Hindu Sentence Examples

The rapid and amazing success of the Mahratta confederation rendered it the largest Hindu power that ever existed in India.

It marks the first meridian of longitude in Hindu geography.

Their religion was pagan, being quite distinct from Buddhism; but in Assam they gradually became Hinduized, and their kings finally adopted Hindu names and titles.

After this he revisited Syria and Asia Minor, and crossed the Black sea, the desert from Astrakhan to Bokhara, and the Hindu Kush.

As a small fort built by a Hindu merchant it fell into the hands of the Mahrattas after the capture of Gingi by Sivaji in 1677.

We can now Indianrs - fully appreciate the factor in practical politics which Afghan- that definite but somewhat irregular mountain system, represents which connects the water-divide north of istan Herat with the southern abutment of the Hindu Kush, near Bamian.

Where the Oxus river takes its great bend to the north from Ishkashim, the breadth of the Afghan territory intervening between that river and the main water-divide of the Hindu Kush is not more than 10 or 12 m.; and east of the Pamir extension of Afghanistan, where the Beyik Pass crosses the Sarikol range and drops into the Taghdumbash Pamir, there is but the narrow width of the Karachukar valley between the Sarikol and the Murtagh.

Pali, though only a form of Hindu literature, has a separate history, for it died in India and was preserved in Ceylon, whence it was imported to Burma and Siam as the language of religion.

It contains the ruined capital of the ancient Hindu kingdom of Vijayanagar, and on the overthrow of that state by the Mahommedans, in f 564, the tract now forming the district of Bellary was split up into a number of military holdings, held by chiefs called poligars.

The Kabul (ancient Kophes), which is the most important (although not the largest) river in Afghanistan, rises at the foot of the Unai pass leading over the Sanglakh range, an offshoot of the Hindu Kush towards Bamian and Afghan Turkestan.

Its basin forms the province of Kabul, which includes all northern Afghanistan between the Hindu Kush and the Safed Koh ranges.

Below the confluence the Kabul becomes a rapid stream with a great volume of water and gradually absorbs the whole drainage of the Hindu Kush.

M`Nair's previous explorations, and to determine the conformation of the Hindu Kush.

By the Kabul valley route, which includes at its head the group of passes across the Hindu Kush which extend from the Khawak to the Kaoshan, all those central Asian hordes, be they Sacae, Yue-chi, Jats, Goths or Huns, who were driven towards the rich plains of the south, entered the Punjab.

Beyond India it has spread to Malacca and the Malay Archipelago, where it overwhelmed Hindu civilization, and reached the southern Philippines.

The Aryans appear to have been settled to the north of the Hindu Kush, and to have migrated south-eastwards about 150o B.C. Their original home has been a subject of much discussion, but the view now prevalent is that they arose in southern Russia or Asia Minor, whence a section spread eastwards and divided into two closely related branches - the Hindus and Iranians.

It may also have helped to familiarize the Hindu mind with the idea of an empire, which appeared among them later than in other Asiatic countries.

No Hindu empires have lasted long, and the Maurya dominions broke up fifty years after his death.

The Mala y a dynasty maintained Hindu civilization in the 6th century, and from 606 to 646 Harsha established a brief but brilliant empire in the north with its capital at Kanauj.

But after Harsha Hindu history is lost in a maze of small and transitory states, incapable of resisting the ever advancing Mahommedan peril.

In the neighbourhood of the Moslem capitals, Islam spread rapidly, but in such districts as Rajputana and specially Vijayanagar (Mysore) Hindu civilization and religion maintained themselves.

Whatever national unity the Hindu peoples possessed came from the persistent and penetrating influence of the Brahman caste.

In the second, Hindu civilization reached the Malay Peninsula, Java, Sumatra and other islands.

As the last capital of the ancient Hindu dynasty of the Cholas, and in all ages one of the chief political, literary and religious centres of the south, the city is full of interesting associations.

But in these states the prince, his relatives and some of his ministers or officials only are Mahrattas; the mass of the people belong to other sections of the Hindu race.

Apart from the Brahmans, the Mahrattas may be generally designated as Sudras, the humblest of the four great castes into which the Hindu race is theoretically divided.

The range of the Western Ghats enabled the Mahrattas to rise against their Mahommedan conquerors, to reassert their Hindu nationality against the whole power of the Mogul Empire, and to establish in its place an empire of their own.

The other public buildings include railway works, places of worship (Protestant, Roman Catholic, Mahommedan and Hindu) and schools, an Indian bazaar, a general hospital and waterworks - the water being obtained from springs 13 m.

There are a Government college, a collegiate school and an unaided Hindu college.

Prior to their conversion to Mahommedanism the Malays were subjected to a considerable Hindu influence, which reached them by means of the traders who visited the archipelago from India.

In the islands of Bali and Lombok the people still profess a form of Hinduism, and Hindu remains are to be found in many other parts of the archipelago, though their traces do not extend to the peninsula.

Throughout, however, the superstitions of the Malays show indications of this Hindu influence, and many of the demons whom their medicine-men invoke in their magic practices are clearly borrowed from the pantheon of India.

These orders are of very ancient date, owing their establishment to the ancient Hindu rule, followed by the Buddhists, that each "twice-born" man should lead in the woods the life of an ascetic. The second class of Fakirs are simply disreputable beggars who wander round extorting, under the guise of religion, alms from the charitable and practising on the superstitions of the villagers.

At the Hindu Festival of Dasara, which lasted nine days from the new moon of October, tents made of canvas or booths made of branches were erected in front of the temples.

The Hindus are fond of painting the outside of their houses a deep red colour, and of covering the most conspicuous parts with pictures of flowers, men, women, bulls, elephants and gods and goddesses in all the many forms known in Hindu mythology.

The Central Hindu College was opened in 1898.

The Hindu kingdom of Benares is said to have been founded by one Kas Raja about 1200 B.C. Subsequently it became part of the kingdom of Kanauj, which in A.D.

They, however, had no confidence in the arch, which, as the Hindu says, "never sleeps but is always tending to its own destruction," so that the pointed arch, which had almost become the emblem of the Mahommedan religion, had to be dispensed with for the covered aisles which surrounded the great court, and in the triple entrance gateway the form of an arch only was retained, as it was constructed with horizontal courses of masonry for the haunches, and with long slabs of stone resting one against the other at the top. A similar construction was employed in the great mosque at Ajmere, built A.D.1200-1211at the same time as the Delhi mosque.

The town possesses 65 mosques and 168 Hindu temples.

It contains one of the most venerable Hindu shrines, founded, according to tradition, by Rama himself, which for centuries has been the resort of thousands of pilgrims from all parts of India.

The name Kambuja, whence the European form Cambodia, is derived from the Hindu Kambu, the name of the mythical founder of the Khmer race; it seems to have been officially adopted by the Khmers as the title of their country about this period.

In this neighbourhood is concentrated most of the Afghan army north of the Hindu Kush mountains, the fortified cantonment of Dehdadi having been completed by Sirdar Ghulam Ali Khan and incorporated with Mazar.

