FESTSCHRIFT MOEIZ WINTERNITZ 555

Professor Margoliouth provides every aid that could be desired

for their study ; transcriptions of the texts in pointed Arabic
or accounts of their purport, explanations, and remarks,
several indices and a preface dealing with the collection
generally. The papyri afford numbers of small details of more
or less value for understanding the state of affairs in Egypt
at the period to which they relate, but it does not seem that
what can be learnt from them in this way adds anything very
considerable to what has been established already by means of
other papyri or otherwise. Professor Margoliouth's own
conclusion is that the material furnished by the series is of
very modest interest and importance. It can be said that he
has spared no pains in bringing out everything useful that is
found in it, and one of the results of his work will be to give
a great help towards dealing with other Arabic papyri- when
they come to be studied. When the facsimile specimens of
which the plates consist are compared with his transcriptions,
the skill which he has displayed in his decipherment will be
realized.
A. 98. K. GUEST.

FESTSCHRIFT MORIZ WINTERNITZ. 1863—23 Dezember—1933.

Edited by OTTO STEIN and WILHELM GAMPERT. 10 x 7,
pp. xiv + 357, photo 1. Leipzig : Harrassowitz, 1933.
It is appropriate that a volume of such varied and valuable
content should mark the attainment by Professor Moriz
Winternitz of his seventieth birth anniversary, for the scholar
in whose honour it has been produced has been noted for the
width as well as the depth of his learning. It must suffice
here to give some idea of the interest and value of the topics
treated by the contributors who represent worthily nearly all
the great centres of Indian studies.
A. Debrunner disposes finally of the suggestion to find
Indo-European origin1 for such forms as Vedic nesa and
1
Cf. Hert, Indogerm. Gramm., iv, 252.
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 556 REVIEWS OF BOOKS

parsa and the Greek olae, and makes interesting comments

on the origin of aorist imperatives (pp. 6-13). On the other
hand, L. Kenou, in an important study of the suffix -ima-,
suggests comparison with the -mo- suffix, which makes a
passive participle in Armenian, Baltic, and Slavonic, and
legitimately compares the -i- element with the variation
in Sanskrit between -ta- and -ita- (p. 28), but ithimikd and
orimikd can hardly be assigned to the Kathaka Samhitd proper.
So much has been done on Apabhrarhsa since Pischel's
Materialien zur Kenntniss des ApabhramSa that it is inevitable
that the whole work will have to be revised on the lines
indicated by L. Alsdorf, who has already furthered the cause
of the study of this perplexing language. F. Otto Schrader
attacks once more the disputed issue of the value of the
Kashmir recension of the Bhagavadgitd with special reference
to the views of F. Edgerton,1 in the course of which he discusses
the famous crux, ii, 11, and, incidentally (p. 45), favours
0. Stein's proposal to interpret the Pramnai of Strabo
as a misreading of Sramnai rather than a debased
form of the Sanskrit prdmdnikdh or prdjndh. Unhappily
no certainty is attainable on the issues involved. How
complex such questions are is illustrated by the plausible
suggestion of J. Scheftelowitz, who holds that the Bhavisya
Purdna (i, 132), as we have it, has made use of Varahamihira's
Brhatsamhitd (c. 58), but in a text differing distinctly from
that of Kern's edition, while the Brhatsamhitd itself used an
earlier form of the Bhavisya. We have every reason therefore
to welcome the new edition of the Mahdbhdrata, due in no
small measure to Winternitz's initiative; an interesting
example of its value is afforded by H. Weller's analysis of the
text of the Mandapala episode as presented in Bohtlingk.
A campu by a Sanskrit poetess is undoubtedly an interesting
find, but Queen Tirumalamba's description of Acyutadeva's
beauty, of which Lakshman Sarup gives a translation, is
rather disappointing in its ingenuity and learned elaboration
1
JAOS. lii, 68-75.
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 FESTSCHRIFT MORIZ WINTERNITZ 557

of detail. H. Meyer-Benfey studies the sources of Tagore's

mystic drama, The King of the Dark Chamber ; his criticism
of Zimmer's adduction1 of the Urvasi legend (p. 107) is no
doubt just, but the most interesting point is the fact that
Tagore's genius transforms entirely the theme. J. Korner
pays just tribute to an Indologist who is fast becoming a mere
name, August Wilhelm Schlegel; he shows how fully Schlegel
appreciated the feelings of the people of India, and recognized
the danger of any disregard of their devotion to their
traditional faith.
That the mysticism of the Atharvaveda can be understood
only if it is approached in a philosophic spirit is successfully
maintained by J. W. Hauer, who deals thus with v. 14 as
a fragment of Vratya speculations. We may admit that
Whitney's contempt for Brahmanical speculations deprives
his translations of such portions of the Atharvaveda of much
of their value, though there is now perhaps some risk of seeing
more profundity in these lucubrations than actually is present.
Mrs. Rhys Davids, in " A vanished Sakyan window",
continues her earnest quest for proof of her belief that the
Buddha taught a doctrine of man's potentiality which has
been overwhelmed in the dreary scholasticism of the doctrine
of the Pali texts. Unhappily her new scrap of evidence seems
to be as unsubstantial as those points which she has already
adduced, nor can it be admitted that accumulation of such
contentions strengthens the case. It may be doubted if we
shall ever know what the Buddha did teach, and in any case
it is hardly of importance, since on Mrs. Rhys Davids' own
view his teaching came soon to be wholly obscured and
deprived of its vital principles. How difficult it is to trace
religious development in India is shown by S. K. De's article
on Pre-Caitanya Vaisnavism in Bengal (pp. 195-207), in
which the theory of Caitanya's Madhva leanings is effectively
criticized; it is satisfactory also to note that the author
recognizes that Jayadeva is first of all a poet and not the
1
ZDMG. (N.F.), viii (1929), 187-212.
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 558 REVIEWS OF BOOKS

