ing or slaughtering living things, having escaped mutilation (through my clemency), shall give alms (as a deodand), and shall also undergo the penance of fasting And thus it is my desire that the protection of even the workers of opposition shall tend to (the support of) the worship; and (on the other hand) the people, whose righteousness increases in every respect, shall spontaneously partake of my benevolence." Line 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. Transcript of the Inscription on the South Compartment. Devanampiya piyadasi Laja hévam áhá. Saddavisati vasa Translation. "Thus spake king Devánampiya Piyadasi.-In the twenty-seventh year of my anointment. The following animals shall not be put to death:-the parrot, the maina (or thrush), the wild duck of the wilderness, the goose, the bullfaced owl, the vulture, the bat, the ambákapillika, the raven, and the common crow, the vèdavèyaka, the adjutant, the sankujamava, the kadhatasayaka, the panasasesimala, the sándaka, the okapada, those that go in pairs, the white dove, and the domestic pigeon. Among all four-footed beasts, the following shall not be for food-they shall not be eaten: the she-goat of various kind, and the sheep, and the sow, either when heavy with young or when giving milk. Unkilled birds of every sort, for the desire of the flesh, shall not be put to death. The same, being alive, shall not be injured: whether because of their usefulness, or for the sake of amusement, they shall not be injured. Animals that prey on life shall not be cherished. "In the three four-monthly periods (of the year), on the evening of the full moon, during the three (holy) days, namely, the fourteenth, the fifteenth, and the first day after conjunction, in the midst of the uposatha ceremonies (or strict fasts), unkilled things (or live fish?) shall not be exposed for sale. Yea, on these days, neither the snake tribe, nor the feeders on fish (alligators), nor any living beings whatsoever, shall be put to death. "On the eighth day of the paksha or half moon), on the fourteenth, on the fifteenth, on (the days when the moon is in the mansions of) tirsha and punarvasuna; on these several days in the three four-monthly periods, the ox shall not be tended; the goat, the sheep, and the pig-if, indeed, any be tended (for domestic use)-shall not then be tended. On the tirsha and the punarvasuna of every four months, and of every paksha, or semilunation of the four months, it is forbidden to keep (for labour) either the horse or the ox. "Furthermore, in the twenty-seventh year of my reign, at this present time, twenty-five prisoners are set at liberty." Line 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. Transcript of the Inscription on the East Side of the Column. Devanampiya piyadasi Lája hèvam áhá. Duwadasa Devanampiya piyadasi Lájá hevam áhá. Ye atikata ahá. Esamehutha dhammasávanávi sávapayámi dhammánusathini Translation. "Thus spake king Devanampiya Piyadasi.-In the twelfth year of my anoint. ment, a religious edict (was) published for the pleasure and profit of the world; having destroyed that (document), and regarding my former religion as sin, I now, for the benefit of the world, proclaim the fact. And this (among my nobles, among my near relations, and among my dependants, whatsoever pleasures I may thus abandon) I therefore cause to be destroyed; and I proclaim the same in all the congregations; while I pray with every variety of prayer for those who differ from me in creed, that they, following after my proper example, may, with me, attain unto eternal salvation: wherefore, the present edict of religion is promulgated in this twenty-seventh year of my anointment. "Thus spake king Devanampiya Piyadasi.-Kings of the olden time have gone to heaven under these very desires. How, then, among mankind, may religion (or growth in grace) be increased? Yea, through the conversion of the humbly-born shall religion increase. “Thus spake king Devánampiya Piyadasi.—The present moment and the past have departed under the same ardent hopes. How, by the conversion of the royal-born, may religion be increased? Through the conversion of the lowly. born, if religion thus increaseth, by how much (more) through the conviction of the high-born, and their conversion, shall religion increase? Among whomsoever the name of God resteth (?), verily this is religion (or verily virtue shall there increase). "Thus spake king Devanampiya Piyadasi.-Wherefore, from this very hour, I have caused religious discourses to be preached; I have appointed religious observances, that mankind, having listened thereto, shall be brought to follow in the right path, and give glory unto God (Agni ?) Transcript of the Inseription round the Column. 1. Dhamma addiyá cha bádha vadhisati; etayema athaye dhammasávánáni sávápitáni, dhammánusathíni vividbáni ánápitáni: yatáyá (?) pápi bahune janasin áyatá ete paliyo vadisantipi, pavithalapantipi: rajakápi bahukesu pánasatasahasesu áyatá, tépime árapitá, bevamcha hevamcha paliyo vadatha. 