapman, M.D. 8vo, pp. 51, sewed. 1859. Is. CHAPMAN. --DIARRHEA AND CHOLERA : Their Nature, Origin, and Treatment through the Agency of the Nervous System. By John Chapman, M.D., M.R.O.P., M.R.C.S. 8vo, pp. xix, and 248, cloth. 75. 6d. CHAPMAN.-MEDICAL CHARITY : its Abuses, and how to Remedy them. By John Chapman, M.D. 8vo, pp. viii. and 108, cloth. 1874. 2s. 6d. CHAPMAN..-SEA-SICKNESS, AND HOW TO PREVENT IT. An Explanation of its Nature and Successful Treatment, through the Agency of the Nervous System, by means of the Spinal Ice Bag; with an Introduction on the General Principles of Neuro-Therapeutics. By John Chapman, M.D., M.R.O.P., M.R.C.S. Second Edition. 8vo, pp. viii. and 112, cloth. 1868. 3s. CHAPTERS ON CHRISTIAN CATHOLICITY. By a Clergyman. 8v0, pp. 282, cloth. 1878. 5s. CHARITABALI (THE), or, Instructive Biography By Isvarachandra Vidyasagara. With a Vocabulary of all the Words occurring in the Texte By J. F. Blumhardt, Bengal Lecturer at the University College, London; and Teacher of Bengali for the Cambridge University. 12mo, pp. 174, cloth. 1884. 5s. The Vocabulary only, 2s. 6d. CHARNOCK._A GLOSSARY OF THE ESSEX DIALECT. By Richard Stephen Charnock, Ph.D., F.S.A. Fcap., pp. xii. and 64, cloth. 1880. 3s. 6d. CHARNOCK. -PRENOMINA ; or, The Etymology of the Principal Christian Names of Great Britain and Ireland. By R. S. Charnock, Ph.D., F.S.A. Crown 8vo, pp. xvi. and 128, cloth. 1882. 6s. CHATTERJEE. See PHILLIPS. CHATTOPADHYAYA.—THE YÂTRÅS; or, The Popular Dramas of Bengal. By N. Chattopadhyaya. Post Svo, pp. 50, wrapper. 1882. 2s. CHAUCER SOCIETY. --Subscription, two guineas per annum. List of Publications on application. CHILDERS.-A PALI-ENGLISH DICTIONARY, with Sanskrit Equivalents, and with numerous Quotations, Extracts, and References. Compiled by Robert Cæsar Childers, late of the Ceylon Civil Service. Imperial 8vo, double columns, pp. 648, cloth. 1875. £3, 3s. CHILDERS. THE MAHAPARINIBBANASUTTA OF THE SUTTA PITAKA. The Pali Text. Edited by the late Professor R. C. Childers. 8vo, pp. 72, limp cloth. 1878. 58.

·14 A Catalogue of Important Works, CHINTAMON. ----A COMMENTARY ON THE TEXT OF THE BHAGAVAD-GITÁ; or, The Discourse between Khrishna and Arjuna of Divine Matters A Sanskrit Philosophical Poem. With a few Introductory Papers. By Hurrychund Chintamon, Political Agent to H. H. the Guicowar Mulhar Rao Maharajah of Baroda. Post Svo, pp. 118, cloth. 1874. 6s. CHRONICLES AND MEMORIALS OF GREAT BRITAIN AND IRELAND DURING THE MIDDLE AGES. List on application. CLARK.-MEGHADUTA, THE CLOUD MESSENGER. Poem of Kalidasa. Translated. by the late Rev. T. Clark, M.A. Fcap. Svo, pp. 64, wrapper. 1882. Is. CLARK. -A FORECAST OF THE RELIGION OF THE FUTURE. Being Short Essays on some important Questions in Religious Philosophy. By W. W. Clark. Post, 8vo, pp. xii. and 238, cloth. 1879. 38. 6d. CLARKE.-TEN GREAT RELIGIONS: An Essay in Comparative TheologyBy James Freeman Clarke. Demy 8vo, pp. x. and 528, cloth. 1871. 15s. CLARKE. --TEN GREAT RELIGIONS. Part II., A Comparison of all Religions. By J. F. Clarke. Demy Svo, pp. xxviii.- 414, cloth. 1883. 10s. 6a. CLARKE.-THE EARLY HISTORY OF THE MEDITERRANEAN POPULATIONS, &c., in their Migrations and Settlements. Illustrated from Autonomous Coins, Gems, Inscriptions, &c. By Hyde Clarke. 8vo, pp. 80, cloth. 1882. 5s. CLAUSEWITZ.ON WAR. By General Carl von Clausewitz. Translated by Colonel J.J. Graham, from the third German Edition. Three volumes complete in one. Foap 4to, double columns, pp. xx. and 564, with Portrait of the author, cloth. 2873. 10s. 6d. CLEMENT AND HUTTON.-ARTISTS OF THE NINETEENTH CENTURY AND THEIR WORKS. A Handbook containing Two Thousand and Fifty Biographical Sketches. By Clara Erskine Clement and Lawrence Hutton. Third, Revised Edition. 2 vols. crown 8vo. pp. 844, cloth. 1885. 21s. COKE.CREEDS OF THE DAY: or, Collated Opinions of Reputable Thinkers. By Henry Coke, In Three Series of Letters. 2 vols. Demy Svo, pp. 302-324, cloth. 1883. 21. COLEBROOKE.-TAE LIFE AND MISCELLANEOUS ESSAYS OF HENRY THOMAS COLE. BROOKE. The Biography by his Son, Sir T. E. Colebrooke, Bart., M.P. 3 vols. Vol. I. The Life. Demy 8vo, pp. xii, and 492, with Portrait and Map, cloth. 1873. 14s. Vols. II. and III, The Essays. A new Edition, with Notes by E. B. Cowell, Professor of Sanskrit in the University of Cambridge. Demy Svo, pp. xvi. and 544, and x, and 520, cloth. 1873. 28s. COLENSO.--NATAL SERMONS. A Series of Discourses Preached in the Cathedral Church of St Peter's, Maritzburg. By the Right Rev. John William Colenso, D.D., Bishop of Natal. Svo, pp. viii. and 373, cloth. 1866. 78. 6d. The Second Series. Crown 8vo, cloth. 1868. 5s. COLLINS.—A GRAMMAR AND LEXICON OF THE HEBREW LANGUAGE: Entitled Sefer Hassoham. By Rabbi Moseh Ben Yitshak, of England. Edited from a MS. in the Bodleian Library of Oxford, and collated with a MS. in the Imperial Library of St. Petersburg, with Additions and Corrections, by G. W. Collins, M.A. Demy 4to, pp. 112, wrapper. 1882. 7s. 6d. COLYMBIA.-Crown 8vo, pp. 260, cloth. 1873. 5s. « The book is amusing as well as clever."-Atheneum. "Many exceedingly humorous passages." -Public Opinion. "Deserves to be read." Scotsman. * Neatly done."Graphic. * Very amusing."Examiner. COMTE.--THE CATECHISM OF POSITIVE RELIGION : Translated from the French of Auguste Comte. By Richard Congreve. Second Edition. Revised and Corrected. and conformed to the Second French Edition of 1874. Crown 8vo, pp. 316, cloth, 1883. 2s. 60. COMTE.THE EIGHT CIRCULARS OF AUGUSTE COMTE. Translated from the French, ander the auspices of R. Congreve. Fcap. 8vo, pp. iv, and 90, cloth. 1882. Is. 6d.

·Published by Trübner & Co. 15 COMTE. PRELIMINARY DISCOURSE ON THE POSITIVE SPIRIT. Prefixed to the “Traité Philosophique d'Astronomie Populaire." By M. Auguste Comte. Translated by W. M. W. Call, M.A., Camb. Crown Svo, pp. 154, cloth. 1883. 2s. 6d. COMTE.-THE POSITIVE PHILOSOPHY OF AUGUSTE COMTE. Translated and condensed by Harriet Martineau. 2 vols. Second Edition. 8vo, cloth. Vol. I., pp. xxiv. and 400; Vol. II., pp. xiv, and 468. 1875. 25s. CONGREVE. THE ROMAN EMPIRE.OF THE WEST. Four Lectures delivered at the Philosophical Institution, Edinburgh, February 1855, by Richard Congreve, M.A. 8vo, pp. 176, cloth. 1855. 4s. CONGREVE.-ELIZABETH OF ENGLAND. Two Lectures delivered at the Philosophical Institution, Edinburgh, January 1862. By Richard Congreve. 18mo, pp. 114, sewed. 1862. 2s.6d. CONTOPOULOS.- A LEXICON OF MODERN GREEK-ENGLISH AND ENGLISH MODERN GREEK. By N. Contopoulos. Part I. Modern Greek-English. Part II. English Modern Greek. Svo, pp. 460 and 582, cloth. 1877. 27s. CONWAY.--THE SACRED ANTHOLOGY: A Book of Ethnical Scriptures. Collected and Edited by Moncure D. Conway. Fifth Edition. Demy 8vo, pp. viii. and 480, cloth, 1876. 12s. CONWAY.-IDOLS AND IDEALS. With an Essay on Christianity. By Moncure D. Conway, M.A., Author of "The Eastern Pilgrimage," &c. Crown 8vo, pp. 352, cloth. 1877. 4s. CONWAY.-EMERSON AT HOME AND ABROAD. See English and Foreign Philosophical Library. CONWAY. -TRAVELS IN SOUTH KENSINGTON. By M. D. Conway. Illustrated. 8vo, pp. 234, cloth. 1882. 12s. CONTENTS.--The South Kensington Museum-Decorative Art and Architecture in England -Bedford Park. COOMARA SWAMY. THE DATHAVANSA; or, The History of the Tooth Relic of Gotama Buddha, in Pali verse. Edited, with an English Translation, by Mutu Coomara Swamy, F.R.A.S. Demy Svo, pp. 174, cloth. 1874. 10s. 6d. English Translation. With N pp. 100. 6s. COOMARA SWAMY.- SUTTA NIPATA ; or, Dialogues and Discourses of Gotama Buddha (2500 years old). Translated from the original Pali. With Notes and Introduction. By Mutu Coomara Swamy, F.R.A.S. Crown 8vo, pp. xxxvi. and 160, cloth. 1874. 6s. COPARCENERS (THE): Being the Adventures of Two Heiresses. See "Arthur.” CORNELIA. A Novel. Post 8vo, pp. 250, boards. 1863. Is. 6d. COTTA.-GEOLOGY AND HISTORY. A Popular Exposition of all that is known of the Earth and its Inhabitants in Pre-historic Times. By Bernhard Von Cotta, Professor of Geology at the Academy of Mining, Freiberg, in Saxony. 12mo, pp. iv. and 84, cloth. 1865. 2s. COUSIN.-THE PHILOSOPHY OF KANT. Lectures by Victor Cousin. Translated from the French. To which is added a Biographical and Critical Sketch of Kant's Life and Writings. By A. G. Henderson. Large post 8vo, pp. xciv, and 194, cloth. 1864. 6s. COUSIN. -ELEMENTS OF PSYCHOLOGY : included in a Critical Examination of Locke's Essay on the Human Understanding, and in additional pieces. Translated from the French of Victor Cousin, with an Introduction and Notes. By Caleb S. Henry, D.D. Fourth improved Edition, revised according to the Author's last corrections. Crown 8vo, pp. 568, cloth. 1871. 8s. COWELL. A SHORT INTRODUCTION TO THE ORDINARY PRAKRIT OF THE SANSKRIT DRAMAS. With a List of Common Irregular Prákrit Words. By E. B. Cowel, Professor of Sanskrit in the University of Cambridge, and Hon. LL.D. of the University of Edinburgh. Crown 8vo, pp. 40, limp cloth. 1875. 3s. 6d.

