History of Kanauj to the Moslem Conquest c30: Corrigenda
History of Kanauj to the Moslem Conquest c30
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Corrigenda
c30.1
| Reference | For | Read |
| P. 8. n. 10, l. 3 | Gādhirindrakah | Gādhir-Indrakah |
| P. 9. n. 5, l. 1 | Caivājamīdho | caiva-Ajamīdho |
| P. 13, n. 3, l. 1 | more than one Viśvā-mitras | more Viśvāmitras than one |
| P. 40, n. 1, l. 1 | Āndhrapatim | Āndhrādhipatim |
| P. 67, n. 3, l. 2 | vānārāti | vānarāti |
| P. 69, n. 1, l. 2 | sarva lakṣanaiḥ | sarva-lakṣanaiḥ |
| P. 79, l. 15 | apears | appears |
| PP. 81, n. 3, l. 2; 113, n. 7, l. 2. | Lakṣmīhātmi kritā | Lakṣmīḥ ātmīkritā |
| P. 89, l. 7; See also Index for other references. | Āhicchatra | Ahicchatra |
| P. 96, n. 3, l. 1 | Rudradaman | Rudradāman |
| P. 113, n. 7, l. 1 | Atra-puruṣottamena | Atra Puruṣottamena |
| P. 119, l. 15 | Gujrat | Gujarat |
| P. 121, l. 17 | Nāsāditah | Nāsāditāḥ |
| P. 138, l. 25 | ormed | formed |
| P. 147, l. 4 | describesthem | describes them |
| P. 148, l. 32 | onthe | on the |
| P. 166, l. 7 | Sāgaramatī | Sāgaramatī |
| P. 202, n. 3, l. 2. | Abhūdā Kālikātiram | Abhūd ā-Kālikātīraṃ |
| P. 204, l. 21 | de thronement | dethronement |
| P. 223, l. 23 | prattihāra vaṃśo yaṃ | Pratihāravaṃśo-’yaṃ |
| P. 227, n. 1, l. 2 | Yen āsau | Yen-āsau |
| P. 239, l. 18. See also Index. | Kālacuri | Kalacuri |
| P. 253, l. 7 | lef | left |
| P. 256, n. 2, l. 1 | asīt | āsīt |
| P. 264, n. 2, l. 2 | sena | senā |
| P. 280, l. 22 | Bhatripaṭṭa II | Bhartripaṭṭa II |
c30.2
| Reference | For | Read |
| P. 294, l. 5 | kīrtti śeṣaṁ | kīrtti-śeṣaṁ |
| P. 300, n. 2, l. 2 | ..vaṁśa jāta kṣamāpāla.. | ..vaṁśajāta-kṣamāpāla.. |
| P. 301, n. 3, l. 2 | nripā-ṇāṁ | nripāṇāṁ |
| ” ” | ..Śita.. | śiti.. |
| ” ” l. 3 | Yāmunāṁ | Yāmunaṁ |
| P. 302, n. 2, l. 2 | Kuśikottara Kośalendra- | Kuśik-ottara-Kośal- |
| | sthanīyakani. | Endrasthānīyakāni |
| P. 321, n. 3, l. 4 | | Put; after Rāso |
| P. 334, n. 3, l. 4 | | close the brackets. |
c30.3
Capital *initial* letters in Kṣitīśāḥ (p. 28, n. 4, l. 4), Kṣatārayaḥ (Ib., l. 5), Śateṣu (p. 55, n. 2, l. 1), Yudhi (p. 65, n. 3, l. 2), Kaśāprahāra (Ib., l. 3), Kūṭapākalaḥ (p. 79, n. 1, l. 2), Śaśi…(p. 121, l. 16), Krityavedināṁ (p. 202n, l. 1), Kuryācca (p. 216n, l. 2), Pratiharaṇavidher (p. 223, l. 9), Prātīhāryaṁ (Ib., l. 21), Udāraḥ (p. 300, n. 3, l. 3), Khalu (p. 304, l. 1), should be taken as small letters.
c30.4
For small *initial* letters in later (pp. 53, l. 11; 66, n. 1, l. 3), yamunā (p. 202, n. 3, l. 2), prattihāra (p. 223, l. 23), ādivarāhena (p. 243, n. 1, l. 1), substitute capital letters.
c30.5
Read the following names, wherever they occur, with diacritical marks thus :
c30.6
Mālava, Valabhī, Nālandā, Cauhān, Sabuk-tigīn, Maḥmūd, Sihāb-ud-dīn, Qutb-ud-dīn, Nizām-ud-dīn, Alā-ud-dīn, Sulaimār, Bakhtyār Khiljī, Mas‘ūd, Jahāngīr.
c30.7
*Note* :—The identification of Yuan Chwang’s *Chi-chi-to* (pp. 113, 118) with Jejākabhukti (Jajhoti) has been doubted in view of the following verse occurring in a fragmentary Mahoba inscription :
c30.8
“Jejākhyayā-atha nripatiḥ sa babhūva Jejābhuktiḥ prithor-iva yataḥ prithivī-iyaṁ-āsīt” (Ep. Ind., I, p. 221, v. 10). According to Thomas Watters, it was perhaps identical with Chitor (II, p. 251). Can it not, however, be identified with Citrakūṭa, as has sometimes been suggested.
c30.9
It may further be noted that Dr. Vincent Smith identified *Pi-lo-shan-na* with Bilsar in the Etah district; *A-yu-te* with the region of which Aphui in the Fatehpur district was the capital; *Mo-ti-pu-lo* with the eastern part of the Bijnor district; and *A-ye-mu-k’a* with the Partabgarh and Rae-Bareli districts in Oudh (Watters, II, Appendix, p. 338).
c30.10
The first of these, the *Gospel of the Hebrews*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The *Gospel of the Egyptians* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The *Gospel of Peter* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so.
c30.11
These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete.
c30.12
The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation.
c30.13
By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church.
c30.14
The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations.
c30.15
The first of these, the *Gospel of the Hebrews*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The *Gospel of the Egyptians* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The *Gospel of Peter* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so.
c30.16
These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete.
c30.17
The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation.
c30.18
By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church.
c30.19
The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations.
c30.20
The first of these, the *Gospel of the Hebrews*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The *Gospel of the Egyptians* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The *Gospel of Peter* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so.
c30.21
These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete.
c30.22
The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation.
c30.23
By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church.
c30.24
The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations.