Dārzīn is a village located on the main road eastward from Kirmān to Bam, at the point where the branch road diverges to Jīruft (Fig. 1). East of the present village there stand a number of ruined mud-brick buildings of interesting form and ground plan, surrounded by a substantial spread of Islamic pottery containing a fair proportion of slip-painted ware. The latter fabric suggests settlements at least as early as the Sāmānid period. In 1977 the present writer had the opportunity to visit the site, and prepared drawings of the momuments with a view to establishing their probable date. The result of this survey suggests that these ruins could be amongst the earliest Islamic structures still extant in Iran. The purpose of this article is to present this evidence.

This inscription, in private possession, is on gold, seven centimetres long bearing fourteen lines in Kharoṣṭrī script with some 100 syllables (aḳsaras) to a line. Its importance as containing a date of a king of Oḍi and a reference to the Kušān Emperor Kuyula Kataphśa has made me willing, though no specialist in Kharoṣṭrī texts, to prepare the following transliteration, preliminary translation and comment.

Hunter's Indian Musalmans was completed in mid-June and published in mid-August of 1871. It consists of four chapters of which the first three are devoted to the so-called Indian Wahhābī movement and its aftermath, with particular reference to Bengal. The last chapter analyzes the Muslims' grievances and suggests some modification in the state system of education in order to attract them to it and make them more suitable for official employment, thereby weaning them away from the path of disloyalty. It is principally because of this last chapter that the book has been invested with a new significance in the context of later political developments in British India. Hunter has been regarded as the progenitor of Muslim separatism and has even been linked with a deliberate official policy of divide and rule.

The ancient lunisolar calendar of the Hindus is still widely used in India, especially for ritual purposes. In most of India, months are lunar and the discrepancy between lunar and solar years (12 lunar months equal approximately 354 days) is resolved by the periodic addition of an intercalary month into the year. However, in Tamilnadu, Kerala and eastern India (Bengal, Orissa and Assam), months are solar, but because the lunar calendar is also used, complications arise which are absent in areas employing only the lunar calendar. The aim of this paper is to describe the calendrical system currently in use in Tamilnadu and to explain the basic principles of the Tamil almanacs.

like Anaw-rahta's conquest of Thahton or the Mongol expeditions against Pagan, Tha-lun's transfer of capital from Pegu to Ava in 1634—5 is one of those prominent transitions in Burmese history which always attract comment in standard surveys. The pioneer historian of Burma G. E. Harvey claimed that the decision by Tha-lun (r. 1629–48) to forsake the coast in favour of the interior signified the abandonment of his predecessors' goal of a Burmese–Mon national kingship, and contributed to the subsequent isolation of the Burmese from international intercourse. D. G. E. Hall, expanding the latter theme, wrote that “(t)he removal of the Burmese capital from Pegu to Ava in 1635 was, without doubt, one of the cardinal events of Burmese history … it signalised the triumph of the more intransigent elements in Burmese character and governmental policy” and contributed ultimately to the political ruin of the country.