This century is cut in two by the fateful rebellion of An Lu-shan. The first half was a period of halcyon peace and prosperity, hardly affected by the Palace intrigues and massacres that followed the abdication of the Empress Wu. The long reign of the Emperor Ming Huang has some claim to be regarded as the Golden Age of China; for the magnificence of the Court was solidly based on the well-being of the people, and while trade and commerce nourished, the arts of poetry and painting reached a height which has never since been equalled. Buddhism, however, suffered a partial eclipse after its great patroness had passed away; and even in the remote region of Tunhuang a gradual decrease in its influence is clearly observable.

The central figure in this deeply interesting and moving narrative is the Manchu empress-dowager Tz'ŭ-Hsi, for many years (till her death in 1908) the de facto ruler of China. We see her here not as the august and awe-inspiring occupant of the Dragon throne, arbitress of the fates of a fifth of the world's population, the wife of one emperor and the mother of a second; for although in these pages she still plays the sinister role of judge and jaileress of a third emperor, she figures mainly as a scared and bewildered fugitive, a hungry and selfish old lady, amiable and urbane when things were going well with her, petulant and querulous when they went badly, and volcanic when the wisdom of any of her actions was called in question.

This poem embodies two traditions found among the Mon or Talaing people of Burma, (1) that they came from the east coast of India in very early times, and (2) that they consist of three tribes, occupying three several provinces of the Mon country of Burma-Bassein, Pegu, and Martaban.

In an illuminating article, ‘Le traitement du groupe Sanskrit sifflante + m Jules Bloch suggests that in the Northwest dialects of Indo-Aryan the groups sp and ṣp became ss and ṣṣ if preceded by a labial at the beginning of the word: Kashmiri braswār ‘Thursday’ < bhaspativāra- (cf. Pkt. bahassadi-, bihassaī-), and MS. Dutreuil de Rhins pusa-, Kash. pōś ‘flower’ < púspa-. This contrasts with the development labial—sp < labial-pph in Pkt. bihapp(h)aī-, Hindi bihphai, Nepali biphe, and in Pa. Pkt. puppha- (see below).

Pānini enseigne des adverbes constitués par un élément -sāt qui s'attache à un thème nominal, et dormant avec les verbes “auxiliaires” - et bhū- (as-) des locutions périphrastiques analogues aux locutions dites “cvi” en et .

Plus précisément la formation exprime d'apres V, 4, 52, en concurrence avec les “cvi”, que le changement est à entendre comme total (kārtsnye): ex. de la Kāś. agnisād bhavati s´astram “l'arme devient (entièrement) du feu”, udakasād bhavati lavanam “le sel devient (entièrement) de l'eau”. Kārtsnye s'oppose à ekadeśena “partiellement.”

According to PW. barhánā is an old instr. of a *barhána- from the 2 √ barh-, “kräftigen,” etc., and means adverbially: “dicht fest, derb, nachdrücklich, tüchtig”; emphatically “sehr, gar, recht eigentlich”. Grassmann, Wb. zum Rigveda, s.v. has: (1) “Kraft, Macht,” (2) “insbesondere Macht über jemand (gen.), (3) as an adverb: “mit Macht, kräftiglich.” In RV. 1, 166, 6, the word is used, according to him, to denote a weapon “wie etwa ein Schleuderstein”. So also for 8, 63, 7. Ludwig agrees on the whole with PW.

The present notes were suggested by the publication of the Glossary to the texts contained in the Khotanese MS. designated E by the late Professor E. Leumann.

The Glossary has been awaited eagerly. Professor Ernst Leumann's work, as one of the pioneers in the study of the unknown languages of Central Asia, has already been warmly recognized. And to his son, Professor Manu Leumann, we owe the edition of the Glossary, and of the two previous parts containing the text and translation. In all three parts we find the same exact work.

As the publication of the Manichæan fragments in the possession of the Preussische Akademie der Wissenschaften will necessarily take some more years, it may be found useful at present to make the linguistic material contained in those texts available to students of Iranian languages. The following list of words which are not yet attested in the texts hitherto published, is offered as a contribution to this aim. Out of the materials made known up to now, a few words are included which have not yet been fully explained. I am greatly indebted to Geheimrat Lüders for kindly permitting me to make use of the fragments belonging to the Akademie of Berlin.

This little text on the correct way to write letters is to be found in Pahl. Texts (ed. Jamasp-Asana), pp. 132–140. In transliteration I have followed the Pahlavī spelling as far as the ambiguity of that alphabet will permit. Thus, for I write bāt, though I have adopted bavāt for the ideogram. The text consists of a series of formulae to be used in writing formal letters: §§ 2–17 contain a selection of suitable proems; §§ 18–24 deal with condolence letters; §§ 28–36 appear again to be proems; and §§ 37 to the end give a selection of suitable epilogues.

The following documents were discovered by Sir Aurel Stein in his last Central Asian expedition, in 1930. Since he was not allowed by the local authorities to bring anything out of the country on that occasion, these texts are edited from photographs. The originals are presumably not likely to be seen again.

When Theodor Nöldeke, working on a retrograde calculation from the well-known date of the beginning of the era of Yazdijerd (16th June, 632), made his table of Persian new year's days during the Sasanian period from A.D. 220 to 652 (Appendix B, p. 436, Geschichte der Perser und Araber zur Zeit der Sasaniden), Dulaurier (L'histoire universelle par Etienne de Daron, 1883, p. 195) criticized it, saying that this depends on admitting the base as granted. In other words, the table would be correct only if we assumed that the Persian year was a vague one without intercalation, which fact, he asserted, is not proved.

In 1929 Professor Angela Codazzi published a careful edition, with an Italian translation, of a geographical compendium by Isḥāq ibn al-Ḥusayn entitled Kitāb ākām al-marjān fī dhikr al-madā'in al-mashhūra fī kull makān. According to Professor Nallino's suggestion the author may be identical with one of the sources mentioned by Idrīsī ( “IsḤāq ibn al-Ḥusayn al-munajjim” ) and by Ibn-Khaldūn ( “Isḥāq ibn al-Ḥasan (?) al-Khāzinī”).

Una recente silloge di versioni da poeti ‘abbāsidi, corredata di introduzioni critiche e di aneddoti storico-letterarī, si apre con un ampio capitolo dedicate a Baśśār b. Burd. Dopo sommari cenni biografici, e un elenco delle varianti testuali fra le citazioni dell’ Aġānī e altre fonti (principalmente un ms. di Monaco), l'autore esamina in primo luogo il valore poetico di Baśśār, poi le sue idee politiche e inline quelle religiose, in relazione sopratutto all'accusa di zandaqah, illustrando il tutto con saggi di versioni dalle poesie superstiti.

This vocabulary has been collected from the words found in a small Prayer Book in the Longgu language, published by the Melanesian Mission Press in 1916. The book is of 79 pages, 8vo, and contains a translation of some of the services of the Book of Common Prayer, viz. Mattins and Evensong, the Litany, certain prayers, seven liturgical collects, twenty-four Psalms, the Church Catechism, and nineteen hymns.

The use of the “archaic” perfect tense with suffix -ile in old Swahili has been mentioned by many writers, particularly Taylor and stigand. This form of the perfect is well known in other languages, but in modern Swahili the form with prefix-me-has taken its place.