In this specimen the Prákrit words are selected from the "Manórama Vritti" of B'hamaha, and the "Prákritalankes' warah" of Vidya Vinó-d'ha; the Balí are taken at random from the "Kumárá-Bap," "Chitamnán," and "Hatamnán"; and the Zend from the vocabularies of Anquetil du Perron, whose orthography, since I have not been able to procure the original Zend, has been preserved, however inaccurate, in preference to conjectural emendation; though I am convinced that an orthography more conformable to the original would render the connection of Zend with its cognate dialects more apparent. Specimen of Bali from the Hatamnán. Saggé kámécharupé giri-śik'hara-gaté chántalikk’hé vimáné dipé rať’hé-cha gamé taruvanagahané géhavat'hamhí k'hétté. B'hummá cháyàntu deva: jala-t'hala-visamé yakha-gandabba-naga tit'hantámantikéyám munivara-vachanam sádavo mé sunantu. D'hammassa-vanakáló-ayum bhaddantá namótassa-B'hagavató Arhattó śamma sambuddassa. Yésantá-santachitta-tisarano-saraná éta-lókantarévá bhummá-bhummá-cha dévá guna-gana-gahaná d'háyatá sabbakálam été áyántu dévá varakanakamaé méru-rájé vasantó. Santósahétum munivaravachanam sótam maggam sammaggam sabbésú chakkaválésú yakhá dévá-cha bramhanó. Which may be thus restored into Sanscrit without the radical change of a single word3: Swargé kámécharúpé giriśikharagaté chántaríkshé vimáné dipé ráshtré grámé taruvanagahané griha vatihi kshétré. Bhúmau cháyántu dévá jalast'hala-vishamé yaksha-gandharva-nágás tist'hantám antiképám munivaravachanam sád'havó mé śrinvantu. Dhermaśravanakálóyum b'hanyantam: namastasya B'hagavató Arhatósamyak sambudd'hasma. Yésantah śánta-chitta trisarana śaraná ihalókóttarévá b’humau ab’humaucha, 1 [These lists were compiled some 78 years ago, before the real nature and linguistic position of Zend had been discovered. See, on this subject, now, the article on the Persian language in the "Encyclopædia Britannica." The Pali words, even where they are otherwise correct, show in their transliteration the Siamese pronunciation.] 2 [This first attempt at restoring Pali into Sanscrit has been left unnoticed by all who have written on the history of Pali studies.] dévá gunaganagrahaná d'hayantah servakálam: été áyántu dévā varakanakamaé mérurajé vasantah. Santóshahétum munivaravachanam śrótum agré samagram servéshu chakravaléshu yakshá dévascha brámhanah. The Devas frequent Swurga, Kamarupa, the mountain tops, and atmosphere, in their cars, and on earth, they visit the Dwipas, the fields, cities, recesses of forests, habitations, and sacred places. In inaccessible places, by land or water, the Yakshas, Gandhervas and Nagas reside, in the vicinity of waters. Listen to me, ye devotees, while I recite the words of the Munivaras ; this is the time for hearing sacred things. (The devotees reply :) Say on. (The speaker proceeds :) Reverence to Bhagavata Arhata, the all-comprehending. Those who hear shall become pure of mind, and Trisaraná shall protect them both in this and other worlds; the Devas, earthly and unearthly, possessed of various qualities, constantly present themselves to their thoughts, and the Devas who reside on Meru, the chief of mountains, of pure gold, frequent them. In the full and perfect hearing of the words of the Munivaras, the Yakshas, Devas, and Bramhanas delight above all else. This specimen may serve in some degree to illustrate the relation which the Balí bears to its parent Sanscrit. The passage is chosen at random, but considerable portions of Balí have been subjected to the same process with a similar result; and I am satisfied that it applies equally to Prákrit and Zend, though words of an origin foreign to Sanscrit may occasionally be expected to occur in all the three dialects. After having thus briefly stated the origin of both the Balí language and written character, I should, in conformity to the plan which has been followed in this rapid sketch, proceed