·16 A Catalogue of Important Works, COWELL, --PRAKRITA-PRAKASA; or, The Prakrit Grammar of Vararuchi, with the Commentary (Manorama) of Bhamaba; the first complete Edition of the Original Text, with various Readings from a collection of Six MSS, in the Bodleian Library at Oxford, and the Libraries of the Royal Asiatic Society and the East India House ; with Copious Notes, an English Translation, and Index of Prakrit Words, to which is prefixed an Easy Introduction to Prakrit Grammar. By Edward Byles Cowell, of Magdalen Hall, Oxford, Professor of Sanskrit at Cambridge. New Edition, with New Preface, Additions, and Corrections. Second Issue. 8vo, pp. xxxi. and 204, cloth. 1868. 14s. COWELL. THE SARVADARSANA SAMGRAHA. See Trübner's Oriental Series. COWLEY.-POEMS. By Percy Tunnicliff Cowley. Demy 8v0, pp. 104, cloth. 1881. 5s. CRAIG.-THE IRISH LAND LABOUR QUESTION, Illustrated in the History of Ralahine and Co-operative Farming. By E. T. Craig. 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·20 A Catalogue of Important Works, ECKSTEIN.PRUSIAS: A Romance of Ancient Rome under the Republic. By Ernst Eckstein. From the German by Clara Bell. Two vols. 16mo, pp. 356 and 336. cloth. 1884. 7s. 6d.; paper, 5s. ECKSTEIN. -QUINTUS CLAUDIUS. A Romance of Imperial Rome. By Ernst Eckstein. From the German by Clara Bell, Two vols. 16mo, pp. 314 and 304, cloth. 1884. 7s. 6d. ; paper, 5s. EDDA SÆMUNDAR HINNS FRODA. The Edda of Sæmund the Learned. Translated from the Old Norse, by Benjamin Thorpe. Complete in 1 vol. fcap. 8vo, pp. viii. and 152, and pp. viii. and 170, cloth. 1866. 7s. Ed. EDGREN.--SANSKRIT GRAMMAR. See Trübner's Collection. EDKINS.--CHINA'S PLACE IN PHILOLOGY. An attempt to show that the Languages of Europe and Asia have a common origin. By the Rev. Joseph Edkins. Crown 8vo, pp. xxiii. and 403, cloth. 1871. 10s. 60. EDKINS.--INTRODUCTION TO THE STUDY OF THE CHINESE CHARACTERS. By J. Edkins, D.D., Peking, China. Royal 8vo, pp. 340, paper boards. 1876. 18s. EDKINS.-RELIGION IN CHINA. See English and Foreign Philosophical Library, Vol. VIII., or Trübner's Oriental Series. EDKINS. CHINESE BUDDHISM. See Trübner's Oriental Series. EDMONDS. -GREEK LAYS, IDYLLS, LEGENDS, &c. A Selection from Recent and Contemporary Poets. Translated by E. M. Edmonds. With Introduction and Notes. Crown 8vo, pp. xiv, and 264, cloth. 1885. 6s. 6d. EDMUNDSON.-MIITON AND VONDEL: a Curiosity of Literature. By George Edmundson, M.A., Late Fellow and Tutor of Brasenose College, Oxford, Vicar of Northolt, Middlesex. Crown 8vo, pp. cloth. EDWARDS.-MEMOIRS OF LIBRARIES, together with a Practical Handbook of Library Economy. By Edward Edwards. Numerous Illustrations. 2 vols. royal 8vo, cloth. Vol. i. pp. xxviii. and 841 ; Vol. ii. pp. xxxvi, and 1104. 1859. £Ž, 8s. DITTO, large paper, imperial 8vo, cloth. £4, 4s.. EDWARDS.-CHAPTERS OF THE BIOGRAPHICAL HISTORY OF THE FRENCH ACADEMY. 1629-1863. With an Appendix relating to the Unpublished Chronicle “ Liber de Hyda.” By Edward Edwards. 8vo, pp. 180, cloth. 1864. 6s. DITTO, large paper, royal 8vo. 10s, 6d. EDWARDS. -LIBRARIES AND FOUNDERS OF LIBRARIES. By Edward Edwards. Svo, Pp. xix. and 506, cloth. 1865. 18s. DITTO, large paper, imperial 8vo, cloth. $1, 10s. EDWARDS.-FREE TOWN LIBRARIES, their Formation, Management, and History in Britain, France, Germany, and America. Together with Brief Notices of Book Collectors, and of the respective Places of Deposit of their Surviving Collections. By Edward Edwards. 8vo, pp. xvi. and 634, cloth. 1869. 21s. EDWARDS.---LIVES OF THE FOUNDERS OF THE BRITISH MUSEUM, with Notices of its Chief Augmentors and other Benefactors. 1570-1870. By Edward Edwards, With Illustrations and Plans. 2 vols. 8vo, pp. xii. and 780, cloth. 1870. 30s. EDWARDES.-See ENGLISH AND FOREIGN PHILOSOPHICAL LIBRARY, Vol. XVII. EGER.-TECHNOLOGICAL DICTIONARY IN THE ENGLISH AND GERMAN LANGUAGES. Edited by Gustav Eger, Professor of the Polytechnic School of Darmstadt, and Sworn Translator of the Grand Ducal Ministerial Departments. Technically Revised and Eularged by Otto Brandes, Chemist. Two vols., royal 8vo, pp, viii. and 712, and pp. viii. and 970, cloth. 1884. £1, 78. EGER AND GRIME.-An Early English Romance. Edited from Bishop Percy's Folio Manuscripts, about 1650 A.D. By J. W. Hales, M.A., Fellow of Christ's College, Cambridge, and F. J. Furnivall, M.A., of Trinity Hall, Cambridge. 4to, large paper, half bound, Roxburghe style, pp. 64. 1867. 10s. 6d. EGERTON. -SUSSEX FOLK AND SUSSEX WAYS. Stray Studies in the Wealden Formation of Human Nature. By the Rev. J. Coker Egerton, M. A., Rector of Burwash. Orown 8vo, pp. 140, cloth. 1884. 2s.

·Published by Trübner & Co. 21 EGGELING.-See AUCTORES SANSKRITI, Vols. IV. and V. EGYPT EXPLORATION FUND : THE STORE-CITY OF PITHOM, and the Route of the Exodus. By Edouard Naville, 4to, pp. viii. and 32, with Thirteen Plates and Two Maps, boards. 1885. 258. EGYPTIAN GENERAL STAFF PUBLICATIONS :- GENERAL REPORT ON THE PROVINCE OF KORDOFAN. Submitted to General C. P. Stone, Chief of the General Staff Egyptian Army. By Major H. G. Prout, Commanding Expedition of Reconnaissance. Made at El-Obeiyad (Kordofan), March 12th, 1876. Royal 8vo, pp. 232, stitched, with 6 Maps. 1877. 10s. 6d. PROVINCES OF THE EQUATOR: Summary of Letters and Reports of the Governor- General. Part 1. 1874. Royal Svo, pp. viii. and 90, stitched, with Map. 1877. 58. REPORT ON THE SEIZURE BY THE ABYSSINIANS of the Geological and Mineralogical Reconnaissance Expedition attached to the General Staff of the Egyptian Army. By L. H. Mitchell, Chief of the Expedition. Containing an Account of the subsequent Treatment of the Prisoners and Final Release of the Commander. Royal 8vo, pp. xii. and 126, stitched, with a Map. 1878. 7s. 6d. EGYPTIAN CALENDAR for the year 1295 A.H. (1878 A.D.): Corresponding with the years 1594, 1595 of the Koptic Era. Svo, pp. 98, sewed. 1878. 2s. 6d. EHRLICE. --FRENCH READER : With Notes and Vocabulary. By H. W. Ehrlich. 12mo, pp. viii. and 125, limp cloth. 1877. Is. 6d. EITEL. -BUDDHISM: Its Historical, Theoretical, and Popular Aspects. In Three Lectures. By E. J. Eitel, M.A., Ph.D. Third Revised Edition. Demy 8vo, pp. x.-146. 1884. 55. EITEL: ---FENG-SHUI; or, The Rudiments of Natural Science in China. By E. J. Eitel, M.A., Ph.D. Royal 8vo, pp. vi. and 84, sewed. 1873. 6s. EITEL.HANDBOOK FOR THE STUDENT OF CHINESE BUDDHISM. By the Rev. E. J. Eitel, of the London Missionary Society. Crown 8vo, pp. viii. and 224, cloth. 1870. 18s. ELLIOT. -MEMOIRS ON THE HISTORY, FOLK-LORE, AND DISTRIBUTION OF THE RACES OF THE NORTH-WESTERN PROVINCES OF INDIA. By the late Sir Henry M. Elliot, K.O.B. Edited, revised, and rearranged by John Beames, M.R.A.S., &c., &c. In 2 vols. demy 8vo, pp. XX., 370, and 396, with 3 large coloured folding Maps, cloth. 1869. $1 16s. ELLIOT.-THE HISTORY OF INDIA, as told by its own Historians. The Muhammadan Period. Edited from the Posthumous Papers of the late Sir H. M. Elliot, K.C.B., East India Company's Bengal Civil Service. Revised and continued by Professor John Dowson, M.R.A.S., Staff College, Sandhurst. Svo. Vol. I.-Vol. II., pp. I. and 580, cloth. Vol. III., pp. xii. and 627, cloth. 24s.-Vol. IV. pp. xii, and 564, cloth. 1872. 21s. -Vol. V., pp. x. and 576, cloth. 1873. 21s.-Vol. VI., PP. viii. 574, cloth. 21s.-Vol. VII., pp. viii.-574. 1877. 21s. Vol. VIII., pp. xxxii.-444. With Biographical, Geographical, and General Index. 1817.24s. Complete sets, £8, 8s. Vols. I. and II. not sold separately. ELLIS.-ETRUSCAN NUMERALS. By Robert Ellis, B.D., late Fellow of St. John's College, Cambridge. 8vo, pp. 52, sewed. 1876. 2s. 6d. ELY.-FRENCH AND GERMAN SOCIALISM IN MODERN TIMES. By R. T. Ely, Ph.D., Associate Professor of Political Economy in the Johns Hopkins University, Baltimore; and Lecturer on Political Economy in Cornell University, Ithaca, N. Y. Crown 8vo, pp. viii.-274, cloth. 1884. 3s. 6d. EMERSON AT HOME AND ABROAD. See English and Foreign Philosophical Library, Vol. XIX. EMERSON.-INDIAN MYTES; or, Legends, Traditions, and Symbols of the Aborigines of America, compared with those of other countries, including Hindosten, Egypt, Persia, Assyria, and China. By Ellen Russell Emerson. Illustrated. Post 8vo, pp. viii.-678, cloth. 1884. £i, Is.

