more immediately Persian. I do not know indeed, that it is Sanskrit at all, though used in some Hindi dialects deduced therefrom. Fattehconda, in India, like Futtyghur, means the hill of victory. The latter perhaps would be more correctly spelled Fattehghiri; but I am not sure whether ghur may not, like poor or pura, mean distinctively a town, or fort; and ghiri restrictively a hill. Futtehpet, Fattehabad, &c. occur in India, meaning the town, and abode, of conquest. 18. Having been thus diffuse, and perhaps tedious, in my notice of this first class of African names, I shall hasten through the others selected from Park's last mission, to exemplify my speculations; placing in brackets such as come very near known names. Samee, p. 125, (Sami a name of Parvati) Kutijar; Wallia creek, 128; Madina, Tabajang, Jamberoo, 129; (Jamba), Manjalli, Tabba Cotta, 139; Jallacotta, Maheena, Tambico, Samakara "woods and wilderness," 157; Mambari, 158; Sambankala, 159; (Samba and Kala are personages of the Hindu Pantheon; Tambaura, mountains; Toombijeena, a pass through them, 183; Serimana, ib. (Srimana a name of Kartikya) Neelakalla, 187 (Nila Kala, names familiar to every eastern mythologist); Kullalie "a very high detached rocky hill" 188; (such hills in India are typical of Siva, one of whose names is Kala); Gegaran (Ganga), Secoba, 193; Sankaree, "a high rocky hill, which rises like an immense castle from the plain" 196; (Siva, the Indian god of mountains, is called Sankara). 18. Sabooseera, 211; Jeena, Wangeera, Nemansana, Kooli, Chekora, Koonteela, (Koonti) Doomba, 283; Tancrawally, Yanimarou, 291: Talimangoly, 292; Saameolo, 293; Mousala, (Musali), Samicouta, 295; (Sami-Kuta) Chicowray, Jyallacoro, 309; Soobacara, Tacoutalla, 314; Bancomalla, 316; Yaminna," on the river Joliba" 317. The Joliba is the Niger. I am not aware of any meaning in the language of the country of the word Joliba, which might allowably be altered in its orthography to the Sanskrit, more euphonic, Yalava, &c. If it should mean black, like Niger, or Nila, it will be somewhat curious. Nila, the name of the Nile in the Sanskrit, is rather dark blue. The name of Yaminna connected with the Niger reminds one of the poetical river Yamuna of India, called the "blue daughter of the sun," in Hindu poetics. 19. I must now run with greater rapidity over a few more Hindilike names from the map prefixed to Park. Others might have been extracted of similar application. 80. Kakundy, Kolar, Jeogary, Bady, Koniakary, Malla, Kolor, Koolar, Tallika, Koikarany, Samakoo-river, Mouri, Tambaoura, Sarola, Lingicotta, Mallacotta, Korankalla, Manickoroo, Sanjeecotta, Kandy, Sampaka, Sami, Jarra, Toorda, Satile, Seco, Comba, Dama, Nyamo, Ghungerolla. 21. And I now ask any oriental reader, if he can peruse these names of places, without fancying them taken from Rennell's map of India? Many of the names certainly occur there; and all are Asiatic. Most of them perhaps could be easily traced to their several sources in the languages of India, by any one moderately skilled therein. It may be doubted if all England, with France probably united, could produce so many places with oriental names, as may be gathered from Park's meagre map of his journeyings in Africa. But looking to the length of this introductory address, I must hasten to conclude it, without attempting any thing farther at derivation, or elucidation. I purpose in a future letter to resume the subject, and to extend our view to other regions-remaining meanwhile, &c. &c. X. X. May, 1817. To the Editor of the Asiatic Journal. SIR,-Observing in your Journal for April a letter signed Asiaticus, containing some remarks on the Memoir of the late Major General Sir George Holmes, K. C. B. of the Bombay army, I, as the compiler of that article, beg of you to find room for an observation or two, brief I hope, on the communication of Asiaticus. The part of the Memoir that called for the animadversions of your correspondent is quoted by him, and the objectionable points in his view, are my having said that "one commander's cross was destined for the Bombay Army," and that "could the wish of every officer of that army have been ascertained, few, perhaps not one, would have desired the brilliant distinction to have been otherwise bestowed than upon Sir George Holmes." From this, Asiaticus has assumed an assertion on my part that the Bombay army could or can possess but one knight commander. But let it be observed that I have simply stated a fact, namely, that 66 one cross was destined for the Bombay army"-a fact incontrovertible, for one has reached that destination. Whether a greater number of crosses was or was not so destined, or why, if any more, they did not reach their