In Hindu (the Puranas), Parsi and Arab tradition, Mer y is looked upon as the ancient Paradise, the cradle of the Aryan families of mankind, and so of the human race.

Mussulman books; they eat from their hands; the rao, when he appears in public, alternately worships God in a Hindu pagoda and a Mahommedan mosque; and he fits out annually at Mandvi a ship for the conveyance of pilgrims to Mecca, who are maintained during the voyage chiefly by the liberality of the prince.

Jugjevan, a Brahman, the late minister of Fateh Mahommed, also received a considerable share of influence; and the hatred of these two factions was embittered by religious animosities, the one being Hindu and the other Mahommedan.

The deceased rao had declared himself a Mahommedan, and his adherents were preparing to inter his body in a magnificent tomb, when the Jarejas and other Hindus seized the corpse and consigned it to the flames, according to Hindu custom.

In the Avesta, after the separation of the Iranian stock from the Hindu and the rise of Zoroastrianism, which elevated Ormazd to the summit of the Persian theological system, his role was more distinct, though less important; between Ormazd, who reigned in eternal brightness, and Ahriman, whose realm was eternal darkness, he occupied an intermediate position as the greatest of the yazatas, beings created by Ormazd to aid in the destruction of evil and the administration of the world.

Henry Thomas Colebrooke, one of the earliest modern investigators of Hindu science, presumes that the treatise of Aryabhatta extended to determinate quadratic equations, indeterminate equations of the first degree, and probably of the second.

Moritz Cantor suspects the influence of Diophantine methods, more particularly in the Hindu solutions of indeterminate equations, where certain technical terms are, in all probability, of Greek origin.

However this may be, it is certain that the Hindu algebraists were far in advance of Diophantus.

Although Pell had nothing to do with the solution, posterity has termed the equation Pell's Equation, or Problem, when more rightly it should be the Hindu Problem, in recognition of the mathematical attainments of the Brahmans.

His travels and mercantile experience had led E t u eopre him to conclude that the Hindu methods of computing were in advance of those then in general use, and in 1202 he published his Liber Abaci, which treats of both algebra and arithmetic. In this work, which is of great historical interest, since it was published about two centuries before the art of printing was discovered, he adopts the Arabic notation for numbers, and solves many problems, both arithmetical and algebraical.

In Hindu law a Gandharva marriage is one contracted by mutual consent and without formality.

On the west, Badakshan is bounded by a line which crosses the Turkestan plains southwards from the junction of the Kunduz and Oxus rivers till it touches the eastern waterdivide of the Tashkurghan river (here called the Koh-i-Chungar), and then runs south-east, crossing the Sarkhab affluent of the Khanabad (Kunduz), till it strikes the Hindu Kush.

The southern boundary is carried along the crest of the Hindu Kush as far as the Khawak pass, leading from Badakshan into the Panjshir valley.

It is known that the Kafirs occupy the crest of the Hindu Kush eastwards of the Khawak, but how far they extend north of the main watershed is not ascertainable.

From the Dorah eastwards the crest of the Hindu Kush again becomes the boundary till it effects a junction with the Murtagh and Sarikol ranges, which shut off China from Russia and India.

So far as the northern boundary follows the Oxus stream, under the northern slopes of the Hindu Kush, it is only separated by the length of these slopes (some 8 or 10 m.) from the southern boundary along the crest.

Thus Badakshan reaches out an arm into the Pamirs eastwards - bottle-shaped - narrow at the neck (represented by the northern slopes of the Hindu Kush), and swelling out eastwards so as to include a part of the great and little Pamirs.

The Hindu Kush represents the southern edge of a great central upheaval or plateau.

Like the Kunduz, it probably drains the northern slopes of the Hindu Kush by deep lateral valleys, more or less parallel to the crest, reaching westwards towards the Khawak pass.

The buildings include the residence of the administrator, barracks, a government school for natives, a mosque and Hindu temple, and the establishment of the Mission du Sacre Caur, which possesses a large plantation of coco-nut palms. Bagamoyo is in telegraphic communication with Zanzibar and with the other coast towns of German East Africa, and has regular steamship communication with Zanzibar.

The sacred spot on the forehead of a Hindu pundit is also partly composed of it.

Till this period the greater part of Annam had been occupied by the Chams, a nation of Hindu civilization, which has left many monuments to testify to its greatness, but the encroachment of the Annamese during the next six centuries at last left to it only a small territory in the south of the country.

Impressed with the perversions and corruptions of popular Hinduism, Ram Mohan Roy investigated the Hindu Shastras, the Koran and the Bible, repudiated the polytheistic worship of the Shastras as false, and inculcated the reformed principles of monotheism as found in the ancient Upanishads of the Vedas.

This, however, soon died out through the opposition it received from the Hindu community.

It grows on the four-horned altar before the house, or in a pot placed in one of the front windows, and is worshipped every morning by all the female members of every Hindu household.

As the Hindu Kush strikes westwards, after first rounding the head of an Oxus tributary (the Ab-i-Panja, which Curzon considers to be the true source of the Oxus), it closely overlooks the trough of that glacier-fed stream under its northern spurs, its crest at the nearest point being separated from the river by a distance which cannot much exceed io m.

As the river is here the northern boundary of Afghanistan, and the crest of the Hindu Kush the southern boundary, this distance represents the width of the Afghan kingdom at that point.

As the Hindu Kush gradually recedes from the Ab-i-Panja and turns south-westwards it gains in altitude, and we find prominent peaks on the crest which measure more than 24,000 ft.

From the Khawak to the head of the Ghorband (a river of the Hindu Kush which, rising to the north-west of Kabul, flows north-east to meet the Panjshir near Charikar, whence they run united into the plains of Kohistan) the Hindu Kush is intersected by passes at intervals, all of which were surveyed, and several utilized, during the return of the Russo-Afghan boundary commission from the Oxus to Kabul in 1886.

Those utilized were the Kaoshan (the "Hindu Kush" pass par excellence), 14,340 ft.; the Chahardar (13,900 ft.), which is a link in one of the amir of Afghanistan's high roads to Turkestan; and the Shibar (9800 ft.), which is merely a diversion into the upper Ghorband of that group of passes between Bamian and the Kabul plains which are represented by the Irak, Hajigak, Unai, &c. About this point it is geographically correct to place the southern extremity of the Hindu Kush, for here commences the Koh-i-Baba system into which the Hindu Kush is merged.

The general conformation of the Hindu Kush system south of the Khawak, no less than such fragmentary evidence of its rock composition as at present exists to the north, points to l its construction under the same conditions of upheaval and subsequent denudation as are common to the western o Himalaya and the whole of the trans-Indus borderland.

The Hindu Kush is, in fact, but the face of a great upheaved mass of plateau-land lying beyond it northwards, just as the Himalaya forms the southern face of the great central tableland of Tibet, and its general physiography, exhibiting long, narrow, lateral valleys and transverse lines of "antecedent" drainage, is XIII.

