A History of Indian Medical Literature v4.c62.257

v4.c62.257

508 See on chasing and noosing wild elephants from the backs of trained elephants, a practice in which the Assamese were experts: P.D. Stracey (1991): 79–89. 509 The editor of the text remarks that this may be an imaginary method, never practised. 510 See the description of khedda by P.D. Stracey (1991): 101–115). 511 NCC X, 175. Check-list Nr. 446. STMI 543. Cat. Madras Nrs. 13324–26. Cat. Mysore XIII, Nr. 42241. A.B. Keith (1935): 759–760 (Nr. 6261). R. Nambiyar (1950): 1302–03 (Serial Nrs. 136 and 137, Accession Nrs. 7863 and 7892). Editions: a with Malayāḷam translation, called Sārārthadīpikā, by Pāloḷi Choyi-vaidyar, Calicut 1904 [BL.14053.ccc.40(2)]. b edited with notes by T. Gaṇapati Śāstrī, Trivandrum Sanskrit Series No. 10, Travancore Government Press, Trivandrum 1910 [IO.26.H.3(e)]. Translations: a German translation by H. Zimmer: Spiel um den Elefanten, ein Buch von indischer Natur, Verlag von R. Oldenbourg, München/Berlin 1929 [IO.San.D.549]; new ed., with introduction by W. Höllerer, Eugen Diederichs Verlag, Düsseldorf/Köln 1976. b The elephant-lore of the Hindus; the elephant-sport (Matanga-līla) of Nilakantha, translated from the original Sanskrit with introduction, notes, and glossary, by Franklin Edgerton, *Yale University Press, New Haven 1931; repr., Motilal Banarsidass, Delhi 1985. c The Matanga-līlā, translated from the original Sanskrit by P.S. Sastri, 1934 (p.61–104, probably reprinted from some periodical). See on translations a and b: J. Filliozat (1933). See on transl. a: F. Edgerton’s Preface to transl. b, 12–14. See on transl. b the reviews by W. Norman Brown (JAOS 1932, 89) and G. Sarton (Isis 19, 1933, 425). F. Edgerton made use of two books on elephants and elephant-lore: *G.H. Evans (1910); G.P. Sanderson (*1896; repr., 1983). On the same subjects and on the Indian elephant in history may also be consulted: S.A. Ali (1927); E. Balfour (1967): I, 1037–1041; V. Bhattacharyya and G.K. Shrigondekar (1924); J. Corse (1979); P.E.P. Deraniyagala (1938); S. Digby (1971); K. Karttunen (1997): 187–201; Ch. Lassen (1847): 303–315; A.J.W. Milroy (1927); S. Mohammad Ali (1986); G.N. Pant (1989); R.N. Saletore (1975): 207–209; H.H. Scullard (1974); A. Senadhira (1995): 44–45; P.D. Stracey (1991); R. Sukumar (1994); C. Taay van Wezel (1898); J.E. Tennent (1861): 75–240, * (1867); Th.R. Trautmann (1982); Watt III, 208–227; WIRM III, 143–149; F.E. Zeuner (1963): 275–298. Much has been written about the Indian elephant in the works of Greek and Roman authors (see, for instance: J. André and J. Filliozat, 1986; K. Karttunen, 1997; H.H. Scullard, 1974). Early European travellers in India also wrote down accounts of what they saw and heard about the elephant (see, for example: Jan Huyghen van Linschoten in A.C. Burnell and P.A. Tiele, 1970: II, 1–8; Garcia da Orta, 1979: 179–190). References are to translation b. The title is mentioned at 1.2 and 12.31. See on this work: S.Ch. Banerji (1972): 41–45. 512 The metres are elaborate and varied (see F. Edgerton’s Preface to his translation, 7–8). 513 See on Romapāda: J. Filliozat (1933): 166, n.2; HIM II, 400 and III, 577; S.N. Pradhan (1927): 110–117; Vettam Mani (1989): 457 (Lomapāda). Romapāda, who resided in Campā, was the father-in-law of Ṛṣyaśṛṅga, and is regarded as a contemporary of Daśaratha, father of Rāma. He is mentioned in the Rāmāyaṇa (Bālakāṇḍa 9.7–8; 11; ed. Bombay) and the Mahābhārata (Vanaparvan 110; ed. Poona). Kālidāsa (Raghuvamśa 6.27) refers to the king of Aṅga as one whose elephants are trained by sūtrakāras.