In the year 1873, having traversed Russia from Archangel to Astrakhan, from the White Sea to the borders of the Kaspian, my friend and I determined to pass homewards through Daghistân and Georgia, and thence by the Black Sea to Odessa.

Professor Schiefner, of St. Petersburgh, whom I met at the Fourth Oriental Congress at Florence, 1878, was good enough, to prepare for me a résumé of the languages spoken in the Caucasus, with which he was familiar: fortunately he did not delay in complying with my request, as he died before his essay was translated and published in the Proceedings of the Philological Society of London for 1879.

Once upon earth there lived a saintly king Named Hariśchandra; pure in heart and mind, In virtue eminent, he ruled the world, Guarding mankind from evil. While he reigned No famine raged, nor pain; untimely death Ne'er cut men off; nor were the citizens Of his fair city lawless. All their wealth, And power, and works of righteousness, ne'er filled Their hearts with pride; in everlasting youth And loveliness the women passed their days.

Les auteurs orientaux mentionnent tant de petits dynastes dont les monuments monétaires nous sont encore inconnus qu'il n'est pas étonnant que de temps en temps quelques exemplaires nouveaux viennent au jour et nous permettent d'étendre le champ illimité de la Numismatique musulmane.

One of the most striking coincidences in the traditions of different Malay states is the constant recurrence of three persons as the founders of kingdoms, the authors of government and order, or the progenitors of a line of rulers. In Menangkabau, the most ancient state of Sumatra, it is related howlskandar Z'ul Karnayn (“lord of the two horns,” or the East and the West; generally identified with Alexander the Great) begot three sons named respectively Maharaja Alif, Maharaja Dipang, and Maharaja Diraja. When the three brothers had reached maturity, they proceeded on a voyage together and arrived at Ceylon, where they agreed to separate. “Then the eldest, Maharaja Alif, claimed the crown, Makota Singhatahana. And Maharaja Dipang said, ‘I too want it.’ Maharaja Diraja said, ‘It is mine, because I am the youngest.’ Then an angel descended and said, ‘Which of you is Raja? Why are ye disputing?’ And they replied, ‘It is about the crown which was our father's.’ Then said the angel, ‘Are ye willing to give it up to me?’ And they surrendered it to the angel, who forthwith let it fall into the sea, and then instantly vanished. Then said Maharaja Alif, ‘How now, my brethren, will ye sail towards the setting of the sun?’ Maharaja Dipang replied, ‘I intend to sail for a land between the rising and setting of the sun.’ And Maharaja Diraja said, ‘As my two elder brothers have thus decided, I shall sail for the rising sun, and we will take our chance of what fortune may befall us.’ Then Maharaja Alif set sail for the setting sun, namely, Roum; and Maharaja Dipang sailed to the dark land, the country of China; and Maharaja Diraja sailed away to the land of the rising sun, and after a long time reached the top of the burning mountain (Menangkabau in Sumatra).”

Before entering upon an account of the Koi, I ought to say that I am going to describe those only, with whom I came in contact during my residence at Dummagûdem, in the Bhadrachellam taluqa of the Godávari District, giving at the same time additional information gleaned from them respecting those of their tribe, who live further inland, on the uplands of the bordering semi-independent state of Bastar. The place furthest south, where I have met with Koi, is Kammameta, in the Nizam's dominions. At present I know of eight classes or castes of the Koi, the Oḍḍî, Guṭṭa Koi, Gommu Koi, Linga Koi, Koi Nâyak, Koi Kammara, Ḍôlivânḍlu or Ḍôlôllu, and Paṭṭiḍivanḍlu.

The Mohammedan law was for several centuries the general law of the territories now forming the British Empire in India. It still enters to some extent into the dealings of Mohammedans with each other, and, being founded on texts of the Koran and sayings of the Prophet, is binding on their consciences in all cases to which it is applicable. It has a direct bearing on their conduct to foreigners; and it is therefore of great importance that it should not be in conflict, but in harmony, if possible, with the law of the place on a matter that so nearly affects themselves and their fellow-subjects, as the duty which they owe to the Government.

Hajjī Khalīfa gives the pedigree of Shanfarà in the following manner: Shanfarà , son of Aws , son of Hujru-'l-Hinwu , son of Azd , son of Gawth , son of Zayd , son of Kahlān , son of Saba' .