There are few passes across the southern section of the Hindu Kush (and this section is, from the politico-geographical point of view, more important to India than the whole Himalayan system) which have not to surmount a succession of crests or ridges as they cross from Afghan Turkestan to Afghanistan.

Hindu Kush is the Caucasus of Alexander's historians.

The name Hindu Kush is used by Ibn Batuta, who crossed (c. 1 33 2) from Anderab, and he gives the explanation of the name which, however doubtful, is still popular, as (Pers.) Hindu-Killer, "because of the number of Indian slaves who perished in passing" its snows.

Baber always calls the range Hindu Kush, and the way in which he speaks of it shows clearly that it was a range that was meant, not a solitary pass or peak (according to modern local use, as alleged by Elphinstone and Burnes).

The name has by some later Oriental writers been modified into Hindu Koh (mountain), but this is factitious, and throws no more light on the origin of the title.

The Hindu Kush, formidable as it seems, and often as it has been the limit between petty states, has hardly ever been the boundary of a considerable power.

Information about the Hindu Kush and Chitral is now comparatively exact.

As compared with the Hindu, the Burmese wear silk instead of cotton, and eat rice instead of the cheaper grains; they are of an altogether freer and less servile, but also of a less practical character.

It is expressly directed by the act of 1898 above referred to, that in regard to succession, inheritance, marriage, caste or any religious usage or institution, the law to be administered in Burma is (a) the Buddhist law in cases where the parties are Buddhists, (b) the Mahommedan law in cases where the parties are Mahommedans, (c) the Hindu law in cases where the parties are Hindus, except so far as the same may have been modified by the legislature.

Buddha lived in the centre of Hindu India and among the many gods of the Brahmans.

He taught that there was one God; but that God was neither Allah nor Ram, but simply God; neither the special god of the Mahommedan, nor of the Hindu, but the God of the universe, of all mankind and of all religions.

Jaidev was succeeded by numerous Hindu saints, who perceived that the superstitions of the age only led to spiritual blindness.

It is largely to this practice that the Sikhs owe the superiority of their physique over their surrounding Hindu neighbours.

In the Autobiography of Jahangir it is stated that the guru was imprisoned in the fortress of Gwalior, with a view to the realization of the fine imposed on his father Guru Arjan, but the Sikhs believe that the guru became a voluntary inmate of the fortress with the object of obtaining seclusion there to pray for the emperor who had been advised to that effect by his Hindu astrologers.

It is a very holy place of Hindu pilgrimage, being 30 m.

It is a celebrated place of Hindu superstition, the favourite residence of the Brahmans of Nepal, and contains more families of that order than either Khatmandu or Patan.

It was sacked by Mahmud of Ghazni in 1017-18; about 150o Sultan Sikandar Lodi utterly destroyed all the Hindu shrines, temples and images; and in 1636 Shah Jahan appointed a governor expressly tQ " stamp out idolatry."

The town still forms a great centre of Hindu devotion, and large numbers of pilgrims flock annually to the festivals.

The central portion of Muttra district forms one of the most sacred spots in Hindu mythology.

The chief festival in Bengal - sometimes termed the Christmas of Bengal - celebrates the goddess's birth in the sixth Hindu month (parts of September and October).

The Hindu and Mahommedan communities had been practically untouched.

The English language was used on the ground that it was destined to be the great instrument of higher education in India, and also as giving the Hindu the key of Western knowledge.

In later times it was included in the powerful Hindu kingdom of Magadha or Behar, and in the 7th century A.D.

Though they themselves trace their origin to seven Mahommedan tribes, Hindus appear to have been associated with them at an early period; at any rate, their religious creed and practices as stanch worshippers of Kali (Devi, Durga), the Hindu goddess of destruction, had certainly no flavour of Islam in them.

The city formed one of the five royal strongholds of ancient Orissa and was founded by a warlike Hindu prince, Makar Kesari, who reigned from 953 to 961.

They occupy, in fact, an intermediate stage of de gradation between the comparatively well-to-do tribes in the tributary states (the stronghold and home of the race), and the Pans, Bauris, Kandras and other semi-aboriginal peoples on the lowlands, who rank as the basest castes of the Hindu community.

The great bulk of the Indo-Aryan or Hindu population consists of Uriyas, with a residue of immigrant Bengalis, Lala Kayets from Behar and northern India, Telingas from the Madras coast, Mahrattas from central and western India, a few Sikhs from the Punjab and Marwaris from Rajputana.

It is picturesquely situated among lakes and trees surrounded by barren hills, and possesses, besides its old walls, many interesting buildings, Hindu and Mahommedan, some of them containing records of a great historical importance.

All the aboriginal tribes of Bastar worship the deities of the Hindu pantheon along with their own national goddess Danteswari.

For Hindu Chronology, see the article under that heading.

On the south of the plateau we find a similar succession of narrow valleys dividing parallel flexures, or anticlinals, formed under similar geological conditions to those which appear to be universally applicable to the Himalaya, the Hindu Kush, and the Indus frontier mountain systems. From one of these long lateral valleys the Hari Rud receives its principal tributary, which joins the main river below Obeh, 180 m.

Close by, at Bata Tulis (" inscribed stone"), are some Hindu remains.

Imad-ul-Mulk was by birth a Kanarese Hindu, but had been captured as a boy in one of the expeditions against Vijayanagar and reared as a Mussulman.

It embraces the Hindu and Mahommedan periods, and is still a work of high authority.

Such were the Hindu nakshatras, a word originally signifying stars in general, but appropriated to designate certain small stellar groups marking the divisions of the lunar track.

The notion of a twenty-seven-fold division of the zodiac was deeply rooted in Hindu tradition.

Some were named after exclusively Vedic deities; they formed the basis of the sacrificial calendar of the Brahmins; the old Indian names of the months were derived from them; their existence was pre-supposed in the entire structure of Hindu ritual and science.

Positive proof of the high antiquity of the Hindu lunar zodiac is nevertheless afforded by the undoubted fact that the primitive series opened with Krittika (the Pleiades) as the sign of the vernal equinox.

Hindu astronomy received its first definite organization in the 6th century, with results embodied in the Siorya-Siddhanta.

These, however, soon ceased to be observed, and already in the 1 ith century, alBiruni could meet with no Hindu astronomer capable of pointing out to him the complete series.

The mean place of the moon in them, published in all Hindu almanacs, is found to serve unexceptionally the ends of astral vaticination.6 The system upon which it is founded is of great antiquity.

The nomenclature of the Hindu signs of the zodiac, save as regards a few standard asterisms, such as Agvini and Krittikä, was far from uniform.

Reminiscences of the Greek signs of Gemini, Leo, Libra, Sagittarius, Capricornus and Pisces are obvious severally in the Hindu Two Faces, Lion's Tail, Beam of a Balance, Arrow, Gazelle's Head (figured as a marine nondescript) and Fish.