destination, I was ignorant, and they are points on which I offered no opinion. What may have influenced the source of this honor, or those under whose orders it was bestowed, I have no means of ascertaining. Asiaticus asserts that no specific number of Knights Commanders was permanently apportioned to the Bombay Army, and he shews, I presume on good authority, why only one of its officers was honored with the order. I confess that I was not at the moment aware that "the dignity was conferred on those fifteen officers in the service of the East-India Company who were considered to have most distinguished themselves since the year 1802, without any consideration as to the Presidency to which they were immediately attached"and I admit that it is reasonable and proper that it should have been so. But this makes no difference in my plain statement of a plain fact,namely, that "one Commander's Cross was destined for the Bombay Army." I did not say only one, though it would have been true if I had said so. The other point that called for the observation of Asiaticus is not, like the former, a statement of a plain fact; but is a mere matter of opinion, on which any two honorable men may differ without discredit to either or to any one. I have offered it most inoffensively, both as to intention and effect. But Asiaticus has assumed and combated as mine, a very offensive supposition, never in the remotest degree entertained by me, and of which no trace exists in the memoir in question. Saying and believing, as I did, that an army would by a majority of voices, perhaps unanimously, have desired that the destined cross, where there was but one, should have been appropriated to a certain officer, is one thing, and as a matter of speculation, I think, altogether inoffensive; saying or insinuating that "could the wishes of that army have been accomplished," the distinction would not likewise have been bestowed on other officers, is another, essentially different, and what I have never asserted or supposed. It is in the latter sense, of which, I repeat, no trace is discernible in my paragraph that Asiaticus seems to have received it; and were his view correct, his remarks might not have been otherwise. As it is, he combats shadow of his own creation. a I can, with as much truth as Asiaticus, be he who he may, disclaim any motive in my former or present communication, tending to the dishonor of the Bombay Army. I may not so well know its desires or wishes, nor its recent merits, as Asiaticus, but I know that such men as General Oakes and Colonel Walker, and others of like stamp, belong or did belong to it; and knowing this, I cannot be ignorant that the Bombay Army would earnestly desire. to see them likewise bear the brilliant distinction that they so highly merit.-I am, Sir, Yours, &c. London, May 14th, 1817. A. Z. To the Editor of the Asiatic Journal. SIR, It was not until yesterday that I read, in your number for April last, the continuation of the review of Dr. Martin's Account of the Natives of the Tonga Islands, wherein, in pages 350 to 353, the reviewer extracts his relation of Mr. Mariner's visit to a very extraordinary cavern. The tradition relating to it may be true,-whether so or not, it forms a pleasing story. The existence of the cavern itself is beyond dispute, if Mr. Mariner's testimony is to be believed, which I see no reason for questioning. Your extract concludes with a speculation of the Doctor's respecting the existence of some opening, through which air is admitted, a matter which he leaves in doubt. But, there is a fact, connected with the science of pneumatics, which must determine the question in the affirmative, and which it surprises me that neither the Doctor nor your reviewer should have noticed. The fact is, that if any vessel, open at one part only, and being in other respects air-tight, have the open part immersed in a sufficient quantity of water, on the air being excluded, the vessel will immediately be filled with water by the pressure of the external air; or if the vessel be more than thirty-four or thirty-five feet in height, the water will rise within it that much above the surface of the water on the outside, that being the point at which the respective weight of the air and the water counterbalance each other. Or, if the air be not entirely excluded, the water will still rise in proportion to the quantity of air that is withrawn from the vessel. If, therefore, the cavern in question have no avenue for the admission of air, it is plain that the water would rise in it to the height of thirty-four or thirty-five feet, on the air within it having been consumed, which it must have been, if not by the lady's residence in it, at least by