Chapter LXII: Preface: TO SECOND EDITION xi (59)

1737.—"Though so far apart that we can only receive letters from Europe
once a year, while it takes 18 months to get an answer, we Europeans get
news almost every year OVER LAND by Constantinople, through Arabia or
Persia.... A few days ago we received the news of the Peace in Europe; of
the death of Prince Eugene; of the marriage of the P. of Wales with the
Princess of Saxe-Gotha...."—Letter of the _Germ. Missionary Sartorius_,
from Madras, Feb. 16. In _Notices of Madras and Cuddalore_, &c. 1858, p.
159.

1763.—"We have received OVERLAND the news of the taking of Havannah and
the Spanish Fleet, as well as the defeat of the Spaniards in Portugall.
We must surely make an advantageous Peace, however I'm no
Politician."—_MS. Letter of James Rennell_, June 1, fr. Madras.

1774.—"Les Marchands à Bengale envoyèrent un Vaisseau à _Suès_ en 1772,
mais il fut endommagé dans le Golfe de Bengale, et obligé de retourner;
en 1773 le Sr. _Holford_ entreprit encore ce voyage, réussit cette fois,
et fut ainsi le premier Anglois qui eut conduit un vaisseau à _Suès_....
On s'est déjà servi plusieurs fois de cette route comme d'un chemin de
poste; car le Gouvernement des Indes envoye actuellement dans des cas
d'importance ses Couriers par _Suès_ en Angleterre, et peut presqu'avoir
plutôt reponse de _Londres_ que leurs lettres ne peuvent venir en Europe
par le Chemin ordinaire du tour du Cap de bonne esperance."—_Niebuhr,
Voyage_, ii. 10.

1776.—"We had advices long ago from England, as late as the end of May,
by way of Suez. This is a new Route opened by Govr. Hastings, and the
Letters which left Marseilles the 3rd June arrived here the 20th August.
This, you'll allow, is a ready communication with Europe, and may be kept
open at all times, if we chuse to take a little pains."—_MS. Letter from
James Rennell_, Oct. 16, "from Islamabad, capital of Chittigong."

1781.—"On Monday last was Married Mr. George Greenley to Mrs. Anne
Barrington, relict of the late Capt. William B——, who unfortunately
perished on the Desart, in the attack that was made on the Carravan of
Bengal Goods under his and the other Gentlemen's care between Suez and
Grand Cairo."—_India Gazette_, March 7.

1782.—"When you left England with an intention to pass OVERLAND and by
the route of the Red Sea into India, did you not know that no subject of
these kingdoms can lawfully reside in India ... without the permission of
the United Company of Merchants?..."—_Price, Tracts_, i. 130.

1783.—"... Mr. Paul Benfield, a gentleman whose means of intelligence
were known to be both extensive and expeditious, publicly declared, from
motives the most benevolent, that he had just received OVER-LAND from
England certain information that Great Britain had finally concluded a
peace with all the belligerent powers in Europe."—_Munro's Narrative_,
317.

1786.—"The packet that was coming to us OVERLAND, and that left England
in July, was cut off by the wild Arabs between Aleppo and Bussora."—_Lord
Cornwallis_, Dec. 28, in _Correspondence_, &c., i. 247.

1793.—"Ext. of a letter from Poonamalee, dated 7th June.

'The dispatch by way of Suez has put us all in a commotion.'"—_Bombay
Courier_, June 29.

1803.—"From the Governor General to the Secret Committee, dated 24th
Decr. 1802. Recd. OVERLAND, 9th May 1803."—_Mahratta War Papers_
(Parliamentary).

OVIDORE, s. Port. _Ouvidor_, _i.e._ 'auditor,' an official constantly mentioned in the histories of Portuguese India. But the term is also applied in an English quotation below to certain Burmese officials, an application which must have been adopted from the Portuguese. It is in this case probably the translation of a Burmese designation, perhaps of _Nekhan-dau_, 'Royal Ear,' which is the title of certain Court officers.

1500.—"The Captain-Major (at Melinde) sent on board all the ships to beg
that no one when ashore would in any way misbehave or produce a scandal;
any such offence would be severely punished. And he ordered the mariners
of the ships to land, and his own Provost of the force, with an OUVIDOR
that he had on board, that they might keep an eye on our people to
prevent mischief."—_Correa_, i. 165.

1507.—"And the Viceroy ordered the OUVIDOR GENERAL to hold an inquiry on
this matter, on which the truth came out clearly that the Holy Apostle
(Sanctiago) showed himself to the Moors when they were fighting with our
people, and of this he sent word to the King, telling him that such
martyrs were the men who were serving in these parts that our Lord took
thought of them and sent them a Helper from Heaven."—_Ibid._ i. 717.