Relationship of a more intimate kind connects the Hindu lunar mansions with those of the Arabs and Chinese.

The Hindu zodiacal constellations belong then to an earlier epoch than the Chinese " stations," such as they have been transmitted to our acquaintance.

The whole system of junction stars was doubtless an imitation of the sieu; the choice of them by the Hindu astronomers of the 6th century A.D.

The small stellar groups characterizing the Arab " mansions of the moon " (manazil alkamar) were more equably distributed than either the Hindu or Chinese series.

That the Arab was essentially a copy of the Hindu lunar zodiac can scarcely admit of doubt.

They were divided on the same principle; each opened at the spring equinox; the first Arab sign Sharatan was strictly equivalent to the Hindu Acvini; and eighteen constellations in each were virtually coincident.

A Hindu strain is evident in Java and others of the western islands; Moors and Arabs (that is, as the names are used in the archipelago, Mahommedans from various countries between Arabia and India) are found more or less amalgamated with many of the Malay peoples; and the Chinese form, from an economical point of view, one of the most important sections of the community in many of the more civilized districts.

At this period a civilization, largely of Hindu origin, had flourished and decayed in Java, where, as in all the more important islands, Mahommedanism had afterwards become the dominant creed.

It inhabits the mountainous regions of India, is readily tamed and is the bear usually exhibited by the Hindu jugglers.

But after a few months Afzul Khan raised an insurrection in the northern province, between the Hindu Kush mountains and the Oxus, where he had been governing when his father died; and then began a fierce contest for power among the sons of Dost Mahomed, which lasted for nearly five years.

In the old citadel on the height, the remains of a Hindu palace with some interesting carvings indicate the former importance of the place.

To the Hindu this does not make heaven and hell unnecessary.

Salvation is to the Hindu simply deliverance from the power of karma, and each of the philosophic systems has its own method of obtaining it.

The resemblance of this to some versions of the Hindu doctrine of the four ages or yuga is hardly to be accounted for except on the hypothesis that the Mexican theology contains ideas learnt from Asiatics.

It was believed that the destruction of the world, which after the Hindu manner the Mexicans held to have already taken.

Maize or Indian corn was cultivated on patches of ground where, as in the Hindu jam, the trees and bushes were burnt and the seed planted in the soil manured by the ashes.

Mahmud, after this victory, pushed on through the Punjab to Nagar-kot (Kangra), and carried off much spoil from the Hindu temples to enrich his treasury at Ghazni.

Then in 1018, with a very large force, he proceeded to India again, extending his inroad this time to the great Hindu cities of Mathra on the Jumna and Kanauj on the Ganges.

Mahmud, was well known, made Hindu temples.

The word is used loosely, especially by Hindu authors, to designate all the tribes which from time to time invaded India from the north, much as all the tribes who invaded China are indiscriminately termed Tatars.

Its population is almost pure Hindu, except in the two great tracts of hill and forest, where the aboriginal tribes retired before the Aryan invasion.

There are numerous remains of Hindu temples, particularly in the neighbourhood of Kalasan near the border of Surakarta and Prambanan, which is just across it.

It is possible that one brother may be a Hindu, while another is a true Sikh.

To lack such care and tendance was - along with want of regular burial - the most dreadful fate that could overtake an ancient; and a Roman, like a Hindu, in case he was childless, adopted a male child whose duty it would be, as if his own son, to continue after his death the family rites or sacra.

Every great event in the life of a Hindu seems to be regarded as leading up to and bearing on these solemnities.

If he marries, it is to have children who may celebrate them after his death; if he has no children, he lies under the strongest obligation to adopt them from another family, ` with a view,' writes the Hindu doctor, ` to the funeral cake, the water and the solemn sacrifice.'" "May there be born in our lineage," so the Indian Manes are supposed to say, "a man to offer to us, on the thirteenth day of the moon, rice boiled in milk, honey and ghee."

To the ordinary good citizen of antiquity, whose religion was the consecration of family ties, such a precept was no less scandalous than it is to a Chinaman or Hindu of to-day.

The consequence of all these changes of dynasty was that Ahmedabad became the meeting-place of Hindu, Mahommedan and Jain architecture.

Ahmad Shah pulled down Hindu temples in order to build his mosques with the material.

On Lord Ripon's departure from India in November 1884 there were extraordinary manifestations in his favour on the part of the Hindu population of Bengal and Bombay, and more than a thousand addresses were presented to him.

The meal is an excellent substitute for soap, and is stated by Elliot to be an invariable concomitant of the Hindu bath.

The mountains of the Hindu Kush running from east to west form the northern boundary of the province, and are met at the north-east corner of the Chitral agency by the continuation of an outer chain of the Himalayas after it crosses the Indus above the Kagan valley.

The chief peaks in the province are Kaisargarh (11,300 ft.) and Pir Ghol (11,580 ft.) in Waziristan; Shekh Budin (4516 ft.), in the small range; Sikaram (15,621 ft.) in the Safed Koh; Istragh (18,900 ft.), Kachin (22,641 ft.) and Tirach Mir (25,426 ft.), in the Hindu Kush on the northern border of the Chitral agency; while the Kagan peaks in Hazara district run from 10,000 ft.

There are several remarkable Hindu temples within the fort.

It was, besides, singularly interesting from the expedients to which the Hindu architect was forced to resort to imitate the vaults of the Moslems. Of the buildings, however, which so excited the admiration of the emperor Baber, probably little now remains.

So a Hindu paints his caste emblem on his forehead, and a fugitive slave in ancient Egypt, once marked with sacred stigmata in a temple, could not be reclaimed by the master.

Geographically the Safed Koh is not an isolated range, for there is no break in the continuity of water divide which connects it with the great Shandur offshoot of the Hindu Kush except the narrow trough of the Kabul river, which cuts a deep waterway across where it makes its way from Dakka into the Peshawar plains.

The name Vikramaditya simply means "sun of power," and was adopted by several Hindu kings, of whom Chandragupta II.

Dhootie is a name taken from a Hindu word of similar sound and referred originally to the loin-cloth worn by Hindus.

Thus the pious Hindu, confronted by the impossibility of obtaining perfect knowledge by the senses or by reason, finds his sole perfection in the contemplation of the infinite (Brahma).

Unlike the Hindu, Xenophanes inclined to pantheism as a protest against the anthropomorphic polytheism of the time, which seemed to him improperly to exalt one of the many modes of finite existence into the place of the Infinite.

With the exception of that part used as a mosque, nearly the whole of the ancient temple has fallen into ruins, but the relics are not excelled in beauty of architecture and sculpture by any remains of Hindu art.

Hindu tract societies and young men's associations, which are modelled on Christian organizations.

Though there are many Christians in India to-day, the Hindu still looks askance at Christianity, not because it is a religion but because it is foreign.

Tatar, Mahommedan and Hindu invasions all preceded the Portuguese who brought Roman Catholicism, and the Dutch who brought Protestantism.

