In April, 1927, the School received from Mrs. H. de Watteville a large collection, comprising over 400 volumes, of Japanese books, mostly of the nineteenth century. This gift was made in memory of her brother, Lieut.-Col. E. F. Calthrop, who had during his residence as Military Attaché at Tokyo formed this valuable collection.

Of all the literary languages of Asia, the one to which in this country least attention has been paid is perhaps the language of the Mongols. No grammar or dictionary of any importance has ever been compiled in English; the study of the Mongolian language has in fact been almost monopolized by Russian and Scandinavian scholars, although some valuable contributions to the same cause have been made also by French, German, and Japanese scholars, published, however, in their own languages.

The purpose of these notes is to review the Vedic and Avestic data relating to Yama and the Gandharva and to consider the possibility of connecting them with the Glaucus-saga. Without neglecting the works of predecessors in this field, I have re-examined to the best of my ability the Vedic and Avestic material, but have abstained from drawing to any great extent upon the later literatures.

The events following the death of Shīr Shāh in A.H. 952 (A.D. 1545), which led to the succession of his younger son, Jalāl Khān, and the ousting of his elder son, 'Ādil Khān, are related, with more or less of consistency though with a good deal of confusion, by the principal historians of the period.

No authentic portrait of Abu'l Fazl, the accomplished minister and panegyrist of the emperor Akbar, has yet been published; yet he was one of the most prominent figures at the court of one of the greatest sovereigns known to history, and the long portrait gallery of the dignitaries of the Mughal Empire in the period of its zenith is incomplete without him.

For some time past the writer has been endeavouring to collect material for the writing of an Economic History of Persia from the earliest times to the present. He has found himself greatly handicapped by the lack of accurate information respecting the earlier epochs of Persian history, and his researches in this direction are by no means complete.

For some time past the writer has been endeavouring to collect material for the writing of an Economic History of Persia from the earliest times to the present. He has found himself greatly handicapped by the lack of accurate information respecting the earlier epochs of Persian history, and his researches in this direction are by no means complete.

Tevaram , a condensed and figurative expression, means “a garland of verse addressed to God”, with the added idea that devotion is the “thread” on which the several “flowers” or verses are strung. It thus forms a very fitting title for the devotional songs of the three saints, Appar, Sundarar, and Sambandar, the greatest of the sixty-three exponents of the Śaivite religion in the Tamil country.

In Les langues du monde Bloch describes the two genders of Gôndi as representing the oldest Dravidian gender-system. This idea is wrong. Kanara and Tamil have three genders in the singular, male-personal (masculine), female-personal (feminine), non-personal (neuter); and two in the plural, personal and non-personal. The same basis, is implied by the other Dravidian gender-systems.

Platts's Urdu Grammar contains rules to help in determining the genders of nouns. As it was published in 1873 and has not been revised since, one would expect that here and there some restatement might be necessary. This short article deals with the Arabic infinitives commonly used in Urdu. Platts gives seven forms (see especially pp. 25–9), pointing out that six are generally masc. and one fern. In every case but one there are exceptions.

The details of philological processes are generally lost in the mists of obscurity, and most recognized linguistic development is difficult to follow because it took place hundreds or thousands of years ago. We must often have wished for the chance of hearing one sound change into another, and the wish is usually vain. But in the case of English words in India it is frequently possible to see them entering the country and watch the changes taking place.

The pronunciation recorded in this article is that habitually used by one of the writers, whose native language is Marathi. It represents the pronunciation of a native of Bombay who has for many years lectured in his own language in the principal cities of the Bombay Presidency. It is not an attempt, therefore, to represent the colloquial pronunciation of Marathi, but of the style of language in vogue in learned circles in public utterances.

For typographical reasons the Jahai words and phrases in the following grammatical sketch have been transcribed from the Anthropos alphabet into the script of the International Phonetic Association. The two alphabets do not strictly correspond, and it seems desirable to add a few explanations of some of the symbols used.

Les différents motifs musicaux que nous avons réunis ici sous le titre de “Chansons de Pagayeurs” ont été recueillis et annotés au cours d'excursions en pirogue sur le Fleuve, du côté de Nouvelle-Anvers et pendant des randonnées à travers les nombreuses voies d'eau sinueuses, qui sillonnent la forêt marécaguese de la contrée des Bangala.

§1 1. Kale ilyo pali BaMwamba na BaNkulu baletuma fita,

2. fileya ku mishi ya bantu aba Mambwe.

3. Babasanga, baikatana, balapikana no kulasana na mafumo.

4. Awishyo mubiye panshi, amumo mutwe, amumo mutwe,

5. asenda, atwala ku mfumu. Balaimba amalaila, baleti,

6. “Sompa, sompa, sompa, sompa, sompa,” ne mitwe ya abantu

7. Mfumu aiti: “Mwasalipeni.” Yalabanaila ubwali.