1698.—(At Syriam) "OVIDORES (Persons appointed to take notice of all
passages in the _Runday_ (office of administration) and advise them to
Ava.... Three OVIDORES that always attend the _Runday_, and are sent to
the King, upon errands, as occasion obliges."—_Fleetwood's Diary_, in
_Dalrymple, Or. Rep._ i. 355, 360.

[OWL, s. Hind. _aul_, 'any great calamity, as a plague, cholera,' &c.

[1787.—"At the foot of the hills the country is called Teriani (see
TERAI) ... and people in their passage catch a disorder, called in the
language of that country AUL, which is a putrid fever, and of which the
generality of persons who are attacked with it die in a few
days...."—_Asiat. Res._ ii. 307.

1816.—"... rain brings alone with it the local malady called the OWL, so
much dreaded in the woods and valleys of Nepaul."—_Asiatic Journal_, ii.
405.

1858.—"I have known European officers, who were never conscious of having
drunk either of the waters above described, take the fever (OWL) in the
month of May in the Tarae."—_Sleeman, Journey in Oudh_, ii. 103.]

P

PADDY, s. Rice in the husk; but the word is also, at least in composition, applied to growing rice. The word appears to have in some measure, a double origin.

There is a word _batty_ (see BATTA) used by some writers on the west coast of India, which has probably helped to propagate our uses of _paddy_. This seems to be the Canarese _batta_ or _bhatta_, 'rice in the husk,' which is also found in Mahr. as _bhāt_ with the same sense, a word again which in Hind. is applied to 'cooked rice.' The last meaning is that of Skt. _bhaktā_, which is perhaps the original of all these forms.

But in Malay _pādī_ [according to Mr. Skeat, usually pronounced _pădi_] Javan. _pārī_, is 'rice in the straw.' And the direct parentage of the word in India is thus apparently due to the Archipelago; arising probably out of the old importance of the export trade of rice from Java (see _Raffles, Java_, i. 239-240, and _Crawfurd's Hist._ iii. 345, and _Descript. Dict._, 368). Crawfurd, (_Journ. Ind. Arch._, iv. 187) seems to think that the Malayo-Javanese word may have come from India with the Portuguese. But this is impossible, for as he himself has shown (_Desc. Dict._, u.s.), the word _pārī_, more or less modified, exists in all the chief tongues of the Archipelago, and even in Madagascar, the connection of which last with the Malay regions certainly was long prior to the arrival of the Portuguese.

1580.—"Certaine Wordes of the naturall language of Jaua ... PAREE, ryce
in the huske."—_Sir F. Drake's Voyage_, in _Hakl._ iv. 246.

1598.—"There are also divers other kinds of Rice, of a lesse price, and
slighter than the other Ryce, and is called BATTE...."—_Linschoten_, 70;
[Hak. Soc. i. 246].

1600.—"In the fields is such a quantity of rice, which they call BATE,
that it gives its name to the kingdom of Calou, which is called on that
account _Batecalou_."—_Lucena, Vida do Padre F. Xavier_, 121.

1615.—"... oryzae quoque agri feraces quam BATUM incolae
dicunt."—_Jarric, Thesaurus_, i. 461.

1673.—"The Ground between this and the great Breach is well ploughed, and
bears good BATTY."—_Fryer_, 67, see also 125. But in the Index he has
PADDY.

1798.—"The PADDIE which is the name given to the rice, whilst in the
husk, does not grow ... in compact ears, but like oats, in loose
spikes."—_Stavorinus_, tr. i. 231.

1837.—"Parrots brought 900,000 loads of hill-PADDY daily, from the
marshes of Chandata,—mice husking the hill-PADDY, without breaking it,
converted it into rice."—_Turnour's Mahawanso_, 22.

1871.—"In Ireland Paddy makes riots, in Bengal raiyats make PADDY; and in
this lies the difference between the PADDY of green Bengal, and the Paddy
of the Emerald Isle."—_Govinda Samanta_, ii. 25.

1878.—"Il est établi un droit sur les riz et les PADDYS exportés de la
Colonie, excepté pour le Cambodge par la voie du fleuve."—_Courrier de
Saigon_, Sept. 20.

PADDY-BIRD, s. The name commonly given by Europeans to certain baser species of the family _Ardeidae_ or Herons, which are common in the rice-fields, close in the wake of grazing cattle. Jerdon gives it as the European's name for the _Ardeola leucoptera_, Boddaert, _andhā baglā_ ('blind heron') of the Hindus, a bird which is more or less coloured. But in Bengal, if we are not mistaken, it is more commonly applied to the pure white bird—_Herodias alba_, L., or _Ardea Torra_, Buch. Ham., and _Herodias egrettoides_, Temminck, or _Ardea putea_, Buch. Ham.