·66 22 A Catalogue of Important Works, ENGLISH DIALECT SOCIETY.-Subscription, 10s. 6d. per annum. List of publications on application. ENGLISH AND FOREIGN PHILOSOPHICAL LIBRARY (THE). Post Svo, cloth, uniformly bound. I. to III.-A HISTORY OF MATERIALISM, and Criticism of its present Importance. By Professor F. A. Lange. Authorised Translation from the German by Ernest C. Thomas. In three volumes. Vol. I. Second Edition. pp. 350. 1878. 10s. 6d.-Vol. II., pp. viii. and 298. 1880. 10s. 6d. --Vol. III., pp. viii. and 376. 1881. 10s. 6d. IV.--NATURAL LAW : an Essay in Ethics. By Edith Simcox. Second Edition. Pp. 366. 1878. 10s. 6d. Y and VI.-THE CREED OF CHRISTENDOM; its Foundations contrasted with Superstructure. By W. R. Greg. Eighth Edition, with a New Introduction. In two volumes, pp. cxiv.-154 and vi.-282 1883. 15s. VII,OUTLINES OF THE HISTORY OF RELIGION TO THE SPREAD OF THE UNIVERSAL RELIGIONS. By Prof. C. P. Tiele. Translated from the Dutch by J. Estlin Carpenter, M.A., with the author's assistance. Third Edition. Pp. xx. and 250. 1884. 7s. 6d. VIIL.RELIGION IN CHINA; containing a brief Account of the Three Religions. of the Chinese; with Observations on the Prospects of Christian Conversion amongst that People. By Joseph Edkins, D.D., Peking. Third Edition. Pp. xvi, and 260. 1884. 78, 6d. IX.A CANDID EXAMINATION OF THEISM, By Physicus. Pp. 216. 1878. 78. 6. X.-THE COLOUR-SENSE; its Origin and Development; an Essay in Comparative Psychology; By Grant Allen, B.A., author of Physiological Æsthetics." Pp. xii, and 282. 1879. 10s. 6d. XI.-THE PHILOSOPHY OF MUSIC ; being the substance of a course of Liectures delivered at the Royal Institution of Great Britain in February and March 1877. By William Pole, F.R.S., F.R.S.E., Mus. Doc., Oxon. Pp. 336. 1879. 10s. 6d. XII.CONTRIBUTIONS TO THE HISTORY OF THE DEVELOPMENT OF THE HUMAN Race: Lectures and Dissertations, by Lazarus Geiger. Translated from the German by D. Asher, Ph.D. Pp. x. and 156. 1880. 6s. XIII. -DR. APPLETON : his Life and Literary Relics. By J. H. Appleton, M.A., and A. H. Sayce, M.A. Pp. 350. 1881. 10s. 6d. XIV.-EDGAR QUINET: His Early Life and Writings. By Richard Heath. With Portraits, Illustrations, and an Autograph Letter. Pp. xxiii.. and 370. 1881. 12s. 6d. XV.--THE ESSENCE OF CHRISTIANITY. By Ludwig Feuerbach. Translated from the German by Marian Evans, translator of Strauss's “Life of Jesus. ." Second Edition. Pp. xx. and 340. 1881. 78. 6d. XVI.-AUGUSTE COMTE AND POSITIVISM. By the late John Stuart Mill, M.P. Third Edition. Pp. 200. 1882. gs. 60. XVII.-ESSAYS AND DIALOGUES OF GIACOMO LEOPARDI. Translated by Cha Edwardes. With Biographical Sketch. Pp. xliv. and 216. 1882. 7s. 6d. XVIII.-RELIGION AND PHILOSOPHY IN GERMANY: A Fragment. By Heinrich Heine Translated by J. Snodgrass. Pp. xii. and 178, cloth. 1882. 68. XIX-EMERSON AT HOME AND ABROAD. By M. D. Conway. Pp. viii. and 310. With Portrait. 1883. 10s. 6d. XX.- ENIGMAS OF LIFE. By W. R. Greg. Fifteenth Edition, with a Postscript. CONTENTS : Realisable Ideals--Malthus Notwithstanding-Non-Survival of the Fittest-Limits and Directions of Human Development-The Significance of Life-De Profundis-Elsewhere Appendix. Pp. xx. and 314, cloth. 1883. 10s. 6d.

·Published by Trübner & Co. 23 3 vols., PP. .. ENGLISH AND FOREIGN PHILOSOPHICAL LIBRARY-continued. XXI.-- ETHIO DEMONSTRATED IN GEOMETRICAL ORDER AND DIVIDED INTO FIVE PARTS, which treat (1) Of God, (2) Of the Nature and Origin of the Mind, (3) Of the Origin and Nature of the Affects, (4) Of Human Bondage, or of the Strength of the Affects, (5) Of the Power of the Intellect, or of Human Liberty. By Benedict de Spinoza. Translated from the Latin by William Hale White. Pp. 328. 1883. 10s. 6d. XXII.-THE WORLD AS WILL AND IDEA. By Arthur Schopenhauer Translated from the German by R. B. Haldane, M.A., and John Kemp, M.A. 3 vols. Vol. I., pp. xxxii.-532. 18$3. 18s. XXV. to XXVII.-THE PHILOSOPHY OF THE UNCONSCIOUS. By Eduard Von Hartmand. Speculative Results, according to the Inductive Method of Physical Science. Authorised Translation, by William C. Coupland, M.A. 3 vols. pp. xxxii.-372; vi.-368; viii.-360. 1884. 31s. 6d. XXVIII. to XXX. -THE GUIDE OF THE PERPLEXED OF MAIMONIDES. Translated from the Original Text and Annotated by M. Friedlander, Ph.D. Extra Series. and II.--LESSING : His Life and Writings. By James Sime, M.A. Second Edition. 2 vols., pp. xxii. and 328, and xvi. and 358, with portraits. 1879. 21s. III. and VI.-AN ACCOUNT OF THE POLYNESIAN RACE: its Origin and Migrations, and the Ancient History of the Hawaiian People to the Times of Kamehameha I. By Abraham Fornander, Circuit Judge of the Island of Maui, H.I. Vol. I., pp. xvi. and 248. 1877. 7s. 6d. Vol. II., pp. viii. and 400, cloth. 1880. 108. 6d. IV. and V.-ORIENTAL RELIGIONS, and their Relation to Universal Religion- India. By Samuel Johnson. In 2 vols., pp. viii. and 408 ; viii. and 402. 1879. 21s. VI.-AN ACCOUNT OF THE POLYNESIAN RACE. By A. Fornander. Vol. II., pp. viii. and 400, cloth. 1880. 10s. 6d. ER SIE ES.-FAOSIMILE OF A MANUSCRIPT supposed to have been found in an Egyptian Tomb by the English soldiers last year. Royal Svo, in ragged canvas covers, with string binding, with dilapidated edges (? just as discovered). 1884. 6s. 6d. EYTON.-DOMESDAY STUDIES : AN ANALYSIS AND DIGEST OF THE STAFFORDSHIRE SURVEY. Treating of the Method of Domesday in its Relation to Staffordshire, &c. By the Rev. R. W. Eyton. 4to, pp. vii. and 135, cloth. 1881. £1, 1s. FABER. -THE MIND OF MENCIUS. See Trübner's Oriental Series. FALKE.-ART IN THE HOUSE. Historical, Critical, and Æsthetical Studies on the Decoration and Furnishing of the Dwelling. By J. von Falke, Vice-Director of the Austrian Museum of Art and Industry at Vienna. Translated from the German. Edited, with Notes, by C. C. Perkins, M.A. Royal Svo, pp. xxx 356, cloth. With Coloured Frontispiece, 60 Plates, and over 150 Illustrations. 1878. £3. FARLEY.-EGYPT, CYPRUS, AND ASIATIC TURKEY. By J. L. Farley, author of "The Resources of Turkey," &c. 8vo, pp. xvi. and 270, cloth gilt. 1878. 10s. 6d. FAUSBOLL.-See JATAKA. FEATHERMAN. --THE SOCIAL HISTORY OF THE RACES OF MANKIND. By A. Featherman. Demy Svo, cloth. Vol. I. THE NIGRITIANS. Pp. xxvi. and 800. 1885. £1, 11s. 6d. Vol. V. THE ARAMAANS. Pp. xvii. and 664. 1881. £1, 1s. FENTON.-EARLY HEBREW LIFE: a Study in Sociology. By John Fenton. Svo, pp. xxiv. and 102, cloth. 1880.5s. FERGUSSON.-ARCHÆOLOGY IN INDIA. With especial reference to the works of Babu Rajendralala Mitra. By James Fergusson, C.I.E., F.R.S., D.O.L., LL.D., V.-P.R.A.S., &c. Demy 8vo, pp. 116, with Illustrations, sewed. 1884.5s.

