68 Journal of the Asiatic Society of Benyal. [N.S., XIX, 
represents in a distant way the figure of a peacock and this 
fact gives the ornament the name of #1< (mora), in Gujarati. 
arel erat aifaaral ait sa woM fant BIT | 
(Okhaharana, by Premananda.) 
The Sindhi nose-ring is so heavy that its lower part is 
supported by a thin bra id of the wearer’s hair, brought down 
across the face and tied up with the ornament. There are 
other nose-ornaments called a#fé#t (kanto) (a gold piece of the 
shape of a Spe ae woe one end passed through the hole 
in the nos and sec by a screwed up stopper, and the 
other end oh with six or seven pearls arranged in a circle and 
a diamond or other gem in the centre; another called sz (jada), 
a single gemmed article of the above make. Over and above 
these is the tara (bulaka) or asia (bulakha), consisting of one or 
three pearls (the middle one ‘being a long shaped pearl) strung 
in a gold wire, which is passed through a hole bored in the 
wall between ie two nostrils. This ornament is worn mainly by | 
Mussalman ladies ; no Hindu lady wears it ; occasionally Hindu 
boys are so decorated w hen they have survi ived several children 
born to their parents before them. Such boys have the proper 
name of @e@reat (Bulakhi) (ara, tra) (dasa °rama) or aret 
(natho) ( arareare, ara war) (Naihalal, Natha@-Sankara) mean- 
ing one — is sags ‘ted to the process of ‘rad (nathavi) 
(boring es no 
and the toilette of the Hebrew Lady ” at pp. 95 =f of the 
‘“ Dastur Hoshang Memorial Volume ”’ nose-rings are men 
tioned among the Hebrew Lady’s ornaments in De Quincey’s 
essay on the ‘Toilette of the Hebrew Lady,’ and also as 
ornaments worn by men among the Medianites. 
ave said that there is no mention of the nose-ornament 
n Sanskrit. literature. 1 am confronted by some with the 
following sloka supposed to be in the Bhoja- prabandha : — 
araraargefoar afearet ZayaAy | 
We aa TAC, wWeaHisa ae: | 
The purport of this verse is Pres Lucky are the women 
of Gujarat, for their nose ornament is represented by the father 
of Angada (Vali), the eye-paint is represented by the animal 
ridden by Agni, (viz. the ram, #9 mesa), and their houses are 
cleansed by Manu (Sivarni araft, a matronymic of Manu). 
Leaving aside the fact that the Bhoja-Prabandha is a notori- 
ous a Peery ' this 1 seihecacrans verse stands self-condemned as it 
! The genuineness of this verse is further discounted by the fect 
that it is found neither in Ballala’s Bhoja-prabandha nor in the Bho 

