In the first part of this paper it was suggested that a cave was dedicated at Nasik either in or before the eighteenth year of the reign of Gautamïputra Śātakarṇi, and was given to people for whose benefit land previously enjoyed by Uṣavadāta was granted. Subsequently Śātakarṇi's mother, Gautamï Balaśrī, caused this cave to be enlarged by adding chambers which she claims to be her own benefaction. At that time I believed the veranda in cave No. 3 at Nasik to be the original cave dedicated by Gautamïputra Śātakarṇi and the remaining parts of the same cave to be the gift of his mother. During the last four years I had to visit Nasik repeatedly on duty and I have come to the conclusion that a portion of cave No. 3 of the Pandu Lena group, as it stands at present, must have been dedicated by Gautamïputra Śātakarṇi, and inscriptions No. 4 (Kshatrapa 13) and No. 5 (Kshatrapa 14) had been incised in the walls of this original cave before its enlargement by Queen Gautamī Balaśrī, when inscriptions Nos. 2 (Kshatrapa 18) and 3 (Kshatrapa 19) were incised on another wall.

Meaning has been defined by the majority of ancient Indian writers on the philosophy of language in terms of a relation. Thus, the great grammarian Nāgeśa Bhaṭṭa defines meaning as a particular relation between the word and the object denoted. This relation is a power, which exists in the object as signifiability, and in the word as significativeness. It is only by the cognition of this relation that the presentation of objects by means of words is possible.

Attention has recently been called by Dr. Blackman to an important ritual text of Babylonian origin, of which the only versions hitherto known, from Ashurbanipal's library, were published by Professor Zimmern. The editor of these texts has pointed out their possible affinities, not only with the Egyptian ritual of “ Opening the Mouth ”, but also with Mandaitic ritual. Since the ritual appears to be of considerable importance for the study of comparative religion, attention must be called to another version in the British Museum, which serves to complete and explain what is already known to some extent. I am indebted to the Keeper of the Egyptian and Assyrian Antiquities for permission to publish this document.

In the diffusion of the sciences of the Saracens throughout Western Europe in the twelfth century, says Professor Haskins in one of his valuable contributions to the English Historical Review, “ England occupies a position of considerable importance. An English scholar, Adelard of Bath, seems to have been the chief pioneer in this movement of study and translation, while the existence of a certain number of dated treatises of his contemporaries and successors makes it possible to follow the spread of the new learning in England with greater definiteness than has so far been attempted elsewhere.” That these Arabian sciences played an important part in the intellectual awakening of England, there cannot be much doubt. Mathematical sciences especially attained a height with the Arabs which had never been reached before in Western Europe.