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the cow. One day the cow strayed away and did not return to the Brāhman at dusk. The Brāhman went in search of the cow, but he could nowhere find her. At noon the Brāhman rested under the shade of a Bat tree (Ficus In tica) quite knocked up. There he found Trināth sitting on a branch of the tree. Trināth asked the Brāhman to bring from the nearest bazar one pice worth of betel-leaves, one pice worth of oil and one pice worth of Cannabis Indica. Trināth also asked the Brābman to search for three pice under a certain bulrush bush, and there the Brāhman got three pice. The Brāhman had no oil can with him, and he asked Trināth how he should bring the oil. Trināth asked him to bring oil in his napkin. The Brāhman went to the nearest bazar; there he purchased betel-leaves, areca nuts and Cannabis Indica ; but nobody would give him oil in his napkin. People took him to be a madcap. An old Teli oil-dealer wanted to make capital out of this seemingly crazy Brāhman.

Brāhman. He agreed to give oil on his napkin. The Brāhman stretched out the napkin on the ground and the Teli brought a few drops of oil on the wrong side of his pail from his goatskin and threw them on the napkin. The Brāhman had not gone far, when the Teli found his goatskin empty. Horror-struck at this, he went after the Brābman and cajoled him back to his shop. He now gave the Brāhman a pail full of oil and the Brāhman carried it in bis napkin, as though it were a pot or a pan. This miracle converted the Teli into a staunch worshipper of Trivāth. The Brahman returned to the Bat tree and was asked by Trināth to dedicate to him the articles he had brought. The Brāhman then returned home and found his cow on his way. He worshipped Trināth every day, and, by his grace, grew very rich. The people of the locality learnt the secret of the Brāhman's success in life. They, too, began to worship Trināth, and by his grace grew rich likewise. The money-lenders found their business gone and they in a body appealed to the Raja of that place. The Raja prohibited the worship of Trināth under pain of a fine of one hundred and fifty rupees, imprisonment for six months, and finally death on a pointed iron stake (ruli). The Raja's eldest son died

immediately after he had passed this grossly impious order. The Raja brought out the dead body for cremation on the bank of the Sonebhadra. There Trināth appeared before the Raja in the guise of an old Brāhmin and asked him to utter the name of Trināth seven times in the ear of his dead son. On this the prince revived as if roused from sleep. The Raja and all the people of his realm became devout worshippers of Trināth from that day. A boat was lying on the rippling Sonebhadra laden with treasure and cargo. The merchant who owned the boat witnessed the miracle of the resurreotion of the Raja's son. He vowed to give ive melas (worship) to Trināth if after a prosperous voyage he would safely return home. After a year the merchant returned home with a good deal of money and valuables. He was so very home-sick that on landing from his boat he forthwith rushed homewards, quite unmindful of the vow he had taken. When half bis treasure was removed, the boat foundered as if struck by an invisible blow. The merchant bewailed the loss of his boat, but his tears brought back his vow to his mind. That very night the merchant worshipped Trināth in the manner described above. The next morning the merchant found his boat floating on the river fresh and yare with the remaining half of bis treasure upon it. A deaf man and a dumb man constantly took the sacred name of Trināth and were radically cured. Now Trināth-worship became widely practised. Nearly every evening the villagers used to assemble on the spot where Trināth-worship was going on. The house-holders used to worship Trinàth by turns. One day a pious Vaishnaba had gone to the place of Trināthworship, when his Garu or spiritual preceptor came to his house. The Guru learnt from the mother of his disciple that he had gone to the place of Trināth-worship, and the Guru personally went to his disciple in a huff. There was a hot recrimination between the Guru and his disciple and the Guru indignantly spurned at the altar of Trināth. The Vaishnaba was sorely pained at the insolence of his Guru, but he could not help following him home from the place of Trinath-worship. A thunder-storm came on suddenly. The Guru and his disciple wandered up and down.

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At length they managed to reach the house of the Guru. At the very threshold of the house they found the mother of the Guru bitterly bewailing the sudden death of his son and wife. The Guru was now sufficiently humbled. He worshipped Trināth then and there, with a sincerity born of deep despair. After he had finished the worship of Trināth, bis son and his wife revived to his great joy. Thenceforth Trināth-worship became quite popular.

II, XX, 30.

By Sir George Grierson, K.C.I.E., Ph.D., D.Litt., I.C.S. (Retd.)

I have read Mr. Jackson's account of the two inscriptions discovered by him in the Barabar hillswith great interest. It is evident that he has successfully identified the Gorathagiri.

May I suggest one point for reconsideration? It is his suggestion that the ruins at Ibrāhimpur are the remains of the Māgadha pura of Mahābhārata II, XX, 30.

On page 65 of the Journal, Mr. Jackson speaks of this town as hireye, or 'the City of Magadha. Is this translation correct? HTMETICA ought to mean 'the City of the Māgadha,' not' the City of Māgadha'. The latter, as a compound word, would be मगधपुरम् .

This, however, is not of great importance, for the passage in the Mahābhārata does not use the expression as given by Mr. Jackson, but has Alui 0 ,-two distinct words, not a compound. In this, the word AtE is an adjective, and can, for our present purposes, be best translated 'Māgadhian ', so that Māgadham puram means 'the Māgadhian City'. The question is, what is the exact meaning here of 'Māgadhian?' In six places in the MBh. it means of or belonging to the country of Māgadha';

o in two places it is used with pura, one being the present passage and the other to be quoted later on ; but generally, and this in some scores of instances, it means ' a man of Māgadha' or 'of or belonging to a man of Magadha'. Indian authorities on this passage take the word here in the last meaning, and maintain that Māgadham puram' means the City of the Man of Māgadha',

Sse pages 159 ff. of Part II of this Journal. * JI, xiv, 55 ; XX, 29 ; xxii, 20; VI, lxii, 34 ; VIII, xxxii, 18 XI, XXV, 7