There is an aspect of the development of South Indian figure A sculpturebetween the seventh and tenth centuries a.d. that has received little attention, namely the stylistic relation of bronzework to stone sculpture, and in particular the reciprocal influences of the two different techniques, modelling and carving, on the formation of a single characteristic Coḷa style in the tenth and eleventh centuries.

The pottery and glass fragments examined here were collected in 1941 from three sites on the Aden littoral. They were picked up on the surface at (1) Kawd am-Saila, the “Dune of the Flood-Course”, a large isolated mound situated on the main Aden-Lahej-Yemen road, (2) Al-Ḥabīl, lying north-west of Lahej, just a little off the main Yemen route, and (3) Zingibar. The lastnamed site lies within the Abyan oasis on the coastal plain, some 35 miles north-east of Aden. For an area of some miles there, extending almost to the foothills, the surface is covered with potsherds of all kinds and periods, both glazed and unglazed. In places the ground is quite red with fragments of unglazed earthenware. Abyan is a site of great antiquity well known to Arab authors, and in pre-Islamic inscriptions, but the other two places have not yet been identified.

The people living in the Turkestan steppe region and usually known as “Kirghiz” call themselves “Kazakh”, and they are by customs and dialect different from their Turco-Tatar relatives who lead a half-nomadic life in the Tien Shan and in the Pamir Alay Mountains of Central Asia and who, though recorded in Western literature as “Buruts” or “Karakirghiz“, are the real Kirghiz. As they are one of the earliest known Turco-Tatar tribes, both the language and history of this little people merit some attention, all the more because since the foundationof the Kirghiz Socialist Soviet Republic (in 1924) the language has become aliterary one and, together with social and economic life, has developed a good deal.

Rñiṅ-ma-pa is the early form of Lamaism or Tibetan Buddhism, as the name shows, but is popularly known as the Red Sect. The term “early” refers to Buddhism as introduced into Tibet before its destruction in the reign of King Glan-dar-ma (836–841). There is no difference between the exoteric Buddhism of the early and later periods. But in esoteric Buddhism, dependent upon direct instruction of the masters, there is a difference between the two. The early form and what has persisted since then is known as the “earlier translation” (sṅa-hgyur) or Rñiṅ-ma; and what was reintroduced after that king's death is known as “later translation” (phyihgyur), which branches out into different sects such as the Sa-skyapa, the Bkah-brgyud-pa, and the Dge-lugs-pa, popularly called the Mixed-coloured, the White, and the Yellow. This paper is concerned only with the Red Sect.

The purpose of this article is to collect a number of examples of two or three Hebrew constructions which seem hitherto to have been incorrectly explained or missed and to see if a satisfactory explanation can be found of any or all of them.

Besides the common-Semitic forms mšrq and m'rb for east and west, we find in certain Sabæan inscriptions the terms “towards Yatîl” and “towards Qatabân” employed. Rhodokanakis followed by Höfner assumes the former of these terms to imply “eastwards” and the latter “westwards”. The argument leading to this seems to be roughly as follows: (1) in the Minæan inscription EES 2830, 1–2, ḍr' is opposed to mṣbḥ, and since the latter plainly means the east ḍr' must mean west and is to be compared with the Arabic expression “the sun was near setting”; (2) in the Minæan RES 2774, 5, bn śnn ḍr' is opposed to bn śnn ytl, which therefore must mean eastwards (3) in the Sabæan CIH 570, 5, “towards Yatîl” is a correlative of “towards Qatabân”, which therefore means westwards; (4) this is confirmed by Gl. 739, 3, where “towards Qatabân” is opposed to “towards the east” (mšrqn) in the parallel text RES 852.