60. (a) Shina palatal š corresponds to Sanskrit palatal š () in the following:—

The discovery made in Chinese Turkistan, at the beginning of this century, of a mass of Manichæan fragments, in part remnants of Mānī's long-lost bible, lent a keen zest to the study of that old-time heresy which struggled for world supremacy in religion during the early Christian centuries. As a would-be rival to Christianity and Zoroastrianism Mānī's syncretic creed was anathematized by Church Fathers and Zoroastrian priests alike. The story of how these fragments of the missing Manichæan literature were found at Turfan and elsewhere in Eastern Turkistan is well known to scholars, while those who are interested in the subject are familiar with the work since done on them by specialists.

Travancore and Tinnevelly, which form the southernmost end of India, have been very little affected by Islam, and hence have preserved traits of Hindu culture and civilization which are not found anywhere else. The dramatic representations can be divided into three classes :— (1) Indigenous, as the kūttu, āṭṭam, etc., including (a) those acted in temples, and (b) those acted in public places other than temples ; (2) Imported, yātrās ; and (3) Devil-dances and propitiatory dances, such as the Fire-dance, Bhadrakálí-dance, etc.

The secret language of the Ḍoms, as of other Indian “Gipsy” tribes, is very unsatisfactorily known. I have made some remarks on it in vol. xi of Sir George Grierson's Linguistic Survey, where I have also given references to such other papers about the subject as I have come across. But very much remains to be done, and we must be thankful for the new materials which are now made available. The compiler of the list says about them:—

“The following is a collection of words and sentences in use by the Magahiyā Ḍoms, who have made Benares their centre or fixed abode. The language is known to wandering Ḍoms in the Panjāb, and also to those who live in the United Provinces. It was apparently unknown to village Ḍoms in Bengal, though the town and city dwellers in some parts of the Province were familiar with it. Most of the words and sentences were obtained from gipsy Ḍoms who visited Benares in 1914, and then settled in the city, where they came under the influence of the Wesleyan Methodist Mission, of which the present writer was superintendent. The sedentary Ḍoms of Benares city and the village Ḍoms of the district are acquainted with this argot.

Proto-Hittite is the name given by Dr. Forrer to the prefixal language, examples of which are found in the cuneiform texts of Boghaz Keui. In them it is called Khattilis “Hittite”, the mixed official language of Boghaz Keui being known as “the language of the scribes” (EME sa ameli dubbi, Annals of Archœology, iii, 3, pl. xxvi, 1, 12). This latter was, in fact, a mixture of Sumerian, Assyrian, and Indo-European elements on the basis of an Asianic language which was spoken in Arzawa (Western Cilicia) and Kizzuwadna (of which the southern Qumani or Komana was the capital). The royal line of Boghaz Keui, as their names show, originally spoke Proto-Hittite, and must have given the name of Khattu and Khattusis (“Silver-town”) to the city which they made their capital after the conquest of the surrounding territory. They came from Kussar, written Kursaura in earlier documents, the Garsaura of classical geography, and their capital had been Arinna (“Well-town”), the Phreata of Ptolemy. Here their annals reached back to the time when Sargon of Akkad had invaded their country (2800 b.c.).