The Armenian cemetery at Iṣfahān is an arid and waterless tract of desert land lying to the south of the city, between the Armenian suburb of New Julfa and the high hill known as the Kūh-i-Ṣuffah, and was granted to the community by Shāh 'Abbās the Great (1587–1629), who gransported the colony of Armenians from Julfa on the Araxes to his capital and granted to them the tract of land on the southern bank of the Zāyandah Rūd, opposite to the city, where the suburb which they named after their old home in Armenia now stands. Here they have enjoyed, from the time of āh 'Abbās, various privileges, not uninterrupted by periods of oppression and persecution. They have been allowed to build churches, of which the suburb now contains twelve, including All Saints', the Cathedral Church of the extensive Armenian diocese of Persia and India, to practise their religion freely, and even to offend the ears of pious Muslims with the sound of church bells.

In two papers published in this Journal I dealt with the stories about the first Vasiṣṭha, who is famous in historical tradition. He flourished during the reigns of three kings of Ayodhyā, Trayyāruṇa, Satyavrata Triśaṇku and Hariścandra, and his personal name was Devarāj. This paper deals with the next great Vasiṣṭha, who lived in the reign of a later king, Sagara. Those papers brought the Ayodhyā genealogy down to Hariscandra and his son Rohita. The next portion of the genealogy is given thus by five Puranas, which agree generally, and the collated text runs thus, immaterial variations being omitted:—

Harito Rohitasyâtha Cañcur Hārita ucyate

Vijayaś ca Sudevaś ca Cañcu-putrau babhūvatuḥ

jetā kṣatrasya sarvasya Vijayas tena sa smṛtaḥ

Rurukas tanayas tasya rājā dharmârtha-kovidaḥ

Rurukasya Vṛkaḥ putras tasmād Bāhus tu jajñivān.

A bad plan, they say, is better than no plan at all, and I think it must be so. Perhaps, too, a less morbid attraction to perplexing problems might have avoided, or more Pelmanistic concentration reduced, the unanticipated disproportion of treatment in the present instalment of these Papers.

The accompanying reproduction of a picture of a seated Yogī was shown to me by the owner, a resident of Ajmere, but of whose name, unfortunately, I made no note, at Allahabad in 1911. It is of considerable interest, not only as a Mughal portrait of the very finest quality, but as an evidently authentic likeness of a famous Sādhu— the Gosāīṅ Jadrūp—referred to at some length in the Memoirs of Jahāngīr and elsewhere.