Ráma Dása Sena, the Zemindár of Berhampore, well known to Sanskrit scholars in Europe by bis Aitihesika Rahasya or essays on Sanskrit literature (in Bengalî), not being able to join the Oriental Congress, to which he had personally been invited, has sent the following verses to be read at the Congress. The English translation has been made by Mr. Shyâmaji Krishnavarmâ, of Balliol College.—Ed. J.R.A.S.

Before entering upon an account of the Koi, I ought to say that I am going to describe those only, with whom I came in contact during my residence at Dummagûdem, in the Bhadrachellam taluqa of the Godávari District, giving at the same time additional information gleaned from them respecting those of their tribe, who live further inland, on the uplands of the bordering semi-independent state of Bastar. The place furthest south, where I have met with Koi, is Kammameta, in the Nizam's dominions. At present I know of eight classes or castes of the Koi, the Oḍḍî, Guṭṭa Koi, Gommu Koi, Linga Koi, Koi Nâyak, Koi Kammara, Ḍôlivânḍlu or Ḍôlôllu, and Paṭṭiḍivanḍlu.

When the paper was read at a meeting of the Royal Asiatic Society, some exceptions were taken to it by Lord Stanley of Alderley. A report of these has been added to the report of the paper in the pages of the Society's Journal, and may possibly give occasion for doubt on a subject which I think of much importance to Mohammedans in British India and even of some to the Government itself. I therefore propose to answer the exceptions in detail and at some length. But it seems necessary, for the better understanding of them, that I should first state briefly the principles on which the argument of the paper was founded.

The Mohammedan law was for several centuries the general law of the territories now forming the British Empire in India. It still enters to some extent into the dealings of Mohammedans with each other, and, being founded on texts of the Koran and sayings of the Prophet, is binding on their consciences in all cases to which it is applicable. It has a direct bearing on their conduct to foreigners; and it is therefore of great importance that it should not be in conflict, but in harmony, if possible, with the law of the place on a matter that so nearly affects themselves and their fellow-subjects, as the duty which they owe to the Government.

In the Article on Kawi, In Journ. E.A.S. Vol. XIII. Part I.

p. 42, 1. 8, instead of nyuh read ñuh.

Hajjī Khalīfa gives the pedigree of Shanfarà in the following manner: Shanfarà , son of Aws , son of Hujru-'l-Hinwu , son of Azd , son of Gawth , son of Zayd , son of Kahlān , son of Saba' .