On savait depuis longtemps que Hamdullāh al Mustaufī al-Kazwīnī, dans la partie d'histoire naturelle de son Nuzhatu-’l-ḳulūb de 1339, avait donné les noms de beaucoup d'animaux, et parfois de minéraux et de plantes, en turc et en mongol, mais le texte n'était accessible qu'en manuscrit ou dans une médiocre édition lithographique de Bombay parue en 1893-4.

The apocalypse proceeds to describe three episodes of rulers who are to appear respectively in .XVarāsān, NēmrōČ, and PatašXvārgar and to be followed by the coming of Pišyōθn, son of Vištāsp. The language touches that of the Bahman Yašt at many points. Religious views are closely interwoven. The “Xvarr of PatašXvārgar” is of interest, as are also the revelation of many mysteries by Mihr Yazd,and Mihr's conflict with Ēšm. The druž Vat-yavakān seems not to be known elsewhere.

In connection with an invitation I had received to make a supple-ment to Steingass's Persian dictionary I happened to ask a young Persian friend of mine who was staying in London if he would go through Steingass and note any important omissions. The name of my friend was Mr. M. A. Maliki, and when I made this request I knew very little about his linguistic attainments. By good fortune he turned out to have a really astonishing feeling for language and a very special knowledge of his mother tongue.

Der Name für „Garten“ lautet im Arabischen . Er ist wohl aus dem syr. , aram. übernommen. Auch im Hebräischen kommt neben dem gewöhnlich gebrauchten auch , (st. constr. ) vor, welchem genau das arab. entspricht. Im Ḳurān kommt in der allgemeinen Bedeutung „Garten“ in 2, 268 u.s., Dual 18, 31 u.s., PI. 6, 99 u.s. vor. Der Garten, in welchem das erste Menschenpaar seinen Aufenthaltsort hatte, heisst hebr. , Gen. 2, 15; 3, 23. 24. Wenn (ohne ) in diesen Abschnitten gebraucht wird, so wird es immer mit dem Artikel versehen, es ist. „der Garten (Eden)“. übersetzt Onkelos immer .

All students of Chinese must be grateful to Miss Edwards for introducing them to this quaint and little-known work of the poet Li Shang-yin (see Bull. S.O.S., vol. v, pp. 757–85). Not only has she given a vigorous and idiomatic rendering of the sayings, but she has also had the courage to include the Chinese text, transcribed from the T‘ang tai ts‘ung shu, a work which is not likely to be in every reader's library. I cannot agree, however, with her remark that “the meaning of the sayings seems clear enough”.

The morphology of the Japanese language has been explored most thoroughly within the confines of the language itself, as can be seen from the Nihon Bunpōron, one of the admirable publications of Professor T. Yamada's, and Mr. G. B. Sansom's excellent treatise, An Historical Grammar of Japanese. There are,nevertheless, various difficulties to be overcome, and many problems to be solved, if the ancient Japanese literature is to be better understood.Some of these obstacles have recently been pointed out by Professor J. L. Pierson in his scholarly work The ManyôŚû, in which the author has submitted many a plausible theory based on materials offered by the Japanese language alone.

In their Notes d'Etymologie Taï, published in 1926 in the Journal of the Siam Society, vol. xx, pt. i, MM. J. Burnay and G. Coedès have compared the various Taï words meaning “a hundred”. Ahom pāk, Shan pāk1, Khamti pāk1, White Taï pdk1, Thô pāk1, Nùng pāh1, Dioi pā1—all go back to a form *pāk, which is very close to the sixth century Chinese (pak).

In his article on The Nārāyaṇīya and the Bhāgavatas published in the Indian Antiquary, September, 1908, Grierson put forward a somewhat remarkable hypothesis (pp. 253–4) of the solar origin of Bhāgavatism. The view does not appear to have attracted much notice from scholars competent to pronounce an opinion on the subject; but it has neither been directly approved nor directly discredited.Since the theory has been repeated by Grierson in his article on Bhakti-mārga in Hastings’ Encyclopedia of Religion and Ethics ii, p. 540, where he practically reproduces his previous statements and arguments, a few remarks on the question may be offered.

Modern Gujrātī has three phonemes in the group of voiced cerebrals: viz. the unaspirated stop ḍ, the unaspirated tapped ṛ, and the aspirated stop ḍh, there being no corresponding aspirated tapped in the standard language. In Gujrātī script ḍ and ṛ are written with the same symbol, while ḍh has a different symbol.

The Kwara ‘Ae language is spoken by a hill people who live in the neighbourhood of the mountain called Ala Saa, North-West Alite Mountain, on North Mala, Solomon Islands. The present grammar has been compiled from a translation of the Gospel according to St. Matthew (1930), the translator being Mr. N. C. Deck, of the South Sea Evangelical Mission on North Mala, and the publishers the British and Foreign Bible Society. Use has been made also of a booklet of 32 pp. entitled “Kwara ‘Ae Questions”, and notes kindly supplied by Mr. Deck have been used in the compilation of this grammar.

The list of words and phrases contained in this article is one of ten manuscript vocabularies bound up in a volume lettered Kŏ Kwŏ Yï Yü which forms part of the collection of Chinese books made by the well-known missionary, Morrison (who lived from 1782–1834), and has been deposited on permanent loan by University College, London, in the Library of the School of Oriental Studies.