1873.] Rajendralala Mitra— Two Copper Hate Inscriptions. 321 
“ Mahommedan amercements,” the translator suggesting that it implies that 
Ci the encroachment of the northern invaders were gaining head, and that 
their dominion was becoming to be recognised but I cannot accept this 
version as correct. It assumes the presence in Etawali of such a Moslem 
population as would be worth taxing; and that is far from being probable. 
The word turuslika dubtless means a Turk or a Moslem, and it is undeniable 
that the incursions of Mahmud Ghaznavi did leave some of his followers 
scattered in different parts of Indue, but they did not make up such a 
population in villages as to make judicial fines imposed on them of any 
material value. At any rate such fines do not by any means indicate Moslem 
sovereignity in India, nor does their imposition by Brahmans under 
the orders of a Hindu king in the year 1103 imply its extension. It may 
be added, that the right of administering justice carries with it that of 
fining, and the donee who got the right, enjoyed the fines from Hindu and 
foreign offenders alike, and a special mention of “ Mahommedan amerce¬ 
ments” was not at all needed. But the most important argument against 
the theory appears to me to be the position which the word turuslika danda 
occupies in the text. It is preceded by dkara , “ mine,” and followed by 
dliara , “ tree cotton,” and kata “ mat reed,” and one naturally expects it to be 
the name of some article of produce; and this is supplied by the old meaning 
of turuslika “ an aromatic substance,” added to danda , “ a stick,” an aromatic 
reed. In the western parts of the Burdwan district, where the khas-khas 
is common, a royalty is to this day charged by zemindars for permission to 
cut it. 
Transcript of Inscription No. I. 
V -st^t *tjj^ ii 
w ii ^ n 
ii ^ ii 
-c ^ ^ ^ ^ ^ ^ 
ffifcr^JiprqcrT 
^t?tt fVw ^ ^rqfrpg^^yr: 11 ^ 11 
' f^qfr^frT^rr: W | 
11 y 11 
cpFrisTfa %<jffqfrn^' f rqr^ ^Bt 1 
^B^cfqmq: 1 
^i^tq^Br^T Bcjhitm#! tf<T BrqrTH^q^: 11 ^ 11 
