The Aṣvins seem to have been a puzzle even to the oldest Indian Commentators. Yâska thus refers to them in the Nirukta, xii. 1: “Next in order are the deities whose sphere is the heaven; of these the Aṣvins are the first to arrive. They are called Aṣvins, because they pervade (vyaṣnuvāte) everything, the one with moisture, the other with light. Aurṇabhâva says they are called Aṣvins, from the horses (aṣvaiḥ, on which they ride). Who, then, are these Aṣvins ? ‘Heaven and Earth,’ say some; ‘Day and Night,’ say others; ‘The Sun and Moon,’ say others; ‘Two kings, performers of holy acts,’ say the legendary writers.

In a former paper on “Manu, the progenitor of the Aryan Indians,” published in the Society's Journal, I have attempted to shew that in general the authors of the hymns of the Rigveda regarded the whole of the Aryan people, embracing not only the priests and the chiefs, but the middle classes also of the population, as descended from one common father, or ancestor, whom they designate by the name of Manu. This reference to a common progenitor excludes, of course, the supposition that the writers by whom it is made could have had any belief in the myth which became afterwards current among their countrymen, that their nation consisted of four castes, differing naturally in dignity, and separately created by Brahmâ.

I am led to make some remarks on the subject of this paper by a passage in Mr. Cowell's preface to the fourth volume of the late Professor Wilson's translation of the Rigveda, which appears to me unduly to depreciate the services which have already been rendered by those eminent scholars both in Germany and in England who have begun to apply the scientific processes of modern philology to the explanation of this ancient hymn-collection. Mr. Cowell admits (p. vi.),—

The hymns of the Rig Veda are, as is well known, almost entirely of a religious character, designed, or at least, adapted, for recitation at the worship of the various popular deities, or at some of the ceremonials connected with various important events in the domestic or public life of the ancient Indians. Among these, however, are interspersed a few of a different description, which, from the wide celebrity they had acquired, were carefully preserved by the descendants of their authors, or by other interested persons, and have been incorporated in the great collection of sacred songs.

It is reported that Kwan Tseu Tsai Bodhisattva, prompted by her great compassionate heart has engaged herself by a great oath to enter into every one of the innumerable worlds, and bring deliverance to all creatures who inhabit them.

For this purpose she has enunciated the Divine sentences which follow, which, if properly recited, will render all creatures exempt from the causes of sorrow, and by removing them, render them capable of attaining Supreme Reason.

And if the virtuous man, who has already attained the happiness consequent on True Wisdom, still continue to recite these sentences, and by his correct line of conduct induce others who believe not to follow his example, and to accept the Truth and believe in it—how great his happiness!

Desiderata and Inquiries connected with the Presidency of Madras and Bombay were issued by the Secretary of the Royal Asiatic Society in 1827, on points relating to the language, literature, ancient history of families, antiquities, coins, people, architecture, landed tenures, arts and manufactures, of India.

The British Admiralty has published a Manual of Scientific Enquiry, so have the Statistical and other Societies.

Haxthausen, in his work on the Caucasus, remarks: “My travels and observations during more than twenty years, have convinced me that an acquaintance with the manners of a people, their moral and material interests, domestic relations, corporate associations, and specially the commercial relations of the lower classes, is indispensable to a real knowledge of the history and constitution of peoples and states.”

No 1 (large folio of 460 pages) contains the About the hero see Malayan Annals, translated by Leyden, chapters xiv. and xvi. A small extract is found in Crawfurd's “History of the Indian Archipelago,” ii. p. 51. Manuscripts of this work, the text of which might be available, are in the possession of Mr. J. Pijnappel, at Leyden; and of Mr. E. Netscher, at Riyow. The last chapters of this tale are found in No. 2607 of the manuscripts of the India Office, commencing with that part where the king of Mălaka intends to make one of his sons king on Mount Siguntang.

This composition is very interesting, as it exhibits a faithful picture of Malay life, and is written in genuine Malay.

No. 2 (large folio of 288 pages; the last four pages are filled up with doggrel rhymes by some transcriber).

Having lately received two new MSS. of Sâyaṇa's Commentary on the Rig-veda, I thought that a few lines on the character of these MSS., and on the proper use to be made of Sanskrit MSS. in general, might be of some interest both in England and in India. I owe these MSS. to the kindness and enlightened generosity of Dr. Bhao Daji, who is well known to the members of the Royal Asiatic Society, both as an intelligent collector of Indian antiquities, inscriptions, and manuscripts, and as a careful and successful inquirer into the history and chronology of India.

A great number of years have now elapsed since I began to collect materials for an Assyrian grammar; an object, of which I have never since lost sight. Of late, I have been preparing my materials for publication; but a preliminary question has suggested itself:—“If I were to publish a grammar, who would read it ?” The persons for whose instruction I should naturally write would be either persons who were acquainted with other Semitic languages, and who were desirous of comparing the grammars of these with that of the oldest and the best developed language of the family; or else persons, who desired to study this language for its own sake, and who sought the aid of a grammar, in the absence of an oral instructor, to teach them the first principles of this “Sanskrit of the Semitic tongues,” which they might afterwards improve upon by their own studies.

The following translation of the Amitâbha Sûtra is made from the Chinese edition of that work, prepared by Kumârajîva, and bound up in a volume known as the “Daily Prayers of the Buddhist Priests belonging to the Contemplative School” (Shan-mun).

No doubt the Chinese version is much abbreviated. We are told that Kumârajîva omitted repetitions and superfluities in making his translations. We have reason to be thankful that he did so.

Towards the end of August, 1863, an unusually large hoard of coins, numbering in all no less than 13,500 pieces of silver, was found in the Protected State of Kooch Bahár, in Northern Bengal, the contents of which were consigned, in the ordinary payment of revenue, to the Imperial Treasury in Calcutta. Advantage was wisely sought to be taken of the possible archæological interest of such a discovery, in selections directed to be made from the general bulk to enrich the medal cabinets of the local Mint and the Museum of the Asiatic Society of Bengal. The task of selection, and with it of inevitably final rejection, was entrusted to Bábu Rajendra-lál-Mitra,—an experienced scholar in many branches of Sanskrit literature, and who, in the absence of more practised Numismatists, courageously encountered the novel study and, impromptu exposition of Semitic Palæography as practically developed in his own native land six centuries ago.

The following paper is a Specimen of what pretends to be no more than a Skeleton Dictionary of the Assyrian Language, which the few who know anything of the matter will assuredly expect to find incomplete, and often erroneous. The compiler, though well aware that such expectation will not be disappointed, believes that no apology is required; for many years must necessarily elapse before an approach can be made to completeness in such a work, and the best Assyrian decipherers are the most assured of the vague character of their interpretations, whenever the subject goes much beyond plain narration, or whenever words of infrequent occurrence are made use of. He ought rather, with Semitic knowledge limited to a superficial acquaintance with Hebrew, and with but little leisure, to apologize for venturing at all upon such an attempt; but having got together a very large number of words while assisting Sir Henry Rawlinson in the preparation of inscriptions for publication, and being, moreover, of opinion that a work like the present, which requires little more than persevering industry, will never be compiled by men of greater powers who are better employed, he was unwilling that his labour should be thrown away, and hopeful that it might be of some use.