So great were his learning and piety that he was regarded as an incarnation of Siva, and his works (commentaries on the Vedanta Sutras, the Bhagavad Gita and the Upanishads) exercised a permanent influence on Hindu thought.

As far as is known, Sumatran civilization and culture are of Hindu origin; and it is not improbable that the island was the first of all the archipelago to receive the Indian immigrants who played so important a part in the history of the region.

Certain inscriptions discovered in the Padang highlands seem to certify the existence in the 7th century of a powerful Hindu kingdomin Tanah Datar, not far from the site of the later capital of Menangkabo.

The traces of Hindu influence still to be found in the island are extremely numerous, though far from being so important as those of Java.

There are ruins of Hindu temples at Butar in Deli, near Pertibi, on the Panbi river at Jambi, in the interior of Palembang above Lahat, and in numerous other localities.

One of the principal Hindu ruins is at Muara Takus on the Kampar river.

Sanskrit words occur in the various languages spoken in the island; and the Ficus religiose, the sacred tree of the Hindu, is also the sacred tree of the Battas.

At a later period the Hindu influence in Sumatra was strengthened by an influx of Hindus from Java, who settled in Palembang, Jambi and Indragiri, but their attachment to Sivaism prevented them from coalescing with their Buddhist brethren in the north.

To the Hindus it is still known by its ancient name of Prag or Prayag ("place of sacrifice"), and it remains one of the most noted resorts of Hindu pilgrimage.

An annual fair is held at Allahabad at the confluence of the streams on the occasion of the great bathing festival at the full moon of the Hindu month of Magh.

The city is historically interesting as the capital of the Chola race, one of the oldest Hindu dynasties of which any traces remain, and from which the whole coast of Coromandel, or more properly Cholamandal, derives its name.

Telingana and Carnata speedily reverted to their former masters; and this defection on the part of the Hindu states was followed by a general revolt of the Mussulman governors, resulting in the establishment in 1347 of the independent Mahommedan dynasty of Bahmani, and the consequent withdrawal of the power of Delhi from the territory south of the Nerbudda.

In the struggles which ensued, the Hindu kingdom of Telingana fell bit by bit to the Bahmani dynasty, who advanced their frontier to Golconda in 1373, to Warangal in 1421, and to the Bay of Bengal in 1472.

To the south of these the great Hindu state of Carnata or Vijayanagar still survived; but this, too, was destroyed, at the battle of Talikota (1565), by a league of the Mahommedan powers.

The extent of Asoka's dominion included all India from the thirteenth degree of latitude up to the Himalayas, Nepal, Kashmir, the Swat valley, Afghanistan as far as the Hindu Kush, Sind and Baluchistan.

From the middle of the 14th to the middle of the 16th century a large part of Behar was ruled by a line of Brahman tributary kings; and in the 15th century another Hindu dynasty ruled in Champaran and Gorakhpur.

The materials for narrating the acquisition by England of its Indian Empire were put into shape for the first time; a vast body of political theory was brought to bear on the delineation of the Hindu civilization; and the conduct of the actors in the successive stages of the conquest and administration of India was subjected to a severe criticism.

Diodotus and his successors were able to maintain themselves against the attacks of the Seleucids; and when Antiochus III., "the Great," had been defeated by the Romans (190 B.C.), the Bactrian king Euthydemus and his son Demetrius crossed the Hindu Kush and began the conquest of eastern Iran and the Indus valley.

They are Mahommedans and distinct in many other respects from the Hindu Balinese, who vanquished but could not convert them.

The mosques and Chinese and Hindu temples are numerous.

These slopes represent the extent of Afghan territory which exists north of the Hindu Kush between Kala Panja and Ishkashim.

From the Yue-chi arose, about the Christian era, the great Indo-Scythian dominion which extended across the Hindu Kush southwards, over Afghanistan and Sind.

They held Kunduz, Balkh, Khwarizm and Khorasan, and for a time Badakshan also; but Badakshan was soon won by the emperor Baber, and in 1529 was bestowed on his cousin Suleiman, who by 1555 had established his rule over much of the region between the Oxus and the Hindu Kush.

Birbhum in the early part of the 13th century was a Hindu state, with its capital at Rajnagar or Nagar.

The maharaja of Travancore claims descent from Cheraman Perumal, the last Hindu monarch of united Malabar, whose date is variously given from A.D.

The modern town of Ajodhya contains 96 Hindu temples and 36 Mussulman mosques.

The rocky gorges through which it flows, with a distant view of the Hindu Kush, form some of the finest scenery in the world.

The present town, which dates from the 16th century, stands somewhat to the north of the site of the older Hindu town built, it is supposed, in the iith century by the Tonwar Rajput Raja Dholan (or Dhawal) Deo, and named after him Dholdera or Dhawalpuri.

Bending back westwards upon itself, the line of Afghan frontier now follows the water-parting of the Hindu Kush; and as the Hindu Kush absolutely overhangs the Oxus nearly opposite Ishkashim, it follows that, at this point, Afghanistan is about io m.

These narrow limits (called Wakhan) include the lofty spurs of the northern flank of the Hindu Kush, an impassable barrier at this point, where the glacial passes reach 19,000 ft.

The backbone or main water-divide of the Hindu Kush continues to form the boundary between Afghanistan and those semi-independent native states which fringe Kashmir in this mountain region, until it reaches Kafiristan.

From the abutment of the Hindu Kush on the Sarikol in the Pamir regions to Landi Kotal, and throughout its eastern and southern limits, the boundary of Afghanistan touches districts which were brought under British political control with the formation of the North-West Frontier Provinces of India in 1901.

The dominant mountain system of Afghanistan is the Hindu Kush, and that extension westwards of its water-divide which is indicated by the Koh-i-Baba to the north-west of Kabul, and by the Firozkhoi plateau (Karjistan), which merges still farther to the west by gentle gradients into the Paropamisus, and which may be traced across the Hari Rud to Mashad.

North of the main water-parting of Afghanistan the broad synclinal plateau into which the Hindu Kush is merged is traversed by the gorges of the Saighan, Bamian and Kamard tributaries of the Kunduz, and farther to the west by the Band-i-Amir or Balkh river.

On the south this great band of roughly undulating central plateau is bounded by the Koh-i-Baba, to the west of Kabul, and by the Hindu Kush to the north and north-east of that city.

After the Hindu Kush and the Turkestan mountains, that range which divides Ningrahar (or the valley of Jalalabad) from Kurram and the Afridi Tirah, and is called Safed Koh (also the name of the range south of the Hari Rud), is the most important, as it is the most impressive, in Afghanistan.

Kabul is linked with Afghan Turkestan and Badakshan by three main lines of communication across the Koh-i-Baba and the Hindu Kush.

From Bamian it passes over the central mountain chain to Kabul either by the well-known passes of Irak (marking the water-divide of the Koh-i-Baba) and of Unai (marking the summit of the Sanglakh, a branch of the Hindu Kush), or else, turning eastwards, it crosses into the Ghorband valley by the Shibar, a pass which is considerably lower than the Irak and is very seldom snowbound.

