Noveyſ BER 1873.]

335

KARI DASTUR IN JESHT PURNIMA.

How long will you remain in England P ............ That is not certain. If I am pleased and can ob tain good service I may remain several years. I think it is very dangerous for a young man who has no friends and little money, to go to a foreign country. That may be true enough, but my desire to see

the world is so strong that I am ready to suffer almost anything to satisfy it.

Che keder vakht Vilaete inimit £

Oe mukerer má ha. Age khibo mon, o nukeri khib megireto, chen suli emine.

Me khiul merese geodeme jóeli ge répikh maduré, o kemok aldi dura molke gripi shū, mushkel on. 09 khaili riist on, amo mé okkeder délé donyu dizen dure, ge me tayure ge hemá muskoli khâgure brû 00.

I admire your boldness, and wish you a happy

Mé az dilduri shim6 ajab hê, o moséfri d6 (or shim6) slumet bit.

voyage.

tentive ear to the various dialects in which the

remotest antiquity principally in the forms of the Turcoman language spoken in the vicinity of the town of Roomya, where the tomb of Zoroaster is still shown, and extending as far as the town of Bayezyd, on the frontiers of Russia. This lan guage is not dead, I say; for the priests of the nomadic people called La s h y Le shy, inha biting the inaccessible mountains from Ekbata na, the present Hamadan, as far as Isfahan, She raz, and further to the west, still preserve in their sacred rites the traces of this tongue amidst the Persian jargon of their flock. After having spent a month with them at Abaday, a village

country abounds to this day, we find some, so to

situated between Isfahan and Sheraz—where I

say, still breathing the pronunciation of Zand

was obliged to sojourn on account of sickness— I could no longer doubt of the fact.”

These phrases and dialogues, short though

they are, will be quite sufficient to dispel any supposition that there is much analogy between the Deri and the Zand, and it would scarcely be worth while to give more than is here offered. According to Dr. Pietraszewski, there appear, however, to be dialects in Persia which still bear some relation to the Zand, as he states in the

Preface to his Zand Grammar:—“During my travels in Persia as first dragoman of the Prus sian Embassy I have been convinced that this language is not a dead one. If we lend an at

words.

I have felt this venerable breath of the

KARI DASTUR IN JESHT PURNIMá. BY CAPT. E. W. WEST, SAVANTVADI. In his interesting account of the life of Basava,

practice, which in like manner led to an affray be

given in the Journal of the Bombay Br. R. Asiatic Society (No. xxiv.), Mr. Würth alludes incidentally

tween the followers of two rival chiefs.

to a mode of divining how the crops will turn out,

nimă P

which he says is practised by the agricultural

A.—“On the 14th, the day before the Pūrnimä, all the bullocks of the village are bathed, after which they are taken to the houses of their own ers, where pººja is performed. Then follows the

classes thoughout the Dakhan. Some time ago,

when reading over the depositions recorded in the matter of an affray between the inhabitants of two

Q.—“What is the Kari Dastur in Jesht Pur

villages under different chiefs which took place in

honhuggi, which is as follows:–A hán is placed

1826, I found a full account of the ceremonies observed on this occasion in the Navilgund (Naul

at the foot of the bullocks, javāri and dhál are boiled together, to which oil and salt are added. This huggi is given to the animals to eat. On the Pūrnimä dayt the horns of all the bullocks are coloured with a kind of red earth (hurm unj), then the kódabali (cakes made of flour) are put on

gund) district, near Dhārwād, which I here tran scribe for the benefit of the readers of the Indian

Antiquary. It would be interesting to ascertain in what districts this custom obtains.

I remember

when in the Mahi Kaitha hearing of a similar

the horns.

• Epitome of Zand Grammar. B. J. Pietraszewski, Doc

tor of Philosophy, &c. Translated from the French by E. Rehatsek, 1862. Bombay : Duttur Ashkara Press. [+ Mr. Zººler, of Hubli, in a communication he has sent us, adds a second pººja. “On the Pūrnimä day,” he writes,

poured into a gotia, a vessel made of a

of a large bamboo, some turmeric and salt is added, and this drink is given to the bullocks. After this another potion is made of kusubi (safflower) oil, one or two raw eggs, and

“the bullocks are bathed again, then taken to the houses of their owners, where a second pººja takes place in the

means of the gotta, whereupon the tongue of the bullocks

following manner –Some ambila (sour buttermilk) is

Bells are tied round their necks, and

jº

a little turmeric, and administered to the bullocks by is rubbed with salt to clean it.”—ED.]