·24 A Catalogue of Important Works, FERGUSSON.-THE TEMPLE OF DIANA AT EPHESUS. With Especial Reference to Mr. Wood's Discoveries of its Remains. By James Fergusson, C.I.E., D.C.L., LL.D., F.R.S., &c. From the Transactions of the Royal Institute of British Architects. Demy 4to, pp. 24, with Plan, cloth. 1883. 5s. FERGUSSON AND BURGESS.--THE CAVE TEMPLES OF INDIA. By James Fergusson, D.C.L., F.R.S., and James Burgess, F.R.G.S. Impl. 8vo, pp. xx. and 536, with 98 Plates, half bound. 1880. £2, 2s, FERGUSSON.- CHINESE RESEARCHES. First Parte Chinese Chronology and Cycles. By Thomas Fergusson, Member of the North China Branch of the Royal Asiatic Society. Crown 8vo, pp. viii. and 274, sewed. 1881. 10s. 6d. FEUERBACH.--THE ESSENCE OF CHRISTIANITY. See English and Foreign Philosophical Library, vol. XV. FICHTE.-J. G. FICHTE'S POPULAR WORKS : The Nature of the Scholar- The Vocation of Man-The Doctrine of Religion. With a Memoir by William Smith, LL.D. Demy 8vo, pp. viii. and 564, cloth. 1873. 15s. FICHTE.-CHARACTERISTICS OF THE PRESENT AGE. By J. G. Fichte. Translated from the German by W. Smith. Post 8vo, pp. xi. and 271, cloth. 1847. 6s. FICHTE.----MEMOIR OF JOHANN GOTTLIEB FICHTE. By William Smith. Second Edition. Post 8vo, pp. 168, cloth. 1848. 4s. FICHTE. -ON THE NATURE OF THE SCHOLAR, AND ITS MANIFESTATIONS. By Johann Gottlieb Fichte. Translated from the German by William Smith. Second Edition. Post 8vo, PP. vii. and 131, cloth. 1848. 35. FICHTE. ---NEW EXPOSITION OF THE SCIENCE OF KNOWLEDGE. By J. G. Fichte. Translated from the German by A. E. Kræger. 8vo, pp. vi. and 182, cloth. 1869. 6s. FIELD.-OUTLINES OF AN INTERNATIONAL CODE. By David Dudley Field. Second Edition. Royal 8vo, pp. iii. and 712, sheep. 1876. £2, 2s. FIGANIERE.--ELVA: A STORY OF THE DARK AGES. By Viscount de Figanière, G.C. St. Anne, &c. Crown 8vo, pp. viii. and 194, cloth. 1878. 5s. FINN.--PERSIAN FOR TRAVELLERS. By Alexander Finn, F.R.G.S., &c., H.B.M. Consul at Resht. Oblong 32mo, pp. xxii.-232, cloth. 1884. 5s. FISKE. THE UNBEEN WORLD, and other Essays. By John Fiske, M.A., LL.B. Crown 8vo, pp. 350. 1876. 10s. PISKE.—MYTHS AND MYTH-MAKERS ; Old Tales and Superstitions, interpreted by Comparative Mythology. By John Fiske, M. A., LL.B., Assistant Librarian, and late Lecturer on Philosophy at Harvard University. Crown 8vo, pp. 260, cloth. 1873. 10s. FITZGERALD.---AUSTRALIAN ORCHIDS. By R. D. Fitzgerald, F.L.S. Folio.-Part I. 7 Plates.-Part II. 10 Plates. —Part III. 10 Plates.--Part IV. 10 Plates.-- Part V. 10 Plates.- Part VI. 10 Plates. Each Part, Coloured 21s.; Plain, 10s. 6d. --Part VII. 10 Plates. Vol. II., Part I. 10 Plates. Each, Coloured, 25s. FITZGERALD.-AN ESSAY ON THE PHILOSOPHY OF SELF-CONSCIOUSNESS. Comprising an Analysis of Reason and the Rationale of Love By P. F. Fitzgerald. Demy 8yo, pp. xvi. and 196, cloth. 1882. 5s. FORJETT. EXTERNAL EVIDENCES OF CHRISTIANITY. By E. H. Forjett. Svo, pp. 114, cloth. 1874. 2s.6d. FORNANDER. THE POLYNESIAN RACE. See English and Foreign Philosophical Library, Extra Series, Vols. III. and VI. FORSTER.----POLITICAL PRESENTMENTS.-By William Forster, Agent-General for New South Wales. Crown 8vo, pp. 122, cloth. 1878. 4s. 6d. FOULKES. -THE DAYA BHAGA, the Law of Inheritance of the Sarasvati Vilasa. The Original Sanskrit Text, with Translation by the Rev. Thos. Foulkes, F.L.S., M.R.A.S., F.R.G.S., Fellow of the University of Madras, &c. Demy Svo, pp. xxvi, and 194-162, cloth. 1881. 10s. 6d. FOX.MEMORIAL EDITION OF COLLECTED WORKS, by W. J. Fox. 12 vols. 8vo, cloth. £3. 1 ·Published by Trübner & Co. 25 FRANKLYN.--OUTLINES OF MILITARY LAW, AND THE LAWS OF EVIDENCE. By H. B. Franklyn, LL.B. Crown 16mo, pp. viii. and 152, cloth. 1874. 3s. 6d. FREEMAN.-LECTURES TO AMERICAN AUDIENCES. By E. A. Freeman, D.C.L., LL.D., Honorary Fellow of Trinity College, Oxford. I. The English People in its Three Homes. II. The Practical Bearings of General European History. Post 8vo. pp. viii.-454, cloth. 1883. Ss. 6d. FRIEDRICH.-- PROGRESSIVE GERMAN READER, with Copious Notes to the First Part. By P. Friedrich. Crown 8vo, pp. 166, cloth. 1868. 4s. 6d. FRIEDRICH.--A GRAMMATICAL COURSE OF THE GERMAN LANGUAGE. See under DUSAR. FRIEDRICH. —A GRAMMAR OF THE GERMAN LANGUAGE, WITH EXERCISES. See under DUSAR. FRIEDERICI.--BIBLIOTHECA ORIENTALIS, or a Complete List of Books, Papers, Serials, and Essays, published in England and the Colonies, Germany and France, on the History, Geography, Religions, Antiquities, Literature, and Languages of the East. Compiled by Charles Friederici. Svo, boards. 1876, 2s. 6d. 1877, 3s. 1878, 3s. 6d. 1879, 3s. 1880, 3s. 1881, 3s. 1882, 3s. 1883, 3s. 6d. FREMBLING.-GRADUATED GERMAN READER. Consisting of a Selection from the most Popular Writers, arranged progressively; with a complete Vocabulary for the first part. By Friedrich Otto Froembling. Eighth Edition. 12mo, pp. viü. and 306, cloth. 1883. 3s. 6d. FREMBLING.-GRADUATED EXERCISES FOR TRANSLATION INTO GERMAN. Consisting of Extracts from the best English Authors, arranged progressively; with an Appendix, containing Idiomatic Notes. By Friedrich Otto Freembling, Ph.D., Principal German Master at the City of London School. Crown 8vo, pp. xiv. and 322, cloth. With Notes, pp. 66. 1867. 4s. 6d. Without Notes, 4s. FROUDE.-THE BOOK OF JOB. By J. A. Froude, M. A., late Fellow of Exeter Col. lege, Oxford. Reprinted from the Westminster Review. 8vo, pp. 38, cloth. Is. FRUSTON.-ECHO FRANÇAIS. A Practical Guide to French Conversation. By F. de la Fruston. With a Vocabulary. 12mo, pp. vi. and 192, cloth. 35. FRYER, —THE KHYENG PEOPLE OF THE SANDOWAY DISTRICT, ARAKAN. By G. E. Fryer, Major, M.S.C., Deputy Commissioner, Sandoway. With 2 Plates. 8vo, pp. 44, cloth. 1875. 3s. 6a. FRYER.-PÁLI STUDIES. No. I. Analysis, and Páli Text of the Subodhálankara, or Easy Rhetoric, by Sangharakkhita Thera. Svo, pp. 35, cloth. 1875. 3s. 6d. FURNIVALL.-EDUCATION IN EARLY ENGLAND. Some Notes used as forewords to a Collection of Treatises on “Manners and Meals in Olden Times," for the Early English Text Society. By Frederick J. Furnivall, M.A. 8vo, pp. 4 and lxxiv., sewed. 1867. Is. GALDOS. —TRAFALGAR: A Tale. By B. Perez Galdos. From the Spanish by Clara Bell. 16mo, pp. 256, cloth. 1884. 4s. Paper, 2s. 6d. GALDOS.--MARIANELA. By B. Perez Galdos. From the Spanish, by Clara Bell. 16mo, pp. 264, cloth. 1883. 4s. Paper, 2s. 6d. GALDOS.-GLORIA: A Novel By B. Perez Galdos. From the Spanish, by Clara Bell. Two volumes, 16mo, pp. vi. and 318, iv, and 362, cloth. 1883. 7s.6d. Paper, 5s. GALLOWAY.-A TREATISE ON FUEL. Scientific and Practical. By Robert Galloway, M.R.I.A., F.C.S., &c. With Illustrations. Post 8vo, pp. x. and 136, cloth. 1880.6s. GALLOWAY.-EDUCATION : SCIENTIFIC AND TECHNICAL; or, How the Inductive Sciences are Taught, and How they Ought to be Taught. By Robert Galloway, M.R.I.A., F.C.S. 8vo, pp. xvi. and 462, cloth. 1881. 10s. 6d. GAMBLE.—A MANUAL OF INDIAN TIMBERS: An Account of the Structure, Growth, Distribution, and Qualities of Indian Woods. By J. C. Gamble, M.A., F.L.S. 8vo, pp. xxx. and 522, with a Map, cloth. 1881. 10s.

·26 A Catalogue of Important Works, GARBE. -See AUCTORES SANSKRITI, Vol. III. GARFIELD. THE LIFE AND PUBLIC SERVICE OF JAMES A. GARFIELD, Twentieth President of the United States. A Biographical Sketch. By Captain F. H. Mason, late of the 420 Regiment, U.S.A. With a Preface by Bret Harte. Crown 8vo, pp. vi. and 134, cloth. With Portrait. 1881. 2s. 6d. GARRETT.-A CLASSICAL DICTIONARY OF INDIA: Illustrative of the Mythology, Philosophy, Literature, Antiquities, Arts, Manners, Customs, &c., of the Hindus. By John Garrett, Director of Public Instruction in Mysore. Svo, pp. I. and 794, cloth. With Supplement, pp. 160. 1871 and 1873. £1, 16s. GAUTAMA.-THE INSTITUTES OF. See AUCTORES SANSKRITI, Vol. II. GAZETTEER OF THE CENTRAL PROVINCES OF INDIA. Edited by Charles Grant, Secretary to the Chief Commissioner of the Central Provinces. Second Edition. With a very large folding Map of the Central Provinces of India. Demy 8vo, pp. clvii. and 582, cloth. 1870. £1, 4s. GEIGER, A PEEP AT MEXICO; Narrative of a Journey across the Republic from the Pacific to the Gulf, in December 1873 and January 1874. By J. L. Geiger, F.R.G.S. Demy 8vo, pp. 368, with Maps and 45 Original Photographs. Cloth, 24s. GEIGER.- CONTRIBUTIONS TO THE HISTORY OF THE DEVELOPMENT OF THE HUMAN RACE: Lectures and Dissertations, by Lazarus Geiger. Translated from the Second German Edition, by David Asher, Ph.D. Post Svo, PP. 1.-156, cloth. 1880. 6s. GELDART.---FAITH AND FREEDOM. Fourteen Sermons. By E. M. Geldart, M.A. Crown 8vo, pp. vi. and 168, cloth. 1881. 45. 6d. GELDART.---A GUIDE TO MODERN GREEK. By E. M. Geldart, M.A. Post Svo, pp. xii. and 274, cloth. 1883. 78. 6d. Key, pp. 28, cloth. 1883. 2s. Ed. GELDART.-GREEK GRAMMAR. See Trübner's Collection, GEOLOGICAL MAGAZINE (THE): OR, MONTHLY JOURNAL OF GEOLOGY. With which is incorporated “The Geologist." Edited by Henry Woodward, LL.D., F.R.S., F.G.S., &c., of the British Museum. Assisted by Professor John Morris, M.A., É.G.S., &c., and Robert Etheridge, F.R.S., L. & E., F.G.S., &c., of the Museum of Practical Geology. 8vo, cloth. 1866 to 1884. 20s. each. GEOSE.-THE MODERN HISTORY OF THE INDIAN CHIEFS, RAJAS, ZAMINDARS, &c. By Loke Nath Ghose. 2 vols. post Svo, pp. xii. and 218, and xviii. and 612, cloth. 1883. 21s. GILES - CHINESE SKETCHES.-By Herbert A. Giles, of H.B.M.'s China Consular Service. Svo, pp. 204, cloth. 1875. 10s. 6d. GILES. A DICTIONARY OF COLLOQUIAL IDIOMS IN THE MANDARIN DIALECT. By Herbert A. Giles. 4to, pp. 65, half bound. 1873. 285. GILES -SYNOPTICAL STUDIES IN CHINESE CHARACTER By Herbert A. Giles. 8vo, pp. 118, half bound. 1874. 15s. GILES.-CHINESE WITHOUT A TEACHER. Being a Collection of Easy and Useful Sentences in the Mandarin Dialect. With a Vocabulary. By Herbert A. Giles. 12mo, pp. 60, half bound. 1872. GILES.--THE SAN TZU CHING ; or, Three Character Classic ; and the Ch’Jen Tsu Wen; or, Thousand Character Essay. Metrically Translated by Herbert A. Giles. 12mo, pp. 28, half bound. 1873. 29. 6d. GLASS.- ADVANCE THOUGHT. By Charles E. Glass. Crown 8vo, pp. xxxvi. and 188, cloth. 1876. 68. GOETHE'S FAUST.-See SCOONES and WYSARD. GOETHE'S MINOR POEMS.-See SELSS.