At Kabul the summer sun has great power, though the heat is tempered occasionally by cool breezes from the Hindu Kush, and the nights are usually cool.

Famous silver mines were formerly worked near the head of the Panjshir valley in Hindu Kush.

Iron ore is most abundant near the passes leading to Bamian, and in other parts of Hindu Kush.

Near the Christian era the chief of one of these, which was called Kushan, subdued the rest, and extended his conquests over the countries south of the Hindu Kush, including Sind as well as Afghanistan, thus establishing a great dominion, of which we hear from Greek writers as Indo-Scythia.

It was not till the end of the 10th century that a Hindu prince ceased to reign in Kabul, and it fell into the hands of the Turk Sabuktagin, who had established his capital at Ghazni.

Dost Mahommed, finding his troops deserting, passed the Hindu Kush, and Shah Shuja entered the capital (August 7).

Save between 1404 and 1442, when it was the seat of an independent raj, founded by Raja Ganesh, a Hindu turned Mussulman, Dinajpur has no separate history.

So widespread is its influence that, though originally a purely Hindu institution, it has come to exercise considerable influence over their Mahommedan neighbours (see Caste).

In this way both Buddhism (q.v.) and Jains have almost been swallowed up by Hinduism; Sikhism (q.v.) is only preserved by the military requirements of the British, and even the antagonism between Hindu and Mahommedan is much less acute than it used to be.

The Mahommedans of India may be divided into two classes, pure Mahommedans from the Mogul and Pathan conquering races, and Mahommedan converts, who differ very little from the surrounding Hindu population from which they originally sprang.

They are themselves subdivided into many classes, which in their devotion to hereditary occupations are scarcely to be distinguished from Hindu castes.

Here, again, the Mahommedans are not strongly distinguished from their Hindu brethren.

The classes most receptive of Christianity are those who are outside the Hindu system, or whom Hinduism regards as degraded.

Amongst the Hindu higher castes there are serious obstacles in the way of conversion, of which family influence and the caste system are the greatest.

The enlightened mind of Warren Hastings did indeed anticipate his age by founding the Calcutta madrasa for Mahom medan teaching, and by affording steady patronage alike to Hindu pundits and European students.

A Hindu and a Mahommedan were for the first time appointed to the council in 1907.

A Hindu barrister was first appointed a member of council in 1909.

During the lapse of untold generations, despite domestic anarchy and foreign conquest, the Hindu village has in many parts preserved its simple customs, written in the imperishable tablets of tradition.

The zamindar himself is a creation of the Mahommedans, unknown to the early Hindu system.

If the Hindu village system may be praised for its justice, the Mogul farming system had at least the merit of efficiency.

For an orthodox Hindu the history of India begins more than three thousand years before the.

The noblest survivals of Buddhism in India are to be found, not among any peculiar body, but in the religion of the people; in that principle of the brotherhood of man, with the reassertion of which each new revival of Hinduism starts; in the asylum which the great Hindu sects afford to women who have fallen victims to caste rules, to the widow and the out-caste; in the gentleness and charity to all men, which takes the place of a poor-law in India, and gives a high significance to the half satirical epithet of the " mild " Hindu.

Alexander the Great entered India early in 327 B.C. Crossing the lofty Khawak and Kaoshan passes of the Hindu Kush, he advanced by Alexandria, a city previously founded in the Koh-i-Daman, and Nicaea, another city to the west of Jalalabad, on the road from Kabul to India.

Their historians spoke of two classes of Indians - certain mountainous tribes who dwelt in northern Afghanistan under the Caucasus or Hindu Kush, and a maritime race living on the coast of Baluchistan.

The Yadava kings of Deogiri were descendants of feudatory nobles of the Chalukya kingdom, but they, like the Hoysalas, were overthrown by Malik Kafur, and Ramachandra, the last of the line, was the last independent Hindu sovereign of the Deccan.

In 977 Sabuktagin is said to have defeated Jaipal, the Hindu raja of Lahore, and to have rendered the Punjab tributary.

In 1199 one of his lieutenants, named Bakhtiyar, advanced into Bengal, and expelled by an audacious stratagem the last Hindu raja of Nadia.

A third army, commanded by Malik Kafur, a Hindu renegade and favourite of Ala-ud-din, penetrated to the extreme south of the peninsula, scattering the unwarlike Dravidian races, and stripping every Hindu temple of its accumulations of gold and jewels.

In southern India at this time authentic history begins with the Hindu empire of Vijayanagar, which exercised an ill-defined sovereignty over the entire south from the 14th to the 16th century.

These were - (1) the Adil Shahi dynasty, with its capital at Bijapur, founded in 1490 by a Turk; (2) the Kutb Shahi dynasty, with its capital at Golconda, founded in 1512 by a Turkoman adventurer; (3) the Nizam Shahi dynasty, with its capital at Ahmednagar, founded in 1490 by a Brahman renegade; (4) the Imad Shahi dynasty of Berar, with its capital at Ellichpur, founded in 1484 also by a Hindu from Vijayanagar; (5) the Barid Shahi dynasty, with its capital at Bidar, founded about 1492 by one who is variously described as a Turk and a Georgian slave.

In 1565 they combined against the Hindu raja of Vijayanagar, who was defeated and slain in the decisive battle of Talikota.

His first task was to repel an attack by the Rajputs of Chitor, who seem to have attempted to reestablish at this time a Hindu empire.

In 1578 Orissa was annexed to Bengal by his Hindu general Todar Mall, who forthwith organized a revenue survey of the whole province.

But even during his lifetime two new Hindu nationalities were being formed in the Mahrattas and the Sikhs; while immediately after his death the nawabs of.

From the first da Gama encountered hostility from the " Moors," or rather Arabs, who monopolized the sea-borne trade; but he seems to have found favour with the zamorin, or Hindu raja of Malabar.

Ahmedabad in Gujarat, Gulbarga, Bijapur, Ahmednagar and Ellichpur in the Deccan were each the capital of an independent Mahommedan kingdom; while the Hindu raja of Vijayanagar was recognized as paramount over the entire south.

Farther south, Trichinopoly was the capital of a Hindu raja, and Tanjore formed another Hindu kingdom under a degenerate descendant of the line of Sivaji.

Inland, Mysore was gradually growing into a third Hindu state, while everywhere local chieftains, called palegars or naihs, were in semi-independent possession of citadels or hill-forts.

By birth a Brahman, and brought up as a slave in Persia, he united the administrative ability of a Hindu to the fanaticism of a renegade.

The central portion, forming the old state of Mysore, was restored to an infant representative of the Hindu rajas, whom Hyder Ali Meanwhile Warren Hastings had to deal with a more formidable enemy than the Mahratta confederacy.

The Gurkhas, the present ruling race in Nepal, are Hindu immigrants who claim a Rajput origin.

But the practice had been engrained in Hindu opinion by the authority of centuries, and had acquired the sanctity of a religious rite.

