x i v Annual Report. [February, 1914. 



Magadha," the same writer maintains, on the authority of 

 poet Bhasa, that king Darsaka, mentioned in the Puranas as 

 successor of Ajatasatru, was an historical personage appearing 

 in the Pali chronicle under the name of Naga-Dasaka. 



Mr. G. R. Kaye, in an article on "the Bakhshali Manu- 

 script," examining the manuscript in question from the stand- 

 points of a mathematician and a philologist, concludes that it 

 is not older than 11th century a.d., although Dr. Hoernle, who 

 edited the manuscript for the first time in 1888, assigned the 

 date of its composition to the 3rd or 4th century a.d. Babu 

 Rakhal Das Banerji in his article called cc Laksmana Sena," 

 agrees on epigraphical grounds with Dr. Kielhorn in main- 

 taining that Laksmana Sena ascended the throne of Bengal in 

 1119 -20 a.d., and ceased to reign in 1170-71 a.d. Babu 

 Manomohan Chakravarti, in an article on " Bhatta Bhava- 



• ■ 



deva," maintains that Bhavadeva, author of several well 

 known works on Hindu social laws, was a Radhiya Brahmana, 

 who flourished in West Bengal in the 11th century a.d. 



Mahamahopadhyaya Haraprasad Sastru C.I.E., in his 

 article on "the Visen family of Maj ha wali," discusses several 

 theories on the origin of the Visen Ksatriyas, and identifies th 

 founder of their family with Visvasena, a Ksatriya Raja of 

 Benares. Pandit Ananda Koul, in an article on "the history 

 of Kasnilra," gives, on the authority of Hasan, a Persian 

 historian, an account of eight kings who are said to have 

 reigned in Kasmlra from 191 a.d. to 521 a.d., but whose names 

 do not occur in the Rajatarauginl. 



4 ' Srid-pa-ho— a Tibeto-Chinese tortoise chart of divina- 

 tion" is the title of a memoir in which Mahamahopadhyaya 

 Dr. Satis Chandra Vidyabhusana, after pointing out the venera- 

 tion in which the chart is held by Tibetans, who hang it on 

 their walls and door-frames to keep otf evil spirits, traces its 

 history from its introduction into Tibet from China in 639 a.d. 

 to its development into the present form by Dalai Lama the 

 fifth in the 18th century a.d. In a paper headed <' Tibetan MS. 

 vocabularies by Capuchins " Rev. Father Felix gives an account 

 of a Tibeto-Italian Dictionary supposed to have been written 

 by Father Francesco Orazic Delia Penna about 1738 a.d., and 

 presented to the Bishop's College, Calcutta, in 1824 a.d. The 

 same Father, in his paper " on the Persian Farmans granted to 

 Jesuits by the Moghul Emperors, and Tibetan and Newari 

 Farmans granted to the Capuchin Missionaries in Tibet and 

 Nepal/' describes briefly some Tibetan and Newari documents 

 unearthed from the missionary archives at Agra, two of which 

 bearing the seals of the Dalai Lama and his regent, and dated 

 respectively 1741 and 1751 a.d., are supposed to have been 

 used as passports by Capuchin Missionaries for the purpose of 

 preaching Christianity in Tibet. Similar documents, engraved 

 on copper-plates and conferring further privileges on the afore- 