·Published by Trübner & Co. 27 GOLDSTÜCKER.-A DICTIONARY, SANSKRIT AND ENGLISH, extended and improved from the Second Edition of the Dictionary of Professor H. H. Wilson, with his sanction and concurrence. Together with a Supplement, Grammatical Appendices, and an Index, serving as a Sanskrit-English Vocabulary. By Theodore Goldstücker. Parts I. to VI. 4to, pp. 400. 1856-63. 6s. each. GOLDSTÜCKER.-See AUCTORES SANSKRITT, Vol. I. GOOROO SIMPLE. Strange Surprising Adventures of the Venerable G. S. and his Five Disciples, Noodle, Doodle, Wiseacre, Zany, and Foozle ; adorned with Fifty Illustrations, drawn on wood, by Alfred Crowquill. A companion Volume to Münchhausen” and “ Owlglass, based upon the famous Tamul tale of the Gooroo Paramartan, and exhibiting, in the form of a skilfully-constructed consecutive narrative, some of the finest specimens of Eastern wit and humour. Elegantly printed on tinted paper, in crown 8vo, pp. 223, richly gilt ornamental cover, gilt edges. 1861. 10s. 6d. GORKOM.-HANDBOOK OF CINCHONA CULTURE. By K. W. Van Gorkom, formerly Director of the Government Cinchona Plantations in Java. Translated by B. D. Jackson, Secretary of the Linnæan Society of London. With a Coloured Illustration. Imperial 8vo, pp. xii. and 292, cloth. 1882. £2. GOUGH.-The SARVA-DARSANA-SAMGRAHA. See Trübner's Oriental Series, GOUGH.-PHILOSOPHY OF THE UPANISHADS. See Trübner's Oriental Series. GOVER.-THE FOLE-SONGS OF SOUTHERN INDIA. By C. E. Gover, Madras. Contents: Canarese Songs; Badaga Songs ; Coorg Songs ; Tamil Songs; The Cural; Malayalam Songs; Telugu Songs. 8vo, pp. xxviii. and 300, cloth. 1872. 10s. 6d. GRAY.--DARWINIANA: Essays and Reviews pertaining to Darwinism. By Asa Gray, Crown 8vo, pp. xii. and 396, cloth. 1877. 10s. GRAY.-NATURAL SCIENCE AND RELIGION: Two Lectures Delivered to the Theological School of Yale College. By Asa Gray, Crown 8vo, pp. 112, cloth. 1880. 5s. GREEN.-SHAKESPEARE AND THE EMBLEM-WRITERS: An Exposition of their Similarities of Thought and Expression. Preceded by a View of the Emblem-Book Literature down to A.D. 1616. By Henry Green, M.A. In one volume, pp. xvi. 572, profusely illustrated with Woodcuts and Photolith. Plates, elegantly bound in cloth gilt. 1870. Large medium 8v0, £1,11s. 60.; large imperial 8vo. £2, 12s.6d. GREEN.—ANDREA ALCIATT, and his Books of Emblems: A Biographical and Bibliographical Study. By Henry Green, M.A. With Ornamental Title, Portraits, and other Illustrations. Dedicated to Sir William Stirling-Maxwell, Bart., Rector of the University of Edinburgh. Only 250 copies printed. Demy Svo, pp. 360, handsomely bound. 1872. £1, Is. GREENE.- A NEW METHOD OF LEARNING TO READ, WRITE, AND SPEAK THE FRENCH LANGUAGE; or, First Lessons in French (Introductory to Ollendorff's Larger Grammar). By G. W. Greene, Instructor in Modern Languages in Brown University. Th Edition, enlarged and rewritten. Fcap. 8vo, pp. 248, cloth. 1869. 3s. 6d. GREENE.-THE HEBREW MIGRATION FROM EGYPT. By J. Baker Greene, LL.B., M.B., Trin. Coll., Dub. Second Edition. Demy 8vo, pp. xii. and 440, cloth. 1882. 10s. 6d. GREG.-TRUTH VERSUS EDIFICATION. By W. R. Greg. Fcap. 8vo, pp. 32, cloth. 1869. 15. GREG.-WHY ARE WOMEN REDUNDANT? By W. R. Greg. Fcap. 8vo, pp. 40, cloth. 1869. 1s. GREG.- LITERARY AND SOCIAL JUDGMENTS. By W. R. Greg Fourth Edition, considerably enlarged. 2 vols. crown 8vo, pp. 310 and 288, cloth. 1877. 158.

·28 A Catalogue of Important Works, GREG. MISTAKEN AIMS AND ATTAINABLE IDEALS OF THE ARTISAN CLASS. By W. R. Greg. Crown 8vo, pp. vi. and 332, cloth. 1876. 10s. 6d. GREG.---ENIGMAS OF LIFE. By W. R. Greg. Fifteenth Edition, with a postscript. Contents: Realisable Ideals. Malthus Notwithstanding. Non-Survival of the Fittest. Limits and Directions of Human Development. The Significance of Lafe. De Profundis. Elsewhere. Appendix. Post 8vo, pp. xxii, and 314, cloth. 1883. 10s. 6d. GREG. -POLITICAL PROBLEMS FOR OUR AGE AND COUNTRY. By W. R. Greg. Contents: I. Constitutional and Autocratic Statesmanship. II. England's Future Attitude and Mission. III. Disposal of the Criminal Classes. IV. Recent Change in the Character of English Crime. V. The Intrinsic Vice of Trade- Unions. VI. Industrial and Co-operative Partnerships. VII. The Economic Problem. VIII, Political Consistency. IX. The Parliamentary Career. X. The Price we pay for Self-government. XI. Vestryism. XII. Direct v. Indirect Taxation. III, The New Régime, and how to meet it. Demy 8vo, pp. 342, cloth. 1870. 10s. 6d. GREG.--THE GREAT DUEL: Its True Meaning and Issues. By W. R. Greg. Crown 8vo, pp. 96, cloth. 1871. 2s. 6d. GREG. THE CREED OF CHRISTENDOM. See English and Foreign Philosophical Library, Vols. V. and VI. GREG.--Rocks AHEAD; or, The Warnings of Cassandra. By W. R. Greg. Second Edition, with a Reply to Objectors. Crown 8vo, pp. xliv. and 236, cloth. 1874. 9s. GREG.---MISCELLANEOUS ESSAYS. By W. R. Greg. First Series. Crown 8vo, Pp. iv.-268, cloth. 1881. 78. 6d. CONTENTS : -Rocks Ahead and Harbours of Refuge, Foreign Policy of Great Britain. The Echo of the Antipodes. A Grave Perplexity before us. Obligations of the Soil. The Right Use of a Surplus. The Great Twin Brothers: Louis Napoleon and Benjamin Disraeli. Is the Popular Judgment in Politics more Just than that of the Higher Orders? Harriet Martineau. Verify your Compass. The Prophetic Element in the Gospels. Mr. Frederick Harrison on the Future Life. Can Truths be Apprehended which could not have been Discovered? GREG.-MISCELLANEOUS Essays. By W. R. Greg. Second Series. Pp. 294. 1884. 78. 6d. CONTENTS :-France since 1848. France in January. 1852. England as it is. Sir R. Peel's Character and Policy. Employment of our Asiatic Forces in European Wars. GRIFFIN. --THE RAJAS OF THE PUNJAB. Being the History of the Principal States in the Punjab, and their Political Relations with the British Government. By Lepel H. Griffin, Bengal Civil Service, Acting Secretary to the Government of the Punjab, Author of "The Punjab Chiefs," &c. Second Edition. Royal 8vo, PP. xvi. and 630, cloth. 1. 1873. £1, 1s. GRIFFIN.-THE WORLD UNDER GLASS. By Frederick Griffin, Author of "The Destiny of Man," "The Storm King,” and other Poems. Fcap. 8vo, pp. 204; cloth gilt. 1879. 38. 6d. GRIFFIN. - THE DESTINY OF MAN, THE STORM KING, and other Poems. By F. Griffin. Second Edition. Fcap. Svo, pp. vii.-104, cloth. 1883. 2s. 6 6d. GRIFFIS. --THE MIKADO'S EMPIRE. Book I. History of Japan, from 660 B.C. to 1872 A.D.-Book II. Personal Experiences, Observations, and Studies in Japan, 1870–1874. By W. E. Griffis, A.M. Second Edition. 8vo, pp. 626, cloth. IŪustrated 1883. 20s. GRIFFIS. --JAPANESE FAIRY WORLD. Stories from the Wonder-Lore of Japan. By W. E. Griffis. Square 16mo, pp. viii. and 304, with 12 Plates. 1880. 7s. 6d. GRIFFITH THE BIRTH OF THE WAR GOD. See Trübner's Oriental Series.

·Published by Trübner & Co. 29 GC GRIFFITH. YUSUF AND ZULAIKHA. See Trübner's Oriental Series. GRIFFITH.-SCENES FROM THE RAMAYANA, MEGHADUTA, &c. Translated by Ralph T. H. Griffith, M.A., Principal of the Benares College. Second Edition. Crown Svo, pp. xviii. and 244, cloth. 1870. 6s. CONTENTS.-Preface-Ayodhya-Ravan Doomed-The Birth of Rama-The Heir-Apparent Manthara's Guile-Dasaratha's Oath-The Step-mother--Mother and Son—The Triumph of Love-Farewell ?--The Hermit's Son-The Trial of Truth-The Forest--The Rape of Sita Rama's Despair-The Messenger Cloud-Khumbakarna-The Suppliant Dove-True Glory- Feed the Poor The Wise Scholar. GRIFFITH.—THE RÁMÁYAN OF VÁLMÍKI. Translated into English Verse. By Ralph T. E. Griffith, M.A., Principal of the Benares College. Vol. I., containing Books I. and II., demy 8vo, pp. xxxii. and 440, cloth. 1870. -Vol. II., containing Book II., with additional Notes and Index of Names. Demy 8vo, pp. 504, cloth. 1871. -Vol. III., demy 8vo, pp. 390, cloth. 1872. -Vol. IV., demy 8vo, pp. viii. and 432, cloth. 1873. -Vol. V., demy 8vo, pp. viii. and 360, cloth. 1875. The complete work, 5 vols. £7, 7s. GROTE. REVIEW of the Work of Mr. John Stuart Mill entitled "Examination of Sir William Hamilton's Philosophy." By George Grote, Author of the Iistory of Ancient Greece, * Plato, and the other Companions of Socrates," &c. 12mo, pp. 112, cloth. 1868. 3s. 6d. GROUT.-ZULU-LAND; or, Life among the Zulu-Kafirs of Natal and Zulu-Land, South Africa. By the Rev. Lewis Grout. Crown 8vo, pp. 352, cloth. With Map and Illustrations. 7s. 6d. GROWSE.-MATHURA : A District Memoir. By F. S. Growse, B.C.S., M.A., Oxon, C.I.E., Fellow of the Calcutta University. Second edition, illustrated, revised, and enlarged, 4to, pp. xxiv. and 520, boards. 1880. 42s. GUBERNATIS-ZOOLOGICAL MYTHOLOGY; or, The Legends of Animals. By Angelo de Gubernatis, Professor of Sanskrit and Comparative Literature in the Instituto di Studii Superorii e di Perfezionamento at Florence, &c. 2 vols. 8vo, pp. xxvi. and 432, and vii. and 442, cloth. 1872. $1, 8s. This work is an important contribution to the study of the comparative mythology of the Indo- Germanic nations. The author introduces the denizens of the air, earth, and water in the various characters assigned to them in the myths and legends of all civilised nations, and traces the migration of the mythological ideas from the times of the early Aryans to those of the Greeks, Romans, and Teutons. GULSHAN I. RAZ: THE MYSTIO ROSE GARDEN OF SA'D UD DIN MAHMUD SHABIS- TARI. The Persian Text, with an English Translation and Notes, chiefly from the Commentary of Muhammed Bin Yahya Lahiji. By E. H. Whinfield, M.A., Barrister-at-Law, late of H.M.B.C.S. 4to, pp. xvi., 94, 60, cloth. 1880. 10s. 6d. GUMPACH.-TREATY RIGHTS OF THE FOREIGN MERCHANT, and the Transit System in China. By Johannes von Gumpach. 8vo, pp. xviii. and 421, sewed. 10s. 6d. HAAS.-CATALOGUE OF SANSKRIT AND PALI BOOKS IN THE BRITISH MUSEUM. By Dr. Ernst Haas. Printed by permission of the Trustees of the British Museum. 4to, pp. viii. and 188, paper boards. 1876. 215. HAFIZ OF SHIRAZ. ---SELECTIONS FROM HIS POEMS. Translated from the Persian by Hermann Bicknell. With Preface by A. S. Bicknell. Demy 4to, pp. xx, and 384, printed on fine stout plate-paper, with appropriate Oriental Bordering in gold and colour, and Illustrations by J. R. Herbert, R.A. 1875. £2, 2s. HAFIZ.-See Trübner's Oriental Series. HAGEN.-NORICA ; or, Tales from the Olden Time. Translated from the German of August Hagen. Fcap. Svo, pp. xiv. and 374. 1850. 58. HAGGARD.--CFTYWAYO AND HIS WHITE NEIGHBOURS ; or, Remarks on Recent Events in Zululand, Natal, and the Transvaal. By H. R. Haggard. Crown 8vo, pp. xvi. and 294, cloth. 1882. 7s. 6d.