1727.—"They have also Store of wild Fowl; but who have a Mind to eat them
must shoot them. Flamingoes are large and good Meat. The PADDY-BIRD is
also good in their season."—_A. Hamilton_, i. 161; [ed. 1744, i. 162-3].

1868.—"The most common bird (in Formosa) was undoubtedly the PADI BIRD, a
species of heron (_Ardea prasinosceles_), which was constantly flying
across the padi, or rice-fields."—_Collingwood, Rambles of a Naturalist_,
44.

PADDY-FIELD, s. A rice-field, generally in its flooded state.

1759.—"They marched onward in the plain towards Preston's force, who,
seeing them coming, halted on the other side of a long morass formed by
PADDY-FIELDS."—_Orme_, ed. 1803, iii. 430.

1800.—"There is not a single PADDY-FIELD in the whole county, but plenty
of cotton ground (see REGUR) swamps, which in this wet weather are
delightful."—_Wellington_ to _Munro_, in _Despatches_, July 3.

1809.—"The whole country was in high cultivation, consequently the
PADDY-FIELDS were nearly impassable."—_Ld. Valentia_, i. 350.

PADRE, s. A priest, clergyman, or minister, of the Christian Religion; when applied by natives to their own priests, as it sometimes is when they speak to Europeans, this is only by way of accommodation, as 'church' is also sometimes so used by them.

The word has been taken up from the Portuguese, and was of course applied originally to Roman Catholic priests only. But even in that respect there was a peculiarity in its Indian use among the Portuguese. For P. della Valle (see below) notices it as a singularity of their practice at Goa that they gave the title of _Padre_ to secular priests, whereas in Italy this was reserved to the _religiosi_ or regulars. In Portugal itself, as Bluteau's explanation shows, the use is, or was formerly, the same as in Italy; but, as the first ecclesiastics who went to India were monks, the name apparently became general among the Portuguese there for all priests.

It is a curious example of the vitality of words that this one which had thus already in the 16th century in India a kind of abnormally wide application, has now in that country a still wider, embracing all Christian ministers. It is applied to the Protestant clergy at Madras early in the 18th century. A bishop is known as LORD (see LAT) PADRE. See LAT _Sahib_.

According to Leland the word is used in China in the form _pa-ti-li_.

1541.—"Chegando á Porta da Igreja, o sahirão a receber oito
PADRES."—_Pinto_, ch. lxix. (see _Cogan_, p. 85).

1584.—"It was the will of God that we found there two PADRES, the one an
Englishman, and the other a Flemming."—_Fitch_, in _Hakl._ ii. 381.

" "... had it not pleased God to put it into the minds of the
archbishop and other two PADRES of Jesuits of S. Paul's Colledge to stand
our friends, we might have rotted in prison."—_Newberrie_, _ibid._ ii.
380.

c. 1590.—"Learned monks also come from Europe, who go by the name of
PÁDRE. They have an infallible head called _Pápá_. He can change any
religious ordinances as he may think advisable, and kings have to submit
to his authority."—_Badāonī_, in _Blochmann's Āīn_, i. 182.

c. 1606.—"Et ut adesse PATRES comperiunt, minor exclamat PADRIGI,
PADRIGI, id est Domine Pater, Christianus sum."—_Jarric_, iii. 155.

1614.—"The PADRES make a church of one of their Chambers, where they say
Masse twice a day."—_W. Whittington_, in _Purchas_, i. 486.

1616.—"So seeing Master Terry whom I brought with me, he (the King)
called to him, PADRE you are very welcome, and this house is yours."—_Sir
T. Roe_, in _Purchas_, i. 564; [Hak. Soc. ii. 385].

1623.—"I Portoghesi chiamano anche i preti secolari PADRI, come noi i
religiosi...."—_P. della Valle_, ii. 586; [Hak. Soc. i. 142].

1665.—"They (Hindu Jogis) are impertinent enough to compare themselves
with our Religious Men they meet with in the _Indies_. I have often taken
pleasure to catch them, using much ceremony with them, and giving them
great respect; but I soon heard them say to one another, This _Franguis_
knows who we are, he hath been a great while in the _Indies_, he knows
that we are the PADRYS of the _Indians_. A fine comparison, said I,
within myself, made by an impertinent and idolatrous rabble of
Men!"—_Bernier_, E.T. 104; [ed. _Constable_, 323].

1675.—"The PADRE (or Minister) complains to me that he hath not that
respect and place of preference at Table and elsewhere that is due unto
him.... At his request I promised to move it at ye next meeting of ye
Councell. What this little Sparke may enkindle, especially should it
break out in ye Pulpit, I cannot foresee further than the inflaming of ye
dyning Roome w^{ch} sometimes is made almost intollerable hot upon other
Acc^{ts}."—_Mr. Puckle's Diary at Metchlapatam_, MS. in India Office.

