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either the Careya arborea or the Salvadora Persica. implies the stem of the palm-tree.

It likewise

The Udumbara is the glomerous fig-tree (Ficus glomerata).

87. The learned translator has, in conformity with the view of his commentator, varied in translating the sentence maitra brahmena uchyaté, which occurs again in Chap. XI. v. 35.

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99. As water flows through one hole of a bottle.' The original is more expressive, and alludes to the custom of carrying water in goat-skins in India. The skin is sewed together again, just as taken off the animal, and one of the feet is left open for the purpose of filling and emptying the skin, which is carried on a man's back; the foot for use being firmly grasped by the hand of the carrier, who thus distributes the water at his pleasure. Hence the passage would be more exactly rendered " as water from one foot of a skin.'

113. The expression should rather die with his learning,' would be more exactly rendered should rather willingly die with his learning.'

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142. Instead of father' the text reads brahmen,' but the comment favours Sir W. Jones's translation; yet v. 144 inclines to the latter interpretation.

156. The word viduh, which the translator has rendered in the past, is most commonly employed in a present sense, which is required in this verse. See Mr. Wilkins' grammar, page 174, Rule 196.

CHAP. III.

Verse 24. In the original we have cavayó viduh, poets, i. e. legislators consider' and not some consider.'

34. That sinful marriage' should have been ⚫ that most sinful marriage.'

44. The

44. The word pratóda rather implies a goad used to compel oxen, than a whip.

It may be remarked, that there seems to be some difficulty in reconciling the allusion in this verse of a Súdrà marrying a priest, when we find the prohibition so strong in verses 13, 14, 15, and 16 of this chapter. The text clearly intends a marriage with a Bráhmen by the expression utcrishté védé in the highest marriages.'

76. I have been particular in marking the words of this verse in Italick letters, as the translation is very paraphrastical. Indeed the original verse, which will be found exactly in the Roman letters, conveys in the latter part the exact germ of the doctrine which has been so ably handled of late by an eminent writer, namely, the dependence of population upon sustenance.

123. The words of the Pitris, should follow the monthly sráddha.'

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133. Spears' should be included with iron balls' as among the number of things to be swallowed in the next world, by the giver of the sráddha.

158. It is not the mountain-rue, but the swallow-wort (the Asclepias acida).

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261. The word purastát, which I find in the MSS. as well as in the Calcutta edition, implies before,' therefore we should read before the repast,' and not after the repast.'

270. Though the learned translator has rendered the word sasa by rabbits or hares,' yet I think there is a reasonable doubt whether the rabbit came within the contemplation of the lawgiver, as such an interpretation is not given even by the commentator. As far as my experience goes, it is decidedly against the supposition that the rabbit is indigenous in India. The opinion of the natives is clear from their designating them ' wilayatí khargósh,' Foreign or English hares.' But I have the authority of the two most eminent oriental scholars in

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this country for the same opinion, and one of them suggests, with great justice, that it may perhaps be found in the mountain districts to the north of India, though it be unknown to the inhabitants of the plains.

272. The potherb cálasáca is not found in the dictionaries. The mahásalka is the shrimp or prawn.

CHAP IV.

6. The meaning of satyánrita,' is truth and falsehood,' by which commercial dealings are not unaptly designated; there being necessarily a mixture of both in such transactions.

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47. The passage on the bank of a river,' would be more exact if rendered on reaching the bank of a river.'

49. I have ventured to alter the word 'potherb' into 'potsherd,' which I think must have been the word intended by the translator. The selection of potherbs, for the purpose noticed, carries with it something ridiculous, the sole intention of the injunction being to preserve the earth from contamination. The original passage is cásht'ha-lóshta-patra-trinádina,' with wood, clods, leaves, grass, and the like.'

52. The words in water,' should be inserted, and then the passage will read in water or against a twice-born man.' 68. Here, as in v. 44 of Chap. III. the word pratóda should be rendered goad,' and not whip.' 69. The sun in the sign canyd.' Canya, in its general sense, means a virgin, and here designates the sign VIRGO. 74. We should here read, let him not himself put off his sandals with his hand.'

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82. The verb na candúyét' implies (as coming from the root candú, itch') let him not scratch his head with both hands,' instead of let him not stroke, &c.'

90. Among

90. Among the list of places of future punishment here enumerated, I have in the Sanscrit text adopted, on the authority of other мss. that of Lóhadárica' or 'iron-pincers,' instead of Lóhángárica' or the pit of red hot charcoal,' By ironpincers' I suppose a place of torment where the damned are continually tortured by being torn with iron-pincers.

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129. The word repeatedly' should be here added, and the passage will then stand nor repeatedly with many clothes.' such practice gives desirable offspring' has been omitted by the translator, and should immediately follow the first sentence.

156. The passage

168. The same idea that is found in this couplet, will be seen in Chap. XI. v. 208.

230. A giver of silver, exquisite beauty.' Beauty has been assigned as the reward for a gift of silver, apparently because it made a sort of pun; rúpya implying both silver and beautiful. Similar cases occur throughout the work, in which a play upon words has been allowed, when no solid reason could be assigned for any other allotment of rewards or punishments. In the twelfth chapter many such are to be

observed.

243. This verse has not been translated with the same felicity and exactness which distinguish the rest: perhaps it might be rendered more in consonance with the general spirit of the version thus (See v. 167. Chap. II.):

"Yes, verily! Sovereign virtue instantly conducts the man whose sins have been expiated by penance, to the higher world, with a radiant and etherial body."

CHAP.

CHAP. V.

6. The sélu is the cordia myxa.

11. The tittibha is the Parra jacana or goensis.

12. The plava, is both the diver and a sort of duck, (Wilson); and Mr. Wilkins considers it the same as the plover:

The chacraváca is the ruddy goose, familiarly known in India by the name of Bráhmany duck or goose (Anas casarca). The sárasa is the Indian crane.

The rajjuvála is not found in the dictionaries.

The dátyúha which Sir William Jones has translated woodpecker,' is rendered a gallinule' by Mr. Colebrooke in the Amera Cósha, to which Mr. Wilson adds in his Dictionary, the chátaca, a sort of cuckoo.' The chátaca is specified by Mr. Colebrooke to be the cuculus melano-leucus.

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It is worthy of remark, that the sáricá, which Sir William Jones renders female parrot, is actually a species of jay (grácula religiosa). By a similar connexion, the sáricá is fixed upon as a suitable mate for the parrot in the Bengálí Tales of a Parrot.' Are we here to suppose, for the purpose of reconciling this apparent inconsistency, that the word sáricá is familiarly applied to the female parrot, though unnoticed in such a sense by the dictionaries?

13. The cóyashti is the lapwing.

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14. Sir William Jones has omitted to render the baláca, which should have been inserted between the heron, the raven,' and which Mr. Wilson renders a sort of crane.'

The word which Sir William Jones writes c'hanjana, as it is given in the comment, is spelt c'hanjaritaca in the text.

the one or the other is found in the dictionaries.

Neither

16. The pathina is the sheat-fish (Silurus pelorius. Buchannon

MSS.).

The

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