·30 A Catalogue of Important Works, .. HAGGARD.-See The Vazir of Lankuran." HAHN. -TSUNI- 11 GOAM, the Supreme Being of the Khoi-Khoi. By Theophilus Hahn, Ph.D., Custodian of the Grey Collection, Cape Town, &c., &c. Post Svo, pp. xiv. and 154. 1882. 7s. 60. HALDANE. - See SCHOPENHAUER, or ENGLISH AND FOREIGN PHILOSOPHICAL LIBRARY, vol. xxii. HALDEMAN.-PENNSYLVANIA DUTCH: A Dialect of South Germany with an-Infusion of English. By S. S. Haldeman, A.M., Professor of Comparative Philology in the University of Pennsylvania, Philadelphia. 8vo, pp. viii. and 70, cloth. 1872. 3s. 6d. HALL.-ON ENGLISH ADJECTIVES IN -ABLE, WITH SPECIAL REFERENCE TO RELIABLE. By FitzEdward Hall, C.E., M.A., Hon. D.C.L. Oxon; formerly Professor of Sanskrit Language and Literature, and of Indian Jurisprudence in King's College, London. Crown 8vo, pp. viii. and 238, cloth. 1877, s. 6d. HALL.-MODERN ENGLISH. By FitzEdward Hall, M.A., Hon. D.C.L. Oxon. Crowe Svo, pp. xvi. and 394, cloth. 1873. 10s. 6d. HALL.-SUN AND EARTH AS GREAT FORCES IN CHEMISTRY. By T. W. Hall, M.D., L.R.O.S.E. Crown 8vo, pp. xii. and 220, cloth. 1874. 3s. HALL.---THE PEDIGREE OF THE DEVIL. By F. T. Hall, F.R.A.S. With Seven Autotype Illustrations from Designs by the Author. Demy Svo, pp. xvi. and 256, cloth. 1883. 7s.6d. HALL.-ARCTIC EXPEDITION. See NOURSE, HALLOCK,-THE SPORTSMAN'S GAZETTEER AND GENERAL GUIDE. The Game Animals, Birds, and Fishes of North America : their Habits and various methods of Capture, &c., &c. With a Directory to the principal Game Resorts of the Country. By Charles Hallock. New Edition. Crown 8vo, cloth. Maps and Portrait. 1883. 158, HAM.—THE MAID OF CORINTH. A. Drama in Four Acts. By J. Panton Ham, Orown 8vo, pp. 65, sewed. 2s. Gd. HARLEY.-THE SIMPLIFICATION OF ENGLISH SPELLING, specially adapted to the Rising Generation. An Easy Way of Saving Time in Writing, Printing, and Reading, By Dr. George Harley, F.R.S., F.C.S. Svo. pp. 125, cloth. 1877. 2s. 6d. HARRISON. WOMAN'S HANDIWORK IN MODERN HOMES, By Constance Cary Harrison. With numerous Illustrations and Five Coloured Plates, from designs by Samuel Colman, Rosina Emmet, George Gibson, and others. Svo, pp. xii, and 242, cloth. 1881. 10s. HARTMANN.-See English and Foreign Philosophical Library, vol. XXV. HARTZENBUSCH and LEMMING.--ECO DE MADRID. A Practical Guide to Spanish Conversation. By J. E. Hartzenbusch and H. Lemming. Second Edition. Post 8vo, pp. 250, cloth, 1870. 5s. HASE. -MIRACLE PLATS AND SACRED DRAMAS: An Historical Survey. By Dr. Karl Hase. Translated from the German by A. W. Jackson, and Edited by the Rev. W. W. Jackson, Fellow of Exeter College, Oxford. Crown 8vo, pp. 288. 1880. 9s. HAUG.-GLOSSARY AND INDEX of the Pahlavi Texts of the Book of Arda Viraf, the Tale of Gosht-J. Fryano, the Hadoklit Nask, and to some extracts from the Dinkard and Nirangistan; prepared from Destur Hoshangji Jamaspji Asa's Glossary to the Arda Viraf Namak, and from the Original Texts, with Notes on Bahlavi Grammar by E. W. West, Ph.D. Revised by M. Haug, Ph.D., &c. Published by order of the Bombay Government. 8vo, pp. viii. and 352, sewed. 1874, 258.

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·66 A Catalogue of Important Works, THOMSON.--EVOLUTION AND INVOLUTION. By George Thomson, Author of The World of Being," &c. Crown 8vo, pp. viii. and 206, cloth. 1880.5s. THORBURN. ---BANNƯ; OR, OUR AFGHAN FRONTIER. By S. S. Thorburn, F.C.S., Settlement Officer of the Bannú District. 8vo, pp. x, and 480, cloth. 1876. 18s. THORPE.--DIPLOMATARIUM ANGLICUM ÆVI SAXONICI. A Collection of English Charters, from the reign of King Æthelberht of Kent, A.D. DCV., to that of William the Conqueror. Containing: I. Miscellaneous Charters. II. Wills. III. Guilds. IV. Manumissions and Acquittances. With a Translation of the Anglo- Saxon. By the late Benjamin Thorpe, Member of the Royal Academy of Sciences at Munich, and of the Society of Netherlandish Literature at Leyden. 8vo, pp. xlii. and 682, cloth. 1865. £1, ls. THOUGHTS ON LOGIC; or, the S.N.I. X. Propositional Theory. Crown 8vo, pp. iv. and 76, cloth. 1877. 2s.6d. THOUGHTS ON THEISM, with Suggestions towards a Public Religious Service in Harmony with Modern Science and Philosophy. Ninth Thousand. Revised and Enlarged. 8vo, pp. 74, sewed. 1882. Is. THURSTON. --FRICTION AND LUBRICATION. Determinations of the Laws and Coefficients of Friction by new Methods and with new Apparatus. By Robert H. Thurston, A.M., C.E., &c. Crown 8vo, pp. xvi. and 212, cloth. 1879. 6s. 6d. TIELE. -See English and Foreign Philosophical Library, Vol. VII, and Trübner's Oriental Series. TOLHAUSEN.-A SYNOPSIS OF THE PATENT LAWS OF VARIOUS COUNTRIES. By A. Tolhausen, Ph.D. Third Edition. 12mo, pp. 62, sewed. 1870. Is. 6d. TONSBERG. ---NORWAY. Illustrated Handbook for Travellers. Edited by Charles Tönsberg. With 134 Engravings on Wood, 17 Maps, and Supplement. Crown Svo, pp. lxx., 482, and 32, cloth. 1875. 185. TOPOGRAPHICAL WORKS.--A LIST OF THE VARIOUS WORKS PREPARED AT THE TOPOGRAPHICAL AND STATISTICAL DEPARTMENT OF THE WAR OFFICE may be had on application. TORCEANU.-ROUMANIAN GRAMMAR. See Trübner's Collection, TORRENS. --EMPIRE IN ASIA : How we came by it. A Book of Confessions. By W. M. Torrens, M.P. Med. 8vo, pp. 426, cloth. 1872. 14s. TOSCANI.-ITALIAN CONVERSATIONAL COURSE. A New Method of Teaching the Italian Language, both Theoretically and Practically. By Giovanni Toscani, Professor of the Italian Language and Literature in Queen's Coll., London, &c. Fourth Edition. 12mo, pp. xiv, and 300, cloth. 1872. 5s. TOSCANI.- ITALIAN READING COURSE. By G. Toscani. Fcap. 8vo, pp. xii. and 160. With table. Cloth. 1875. 4s. 6. TOULON. ITS ADVANTAGES AS A WINTER RESIDENCE FOR INVALIDS AND OTHERS. By an English Resident. The proceeds of this pamphlet to be devoted to the English Church at Toulon. Crown 8vo, pp. 8, sewed. 1873. 6d. TRADLEG.–A SON OF BELIAL. Autobiographical Sketches. By Nitram Tradleg, University of Bosphorus. Crown 8vo, pp. viii.-260, cloth. 1882. 58. TRIMEN. --SOUTH-AFRICAN BUTTERFLIES ; a Monograph of the Extra-Tropical Species. By Roland Trimen, F.L.S., F.Z.S., M.E.S., Curator of the South African Museum, Cape Town. Royal 8vo. [In preparation. TRÜBNER'S AMERICAN, EUROPEAN, AND ORIENTAL LITERARY RECORD. A Register of the most Important Works published in America, India, China, and the British Colonies. With Occasional Notes on German, Dutch, Danish, French, Italian, Spanish, Portuguese, and Russian Literature: The object of the Publishers in issuing this publication is to give a full and particular account of every publication of importance issued in America and the East. Small 4to, 6d. per number, Subscription, 5s. per volume.

·Published by Trübner & Co. 67 TRÜBNER. -TRÜBNER'S BIBLIOGRAPHICAL GUIDE TO AMERICAN LITERATURE : A Classed List of Books published in the United States of America, from 1817 to 1857. With Bibliographical Introduction, Notes, and Alphabetical Index. Compiled and Edited by Nicolas Trübner. In 1 vol. 8vo, balf bound, pp. 750. 1859. 183. TRÜBNER'S CATALOGUE OF DICTIONARIES AND GRAMMARS OF THE PRINCIPAL LANGUAGES AND DIALECTS OF THE WORLD. Considerably Enlarged and Revised, with an Alphabetical Index. A Guide for Students and Booksellers. Second Edition, 8vo, pp. viii. and 170, cloth. 1882. 5s. TRÜBNER'S COLLECTION OF SIMPLIFIED GRAMMARS OF THE PRINCIPAL ASIATIC AND EUROPEAN LANGUAGES. Edited by Reinhold Rost, LL.D., Ph.D. Crown 8vo, cloth, uniformly bound. I.-- HINDUSTANI, PERSIAN, AND ARABIC. By E. H. Palmer, M.A. Second Edition. Pp. 112. 1885. 58. II.--HUNGARIAN. By I. Singer. Pp. vi. and 88. 1882. 4s. 6d. III.-BASQUE. By W. Van Eys. Pp. xii. and 52. 1883. 3s. 6d. IV.-MALAGASY. By G. W. Parker. Pp. 66, with Plate. 1883. 58. V.-MODERN GREEK. By E. M. Geldart, M.A. Pp. 68. 1883. 23. 6d. VI.- ROUMANIAN. By R. Torceanu. Pp. viii. and 72. 1883. 5s. VII.--TIBETAN GRAMMAR. By H. A. JASCHKE. Pp. viii.-104. 188 58. VIII.-DANISH. By E.C. Otté. Pp. viii. and 66. 1884. 2s. 6d. IX. TURKISH. By J. W. Redhouse, M.R.A.S. Pp. xii. and 204. 1884. 108.6d. X.-SWEDISH. By E. C. Otté. Pp. xii.-70. 1884. 28. 6d. XI.--POLISH. By W. R. Morfill, M.A. Pp. viii.-64. 1884. 3s. 6d. XII.-PALI. By E. Müller. Pp. xvi.-144. 1884. 7s. 6d. XIII. -SANSKRIT. By H. Edgren. Pp. xii.-178. 1885. 10s. 6d. TRÜBNER'S ORIENTAL SERIES :- Post 8vo, cloth, uniformly bound. ESSAYS ON THE SACRED LANGUAGE, WRITINGS, AND RELIGION OF THE PARSIS. By Martin Haug, Ph.D., late Professor of Sanskrit and Comparative Philology at the University of Munich. Third Edition. Edited and Enlarged by E. W. West, Ph.D. To which is also added, A Biographical Memoir of the late Dr. Haug. By Professor E. P. Evans. Pp. xlviii. and 428. 1884. 16s. TEXTS FROM THE BUDDHIST CANON, commonly known as Dhammapada. With Accompanying Narratives. Translated from the Chinese by S. Beal, B.A., Trinity College, Cambridge, Professor of Chinese, University College, London. Pp. viii. and 176. 1878. 78. 6d. THE HISTORY OF INDIAN LITERATURE, By Albrecht Weber. Translated from the German by J. Mann, M.A., and Dr. T. Zachariae, with the Author's sanction and assistance. 2d Edition. Pp. 368. 1882. 10s. 6d. A SKETCH OF THE MODERN LANGUAGES OF THE EAST INDIES. Accompanied by Two Language Maps, Classified List of Languages and Dialects, and a List of Authorities for each Language. By Robert Cust, late of H.M.I.C.S., and Hon. Librarian of R.A.S. Pp. xii. and 198. 1878. 128. THE BIRTH OF THE WAR-GOD: A Poem. By Kálidasá. Translated from the Sanskrit into English Verse, by Ralph T. H. Griffiths, M.A., Principal of Benares College. Second Edition. Pp. xii. and 116. 1879. 58. A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY AND HISTORY, GRO- GRAPHY AND LITERATURE. By John Dowson, M.R.A.S., late Professor in the Staff College. Pp. 432. 1879. 16s. METRICAL TRANSLATIONS FROM SANSKRIT WRITERS; with an Introduction, many Prose Versions, and Parallel Passages from Classical Authors. By J. Muir, C.I.E., D.C.L., &c. Pp. xliv.-376. 1879. 148. MODERN INDIA AND THE INDIANS : being a Series of Impressions, Notes, and Essays. By Monier Williams, D.C.L., Hon. LL.D. of the University of Calcutta, Boden Professor of Sanskrit in the University of Oxford. Third Edition, revised and augmented by considerable additions. With Illustrations and Map, pp. vii. and 368. 1879. 148.