1676.—"And whiles the French have no settlement near hand, the keeping
French PADRYS here instead of Portugueses, destroys the encroaching
growth of the Portugall interest, who used to entail Portugalism as well
as Christianity on all their converts."—_Madras Consns._, Feb. 29, in
_Notes and Exts._ i. p. 46.

1680.—"... where as at the Dedication of a New Church by the French
PADRYS and Portugez in 1675 guns had been fired from the Fort in honour
thereof, neither PADRY nor Portugez appeared at the Dedication of our
Church, nor as much as gave the Governor a visit afterwards to give him
joy of it."—_Ibid._ Oct. 28. No. III. p. 37.

c. 1692.—"But their greatest act of tyranny (at Goa) is this. If a
subject of these misbelievers dies, leaving young children, and no
grown-up son, the children are considered wards of the State. They take
them to their places of worship, their churches ... and the PADRIS, that
is to say the priests, instruct the children in the Christian religion,
and bring them up in their own faith, whether the child be a Mussulman
_saiyid_ or a Hindú _bráhman_."—_Kháfi Khán_, in _Elliot_, vii. 345.

1711.—"The Danish PADRE Bartholomew Ziegenbalgh, requests leave to go to
Europe in the first ship, and in consideration that he is head of a
Protestant Mission, espoused by the Right Reverend the Lord Archbishop of
Canterbury ... we have presumed to grant him his passage."—In _Wheeler_,
ii. 177.

1726.—"May 14. Mr. Leeke went with me to St. Thomas's Mount.... We
conversed with an old PADRE from Silesia, who had been 27 years in
India...."—_Diary of the Missionary Schultze_ (in _Notices of Madras_,
&c., 1858), p. 14.

" "May 17. The minister of the King of Pegu called on me. From him
I learned, through an interpreter, that Christians of all nations and
professions have perfect freedom at Pegu; that even in the Capital two
French, two Armenian, and two Portuguese PATRES, have their
churches...."—_Ibid._ p. 15.

1803.—"Lord Lake was not a little pleased at the Begum's loyalty, and
being a little elevated by the wine ... he gallantly advanced, and to the
utter dismay of her attendants, took her in his arms, and kissed her....
Receiving courteously the proffered attention, she turned calmly round to
her astonished attendants—'It is,' said she, 'the salute of a PADRE (or
priest) to his daughter.'"—_Skinner's Mil. Mem._ i. 293.

1809.—"The PADRE, who is a half cast Portuguese, informed me that he had
three districts under him."—_Ld. Valentia_, i. 329.

1830.—"Two fat naked Brahmins, bedaubed with paint, had been importuning
me for money ... upon the ground that they were PADRES."—_Mem. of Col.
Mountain_, iii.

1876.—"There is PADRE Blunt for example,—we always call them PADRES in
India, you know,—makes a point of never going beyond ten minutes, at any
rate during the hot weather."—_The Dilemma_, ch. xliii.

PADSHAW, PODSHAW, s. Pers.—Hind. _pādishāh_ (Pers. _pād_, _pāt_ 'throne,' _shāh_, 'prince'), an emperor; the Great MOGUL (q.v.); a king.

[1553.—"PATXIAH." See under POORUB.

[1612.—"He acknowledges no PADENSHAWE or King in Christendom but the
Portugals' King."—_Danvers, Letters_, i. 175.]

c. 1630.—"... round all the roome were placed tacite Mirzoes, Chauns,
Sultans, and Beglerbegs, above threescore; who like so many inanimate
Statues sat crosse-legg'd ... their backs to the wall, their eyes to a
constant object; not daring to speak to one another, sneeze, cough, spet,
or the like, it being held in the POTSHAW'S presence a sinne of too great
presumption."—_Sir T. Herbert_, ed. 1638, p. 169. At p. 171 of the same
we have POTSHAUGH; and in the edition of 1677, in a vocabulary of the
language spoken in Hindustan, we have "King, PATCHAW." And again: "Is the
King at Agra?... PUNSHAW _Agrameha_?" (_Pādishāh Agrā meṅ hai?_)—99-100.

1673.—"They took upon them without controul the Regal Dignity and Title
of PEDESHAW."—_Fryer_, 166.

1727.—"Aureng-zeb, who is now saluted PAUTSHAW, or Emperor, by the Army,
notwithstanding his Father was then alive."—_A. Hamilton_, i. 175, [ed.
1744].

PAGAR, s.

A. This word, the Malay for a 'fence, enclosure,' occurs in the sense of 'factory' in the following passage:

1702.—"Some other out-PAGARS or Factories, depending upon the Factory of
Bencoolen."—_Charters of the E.I. Co._ p. 324.

