Semitic languages employ another pronoun -tu-which afterwards became ti, and stood possibly in the same relation to the 2nd person -ta and ti as su (17) to sa and si (N7)1—seems to imply that Aramaic, Arabic and Hebrew separated from Assyrian while the perfect was still in the process of formation. Indeed certain phenomena of comparative Semitic grammar incline me to believe that the accepted division of the Semitic stock into Northern and Southern must be given up, and that the truer theory would be to regard Aramaic, Arabic and Hebrew as splitting off from Assyrian after the separation of the latter from Southern Arabic (Ethiopic, etc.) and forming a single group for a time, Aramaic being the first to break off from the other two, and Arabic following next, to be brought afterwards under South-Arabic influence just as Hebrew (Phoenician) was under Assyrian. However this may be, it has, I think, been made quite clear that the Semitic verb has grown out of the noun. Such a fact is only in accordance with the statements of the native grammarians themselves, and is a fresh illustration of the radical difference that exists between the two chief representatives of the inflectional family of speech, the Aryan and the Semitic.

1 The attempt to identify (a) cu and tu is unsatisfactory, partly because forms like the Assyrian badhlac as well as a comparison of an-acu and an-ta (atta) imply that the initial vowel originally formed part of the pronoun-suffix, partly because an interchange of and in Semitic has never been satisfactorily made out. Ethiopic, as well as Assyrian, bears testimony to the existence of an old demonstrative tu, ti, ta, tu in Ethiopic meaning hic,' 'he' (as in wě-tu) and ti hæc,' she' (as in yě-ti). The Assyrian ya-tu shows that this pronoun could be suffixed to the first person as well as to the third (sunu-tu, sina-tu), and I am therefore inclined to suggest that tu was primitively an independent word which might be used for either one of the 3 persons, but that after a time, in accordance with the analogy of the 3rd person su he,' and sa or si she,' tu came to be restricted to the 1st person and ta and ti to the second. It is quite in agreement with Semitic character to regard the second person as weaker than the first. Of course before this employment of tu and ta (ti) came about, su and sa (si) would have been appropriated to the expression of the 3rd person. If Dr. Schrader is right in his view of the Assyrian ya-si 'myself,' and 'cunu-si' your,' the ordinary 3rd personal pronoun would have been used as a suffix of the 1st and 2nd pronouns just like tu (ti). In Japanese the same word may stand for all 3 persons, and the German er, like the Highlander's she, may be used for the 2nd person, as well as under certain circumstances for the first. If the suggestion I have thrown out be correct, the Semites would have employed tu as well as ya and acu for the 1st personal pronoun before their separation and before the creation of a Perfect

tense.

ART III.-An Account of the Island of Bali.

By R. FRIEDERICH.

[Continued from Vol. VIII. N.s. p. 218.]

THE CREATION.

ACCORDING to the Brahmândapurâna, where the world is created from an egg (anda), four beings come first into. existence, through the penance performed by Brahmâ; two of these are Sananda and Sanatkumára, and the other two are not named. Then the heavens, the rivers, the sea, the mountains, plants, shrubs, time, etc., come into existence. He (Brahmâ) further creates the Decarsis (the divine Resis), Marichi, Brěgu, Anggira, Pulastya, Pulaha, Kratu, Daksa, Atri, Wasista. It is not till he has done this that he creates the Paramesvara (the Supreme Lord; a name for Siva); the latter is at once regarded as Brahmâ's grandfather! He is called Bawa (nature); Sarwa (all); Ísa (lord); Bima (the terrible one); Mahadeva (the great god). His body consists (1) of Aditya-Sarira (sun-body); (2) Wesarira (water-body); (3) Bâyusarîra; (4) Agnisarîra (fire-body); (5) Ákâsa (the higher invisible heaven); (6) Mahapandita (the great Pandita); (7) Chandra (the moon); (8) Batara Guru (the teacher). He is therefore called Astatanu (with eight bodies). He must be worshipped through the Sâdaka (the full priest, or the performer of the ceremonies). Kalpa (form) and Darma (justice) are children of Brahmâ, sprung from his spirit. It is stated here from which parts of the body of Brahmâ the Devarsis came forth.

The lord then created the gods (Devas), the Asuras (evil spirits), the Pitris (shades), and man. In the manuscript we have Manusyako, which I think should be Manusyân. He also creates out of his own body the Yaksa (a sort of demon); Pisácha (lemures); Uraga (the serpents which are worshipped); Gandarwa (heavenly musicians); Apsaras (the heavenly female dancers); Gana (the hosts, whose

leader is Ganapati); Kinnara (elves); Râksasa (demons); and finally the animals (pasu).