·an 68 A Catalogue of Important Works, TRÜBNER'S ORIENTAL SERIES-continued. THE LIFE OR LEGEND OF GAUDAMA, the Buddha of the Burmese. With Annotations, the Ways to Neibban, and Notice on the Phongyies, or Burmese Monks. By the Right Rev. P. Bigandet, Bishop of Ramatha, Vicar Apostolic of Ava and Pegu. Third Edition. 2 vols. Pp. XX.-368 and viii. -326. 1880, 21s. MISCELLANEOUS ESSAYS, relating to Indian Subjects. By B. H. Hodgson, late British Minister at Nepal. 2 vols., pp. viii.-408, and viii.-348. 1880, 28s, SELECTIONS FROM THE KORAN. By Edward William Lane, Author of an Arabic-English Lexicon," &c. A New Edition, Revised, with a Introduction. By Stanley Lane Poole. Pp. cxii. and 174. 1879. 9s. CHINESE BUDDHISM. A Volume of Sketches, Historical and Critical. By J. Edkins, D.D., Author of "China's Place in Philology," "Religion in China,'' &c., &c. Pp. lvi. and 454. 1880. 188. THE GULISTAN ; OR, ROSE GARDEN OF S OF SHEKH MUSHLIU'D-DIN SADI OF SHIRAZ. Translated for the first time into Prose and Verse, with Preface and a Life of the Author, from the Atish Kadah, by E. B. Eastwick, F.R.S., M.R.A.S. 2d Edition. Pp. xxvi. and 244. 1880. 10s. 6d. A TALMUDIO MISCELLANY; or, One Thousand and One Extracts from the Talmud, the Midrashim, and the Kabbalah. Compiled and Translated by P. J. Hershon. With a Preface by Rev.F, W. Farrar, D.D., F.R.S., Chaplain in Ordinary to Her Majesty, and Canon of Westminster. With Notes and Copious Indexes. Pp. xxviii. and 362. 1880. 14s. THE HISTORY OF ESARHADDON (Son of Sennacherib), King of Assyria, B.C. 681-668. Translated from the Cuneiform Inscriptions upon Cylinders and Tablets in the British Museum Collection. Together with Original Texts, a Grammatical Analysis of each word, Explanations of the Ideographs by Extracts from the Bi-Lingual Syllabaries, and List of Eponyms, &c. By E. A. Budge, B.A., M.R.A.S., Assyrian Exhibitioner, Christ's College, Cambridge. Post Svo, pp. xii. and 164, cloth. 1880. 10s. 6d. BUDDHIST BIRTH STORIES; or, Jātaka Tales. The oldest Collection of Folk-Lore extant: being the Jätakatthavannanā, for the first time edited in the original Pali, by V. Fausböll, and translated by T. W. Rhys Davids. Translation. Vol. I. Pp. cxvi. and 348. 1880. 18s. THE CLASSICAL POETRY OF THE JAPANESE. By Basil Chamberlain, Author of “Yeigio Henkaku, Ichiran.” Pp. xii. and 228. 1880. 78. Gd. team. LINGUISTIC AND ORIENTAL ESSAYS. Written from the year 1846-1878. By R. Cust, Author of "The Modern Languages of the East Indies." Pp. xii. and 484. 1880. 188. INDIAN POETRY. Containing a New Edition of "The Indian Song of Songs," from the Sanskrit of the Gita Govinda of Jayadeva; Two Books from "The Iliad of India." (Mahábharata); "Proverbial Wisdom” from the Shlokas of the Hitopadésa, and other Oriental Poems. By Edwin Arnold, C.S.I., &c. Third Edition. Pp. viii. and 270. 1884. 7s. 6d. THE RELIGIONS OF INDIA. By A. Barth. Authorised Translation by Rev. J. Wood. Pp. xx. and 310. 1881. 16s. HINDŪ PHILOSOPHY. The Sänkhya Kārikā of Iswara Krishna. An Exposition of the System of Kapila. With an Appendix on the Nyaya and Vaiseshika Systems. By John Davies, M.A., M.R.A.S. Pp. vi. and 151. 1881. 6s.

·Published by Trübner & Co. 69 TRÜBNER'S ORIENTAL SERIES-continued. A MANUAL OF HINDU PANTHEISM. The Vedantasara. Translated with Copious Annotations. By Major G. A. Jacob, Bombay Staff Corps, Inspector of Army Schools. With a Preface by E. B. Cowell, M.A., Professor of Sanskrit in the University of Cambridge. Pp. x. and 130 1881. 6s. THE MESNEVÍ (usually known as the Mesneviyi Sherīf, or Holy Mesnevi) of Mevlana (Our Lord) Jelālu-'d-Din Muhammed, Er-Rīmī. Book the First. Together with some Account of the Life and Acts of the Author, of his Ancestors, and of his Descendants. Illustrated by a selection of Characteristic Anecdotes as collected by their Historian Mevlānā Shemsu-'d-Dīn Ahmed, El Eflākī El Arifi. Translated, and the Poetry Versified by James W. Redhouse, M.R.A.S., &c. Pp. xvi. and 136, vi. and 290. 1881. £1, 1s. EASTERN PROVERBS AND EMBLEMS ILLUSTRATING OLD TRUTHS. By the Rev. J. Long, Member of the Bengal Asiatic Society, F.R.G.S. Pp. xv. and 280. 1881. 6s. THE QUATRAINS OF OMAR KHAYYÁM. A New Translation. By E. H. Whinfield, late of H.M. Bengal Civil Service. Pp. 96. 1881. 5s. THE QUATRAINS OF OMAR KHAYYÁM, The Persian Text, with an English Verse Translation. By E. H. Whinfield. Pp. xxxii.-335. 1883. 10s. 6d. THE MIND OF MENCIUS; or, Political Economy Founded upon Moral Philosophy: A Systematic Digest of the Doctrines of the Chinese Philosopher Mencius. The Original Text Classified and Translated, with Comments, by the Rev. E. Faber, Rhenish Mission Society. Translated from the German, with Additional Notes, by the Rev. A. B. Hutchinson, Church Mission, Hong Kong. Author in Chinese of " Primer Old Testament History," &c., &c. Pp. xvi. and 294. 1882. 10s. 6d. YOSUF AND ZULAIKHA. A Poem by Jami. Translated from the Persian into English Verse. By R. T. H. Griffith. Pp. xiv, and 304. 1882. 88. 6d. TSUNI- || GOAM: The Supreme Being of the Khoi-Khoi. By Theophilus Hahn, Ph.D., Custodian of the Grey Collection, Cape Town, Corresponding Member of the Geographical Society, Dresden; Corresponding Member of the Anthropological Society, Vienna, &c., &c. Pp. xii. and 154. 1882. 7s.6d. A COMPREHENSIVE COMMENTARY TO THE QURAN. To which is prefixed Sale's Preliminary Discourse, with Additional Notes and Emendations. Together with a Complete Index to the Text, Preliminary Discourse, and Notes. By Rev. E. M. Wherry, M.A., Lodiana. Vol. I. Pp. xii. and 392. 1882. 12s. 6d. Vol. II. Pp. xi. and 408. 1884. 12s. 6d. HINDU PHILOSOPHY. THE BHAGAVAD GITÂ ; or, The Sacred Lay. A Sanskrit Philosophical Lay. Translated, with Notes, by John Davies, M.A. Pp. vi. and 208. 1882. 8s. 6d. THE SARVA-DARSANA-SAMGRAHA; or, Review of the Different Systems of Hindu Philosophy. By Madhava Acharya. Translated by E. B. Cowell, M. A., Cambridge, and A. E. Gough, M. A., Calcutta. Pp. xii. and 282. 1882. 10s. 6d. TIBETAN TALES. Derived from Indian Sources. Translated from the Tibetan of the Kay-Gyur. By F. Anton von Schiefner. Done into English from the German, with an Introduction. By W. R. S. Ralston, M.A. Pp. lxvi. and 368. 1882. 14s. LINGUISTIC Essays. By Carl Abel, Ph.D. Pp. viii. and 265. 1882.98 THE INDIAN EMPIRE: Its History, People, and Products. By W. W. Hunter, C.I. E., LL.D. Pp. 568. 1882. 165. HISTORY OF THE EGYPTIAN RELIGION. By Dr. O. P. Tiele, Leiden. Translated by J. Ballingal. Pp. xxiv. and 230. 1882. 7s. 6d.

