The three terms which have been made the subject of the following investigation are all to be found in Greek sources. Two of them, γαζαρηνοί and φαρισαῖοι, only occur in biblical or Jewish historical works written in Greek. The third, ὑποκριταί although an old Greek concept, gained prominence mainly because of its occurrence in the Greek Bible in connexion with φαρισαῖοι. The first two terms are but transliterated Hebrew concepts used by the Greek writers as untranslatable loan-words. The third term is an original Greek word.

Küçük Muḥammad was a man of obscure origin who, in 1087/1676, seized control of the Janissary headquarters in Cairo. Twice ousted from this position, he regained power there finally in 1103/1692, after collusion with Ibrāhīm Bey b. Dhi'l-Faqār, a prominent grandee of the Faqāriyya faction, and Ḥasan Ağga Balfiyya, the influential commanding officer of the Gönüllüyān corps.

The subject matter of this article is the disturbances which took place in the area under the control of the government of Qandahar. Between 1839 and 1841 Qandahar formed part of the dominions of Shāh Shuj¯ʻ al-Mulk and its government was nominally carried on by two of his sons, Fatḥ Jang (1839–40) and Muḥammad Tīmūr (1840–2). But in practice the day-to-day management of the government, outside the town of Qandahar, was conducted by the Pārsīwān revenue officials, who had been inherited from the Bārakzais, and who were under the control of the British Political Agent, who in turn was subordinate to Sir William Macnaghten, the Envoy and Minister with Shāh Shujāʻ.

Since the beginning of the twentieth century evidence has become increasingly available to show that the use of Sanskritized prose in certain Hindi dialects long antedates the spread of Western influences in India. We owe this evidence above all to the efforts of the Nāgarī Pracāriṇī Sabhā of Banāras, which from the year 1900 has instituted an annual search for Hindi manuscripts, and has published reports of its investigations.

In his Spreading of Cāṇakya's aphorisms over ‘Greater India’ this author drew the attention to the similarity between the Pāli Lokanīti and the Burmese Nīti kyan. The present study contains a detailed analysis of these two sources and is not limited to their comparison with Cāṇakya's sayings.

The Yüeh-fu hung-shan is a Ming dynasty work which is generally thought to have been lost. What little is known of it is entirely dependent on one man's description. On the strength of this, however, the work has come to occupy a fairly important position in histories of Chinese oral literature. The purpose of this article is to call attention to a surviving copy of the Yüeh-fu hung-shan, and to show that the nature of its contents has been completely misunderstood.

This paper discusses certain aspects of an esoteric, secretly organized, religion in China called Hsien-t‘ien Ta-tao (or Hsien-t‘ien Tao) ‘The Great Way of Former Heaven’ (or ‘The Way of Former Heaven’). It is based mainly on material discovered in Singapore during 1954–5.

The name Hsien-t‘ien Tao has been recorded elsewhere as that of a Chinese ‘sect’. Evidence suggested that it might have links with several other groupings but the exact nature of connexion was obscure.

The term ‘nominal piece’ is applied here to any utterance stretch denned initially by the presence of any or all of Nominal Classes 1,2, and 3 set up below, and finally either by sentence-closing intonation or a marker indicating the onset of another piece. The terms ‘negative piece’ and ‘conjunctival piece’ are applied to utterance stretches which lie outside the confines of both the nominal piece (as defined above) and the verbal piece (as defined in BSOAS, XXVI, 1, 1962, 152, para. 1). Any Rarotongan utterance is divisible without residue into one or more of these four pieces.

The admirable dissertation on the biography of the Persian mystic and wonder-worker Aḥmad-i Jām by Dr. Heshmat Moayyed has now been followed by an edition of the chief text furnishing the basis for the biography. The learned editor knew of only one complete manuscript of this work, contained in MS Nafid Pasha 339, together with a fragment in Berlin Oct. 3784. The purpose of this paper is to bring to notice the existence of a second complete copy, the collation of which is essential for the establishment of a definitive text.