In some degree analogous to this use is the application, common among Hindustani-speaking natives, of the Hind.—Arab. word _iḥāṭa_, 'a fence, enclosure,' in the sense of _Presidency_: _Bombay kī_ [_kā_] _iḥāṭa_, _Bangāl kī_ [_kā_] _iḥāta_, a sense not given in Shakespear or Forbes; [it is given in Fallon and Platts. Mr. Skeat points out that the Malay word is _pāgar_, 'a fence,' but that it is not used in the sense of a 'factory' in the Malay Peninsula. In the following passage it seems to mean 'factory stock':

[1615.—"The King says that at her arrival he will send them their house
and PAGARR upon rafts to them."—_Foster, Letters_, iii. 151.]

B. (_pagār_). This word is in general use in the Bombay domestic dialect for wages, Mahr. _pagār_. It is obviously the Port. verb _pagar_, 'to pay,' used as a substantive.

[1875.—"... the heavy-browed sultana of some Gangetic station, whose
stern look palpably interrogates the amount of your monthly
PAGGAR."—_Wilson, Abode of Snow_, 46.]

PAGODA, s. This obscure and remarkable word is used in three different senses.

A. An idol temple; and also specifically, in China, a particular form of religious edifice, of which the famous "Porcelain tower" of Nanking, now destroyed, may be recalled as typical. In the 17th century we find the word sometimes misapplied to places of Mahommedan worship, as by Faria-y-Sousa, who speaks of the "PAGODA of Mecca."

B. An idol.

C. A coin long current in S. India. The coins so called were both gold and silver, but generally gold. The gold _pagoda_ was the _varāha_ or _hūn_ of the natives (see HOON); the former name (fr. Skt. for 'boar') being taken from the Boar avatār of Vishnu, which was figured on a variety of ancient coins of the South; and the latter signifying 'gold,' no doubt identical with _sonā_, and an instance of the exchange of _h_ and _s_. (See also PARDAO.)

Accounts at Madras down to 1818 were kept in _pagodas_, _fanams_, and _kās_ (see CASH); 8 _kās_ = 1 _fanam_, 42 _fanams_ = 1 _pagoda_. In the year named the rupee was made the standard coin.[195] The pagoda was then reckoned as equivalent to 3½ rupees.

In the suggestions of etymologies for this word, the first and most prominent meaning alone has almost always been regarded, and doubtless justly; for the other uses are deduceable from it. Such suggestions have been many.

Thus Chinese origins have been propounded in more than one form; _e.g._ _Pao-t'ah_, 'precious pile,' and _Poh-kuh-t'ah_ ('white-bones-pile').[196] Anything can be made out of Chinese monosyllables in the way of etymology; though no doubt it is curious that the first at least of these phrases is actually applied by the Chinese to the polygonal towers which in China foreigners specially call _pagodas_. Whether it be possible that this phrase may have been in any measure formed in imitation of _pagoda_, so constantly in the mouth of foreigners, we cannot say (though it would not be a solitary example of such borrowing—see NEELAM); but we can say with confidence that it is impossible _pagoda_ should have been taken from the Chinese. The quotations from Corsali and Barbosa set that suggestion at rest.

Another derivation is given (and adopted by so learned an etymologist as H. Wedgwood) from the Portuguese _pagão_, 'a pagan.' It is possible that this word may have helped to facilitate the Portuguese adoption of _pagoda_; it is not possible that it should have given rise to the word. A third theory makes _pagoda_ a transposition of DAGOBA. The latter is a genuine word, used in Ceylon, but known in Continental India, since the extinction of Buddhism, only in the most rare and exceptional way.

A fourth suggestion connects it with the Skt. _bhagavat_, 'holy, divine,' or _Bhagavatī_, applied to Durgā and other goddesses; and a fifth makes it a corruption of the Pers. _but-kadah_, 'idol-temple'; a derivation given below by Ovington. There can be little doubt that the origin really lies between these two.

The two contributors to this book are somewhat divided on this subject:—

(1) Against the derivation from _bhagavat_, 'holy,' or the Mahr. form _bhagavant_, is the objection that the word _pagode_ from the earliest date has the final _e_, which was necessarily pronounced. Nor is _bhagavant_ a name for a temple in any language of India. On the other hand _but-kadah_ is a phrase which the Portuguese would constantly hear from the Mahommedans with whom they chiefly had to deal on their first arrival in India. This is the view confidently asserted by Reinaud (_Mémoires sur l'Inde_, 90), and is the etymology given by Littré.

As regards the coins, it has been supposed, naturally enough, that they were called _pagoda_, because of the figure of a temple which some of them bear; and which indeed was borne by the _pagodas_ of the Madras Mint, as may be seen in Thomas's _Prinsep_, pl. xlv. But in fact coins with this impress were first struck at Ikkeri at a date _after_ the word _pagode_ was already in use among the Portuguese. However, nearly all bore on one side a rude representation of a Hindu deity (see _e.g._ Kṛishṇarāja's pagoda, c. 1520), and sometimes two such images. Some of these figures are specified by Prinsep (_Useful Tables_, p. 41), and Varthema speaks of them: "These _pardai_ ... have two devils stamped upon one side of them, and certain letters on the other" (115-116). Here the name may have been appropriately taken from _bhagavat_ (A. B.).