2. janam dhammayutam. Devánam piye Piyadasi heva aha: eta meva me anuvekhamáne dhammathábhani katani, dhamma mahámatá katá, dhamma......ra kate. Devanam piye Piyadasi lája hevam aha. Mágesu pi me nigoháni ropápitáni chháyopagini hasanti pasumanisánam: ambavabhikya ropápitá: adhukosayáni pi me udupánáni 3. khánápápitáni; nisi......picha kálápitá; ápánáni me bahukáni tata tata kálápitáni, patibhogáya pasumunisánam.............. Esa patíbhogenáma, vividháyáhi sukháyanaya puli me rájíhi mama yácha sukhayite loké; imáncha dhammánupatipati ánupat pajantuti: etadathá mé 4. esa kate. Devanampiye Piyadasi heva áhá: Dhamma mahámátá pi me tá bahu vidhesu athesu ánugahikesu viyapata, se pavajítánam cheva gihithanam cha sava pásandesu picha viyásatá; se sanghathasi pi me kate, ime viyápatá hahantiti : hemeea bábbanesu ajívikesu pi me kate, 5. ime viyapatá hohantiti; nigathesu pi me kate, ime viyapatá hohantiti: nánápásandesu pi me kate, ime viyápatá hohantiti: pativísitha patívisitham tesu tesu te te mahámátá dhammá mahámátá cha me, etesu cheva viyapatá, savesu cha anesu pásandesu. Devanam piye Piyadasi lája hevam áhá 6. Ete cha ane cha bahu kámakhá dánavisagasi viyápatá se mama cheva devinam cha, savasi cha me nilodhanasi te bahu vidhena á (da) lena táni táni tatha yatanáni patita......hida cheva disásu cha dálakánam pi cha me kate; annánám cha devikumáránum ime dánavisagesu viyápata hohantiti, Dhammapadána tháye dhammánupatipatiye: esahi dhammapadána 7. Dhammapatipatichu, yá iyam dayádáne sachesochave mandavesádhave cha lokasa hevam vadhisatiti, Devanampiye piya dasi lája hevam ábá, yánihikáni cha mama ya sadhaváni katáni tam loke anupatipanne tamcha anuvidhiyanti; tena vadhitá cha. 8. vadhisanti cha mátá pitísu susúsáyá;-gurusu susúsáyá; vayámahálakanam anupatipatiyá;—badhanasamanesu,—kapanavalakesu, avadása bhatikesu sampatipatiyá. Devanampiya Piyadasi laja hevam áhá. Munisánam cha ya iyam dhammavadhi vadhitá duwehi yeva ákálehi dhamma niyamena cha nirítiyá cha 9. tata cha bahuse dhamma niyamenirítiyiva cha bhuye; dhamma niyame chakho esa ye me iya kate. Imáni cha imáni játani avadhiyáni, annánipi cha bahu dhammánayamáni yani me katáni: nirítiya va cha bhuye; munisánam Dhamma vadhi, vadhitá avihinsaye bhutánam, 10. analabhaye pánánam: sè etáye athaye iyam kate: putá papotike chanda masuliyike hotuti: tathácha anupatipajantuti hevam hi, anupatipajantám hi, ata ladha la aládhahoti, satavisati vasábhisitename iyam dhammalibi likhapápitáti, eta Devánampiya áhá;-"“ Iyam 11. dhammalibi ata athá silathabhánivá sila dhalakániva tata kataviyá; ena esa chilathiti siya." Translation. "Moreover, along with the increase of religion, opposition will increase: for which reason I have appointed sermons to be preached, and I have established ordinances of every kind; through the efficacy of which, the misguided, having acquired true knowledge, shall proclaim it on all sides (?), and shall become active in upholding its duties. The disciples, too, flocking in vast multitudes Asiat Journ. N.S.VOL.26. No.101. K (many hundred thousand souls), let these likewise receive my command—‘in such wise do ye, too, address on all sides (or address comfortably?) the people united in religion.' King Devanampiya Piyadasi thus spake. Thus, among the present generation, have I endowed establishments, appointed men very wise in the faith, and done............for the faith. "King Devanampiya Piyadasi again spake as follows -Along the high-roads I have caused fig-trees to be planted, that they may be for shade to animals and men; I have (also) planted mango-trees; and at every half-coss I have caused wells to be constructed, and (resting-places ?) for the night to be erected. And how many taverns (or serais) have been erected by me at various places, for the entertainment of man and beast! So that, as the people, finding the road to every species of pleasure and convenience in these places of entertainment, these new towns (nayapuri ?), rejoiceth under my rule, so let them thoroughly appreciate and follow after the same (system of benevolence). This is my object, and thus have I done. "Thus spake king Devanampiya Piyadasi.-Let the priests, deeply versed in the faith (or let my doctrines?), penetrate among the multitudes of rich capable of granting favours, and let them penetrate alike among all the unbelievers, whether of ascetics or of householders; and let them penetrate into the assemblies (?), for my sake. Moreover, let them, for my sake, find their way among the brahmans and the most destitute: and among those who have abandoned domestic life-for my sake, let them penetrate; and among various unbelievers, for my sake, let them find their way; yea, use their utmost endeavours among these several classes, that the wise men-these men learned in the religion (or these doctrines of my religion)—may penetrate among these respectively, as well as among all other unbelievers. Thus spake king Devanampiya Piyadasi.-And let these (priests) and others, the most skilful in the sacred offices, penetrating among the charitably disposed of my queens, and among all my secluded women, discreetly and respectfully use their most persuasive efforts (at conversion); and acting on the heart and on the eyes of the children, for my sake, penetrate in like manner among the charitably disposed of other queens and princes, for the purpose (of imparting) religious enthusiasm and thorough religious instruction. And this is the true religious devotion-this the sum of religious instruction (viz.): that it shall increase the mercy and charity, the truth and purity, the kindness and honesty, of the world. "Thus spake king Devanampiya Piyadasi.