to the illustration of its characteristic structure and grammatical peculiarities, with the relations which it bears to Prákrit and Zend; but these, with a view of Balí literature, and its influence as a learned language on the vernacular Indo-Chinese tongues, I reserve for the subject of another essay. The politeness and literary zeal of Mr. Colebrooke have furnished me with ample facilities of investigating the Prakrit in all its variety of dialects; but the paucity of my original materials in Balí, and the total want of MSS. in Zend, have hitherto prevented me from giving the subject so full an investigation as its importance requires; but if the necessary materials can be procured, I hope to be soon able to submit to the Asiatic Society the result of my inquiries. Of the Balí language, different Kóshas and Vyákarnas are known to exist, and several of them are to be procured in Ceylon, as the "Balí 'Sabdamala," "Balavatara," "Nigandu," and "Nigandu Sana." Of the Zend, various alphabets and vocabularies, as well as original compositions, are extant, but no set of grammatical forms with which we are acquainted. The learned Tychsen, in his dissertation "De Cuneatis Inscriptionibus Persepolitanis," 1798, recommends earnestly to the Asiatic Society to form grammars and lexicons of the Zend and Pahlavi, and this must undoubtedly be performed if ever the subject be accurately investigated, for as yet we are imperfectly acquainted even with the true arrangement of the Zend alphabet, though it is probably the origin of the ancient Kufic character, if not the actual Himyaric character itself. I have at present little doubt that the character of the ancient Zend, or, as it is termed, according to Anquetil du Perron's orthography, Azieanté, is derived from the Déva-nagari; for that author himself admits that the vowels coincide with the Guzeratti, and hints that in some alphabets the consonants also have a similar arrangement. Numerous circumstances likewise lead us to conjecture that if ever the Persepolitan inscriptions in the Arrow character are deciphered, it will be on the principles of this alphabet. Niebuhr has stated, from actual observation, that the characters of these inscriptions are certainly written from left to right, like the Devanagari and the alphabets derived from it. If this authority can be depended on, it completely sets aside every attempt to explain them by any alphabet written from the right hand to the left. A subject, however, like the Arrow character, concerning which there are almost as many opinions as authors who have engaged in the discussion, can never be illustrated by mere conjectures, however ingenious or plausible.* * In revising the sheets of this essay I perceive that several omissions have occurred from the number and nature of the various materials employed, and the difficulty of classing them in the proper order of arrangement. The following additions are therefore subjoined. To the notices concerning Malay compositions the following may be added:: I. Asál agáma Islam," or the principles of the Islam faith. 2. "Idlal agama Islam," explanation of the Islamic worship. 3. "Idlalu'l fikeh," explanation of the law of Islam. 4. Makóta segála Raja. 5. Pasiru'l Korán. 6. Hasid Imam ul Mumenín. 7. Hikaiat Mi'raj Nabi Mahummed. 8. Hikaiat Nabi Mahummed. 9. Hikaiat Nabi Músa. 10. Ilikaiat Nabi Yusuf. 11. Hikaiat deripada kajadiaün Mir Mahummed. 12. Húkam Islam. 13. Húkam Khaj. 14. Húkam Kanún. 15. Elmu Fikeh. 16. Elmu Falak. 17. Kitabu'l Faraid. 18. Kitab ul Allah. 19. Sijihu'l Huseinu'l Káshefi. 20. Samar adayinu'l Islam. 21. Mirat al Múminin. 22. Marifat ul Islam, or Punganál agama Islam. 23. Permáta marifat Allah 27. Cheritra deripada Suliman. 32. Hikaiat segála Súsuhúnan. 33. Hikaiat Misa Túmon panji Wila Kasúma. 34. Hikaiat Misa Gomitar. 35. Hikaiat Jaran Kolina. 36. Hikaiat Chahaju Langarei. 