On the other hand, it may be urged that the resemblance between _but-kadah_ and _pagode_ is hardly close enough, and that the derivation from _but-kadah_ does not easily account for all the uses of the word. Indeed, it seems admitted in the preceding paragraph that _bhagavat_ may have had to do with the origin of the word in one of its meanings.

Now it is not possible that the word in all its applications may have had its origin from _bhagavat_, or some current modification of that word? We see from Marco Polo that such a term was currently known to foreign visitors of S. India in his day—a term almost identical in sound with _pagoda_, and bearing in his statement a religious application, though not to a temple.[197] We thus have four separate applications of the word _pacauta_, or _pagoda_, picked up by foreigners on the shores of India from the 13th century downwards, viz. to a Hindu ejaculatory formula, to a place of Hindu worship, to a Hindu idol, to a Hindu coin with idols represented on it. Is it not possible that _all_ are to be traced to _bhagavat_, 'sacred,' or to _Bhagavat_ and _Bhagavatī_, used as names of divinities—of Buddha in Buddhist times or places, of Kṛishṇa and Durgā in Brahminical times and places? (uses which are _fact_). How common was the use of _Bhagavatī_ as the name of an object of worship in Malabar, may be seen from an example. Turning to Wilson's work on the Mackenzie MSS., we find in the list of local MS. tracts belonging to Malabar, the repeated occurrence of _Bhagavati_ in this way. Thus in this section of the book we have at p. xcvi. (vol. ii.) note of an account "of a temple of _Bhagavati_"; at p. ciii. "Temple of Mannadi _Bhagavati_ goddess ..."; at p. civ. "Temple of Mangombu _Bhagavati_ ..."; "Temple of Paddeparkave _Bhagavati_ ..."; "Temple of the goddess Pannáyennar Kave _Bhagavati_ ..."; "Temple of the goddess Patáli _Bhagavati_ ..."; "Temple of _Bhagavati_ ..."; p. cvii., "Account of the goddess _Bhagavati_ at, &c. ..."; p. cviii., "Acc. of the goddess Yalanga _Bhagavati_," "Acc. of the goddess Vallur _Bhagavati_." The term _Bhagavati_ seems thus to have been very commonly attached to objects of worship in Malabar temples (see also _Fra Paolino_, p. 79 and p. 57, quoted under C. below). And it is very interesting to observe that, in a paper on "Coorg Superstitions," Mr. Kittel notices parenthetically that Bhadrā Kālī (_i.e._ Durgā) is "also called POGŎDI, _Pavodi_, a _tadbhava_ of BAGAVATI" (_Ind. Antiq._ ii. 170)—an incidental remark that seems to bring us very near the possible origin of _pagode_. It is most probable that some form like _pogodi_ or _pagode_ was current in the mouths of foreign visitors before the arrival of the Portuguese; but if the word was of Portuguese origin there may easily have been some confusion in their ears between _Bagavati_ and _but-kadah_ which shaped the new word. It is no sufficient objection to say that _bhagavati_ is not a term applied by the natives to a temple; the question is rather what misunderstanding and mispronunciation by foreigners of a native term may probably have given rise to the term?—(H. Y.)

Since the above was written, Sir Walter Elliot has kindly furnished a note, of which the following is an extract:—

"I took some pains to get at the origin of the word when at Madras, and the conclusion I came to was that it arose from the term used generally for the object of their worship, viz., _Bhagavat_, 'god'; _bhagavati_, 'goddess.'

"Thus, the Hindu temple with its lofty _gopuram_ or propylon at once attracts attention, and a stranger enquiring what it was, would be told, 'the house or place of _Bhagavat_.' The village divinity throughout the south is always a form of _Durga_, or, as she is commonly called, simply '_Devi_' (or _Bhagavati_, 'the goddess').... In like manner a figure of _Durga_ is found on most of the gold _Huns_ (_i.e._ _pagoda_ coins) current in the Dakhan, and a foreigner inquiring what such a coin was, or rather what was the form stamped upon it, would be told it was 'the goddess,' _i.e._, it was '_Bhagavati_.'"