To this day the most holy spots of Hindu pilgrimage are thickly dotted with little white pillars, each commemorating a suttee.

In 1907 two natives, a Hindu and a Mahommedan, were appointed to the secretary of state's council; and in 1909 another native, a Hindu barrister, was for the first time appointed, as legal member, to the council of the viceroy.

As a general rule the wearing of paijamas is the chief distinction between Mussulman and Hindu women.

In the Shahpur and other districts, however, where Mahommedans have followed Hindu customs, Moslem women wear the majla, a cloth about 3 yds.

Under Mahommedan influence Hindu clothing developed into " suits," consisting of five pieces for men, hence called pancho tuk kapra - (z) head-dress, (2) dhoti, (3) coat, (4) chaddar or sheet, (5) bathing cloth; and three for women, hence called tin tuk - (i) dhoti, (2) jacket, (3) shawl.

The Hindu (except the Rajput) shaves his head, leaving only a top-knot on the point of the skull.

Hindus wear the angharkha or anga as Mahommedans do, but whereas theMahommedan has the opening on the left the Hindu wears it on the right.

The dress of Sikh women does not differ greatly from that of Hindu women; but in the Sirsa district and some other parts she wears the Mahommedan sutan or trousers, under the lhenga or skirt.

When the Parsis were first admitted into India, certain conditions were imposed upon them by the Hindus; among others they were not to eat beef, and they were to follow the Hindu custom of wearing a top-knot of hair.

Hindu women seldom wear shoes.

In 1908 there were 67 government schools with 8400 scholars and 90 grant schools with 10,200 scholars, besides Hindu schools receiving no grant.

Bar Durani is a name sometimes applied to the independent Pathan tribes who inhabit the hill districts south of the Hindu Kush, parts of the Indus valley, the Salt Range, and the range of Suliman, which were first conceded to them by Ahmad Shah.

These monkeys roam at will in the bazaars of Hindu cities, where they help themselves freely from the stores of the grain-dealers, and they are kept in numbers at the great temple in Benares.

By sanad (or patent) and by legislation the talukdars were declared to possess permanent, heritable and transferable rights, with the special privilege of alienation, either in lifetime or by will, notwithstanding the limits imposed by Hindu or Mahommedan law.

Here is Ajodhya, the home of Rama, the most popular of Hindu demigods; and also Benares "and Muttra, the most sacred of Hindu shrines.

The physical methods and spiritual exercises recommended by theosophists are those inculcated in the systems known in Hindu philosophy as Raja Yoga in contradistinction to the Hatha Yoga system, which is most commonly to be met with in India, and in which the material aspects are given greater prominence.

They first landed at Sanjan on the coast of Gujarat, where the Hindu rulers received them hospitably.

In Amuntai and Martapura early Hindu colonization, of which the traces and the influence still are manifest, the fertile soil, trade and industry aided by navigable rivers, have co-operated towards the growth of population to a degree which presents a marked contrast to the conditions in the interior parts of the Upper Barito and of the more westerly rivers.

The only archaeological remains are a few Hindu temples, and it is probable that the early settlement of the south-eastern portion of the island by Hindus dates from some time during the first six centuries of our era.

But he rejects Taylor's derivation of this alphabet from the Sabaean script, and contends that it is borrowed from the North Semitic. To the pedantry of the Hindu he attributes its main characteristics, viz.

Returning to the court of Uzbeg, at Sarai on the Volga, he crossed the steppes to Khwarizm and Bokhara; thence through Khorasan and Kabul, and over the Hindu Kush (to which he gives that name, its first occurrence).

The name "Hindu" itself is of foreign origin, being derived from the Persians, by whom the river Sindhu was called Hindhu, a name subsequently applied to the inhabitants of that frontier district, and gradually extended over the upper and middle reaches of the Gangetic valley, whence this whole tract of country between the Himalaya and the Vindhya mountains, west of Bengal, came to be called by the foreign conquerors "Hindustan," or the abode of the Hindus; whilst the native writers called it "Aryavarta," or the abode of the Aryas.

Whether a more intimate acquaintance with the manners and customs of those rude tribes that have hitherto kept themselves comparatively free from Hindu influences may yet throw some light on this question, remains to be seen.

For these reasons, every Hindu household - whether Brahman, Kshatriya or Sudra - that can afford to keep a paid cook generally entertains the services of a Brahman for the performance of its cuisine - the result being that in the larger towns the very name of Brahman has suffered a strange degradation of late, so as to mean only a cook "(Jogendra Nath Bhattacharya, Hindu Castes and Sects).

The picture thus presented by Hindu society - as made up of a confused congeries of social groups of the most varied standing, each held together and kept separate from others by a traditional body of ceremonial rules and by the notion of social gradations being due to a divinely instituted order of things - finds something like a counterpart in the religious life of the people.

It has a perceptible influence on the Hindu character.

During the early centuries of our era, whilst Buddhism, where countenanced by the political rulers, was still holding its own by the side of Brahmanism, sectarian belief in the Hindu gods seems to have made steady progress.

Whilst Sankara's chief title to fame rests on his philosophical works, as the upholder of the strict monistic theory of Vedanta, he doubtless played an important part in the partial remodelling of the Hindu system of belief at a time when Buddhism was rapidly losing ground in India.

Nor do Buddhist places of worship appear as a rule to have been destroyed by Hindu sectaries, but they seem rather to have been taken over by them for their own religious uses; at any rate there are to this day not a few Hindu shrines, especially in Bengal, dedicated to Dharmaraj," the prince of righteousness,"as the Buddha is commonly styled.

That the tenets and practices of so characteristic a faith as Buddhism, so long prevalent in India, cannot but have left their marks on Hindu life and belief may readily be assumed, though it is not so easy to lay one's finger on the precise features that might seem to betray such an influence.

In fact, the respectable Hindu, whilst owning special allegiance to one of the two gods as his ishta devata (favourite deity), will not withhold his tribute of adoration from the other gods of the pantheon.

Natesa (Hindu Feasts, Fasts and Ceremonies)," the several forms of the god Siva in these sacred shrines are considered to be the bodies or casements of the soul whose ' Siva is said to have first appeared in the beginning of the present age as Sveta, the White, for the purpose of benefiting the Brahmans, and he is invariably painted white; whilst Vishnu, when pictured, is always of a dark-blue colour.

That this is the case at Chidambaram is known to every Hindu, for if he ever asks the priests to show him the God in the temple he is pointed to an empty space in the holy of holies, which has been termed the Akasa, or ether-linga."But, however congenial this refined symbolism may be to the worshipper of a speculative turn of mind, it is difficult to see how it could ever satisfy the religious wants of the common man little given to abstract conceptions of this kind.

Be this as it may, Kabir's own reformatory activity lay in the direction of a compromise between the Hindu and the Mahommedan creeds, the religious practices of both of which he criticized with equal severity.

Whilst originally more akin in its principles to the Moslem faith, the sect seems latterly to have shown tendencies towards drifting back to the Hindu pale.

