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THE INDIAN ANTIQUARY.

thoughts and sayings found in Thomas à Kempis were current among the old Indian Christians. Of much greater importance, in my mind, are the coincidences with later Christian theo

logical doctrines—as, for example, the doctrine of the lumen gloriae (xi. Šl. 8*), the credo ut intelligam (iv. Šl. 39t); and with Christian formulas, as, for example, the well-known divi sion of moral acts into thoughts, words, and

deeds, and of good works, into prayer, fasting,

[October, 1873.

and almsgiving (xvii. Šl. 28%). Yet here it must be observed that all these expressions and ideass existed in Christianity long before they can be pointed out in Christian writers, although I do

not think it impossible that in case Sankara's date, which future investigations may perhaps give us, be later than the 8th century, the date of the Bhagavad-Gita also may be later than we are warranted by the data we have at present in putting it.

NOTES ON INSCRIPTIONS AT GADDAK, IN THE DAMBAI, TâLUKA OF THE DHARWAD DISTRICT. BY J. F. FLEET, Bo. C.S.

Situated in the neighbourhood of Dam bal and Lakkun di, a part of the Dhār w a d District that contains many most interesting relios of former times, Gaddak itself possesses

in its inscriptions antiquities that will well re pay an investigation of them. There are two large and somewhat famous temples in the town; one of Nārāy an a dév a in the modern bazaar, and one of Trik fit & S v ar a dé va in the old fort.

The former is not

remarkable from an architectural point of view, and probably is not of any great age : the chief object of interest about it is a large gateway in the eastern wall of the courtyard, into the con struction of which some curious carvings, evi dently the remains of some former building, have been built. The temple of Trikāt é š vara dé va, however, is manifestly of consider able antiquity, and, though it is now a ling a

or Saiva shrine, the style of its architecture proves it to have been, as is the case with most

of the old linga temples of these parts, origin ally a Jain temple. Tradition ascribes the construction of it, as of nearly all the temples

in this part of the country, to the half-mythical architect Jakk an à chârya.T

The two temples mentioned above contain between them eleven old Sanskrit and Canarese. inscriptions, all more or less of interest. My stay at Gaddak was not sufficiently long to en able me to copy more than one of them, but a brief notice of the rest and of the contents of

each, so far as I had leisure to make them out, may prove of use to others who may visit the place.

Two of the inscriptions are in the courtyard of the temple of N a rāy an a dé va. No. 1 leans up against the western wall. It consists of seventy-two or seventy-three lines, each line containing about sixty-three letters. The char acters, which are Old Canarese, are somewhat small. The surface of the stone has been so much

worn away that the inscription can hardly be traced at all in some places, and it would require much time and patience to decipher any portion of it. The emblems over it represent Vira bhadra, Nārāyana, Ganapati, Sarasvati, a cow and calf, and the Sun and Moon. It is pro bably about four hundred years old. No. 2, which also is in the Old Canarese characters, stands up against the eastern wall of the court

yard.

It consists of sixty-nine lines, each line

• Compare with the words,-- yet with this eye of thine

thou art not able to see me: a divine eye give I thee",-

Christianity, and doubt if &raddhá is used in this sense in the

the doctrine of the theologians of the lumen gloria, by

be pointed out.—The sentence expressed here : Sraddhā

which the blessed in heaven are enabled to see God.

vállabhate jnánqºm (Schlegel: qui fidem habet, adipiscitur scientiam) is nothing else than the well-known Credo, ut intelligam, a fundamental formula which can only have arisen upon Christian ground, and which, where it again recurs in the original works of Indian Brahmanism, plainly

S. Thomas Aquin. Summ. Theol. 1. q. 12, art. 2: “Dicon dum, quod ad videndum Dei essentiam requiritur aliqua similitudo ex parte, visivae potentiae, scilicet lumen divina gloria cºnfrontans intellectum ad videndum Deum, de quo dicitur in Psal. xxxv.: in lumine tuo videbimus lumen.” Conf. also Rev. xxi. 23.

earlier Indian works in which a Christian influence cannot yet

bears its Christian origin on its forehead.

1. The words,- It avails not after death nor here,” forci

t Thomson explains—‘Faith is the absence of all doubt

bly remind us of the Christian doctrine of the dead merit

and scepticism, confidence in the revelation of religion, ready and willing performance of its precepts.”—I hold the idea of faith Graddhi) in this sense just as that of bhakti (iii.31 and iv. 10; and see Lassen, Ind. Alt. II. 1099; Weber,

less works which are performed without the habitus cari

Ind. Stud. II. 898 f.) as a representatation adopted from

tatis.

§ The juxtaposition of prayer, almsgiving, and fasting, occurs in the book of Tobit, xii. 8: “Prayer is good with fasting and alms and righteousness.” T See vol. I. p. 44.