1838.] rocks of Girnar in Gujerat, and Dhauli in Cuttack. 249 



tatha patipajetha! Tata ekada* asamatam lilchitarn, asa desam cha, 



tathd patipajeydti I Epi cha asamati... lihhite sa...disam 



Relachepu lipikara pandithena cha. 

 pikala tu 



Translation of the first Tablet 



The following edict of religion is promulgated by the heaven-beloved 

 king Piyadasi. " In this place the putting to death of anything 

 whatever that hath life — either for the benefit of the puja, or in 

 convivial meetings, shall not be done. Much cruelty of this nature 

 occurs in such assemblies. The heaven -beloved king Piyadasi is 

 (as it were) a father (to his people). Uniformity of worship is wise and 

 proper for the congregation of the heaven-beloved Piyadast raja. 



" Formerly in the great refectory and temple of the heaven-beloved 

 king PiYADAsr, daily were many hundred thousand animals sacrificed 

 for the sake of meat-food. So even at this day while this religious 

 edict is under promulgation from the sacrifice of animals for the sake 

 of food, some two are killed or one is killed : — but now the joyful 

 chorus resounds again and again — that from henceforward not a single 

 animal shall be put to death !" 



Notes to the First Tablet. 



I yam. In others of the Girnar edicts at/am is used for the femiuine, as in Pali. 



Idha. The Pali form of f^riha 'here.' In the Cuttack dialect, hida ; see 

 observations on the reading of hidapdlate, &c. below. In the present passage at 

 Dhauli, ' savata,' every where, seems to be substituted. 



Arabhitd, or drabhyatd, for the vowel mark more resembles a y; Sans, ^jr^^f 

 slaughter of animals. 



Paja hitaya (for the benefit of the people ; Sc. for food) S. praja hitdya, has the 

 support of the Cuttack text, but puja hitaya, ' for the efficacy of puja' as in 

 Girnar seems preferable. 



Samaja katavye, * an assembly of beasts (not) to be made'— might allude to the 

 practice of animal fights ; — but as samaja comes afterwards twice, I prefer it here 

 also, and would read katavyam. 



Repidasam :— I have rendered this by ^xr -jjgj cruel sight or cruelty : the pandit 

 would read bahukam idrisam, * much of this kind.' 



Astipitu ^jjfVjrfijg^ ' is the father ?' — perhaps in a deified sense? — were Piyadasi 

 not in the nominative case I should be inclined to read anapitam, ordained by. 



Ekachd, S. ^cRT^T one worship or worship of one object ? — This sense is confirm- 

 ed by the feminine adjective sddhumatd, excellent-minded or righteous. The Cuttack 

 text is here erased but for samaja it reads palape, Sf^rr^" ia conversation instead 

 of in company. 



Mahdnase t hupe — jf^ysf-qi a kitchen and jjra: a tope or buddhist monument: 

 but the latter word is doubtful and unsuitable. 



Sup&thdya ^q- gjpqrsj, supa is broth (or soup)— probably such as contained meat. 



Aja, Pali form of ^^j hodie, to-day. 



Dwdmard ekomato. This passage is altogether very unintelligible:—! have ren- 

 dered it fj^T ^TiffT:. 



Ramagdna dhuvd is also doubtful, ^jjj pleasant jfy^f song yr^ f chorus or ' reprise' 

 —are the basis of the translation I have conjecturally offered. 