As a Hindu by birth, and a Vaishnava by family religion, I have had the freest access to the innermost sanctuaries and to the most secret of scriptures.

Since by the universally accepted doctrine of karman (deed) or karmavipaka (" the maturing of deeds") man himself - either in his present, or some future, existence - enjoys the fruit of, or has to atone for, his former good and bad actions, there could hardly be room in Hindu pantheism for a belief in the remission of sin by divine grace or vicarious substitution.

The generally recognized principal Avatars do not, however, by any means constitute the only occasions of a direct intercession of the deity in worldly affairs, but - in the same way as to this day the eclipses of the sun and moon are ascribed by the ordinary Hindu to these luminaries being temporarily swallowed by the dragon Rahu (or Graha, " the seizer") - so any uncommon occurrence would be apt to be set down as a special manifestation of divine power; and any man credited with exceptional merit or achievement, or even remarkable for some strange incident connected with his life or death, might ultimately come to be looked upon as a veritable incarnation of the deity, capable of influencing the destinies of man, and might become an object of local adoration or superstitious awe and propitiatory rites to multitudes of people.

At stated intervals to offer reverential homage and oblations of food to the forefathers up to the third degree is one of the most sacred duties the devout Hindu has to discharge.

Such probably was the belief of the ordinary Hindu two thousand years ago, and such it remains to this day.

But the invaders appear to have acquired only an imperfect possession of the country, as it was again wrested from the Hindu princes of Orissa about the year 1571, during the reign of Ibrahim, of the Kutb Shahi dynasty of Hyderabad or Golconda.

The races of the hilly tracts are semi-civilized tribes, who often flee at the mere sight of a white man, and have as yet been but little affected by the Hindu religion of their Rajput rulers.

The greater part of the population of Central India is of the Hindu religion, but a few Mahommedan groups still exist, either traces of the days when the Mogul emperors extended their sway from the Punjab to the Deccan, or else the descendants of those northern adventurers who hired out their services to the great Mahratta generals.

But Alexander's conquests brought the Jews into contact with Hindu and Greek mysticism; and this probably explains the growth of the ascetic Essenes some two centuries before the Christian era.

The Hindu population made the material up into cordage, paper and cloth, the chief use of the latter being in the manufacture of gunny bags.

His person is in general short and robust, but devoid of the grace and flexibility of the Hindu.

It seems to have been originally included, along with the greater part of north-eastern Bengal, in the old Hindu territory of Kamrup. Its early legends point to great religious revolutions between the rival rites of Krishna and Siva as a source of dynastic changes.

Butter made from the milk of the cow, the most sacred of animals, is used for anointing in the Hindu religion.

On the north-west Persia is united by the highlands of Armenia to the mountains of Asia Minor; on the north-west the Paropamisus and Hindu Kush connect it with the Himalayas.

The dividing line between Iranian and Indian is drawn by the Hindu Kush and the Soliman mountains of the Indus district.

The Hindu festival of Dewali (Diyawali, from diya, light), when temples and houses are illuminated with countless lamps, is held every November to celebrate Lakhshmi, the goddess of prosperity.

There are some thousands of Mahommedans in the Cape (chiefly Malays) and larger numbers in Natal, where there is also a large Hindu population.

They came to Sind either with the Arab conquerors or after them, and remained there mixed up with the original Hindu inhabitants.

The last raja of the Hindu dynasty found himself compelled to call for the assistance of the mountain shepherds, with their leader, Kambar, in order to check the encroachments of a horde of depredators, headed by an Afghan chief, who infested the country and even threatened to attack the seat of government.

The history of the country after the accession of Kambar is as obscure as during the Hindu dynasty.

Beyond the Indus, to the north-west, the region of mountain ranges which stretches to a junction with the Hindu Kush south of the Pamirs, is usually known as Trans-Himalaya.

Throughout this vast space of elevated plateau and mountain face geologists now trace a system of main chains, or axes, extending from the Hindu Kush to Assam, arranged in approximately parallel lines, and traversed at intervals by main lines of drainage obliquely.

Shah Shuja was proclaimed amir, and entered Kabul on the 7th of August, while Dost Mahommed sought refuge in the wilds of the Hindu Kush.

A coalition of the minor Mahommedan states was prevented by the great Hindu kingdom of Vijayanagar, which comprised the southern half of the Indian Peninsula.

It is characteristic of their native policy that they had not only refrained from aiding Vijayanagar in 1565, but had even been willing to despoil their Hindu allies.

In 1543 Martim Affonso de Sousa, governor of India, organized an expedition to sack the Hindu temples at Conjeveram in Vijayanagar itself, and similar incidents are common in Indo-Portuguese history.

It is not confined to the rulers of native states, being conferred by the British government on Hindu subjects, sometimes as an hereditary distinction.

Another building of much the same date is the red stone palace generally attributed to Akbar, but probably of an earlier time, which is the finest example of pure Hindu architecture; while the Moti Masjid, or Pearl Mosque, is an equally perfect example of the Mahommedan style.

There are also Somali, Arab and Hindu settlers.

The animism common alike to the untaught Huns and to their Hindu conquerors, but condemned in early Buddhism, was allowed to revive.

The design of this mosque is Mahommedan, but the wonderfully delicate ornamentation of its western façade and other remaining parts is Hindu.

Hitherto the Pathan kings had been content with the ancient Hindu capital, altered and adorned to suit their tastes.

Insurrections 957 and civil wars on the part of the Hindu tributary chiefs, Sikhs and Mahrattas, broke out.

Within the citadel are the remains of Hindu temples, which prove that Bijapur was an important town in pre-Mahommedan times.

Other public buildings include a synagogue and a Hindu temple.

The state of Chitral (see also Hindu Kusx) is somewhat larger than Wales, and supports a population of about 35, 000 rough, hardy hillmen.

They were at one time Hinduized, as is evident from their traditions, the many Sanskrit words in their language, and their general appearance, which suggests Hindu as well as Arab blood.

Since then other travellers have visited the Pamirs, but the junction of the Russian and British surveys (the latter based on triangulation carried across the Hindu Kush from India) disposes of any further claim to the honours of geographical exploration.

The Murtagh chain, which holds within its grasp the mightiest system of glaciers in the world, forms a junction with the Sarikol at the head of the Taghdumbash, where also another great system (that of the Hindu Kush) has its eastern roots.

The great pilgrim route of Buddhist days was that which connects the ancient Buddhist cities of the Takla Makan in Chinese Turkestan with Chitral (Kashkar), by the Baroghil Pass across the Hindu Kush.

Thus the modern Hindu, though using civilized means for lighting his household fires, retains the savage " fire-drill " for obtaining fire by friction of wood when what he considers pure or sacred fire has to be produced for sacrificial purposes; while in Europe into modern times the same primitive process has been kept up in producing the sacred and magical " need-fire," which was lighted to deliver cattle from a murrain.

He is among the most popular of Indian deities, and almost every act, religious or social, in a Hindu's life begins with an invocation to him, as do most books.