—And whatsoever benevolent acts have been done by me, the same shall be prescribed as duties to the people who follow after me; and in this (manner) shall their influence and increase be manifest by doing service to father and mother; by doing service to spiritual pastors; by respectful demeanour to the aged and full of years; and by kindness and condescension to bráhmans and sramanas, to the orphan and destitute, to the servants and the minstrel tribe. King Devanampiya Piyadasi again spake.-And religion increaseth among men by two separate processes: by performance of religious offices, and by security against persecution. Accordingly, that religious offices and immunities might abound among multitudes, I have observed the ordinances myself, as the apple of my eye (?), (as testified by) all these animals which have been saved from slaughter, and by manifold other virtuous acts performed on my behalf. And that the religion may be free from the persecution of men, increasing through the absolute prohibition to put to death living beings, or to sacrifice aught that draweth breath. For such an object is all this done, that it may endure to my sons and their sons' sons, as long as the sun and the moon shall last. Wherefore, let them follow its injunctions, and be obedient thereto; and let it be had in reverence and respect. In the twenty-seventh year of my reign, have I caused this edict to be written. So sayeth (Devanampiya):-' Let stone pillars be prepared, and let this edict of religion be engraven thereon, that it may endure unto the remotest ages.' The notes contain a mass of explanatory criticism, with reference to the sense and allusions of the inscriptions. PROFESSOR KIDD ON THE CHINESE LANGUAGE.* THE Rev. Mr. Kidd, Chinese professor at University College, London, has printed his "Lecture on the Nature and Structure of the Chinese Language," which affords a clear and popular view of that curious tongue. He traces the written character from the symbols of Tsang-hee, and shows the combinations by which symbols were made to express a figurative or metaphorical meaning. In speaking of the classification of the characters, he observes: "The general divisions of thought, recognised in the structure of the language, are:-Number, celestial objects, the earth, man, animals, plants, works of art, and miscellaneous subjects of an abstract nature. Its elementary principles, based on pictorial representations of familiar objects, and abstract conceptions symbolised, are two hundred and fourteen, denominated heads of classes, to which the whole language may be reduced; or roots, the simplest form to which a character can be traced." This seems to imply that the keys, or radical characters, were originally fixed upon as such; but we have always understood that they were arbitrarily selected from the component parts of characters at the pleasure of the lexicographer, and that there are various modes of arrangement followed in the Chinese dictionaries, in some of which, that by keys is not adopted. He accounts for the oral language being monosyllabic, "on the principle that, when the language was reduced to writing, the understanding was consulted in preference to the feelings, and the eye an object of gratification rather than the ear. If it had been alphabetical, greater variety of sounds would be required to express one idea." Mr. Kidd observes: It is not surprising that the Chinese tongue should be extolled by a native, when foreigners are enamoured of its real or supposed beauties. The student, on becoming familiar with symbols which strike the eye, and vividly impress the mind, is apt to overrate the ideas they convey, nor will he discover his error until they are translated into another language. Though the spirit of the composition is preserved in translation, its effect will not bear comparison with that produced by the original. The symbolic nature of Chinese accounts for its superior power of expression. The points of superiority in alphabetic languages are that the sense of books can be conveyed by reading to persons ignorant of letters, without the colloquial expositions necessary for the understanding of Chinese authors,-and that a key is furnished by a few simple elements to the general pronunciation :—a process far less formidable than the acquisition of several thousands of arbitrary symbols, some of which agree in sound but differ in meaning. In the last two sections, he treats of "the Oral language," and the "Chinese Symbols," interspersing various illustrative extracts from Chinese writers. He concludes with some remarks upon the Chinese library collected by Dr. Morrison. • Lecture on the Nature and Structure of the Chinese Language, deliveret at University College. By the Rev. SAMUEL KIDD, Professor of the Chinese Language and Literature in that Institution. London, 1838. Taylor and Walton. |