As my friend, Dr. Burnell, can no longer represent his own view, it seems right here to print the latest remarks of his on the subject that I can find. They are in a letter from Tanjore, dated March 10, 1880:—

"I think I overlooked a remark of yours regarding my observation that the _e_ in _Pagode_ was pronounced, and that this was a difficulty in deriving it from _Bhagavat_. In modern Portuguese _e_ is _not_ sounded, but verses show that it was in the 16th century. Now, if there is a final vowel in _Pagoda_, it must come from _Bhagavati_; but though the goddess is and was worshipped to a certain extent in S. India, it is by other names (_Amma_, &c.). Gundert and Kittel give '_Pogodi_' as a name of a Durga temple, but assuredly this is no corruption of _Bhagavati_, but _Pagoda_! Malayālam and Tamil are full of such adopted words. _Bhagavati_ is little used, and the goddess is too insignificant to give rise to _pagoda_ as a general name for a temple.

"_Bhagavat_ can only appear in the S. Indian languages in its (Skt.) nominative form _bhagavān_ (Tamil _paγuvān_). As such, in Tamil and Malayālam it equals Vishnu or Siva, which would suit. But _pagoda_ can't be got out of _bhagavān_; and if we look to the N. Indian forms, _bhagavant_, &c., there is the difficulty about the _e_, to say nothing about the _nt_."

The use of the word by Barbosa at so early a date as 1516, and its application to a particular class of temples must not be overlooked.

A.—

1516.—"There is another sect of people among the Indians of Malabar,
which is called _Cujaven_ [_Kushavan_, _Logan_, _Malabar_, i. 115]....
Their business is to work at baked clay, and tiles for covering houses,
with which the temples and Royal buildings are roofed.... Their idolatry
and their idols are different from those of the others; and in their
houses of prayer they perform a thousand acts of witchcraft and
necromancy; they call their temples PAGODES, and they are separate from
the others."—_Barbosa_, 135. This is from Lord Stanley of Alderley's
translation from a Spanish MS. The Italian of Ramusio reads: "nelle loro
orationi fanno molte strigherie e necromãtie, le quali chiamano PAGODES,
differenti assai dall' altre" (_Ramusio_, i. f. 308_v_.). In the
Portuguese MS. published by the Lisbon Academy in 1812, the words are
altogether absent; and in interpolating them from Ramusio the editor has
given the same sense as in Lord Stanley's English.

1516.—"In this city of Goa, and all over India, there are an infinity of
ancient buildings of the Gentiles, and in a small island near this,
called Dinari, the Portuguese, in order to build the city, have destroyed
an ancient temple called PAGODE, which was built with marvellous art, and
with ancient figures wrought to the greatest perfection in a certain
black stone, some of which remain standing, ruined and shattered, because
these Portuguese care nothing about them. If I can come by one of these
shattered images I will send it to your Lordship, that you may perceive
how much in old times sculpture was esteemed in every part of the
world."—Letter of _Andrea Corsali_ to _Giuliano de'Medici_, in _Ramusio_,
i. f. 177.

1543.—"And with this fleet he anchored at Coulão (see QUILON) and landed
there with all his people. And the Governor (Martim Afonso de Sousa) went
thither because of information he had of a PAGODE which was quite near in
the interior, and which, they said, contained much treasure.... And the
people of the country seeing that the Governor was going to the PAGODE,
they sent to offer him 50,000 pardaos not to go."—_Correa_, iv. 325-326.

1554.—"And for the monastery of Santa Fee 845,000 _reis_ yearly, besides
the revenue of the PAGUODES which His Highness bestowed upon the said
House, which gives 600,000 reis a year...."—_Botelho, Tombo_, in
_Subsidios_, 70.

1563.—"They have (at Baçaim) in one part a certain island called Salsete,
where there are two PAGODES or houses of idolatry."—_Garcia_, f. 211_v_.

1582.—"... PAGODE, which is the house of praiers to their
Idolls."—_Castañeda_ (by N. L.), f. 34.

1594.—"And as to what you have written to me, viz., that although you
understand how necessary it was for the increase of the Christianity of
those parts to destroy all the PAGODAS and mosques (_pagodes e
mesquitas_), which the Gentiles and the Moors possess in the fortified
places of this State...." (The King goes on to enjoin the Viceroy to
treat this matter carefully with some theologians and canonists of those
parts, but not to act till he shall have reported to the King).—Letter
from the _K. of Portugal_ to the _Viceroy_, in _Arch. Port. Orient._,
Fasc. 3, p. 417.

1598.—"... houses of Diuels [Divels] which they call
PAGODES."—_Linschoten_, 22; [Hak. Soc. i. 70].

1606.—Gouvea uses PAGODE both for a temple and for an idol, _e.g._, see
f. 46_v_, f. 47.

1630.—"That he should erect PAGODS for God's worship, and adore images
under green trees."—_Lord, Display_, &c.

1638.—"There did meet us at a great POGODO or PAGOD, which is a famous
and sumptuous Temple (or Church)."—_W. Bruton_, in _Hakl._ v. 49.

1674.—"Thus they were carried, many flocking about them, to a PAGOD or
Temple" (_pagode_ in the orig.).—_Steven's Faria y Sousa_, i. 45.

