ANIMALS IN THE INSCRIPTIONS OF PIYADASI. 371 



The rhinoceros was placed in the class Anupa (Car. Sutra xxvii. 37; 'subclass kula- 

 tarak, Sus. Ch. xlvi.). Its flesh is said to be a destroyer of cough, astringent, remover of 

 winds, good for liver, pure, life-prolonger, restrainer of urine and keeper (of health ?) 

 Sus. Ch. xlvi.). Cf. Caraka, Sutra" xxvii. 65, for a general description of the flesh of the 

 Anupa animals. Its flesh is prescribed in consumption (ib. Cikitsita' viii. 150), and its 

 dung mixed with other animal's dung prescribed for vomit (ib. Kalpa iv. 9). 



By the older Dharma-sutrakars, the flesh of the rhinoceros was permitted to be 

 eaten, though one of the five-toed animals (Vis li. 6, cf. xxiii. 44 ; Yajn. i. 177 ; Gaut. xvii. 



27; Manu. v. 18; Apast. i. 5. 17. 37). 



Its flesh, if offered in the sraddha, was deemed to give special pleasures to the Fathers 

 (Gaut. xv. 15; Manu iii. 272 ; Yama quoted in Sankha xiii.. 25; Yajn. i. 260 ; Usan. 

 ii. 138 ; Mahabh. Anusas. P., lxxxviii. 10 ; Apast. ii. 7. 17. 1). Gradually, however, the 

 feelings changed. In the time of Vasistha and Baudhayana, its permissibility as a food 

 was a disputed point (xiv. 47 ; i. 5. 12. 5) ; Sankha though it quoted Yama's dictum laid 

 down a penance for its killing (xvii. 22); and Parasara ignoring the previous dicta 

 similarly laid down a penance for its slaughter (vi. 107). 



(xxiv) The pigeons. Pigeons. 



Seta kapote, gtima kapote (in all). 



In the Jatakas the word kapota is used, but the more common form is pardpata (42, 

 i. 242 ; 274, ii. 361 ; 277, ii. 382 ; 375, "*• 225 ; 395, iii. 314). 



Kapota is known from the very earliest times (Rg-sarh. x. 165, 1. 5) ; and the 

 pigeon is described as the messenger of the god of destruction (Ath. sarii. vi. 27. 1 ; 3, 

 vi. 29. 1, 2) ; cf. also Taitt. sarh. v. 5. 18 ; Vaj. sam. xxiv. 23, 38; Sat. Br. xi. 7. 3. 2. 



Both kapota and paravata are put under the class pratuda (Car. sutra° xxvii. 50-1, 

 Sus. Sutra Ch. xlvi). Caraka draws a distinction between the village (domesticated ?) 

 pigeons and forest (wild ?) pigeons, and says that the flesh of the village pigeon is 

 astringent, sweet, cool, good for blood and liver, and sweet (to eat) when cooked ; while the 

 flesh of the forest pigeon is said to be somewhat lighter, cool, constipating and gentle (in 

 action) Sutra xxvii. 67-69). According to Susruta, the flesh of the paravata allays 

 bloody liver, soft, sweet on cooking and heavy to digest (Ch. xlvi). In rakta-pitta (blood - 

 liver) the flesh of both kapota and paravata is prescribed as diet (Car. Cikitsi. iv. 39, 45), 

 and that of paravata in excessive thirst-disease (ib. xxiv. 27) ; while its use is forbidden 

 in jaundice (ib. xx. 78, 82). The Mahabharata recommends the keeping at home of 

 pigeons, with parrots and starlings (Anusas. P. civ. 114). 



The eating of pigeon's flesh has not been permitted in any of the Dharma-sutras, 

 old or late. Its eating involved penance (Vas. xxiii. 30). But that it was eaten in the old 

 days is evident from the Jatakas (277, ii. 382 ; 375, iii. 225 ; 395, iii. 314). 



(xxv-xxvii) The goat, the sheep, and the pig. Sheep, 



(a) Aj'aka, aj'ake (in all). - p '£- 

 Cf aj'a, ajikam (Jataka 386, iii. 278). 



(b) Edaka, edake (in all). 