expounder of a precise philosophy. An examination of the

influence of a Parsi sect on the Essenes led the late
Sir Jivanji Jamshedji Modi to the interesting suggestion that
their name is to be traced to the Avestan ashavan " holy ",
a view which would explain Philo's connection of the name
with ocrtot (p. 211) and the form 'Eaaatoi.1
F. Edgerton attempts (pp. 217-220) to establish the
distinction between the terms jnana and vijndna, as found,
e.g., in the Bhagavadgitd, on the basis of the distinction
between knowledge and practical application of knowledge,
a sense found in the Vetdlapancavimsati. The crucial issue
is whether Sankara thus understood the distinction, and on
this point Edgerton carries less conviction. Thus, on Gitd,
iii, 41, the version of ^ankara is jndnarh sdstrata dearyatas"
cdtmddindm avabodhah; vijndnam visesatas tadanvbhavah.
Does this mean " the application of theoretical knowledge to
experience in life " ? Surely anubhava is singularly inept
to convey this sense, and the sense is different; we have the
common distinction between knowledge acquired from the
Sastra and the teacher and that knowledge as made part of
one's own experience, appropriated and enjoyed. Edgerton
himself renders the definition of Sankara as " the experiencing
of that (knowledge) in specific instances ", which is the true
sense of anubhava, and is quite distinct from the application
of knowledge, a sense which ^ankara would easily have
expressed appropriately, visesatas, which explains the vi-
of vijndnam, means rather " specifically". This view is
confirmed by all the other interpretations of !§ankara, on
vi, 8, svdnubhavakaranam; vii, 2, svdnubhavasamyuktam;
and ix, 1, anubhavayuktam. Anandagiri here glosses
sdksdtkdras, which means experiencing, not application, and
on xviii, 42, has svdnubhavdyattatvdpdddnam. The essential
point is self-reference, not practical application.
E. Frauwallner incidentally (p. 242) calls attention to the
1
Used by Philo, and also by Josephus, who, however, usually has
'Eaarjvoi ; Pliny has Esseni.
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 FESTSCHRIFT MORIZ WINTERNITZ 559

fact that Jayanta Bhatta (Nyayamanjari, p. 426) knew

a Sanskrit version of the Brhatkatha, which, he argues, cannot
have been part of the Brhatkathdslokasamgraha ; his arguments
for this latter point are not conclusive, but they are probable.
I do not think that the case for Sankarasvamin's authorship
of the Nyayapravesa beyond contention, as held by G. Tucci
(p. 243), for he has been unable to find out anything to
throw light on his personality,1 and he admits that the
Sankarasvamin of the Tattvasamgraha was an expounder
of Vaisesika views. No doubt the name is not conclusive
evidence, but prima facie it is curious. More important is the
possession by the author of a large fragment of the
Kapphindbhyudaya of ^ivasvamin; the MS. tradition of
that poem is deplorable, and the new fragment is very welcome.
St. Schayer demands a revision of our ideas of Indian logic
so far as inference is concerned (pp. 247-257), and reproaches
us and even Th. Stcherbatsky with neglect of modern symbolic
(mathematical) logic as a test for what is truly logical in Indian
thought. What he says is of interest, but I fear he greatly
exaggerates the importance of this new standpoint.
Of the other important matters in the volume it must suffice
to refer to the interesting evidence as to the measure of con-
firmation of the Mahavamsa which can be derived from the
names of kings found in the Brahmi inscriptions of Ceylon
adduced by W. Geiger (pp. 313-321), the curious diplomatic
quarrel between Shah Jahan and Constantinople described
fully by J. Eypka, and V. Ehrenberg's suggestion (p. 297)
that we are to ascribe to Alexander the habit of speaking of
his irodos just as Napoleon spoke of his " star ". The idea
is plausible, but does not rise above a mere guess.
The only defect of the volume is the lack of the index which
it richly deserves.
A. 122. A. BERRIEDALE KEITH.
1
That the Nyayapraveia represents a state of logic intermediate between
Dignaga and Dharmaklrti is, if sound, no proof that it is not Dignaga's.
We have no reason to doubt change of view in Dignaga any more than in
the case of Aristotle.
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