37. Silsilitu'l Salátin, or, Penurunan segála Raja. 38. Hikaiat Ambon. 39. Hikaiat Achi. 41. Hikaiat Baktiyar. 42. Hikaiat Tana Hitum. 43. Hikaiat Jowhar Manikam. 44. Hikaiat Datu perjanga. 45. Hikaiat Dewa Raja. 46. Hikaiat Raja Bosman dan Lok man. 47. Hikaiat Raja Tambik baja. 48. Hikaiat Raja Suliman. 49. Hikaiat Rajah ul Ajam o Azbah. 50. Hikaiat Raja Kirripun. 51. Hikaiat Raja Kambáyu. 52. Hikaiat Raja Nila Datu Ka waja. 53. Hikaiat Runga Rari. 55. Hikaiat Abdullah ibn ul Omar. In addition to the list of Barma compositions, the following names of twelve popular works may be mentioned :— The following additional notices and corrections of names refer to the list of Barma compositions given under the article " Barma," according to the respective numbers :— I. "Jainda Mana Bikhu," an account of the female ascetic Jainda Mana. 2. Nunda Jaina," the history of a Deva, also named Anunda. 66 6. " Témi," the religious institutes of Temi. 7. "Némi," another of the ten great religious books of the Buddhists, which are recited in the following order:—1. Témi; 2. Némi; 3. Janaka ; 4. Sawan Nasyan; 5. B'huridat; 6. Maho sot'ha; 7. Samata; 8. Wit'hora; 9. Chanda Gúngma; 10. Wesundara. Besides these, the two following works are of great authority: The "Paréik-gyi," which is the Barma Hatamnán. 'Pat'ham," which is the book of their mythology, revealed by Mya Chewa-para. 8. "Dherma pat'há," a book on justice. 9. Namagara," a ritual of prayers. 66 10. Logasara" and "Loganithi," moral treatises. 66 14. Paramikhan," account of Samata and T’hik D'hat. 16. " Bongkhan," the adventures of Nemi. 17. "Kado-khan," a religious work on the expiation of crimes. 26. "To-twek-khan," the same work as the "Rukhéng Nga-chang bráng." 28. "Anusasana," a small book for children, like the "Tamul Atisúdi," and other compositions of Avyár. 30. Attagat-Lénga," the Bidagat. 36. "Hmat-chew-Bong," a system of morality. XIII. SOME ACCOUNT OF AN ORANG OUTANG OF REMARKABLE HEIGHT FOUND ON THE TOGETHER WITH A DESCRIPTION OF CERTAIN REMAINS OF THIS By CLARKE ABEL, M.D., F.R.S., &c. &c., and Member of the Asiatic Society of Calcutta. ["Asiatic Researches," vol. xv. (1825), pp. 489-98.] In the paper which I had the honour of reading to the Asiatic Society on the evening of the 5th of January last, I endeavoured to be as comprehensive as possible in relation. to the published histories of large man-like apes, and to the many speculations of philosophers respecting them, and in order the better to accomplish my purpose I divided my subject under the following heads :-First, I gave an account of what particulars I had been able to collect of the circumstances which attended the capture of the Sumatra animal ; secondly, I gave the amplest description in my power of its different remains as they were before the Society; thirdly, I adduced a description of Wurmb's animal as described in the "Batavian Transactions," for the purpose of showing its identity with the Sumatra orang-outang; fourthly, I brought forward a description of the small orang-outang of Borneo, for the purpose of showing its relationship to the two former animals, and for the better examining the opinion of Baron Cuvier, that it is only the young one of Wurmb's and consequently of the Sumatra animal ; and lastly, I quoted some notices of very large man-like apes contained in the works of the older travellers, and attempted to determine to which of these the Sumatra orang should be referred. The essay which I read to the Society was prepared in haste and from imperfect materials, and although it might perhaps be suited to its principal object, that of exciting inquiry, it was certainly unfit for publication. For this reason, and because those who are likely to be chiefly interested in this communication will be better satisfied with facts than opinions, I shall at present limit myself to an account of those particulars of the appearance of |