Then the four castes are created: the Brahmans, out of Brahmâ's mouth; the Xatriyas, out of his arm; the Wesyas (Waisyas), out of his thigh; and the Sûdras, out of his foot. Then Darma (the Darma already mentioned above), and Ahingså (husband and wife), justice and the sparing of everything that is alive; these are the two principal virtues of the Buddhists. It appears, therefore, that in the ancient combination of Brahmanism and Buddhism in Java, Buddhistic doctrines crept even into the Brahmândapurâna. I cannot say for certain, however, whether these are not found in the Indian Brahmândapurâna as well, this work being hitherto but little known to Europeans. (There are many repetitions in the manuscript.) Then Svayambuwa Manu ("the first Manu";-the Manus govern the world during a certain period, kalpa, "from the one creation to the other") and batâri Satarûpa are created; they beget the batâri Ratih, the wife of Kâma, the god of love. Then follows the genealogy of the race of Srayambuwa Manu and their relationships with the nine Devarsis. The descendants include twelve Yamas, and Laksmi (in India Wishnu's wife). Buddha is the son of Buddi (the understanding). The rest of this race are attributes of nature, of the mind, the heart, and also the body. Nilalohita (Siva) has a thousand children (the Sahasra Rudra). Sri is the daughter of the Devarsi Bregu, married to Wishnu; their children are Bala and Buddana. Saraswati is the wife of Purnamasa (the full moon). Agni is the son of bagawan Anggira and Smrěti (tradition); among his descendants is Parjania (the god of rain). The holy Pulaha is the ancestor of the Xatriya Daha (the warrior-caste of Daha or Kediri); this royal family, represented in Java in Majapahit, and in Bali in the race of the Deva Agung, thus derives its origin from a Devarsi, and ought properly to belong to the Brahman caste. They are the grandchildren of Kamya and Priyabrata.

The 60,000 Bâlakilyas, who are all Brahmachâri, i.e. students of the Vedas (compare the 60,000 Sagarides in the Bâlakanda of the Indian Râmâyana), are children of Krětu

and Sannati. Besides a great number of other mythological personages, who do not appear in the religious worship, but are sacred to the Brahmans, we find here the seven Resis, who existed in the time of Uttama Manu, the second successor of Swayambuwa Manu; they are Raja, Batra (Badra), Urddabâhu, Lawana, Anaya, Satapa, and Saka, and are descended from the Devarsi Vasista.

We give here a few examples from the original:

Agre sasarjja bagawân mânasam âtmanah samam. "In the beginning the holy one created the soul, which was like unto himself." This is explained thus: mayoga batâra Brahmâ m'tu tang Resi patang siki sang Nandana, Sanatkumâra. "Batâra Brahmâ held the yoga (was sunk in meditation), thereby originated the Resis, four in number: sang Nandana and Sanatkumâra." The other two are not named; according to the Indian tradition, however, Sananda (sic) and Sanatkumâra are two of the four firstborn sons of Brahmâ. It still remains to be investigated whether the sons of Brahmâ are representatives of the (world-)soul, which with the means at present at my disposal I am not in a position to do.

Tatwa-srějat punah Brahma.

"After that Brahma created again." Here follows in the Balinese commentary the creation of Siva, and an enumeration of his different characteristics and bodies. This then appears to be an interpolation into the original work; the Sanskrit text says nothing about it, and this creation is certainly not in its proper place. But with a sect such as that in Bali, Siva could not be created later on, without losing importance; therefore advantage was taken of the Sanskrit words, which scarcely any one understood, to glorify Siva by means of an incorrect commentary. Tatwa has been formed here out of tato-asrějat; the a has not been elided, but has been altered with the preceding o into wa; in the Sanskrit the word should be tato-srějat. This Tatwa occurs again in the next half-sloka, but there it can only be explained by tathâ "so," "in the same manner."

Tatwa devasurapitrên manusyako-srějat prabu.

"So also the Lord created the gods (Dera), the Asuras, the Pitara, mankind."

In Manusyako (see above) there must be an error; mânusyaka is "a multitude of men," but this does not suit either the sense or the metre in this passage; had it to be brought into the metre, it would be manusyakam asrějat prabuh, which gives a syllable too many; moreover the t'dung (the sign of the long â) is wanting in the manuscript. We have altered the Sanskrit text into manusyâncha “and the men (mankind)," which agrees admirably with the sense, and leaves the metre undisturbed. Our passage is reproduced in the Balinese commentary thus:

Muwah mayoga batâra Brahma, mijil sang deva sura pitrê manusâ, tuhun sangkanika mijil saking manah hikang deva, ring lambung sangkaning pitrê, ring pasva sangkaning manusa, jagana sangkaning Asura.

"And further was batûra Brahma sunk in meditation; thereby came into existence the Devas, Asuras, Pitaras, and mankind; the place whence they sprung (out of his body) was: the Devas came forth out of his mind (manas); the Pitaras out of the hollow under his arm; man out of his side (for pasta we must read parswa); his thigh was the place whence the Asuras came forth.”

The time also when they came into existence is stated, and this certainly has an astronomical meaning, since in India also the Devas and Asuras play an important part in astronomy (see Bentley on the Indian Astronomy). The Asuras are born at noon, man in the morning, the Devas at midnight, and the Pita-Pitara (the worshipped shades of the departed) in the evening.

We will add a brief sketch of the survey of the world as it appears in the Brahmândapurâna.

The world is divided into seven Dwipas (islands): Puskaraduipa (the lotus-island), Kronchadwipa, Kusadwipa, Sangkadwipa (Skt. Sûkadwipa), Sâlmalidwipa, Plaksadwipa, Jambudwipa. The last, the island of the Jambu-fruit, is India and the adjoining countries. All these islands are surrounded by the ocean, and lie round about Meru, the