the frequent visits of the natives; for, although no one particular visit might have been sufficient for the consumption of all the air, yet, if there were no opening for a replenishment, the total consumption would be effected as well at several different periods as by one continued operation. The cavern, in such case, must have been nearly full of water. But, if we suppose that the visits paid to it by respiring beings had been sufficient to consume* but a small portion of the air, yet, every minute's presence of such a being must consume a part, and cause a proportioned rise in the water, which rise, as Finow's party appears to have consisted of several persons, and to have continued for the space of two hours, must have been very considerable at the time of Mr. Mariner's visit, and could not possibly have escaped his notice. It appears to me, that the above remarks do not leave a doubt remaining as to the existence of some other opening into the cavern besides that beneath the surface of the sea. They, therefore, put the Doctor's speculation to rest; and, should they be thought worthy your attention, you will do honor to them by inserting them in your valuable publication.—I am, Sir, Yours, &c. H. R. G. May 23, 1817. It is very generally admitted, we believe, that the expenditure of the vital principle by respiration does not occasion a diminution of the bulk of the atmosphere, but that it is rendered unfit for animal life by the development of quantities of azote. E. DUSHWANTA AND SAKUNTALA. (An Episode from the Mahábhárata.—Continued from p. 549, Vol. iii.) DUSHWANTA replied, "He, whom thou "callest father, is divested of all carnal "inclinations, and for that, men reverence him. The god of justice, even "Dharma, may swerve from his way 66 sooner than he who is restrained by "his vow. Say then, fair one, how thou "becamest his daughter, for my doubts on this subject are great, which it "behoveth thee to remove from my "mind." 66 Sakuntala then said, "Attend, O "Prince, and thou shalt hear me faith"fully relate how I became the daughter "of that holy man, and all things rela"tive to my birth. A certain devout 6. "In person, coming here one day, demand"ed the story of my birth. Hear it, as "the holy Kanwa then related it. "former days, said he, Viswamitra* "being engaged in the performance of "the greatest acts of mortification, "Sakra,+ who is the chief of the hea"venly hosts, was greatly alarmed, lest "the valiant spirit of the saint being "kindled by the fervour of religious discipline, he should cause him to fall "from his high degree. Terrified by "this thought, he called to the Nymph "Menaká, and addressed her in the fol"lowing words: In rare accomplish"ments Menaka, thou excellest all other 66 66 Apsaras; then do me a kindness, and "attend to what I am about to say. "Viswamitra, emblem of the sun in "glory, is performing such a dreadful "act of penance, as maketh my heart to "tremble. Menaka, be he thy charge. "He is a man of a rigid disposition, and "of an unconquerable spirit, who is con"stantly engaged in severe acts of mor"tification. Go thou and inflame him "with love, that he may not cause me to fall from my high estate. Go and "interrupt his devotions, so shalt thou * Viswamitra. This wonderful person was, according to the Mahábhárata, the son of Gadee, the son of Kusika, king of Kanyakubja, which seems to be the ancieut name of Canoje, on the Ganges. † Sakra. One of the many names of Indra, god of the visible heavens. Apsarás. Celestial Nymphs, "relieve ine from my great anxiety: "tempt him with thy youth and beauty; "with honey words, with graceful airs, "and bewitching smiles, and divert him "from his devotions." Menaka replied: "That holy man is "possessed of a violent spirit, of great "religious fervour, and is, withal, vehe"mently prone to anger, as is also knowu "unto my lord. How shall I not be afraid, "of the effects of that spirit, of that reli66 gious fervour, and of that anger, of "which even thou thyself art afraid? "He it was, who deprived the great "Vasishta of his beloved sons;§ who 66 was originally of the military order, "but who, by his power, became a "Bráhman;|| and who, for the purpose, "of ablution, formed a river which was "almost impassable from the abundance "of its water: the same most sacred 66 stream which people call Kausiki, in "which the mighty and religious prince "Matanga¶ formerly kept his family "within a castle, being reduced to the "situation of one who liveth by hunting; "which, in time past, upon the holy "man's returning to his hermitage, dur"ing a famine, he called Párá, and on "whose banks he himself gladly officiat❝ed at a sacrifice for Matanga. It was "to him even thou, O lord of heavenly " hosts, wentest for protection, when Who deprived Vasishta of his beloved sons. Vasishta is one of their great Prophets. He had a hundred sons, who were all killed, and devoured by a poor unfortunate prince, while under the influence of a curse, and possessed of an evilspirit, which Viswamitra caused to enter into him. Became a Brahman. I have heard it said that a late king of Travancore, to raise himself to a higher degree, than that in which he was born, had a golden cow made, large enough to hold himself: he was produced from the Cow, which was presented to the Pagoda, and his divine origin was' acknowledged by the Priesthood. This story is, however, differently related; and the regeneration, through the golden Cow, said to have been an atonement for his crimes, and not for exaltation in cast. Matanga. He is afterwards called Trisanku, and is, probably, the Prince, who, when possess→ ed of an evil-spirit, was employed by Viswamitra to destroy the sons of Vasishta; and if he be, he is sometimes called Kalmásapáda. "thou wert afraid of Soma.* He it "was who formed another world with "the wealth of the Nakshatras,+ and "who also founded the Nakshatras, be"ginning with Pratisravana. He also 66 gave protection to Trisanku, when "overwhelmed by the curse of his spi"ritual guide. I am greatly afraid of "him to whom these several deeds be"long: teach me then, O distinguished "Being, how he may not consume me "with the fire of his rage; for with his "glory he can reduce to ashes all the re"gions of the world. He can shake the "earth with his foot, he can reduce the "mountain Merus to a heap of ruins, "and quickly confound the heavenly "points. How can a female like myself 66 venture to approach one like him, whose "faculties are in subjection, who, in"flamed with the fervour of religious "zeal, appeareth like the God of fire, "whose face gloweth like the sacrificial "flame, and whose eyes are as the sun " and moon? How can one like me, "first of celestial spirits, venture to "touch, as it were, the all-devouring "tongue of time? How should not one "like me be afraid of him whose extra"ordinary power is dreaded even by Ya"ma¶ and Soma, by the Maharshis,** "the Sadhyas,++ and the Valakhilyas? "But seeing I have been thus addressed "by thee, O chief of spirits, how can I "avoid going into the presence of the saint? Guard me, O prince of hea"venly hosts, and think how I may with "safety proceed to execute thy will! If "it be thy pleasure, let Máruta, (the God "of wind) attend and blow aside my "robes, as I dance before him; and, "in thy bounty, let Manamatha, (the God of love,) accompany me; and let Váyu,‡‡ Soma. One of the names of the Moon. † Nakshatras. Constellations, stars in general, Trisanku, vide Matanga in note before. Meru. The North Pole, fabled to be an exceeding high mountain. All devouring tongue of time. Time in destroying the world is represented with a tongue of flaming fire. Yama. King of Death, and Judge of the Dead. According to whose sentence they either ascend to Swarga, or are driven down to Naraka: or else assume, on earth, the form of some animal. ** Maharshis. The highest order of saints. tt Sádhyas. An order of holy men, * Váyu. A personification of the air or wind, "waft me sweet-scented gales from the "neighbouring grove, while I am engag"ed in tempting the holy sage. "Indra, the ruler of the firmament, "having consented to her several re"quests, she departed for the hermitage "of the offspring of Kusika accompanied "by Váyu, the god who is in perpetual "motion. The wanton Menaká disco"vered in the hermitage the holy Viswa"mitra, whose faults were destroyed by "the fervour of his devotions, inflicting 66 upon himself the most painful acts of "mortification. Having saluted him "with tokens of respect, she began to "sport and play about, in the presence of "the holy man, while Máruta blew off "her flowing robe, which rivalled the moon in brightness; and as the gar"ment was falling to the ground, the wanton nymph smiled at the bashful "god because he was ashamed, now and "then, darting her lovely eyes upon the "saint at length, the holy Viswamitra "perceiving a female of incomparable "beauty, and in the prime of youth, "standing upon a rising ground, per"plexed and intangled in her garments, "and almost uncovered, his heart was "instantly inclined towards her; and as "he fell into the power of desire, he in"vited her towards him; and she, spot"less beauty, being nought averse, rea"dily complied.-They lived together " for awhile, till, at length, Menaká "conceived, and, in due time, bore Sa"kuntalá upon the banks of the river, "Málini, among the delightful snowy "mountains. She laid the new-born in"fant near the river, and, as her purpose |