An outbreak of rabies among silver foxes in Poland in 1939 has led to widespread dissemination of the disease in animals throughout most of the countries of Europe, and has stimulated intensive study of the rabies virus.

A small mausoleum of the earlier Islamic period, situated about 60 km. west of Mazār-i Sharīf in Afghanistan — by the edge of the former Andkhoy road, in the district of Imām Ṣāḥib, near the village of Taroqī — has recently been the subject of two different articles. It was first discussed by Dr. Melikian-Chirwani, who reproduced two photographs taken by Josephine Powell. One of these (Plate I) illustrates the general aspect of the doorway, and clearly shows the commencement of the bordered Kufic dedicatory inscription by which it is surrounded. This first account was followed by the more detailed and fully-documented report of J. Sourdel-Thomine, which makes use of substantial material supplied by Dr. Paul Bernard, Director of the Délégation Archéologique Française en Afghanistan, who had occasion to visit the spot. On this second occasion it proved possible to clear away accumulated deposits of dust from the left-hand side of the main inscription, so that this part also (while admittedly difficult) was also rendered clear enough for decipherment (Plate II). The photographs published by the two authors are in fact largely complementary, and when studied together, do much to resolve the residual problems of the inscription.

The following exegetical and textcritical remarks are based on a cursory reading of Caland's Jaiminīya-brāhmaṇa in Auswahl. The present paper covers about 50 pages of this publication. The notes may be helpful for a new edition of the text and for a translation of this brāhmaṇa, part of which I hope to undertake in the future (the agniṣṭoma section).

The Yogācāra or Vijñānavāda doctrine, which appeared in such Mahāyāna sūtras as the Sandhinirmocana, has already been expounded by such scholars as Maitreyanātha (c. A.D. 270–350) in his voluminous Yogācārabhūmi, Mahāyānasūtrālaṅkāra, Madhyāntavibhāga, etc., and Asariga (c. A.D. 310–90) in his Mahāyānasaṅgraha, Mahāyānābhidharmasamuccaya, etc. The Triṃśikāvijñaptikārikā of Vasubandhu (c. A.D. 320–400) is a systematic and most concise exposition of this doctrine.

Even among Muslims, the growth of Muslim population in South Asia excited little attention before the later 19th century when the British—Indian administration began to number the population of the Indian Empire according to declared or imputed religious allegiance. In medieval times, Muslim rulers and their aides, Muslim historians and literati, although often mindful that in “South Asia” they lived among a predominantly non-Muslim population, did not conceive the stability of Muslim dynastic rule or the continuation of political and financial advantages for Muslim élites, to be related to or dependent upon the size of the aggregate of those who would deem themselves as, and be regarded by others to be, Muslims. The very few references, over a period of 500 or 600 years, in the religious literature to “conversions” suggest in their contexts and perhaps in their very rarity, that the Muslim religious did not postulate the quality and strength of man's response in South Asia to the call of Islam to be proportionate to the numbers of those calling themselves, or called by others, Muslims.