·70 A Catalogue of Important Works, TRÜBNER'S ORIENTAL SERIES-continued. THE PHILOSOPHY OF THE UPANISHADS. By A. E. Gough, M.A., Calcutta. Pp. xxiv.-268. 1882.9s. UDANAVARGA. A Collection of Verses from the Buddhist Canon. Compiled by Dharmatråta. Being the Northern Buddhist Version of Dhammapada. Translated from the Tibetan of Bkah-hgyur, with Notes, and Extracts from the Commentary of Pradjnavarman, by W. Woodville Rockbill. Pp. 240. 1883. 98. A HISTORY OF BURMA, including Burma Proper, Pegu, Taungu, Tenasserim, and Arakan. From the Earliest Time to the End of the First War with British India. By Lieut.-General Sir Arthur P. Phayre, G.C.M.G., K.C.S.I., and C.B. Pp. xii.-312. 1883. 14s. A SKETCH OF THE MODERN LANGUAGES OF AFRICA. Accompanied by a Language-Map: By R. N. Cust, Author of "Modern Languages of the Erst Indies," &c. 2 vols., pp. xvi. and 566, with Thirty-one Autotype Portraits. 1883. 25s. RELIGION IN CHINA; containing a brief Account of the Three Religions of the Chinese; with Observations on the Prospects of Christian Conversion amongst that people. By Joseph Edkins, D.D., Peking. Third Edition. Pp. xvi. and 260. 1884. 78. 6d. OUTLINES OF THE HISTORY OF RELIGION TO THE SPREAD OF THE UNIVERSAL RELIGIONS. By Prof. O. P. TIELE. Translated from the Dutch by J. Estlin Carpenter, M.A., with the Author's assistance. Third Edition. Pp. xx. and 250. 1884. 7s. 6d. SI-YU-KI. BUDDHIST RECORDS OF THE WESTERN WORLD). Translated from the Chinese of Hiuen Tsaing (A.D. 629). By Samuel Beal, Professor of Chinese, University College, London. 2 vols., with a specially prepared Map. Pp. cviii.-242 and viii. –370. 1884. 24s. Dedicated by permission to H.R. H. the Prince of Wales. THE LIFE OF THE BUDDHA, AND THE EARLY HISTORY OF HIS ORDER. Derived from Tibetan Works in the Bkah-Hgyur and the Bstan-Hgyur, followed by Notices on the Early History of Tibet and Khoten, By W. W. Rockbill. Pp. xii. and 274.1884. 10s. 6d. THE SANKHYA APHORISMS OF KAPILA. With Illustrative Extracts from the Commentaries. Translated and Edited by J. R. Ballantyne, LL.D., late Principal of Benares College. Third Edition, now entirely Re- Edited by Fitzedward Hall. Pp. viii. and 464. 1885. 16s. THE ORDINANCES OF Manc, Translated from the Sanskrit. With an Introduction by the late A. C. Burnell, Ph.D., C.I.E. Completed and Edited by Edward W. Hopkins, Ph.D., of Columbia College, New York. Pp. xliv, and 400. 1884. 12s. THE LIFE AND WORKS OF ALEXANDER CSOMA DE Körös between 1819 and 1842. With a Short Notice of all his Published and Unpublished Works and Essays. From Original and for the most part Unpublished Documents. By T. Duka, M.D., F.R.C.S. (Eng.), Surgeon-Major H. M.'s Bengal Medical Service, Retired, &c. Pp. xii.-234, cloth. 1885. 9s. TURNER, THE ENGLISH LANGUAGE. A Concise History of the English Language, with a Glossary showing the Derivation and Pronunciation of the English Words. By Roger Turner. In German and English on opposite pages. 18mo, pp. viii.-80, sewed. 1884. 18. 6d. UNGER.A SHORT CUT TO READING : The Child's First Book of Lessons. Part I. By W. H. Unger. Fourth Edition. Or. 8vo, pp. 32, cloth. 1873. 5d. SEQUEL to Part I. and Part II. Fourth Edition. Cr. Svo, pp. 64, cloth. 1873. 6d. Parts I. and II. Third Edition. Demy 8vo, pp. 76, cloth. 1873. 1s. 6d. In folio sheets. Pp. 44. Sets A to D, 10d, each ; set È, 8d. 1873. Complete, 4s. UNGER.-W. H. UNGER'S CONTINUOUS SUPPLEMENTARY WRITING MODELS, designed to impart not only a good business hand, but correctness in transcribing. Oblong Svo, pp. 40, stiff covers. 1874. 6d.

·Published by Trübner & Co. 71 UNGER. -THE STUDENT'S BLUE BOOK: Being Selections from Official Correspondence, Reports, &c. ; for Exercises in Reading and Copying Manuscripts, Writing, Orthography, Punctuation, Dictation, Précis, Indexing, and Digesting, and Tabulating Accounts and Returns. Compiled by W. H. Unger. Folio, pp. 100, paper. 1875. 2s. UNGER. --TWO HUNDRED TESTS IN ENGLISH ORTHOGRAPHY, or Word Dictations. Compiled by W. H. Unger. Foolscap, pp. vii. and 200, cloth. 1877. Is. 6d. plain, 28. 6d. interleaved. UNGER.—THE SCRIPT PRIMER : By which one of the remaining difficulties of Children is entirely removed in the first stages, and, as a consequence, a considerable saving of time will be effected. In Two Parts. By W. H. Unger. Part I. 12mo, pp. xvi. and 44, cloth. 5d. Part II., pp. 59, cloth. 5d. UNGER.-PRELIMINARY WORD DICTATIONS ON THE RULES FOR SPELLING. By W. H. Unger. 18ino, pp. 44, cloth. 4d. URICOECHEA.-MAPOTECA COLOMBIANA : Catalogo de Todos los Mapas, Planos, Vistas, &c., relativos a la América-Española, Brasil, e Islas adyacentes. Arreglada cronologicamente i precedida de una introducción sobre la historia cartografica de América. Por el Doctor Ezequiel Uricoechea, de Bogota, Nueva Granada. 8vo, pp. 232, cloth. 1860. 6s. URQUHART.-ELECTRO-MOTORS. A Treatise on the Means and Apparatus employed in the Transmission of Electrical Energy and its Conversion into Motivepower. For the Use of Engineers and Others. By J. W. Urquhart, Electrician. Crown 8vo, cloth, pp. xii. and 178, illustrated. 1882. 7s. Od. VAITANA SUTRA. ---See AUCTORES SANSKRITI, Vol. III. VALDES. ---LIVES OF THE TWIN BROTHERS, JUÁN AND ALFONSO DE VALDÉS. By E. Boehmer, D.D. Translated by J. T. Betts. Crown 8vo. Pp. 32, wrappers. 1882. ls. VALDES. —SEVENTEEN OPUSCULES. By Juán de Valdés. Translated from the Spanish and Italian, and edited by John T. Betts. Crown 8vo, pp. xii. and 188, cloth. 1882. 6s. VALDES. --JUÁN DE VALDÉS" COMMENTARY UPON THE GOSPEL OF ST. MATTHEW. With Professor Boehmer's “Lives of Juan and Alfonso de Valdés." Now for the first time translated from the Spanish, and never before published in English. By John T. Betts. Post 8vo, pp. xii. and 512-30, cloth. 1882. 7s. 6d. VALDES. —SPIRITUAL MILK; or, Christian Instruction for Children. By Juán de Valdés. Translated from the Italian, edited and published by John T. Betts. With Lives of the twin brothers, Juán and Alfonso de Valdés. By E. Boehmer, D.D. Fcap. 8vo, pp. 60, wrappers. 1882. 2s. VALDES.—SPIRITUAL MILK. Octaglot. The Italian original, with translations into Spanish, Latin, Polish, German, English, French, and Engadin. With a Critical and Historical Introduction by Edward Boehmer, the Editor of “Spanish Reformers.” 4to, pp. 88, wrappers. 1884. 6s. VALDES.-THREE OPUSCULES : an Extract from Valdés' Seventeen Opuscules. By Juan de Valdés. Translated, edited, and published by John T. Betts. Fcap. 8vo, pp. 58, wrappers. 1881. 1s. 6d. VALDES.–JUÁN DE VALDÉS' COMMENTARY UPON OUR LORD's SERMON ON THE MOUNT. Translated and edited by J. T. Betts. With Lives of Juán and Alfonso de Valdés. By E. Boehmer, D.D. Crown 8vo, pp. 112, boards, 1882. 2s. 6. VALDES. -JUÁN DE VALDÉS' COMMENTARY UPON THE EPISTLE TO THE ROMANS. Edited by J. T. Betts. Crown 8vo, pp. xxxii. and 296, cloth. 1883. 6s. VALDES.- JUAN DE VALDÉS' COMMENTARY UPON ST. PAUL'S FIRST EPISTLE TO THE CHURCH AT CORINTH. Translated and edited by J. T. Betts. With Lives of Juán and Alphonso de Valdés. By E. Boehmer. Crown 870, pp. 390, cloth. 1883. os.

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·TRÜBNER'S COLLECTION OF SIMPLIFIED GRAMMARS OF THE PRINCIPAL ASIATIC AND EUROPEAN LANGUAGES. EDITED BY REINHOLD ROST, LL.D., PH.D. The object of this Series is to provide the learner with a concise but practical Introduction to the various Languages, and at the same time to furnish Students of Comparative Philology with a clear and comprehensive view of their structure. The attempt to adapt the somewhat cumbrous grammatical system of the Greek and Latin to every other tongue has introduced a great deal of unnecessary difficulty into the study of Languages. Instead of analysing existing locutions and endeavouring to discover the principles which regulate them, writers of grammars have for the most part constructed a framework of rules on the old lines, and tried to make the language of which they were treating fit into it. Where this proves impossible, the difficulty is met by lists of exceptions and irregular forms, thus burdening the pupil's mind with a mass of details of which he can make no practical use. In these Grammars the subject is viewed from a different standpoint ; the structure of each language is carefully examined, and the principles which underlie it are carefully explained ; while apparent discrepancies and so-called irregularities are shown to be only natural euphonic and other changes. All technical terms are excluded unless their meaning and application is self-evident; no arbitrary rules are admitted; the old classification into declensions, conjugations, &c., and even the usual paradigms and tables, are omitted. Thus reduced to the simplest principles, the Accidence and Syntax can be thoroughly comprehended by the student on one perusal, and a few hours' diligent study will enable him to analyse any sentence in the language. NOW READY. Crown Svo, cloth, uniformly bound. I.-Hindustani, Persian, and Arabic. By the late E. H. Palmer, M.A. Second Edition. Pp. 112, 5s. II.-Hungarian. By I. SINGER, of Buda-Pesth. Pp. vi. and 88. 48. 6d. For continuation see nesct page.

·80 Trübner's Simplified Grammars-continued. III.-Basque. By W. VAN Evs. Pp. xii. and 52. 3s. 6d. IV.-Malagasy. By G. W. PARKER. Pp. 66.5s. * V.-Modern Greek. By E. M. GELDART, M.A. Pp. 68. 2s. 6d. VI.-Roumanian. By M. TORCEANU. Pp. viii. and 72. 5s. VII.—Tibetan. By H. A. JÄSCHKE. Pp. viii. and 104.5s. VIII. - Danish. By E. C. OTTÉ. Pp. viii. and 66. 2s.6d. IX.--Turkish. By J. W. REDHOUSE, M.R.A.S. Pp. xii. and 204. 10s. 6d. X.-Swedish. By Miss E. C. OTTÉ. Pp. xii. and 70. 2s. 6d. XI. —Polish. By W. R. MORFILL, M.A. Pp. viii. and 64. 3s. 6d. XII.--Pali. By E. MÜLLER, Ph.D. Pp. xvi.-144. 7s. 6d. XIII. -Sanskrit. By H. EDGREN. Pp. xii.-178. 10s. 6d. The following are in preparation :- SIMPLIFIED GRAMMARS OF Albanian, by WASSA PASHA, Prince of the Lebanon. Assyrian, by Prof. SAYСE. Bengali, by J. F. BLUMHARDT, of the British Museum. Burmese, by Dr. E. FORCHAMMER. Cymric and Gaelic, by H. JENNER, of the British Museum. Egyptian, by Dr. BIRCH. Finnic, by Prof. OTTO DONNER, of Helsingfors. Hebrew, by Dr. GINSBURG. Icelandic, by Dr. WIMMER, Copenhagen. Lettish, by Dr. M. I. A. VÖLKEL. Lithuanian, by Dr. M.JI. A. VÕLKEL. Malay, by W. E. MAXWELL, of the Inner Temple, Barrister-at-Law. Portuguese, by WALTER DE GRAY BIRCH. Prakrit, by HJALMARJEDGREN, Lund, Sweden. Russian, Bohemian, Bulgarian and Serbian, by W. R. MORFILL, of Oxford. Sinhalese, by Dr. EDWARD MÜLLER. Arrangements are being made with competent Scholars for the early preparation of Grammars of German, Dutch, Italian, Chinese Japanese, and Siamese. LONDON : TRÜBNER & CO., LUDGATE HILL. PRINTED BY BALLANTYNE, HANSON AND CO. EDINBURGH AND LONDON 750/21/10/85-E.