1674.—"PAGOD (quasi Pagan-God), an Idol or false god among the Indians;
also a kind of gold coin among them equivalent to our
Angel."—_Glossographia_, &c., by T. S.

1689.—"A PAGODA ... borrows its Name from the _Persian_ word _Pout_,
which signifies Idol; thence _Pout-Gheda_, a Temple of False Gods, and
from thence PAGODE."—_Ovington_, 159.

1696.—"... qui eussent élévé des PAGODES au milieu des villes."—_La
Bruyère, Caractères_, ed. _Jouast_, 1881, ii. 306.

[1710.—"In India we use this word pagoda (PAGODES) indiscriminately for
idols or temples of the Gentiles."—_Oriente Conquistado_, vol. i. Conq.
i. Div. i. 53.]

1717.—"... the PAGODS, or Churches."—_Phillip's Account_, 12.

1727.—"There are many ancient PAGODS or Temples in this country, but
there is one very particular which stands upon a little Mountain near
_Vizagapatam_, where they worship living Monkies."—_A. Hamilton_, i. 380
[ed. 1744].

1736.—"PÁGOD [incert. etym.], an idol's temple in China."—_Bailey's
Dict._ 2nd ed.

1763.—"These divinities are worshipped in temples called PAGODAS in every
part of Indostan."—_Orme, Hist._ i. 2.

1781.—"During this conflict (at Chillumbrum), all the Indian females
belonging to the garrison were collected at the summit of the highest
PAGODA, singing in a loud and melodious chorus hallelujahs, or songs of
exhortation, to their people below, which inspired the enemy with a kind
of frantic enthusiasm. This, even in the heat of the attack, had a
romantic and pleasing effect, the musical sounds being distinctly heard
at a considerable distance by the assailants."—_Munro's Narrative_, 222.

1809.—

"In front, with far stretch'd walls, and many a tower,
Turret, and dome, and pinnacle elate,
The huge PAGODA seemed to load the land."
_Kehama_, viii. 4.

[1830.—"... PAGODAS, which are so termed from _paug_, an idol, and
_ghoda_, a temple (!)...."—_Mrs. Elwood, Narrative of a Journey Overland
from England_, ii. 27.]

1855.—"... Among a dense cluster of palm-trees and small PAGODAS, rises a
colossal Gaudama, towering above both, and, Memnon-like, glowering before
him with a placid and eternal smile."—_Letters from the Banks of the
Irawadee, Blackwood's Mag._, May, 1856.

B.—

1498.—"And the King gave the letter with his own hand, again repeating
the words of the oath he had made, and swearing besides by his PAGODES,
which are their idols, that they adore for gods...."—_Correa, Lendas_, i.
119.

1582.—"The Divell is oftentimes in them, but they say it is one of their
Gods or PAGODES."—_Castañeda_ (tr. by N. L.), f. 37.

[In the following passage from the same author, as Mr. Whiteway points out, the word is used in both senses, a temple and an idol:

"In Goa I have seen this festival in a PAGODA, that stands in the island
of Divar, which is called Çapatu, where people collect from a long
distance; they bathe in the arm of the sea between the two islands, and
they believe ... that on that day the idol (PAGODE) comes to that water,
and they cast in for him much betel and many plantains and sugar-canes;
and they believe that the idol (PAGODE) eats those things."—_Castanheda_,
ii. ch. 34. In the orig., PAGODE when meaning a temple has a small, and
when the idol, a capital, _P_.]

1584.—"La religione di queste genti non si intende per esser differenti
sette fra loro; hanno certi lor PAGODI che son gli idoli...."—Letter of
_Sassetti_, in _De Gubernatis_, 155.

1587.—"The house in which his PAGODE or idol standeth is covered with
tiles of silver."—_R. Fitch_, in _Hakl._ ii. 391.

1598.—"... The PAGODES, their false and divelish idols."—_Linschoten_,
26; [Hak. Soc. i. 86].

1630.—"... so that the Bramanes under each green tree erect temples to
PAGODS...."—_Lord, Display_, &c.

c. 1630.—"Many deformed PAGOTHAS are here worshipped; having this
ordinary evasion that they adore not Idols, but the _Deumos_ which they
represent."—_Sir T. Herbert_, ed. 1665, p. 375.

1664.—

"Their classic model proved a maggot,
Their Directory an Indian PAGOD."
_Hudibras_, Pt. II. Canto i.

1693.—"... For, say they, what is the PAGODA? it is an image or
stone...."—In _Wheeler_, i. 269.

1727.—"... the Girl with the Pot of Fire on her Head, walking all the Way
before. When they came to the End of their journey ... where was placed
another black stone PAGOD, the Girl set her Fire before it, and run stark
mad for a Minute or so."—_A. Hamilton_, i. 274 [ed. 1744].

c. 1737.—

"See thronging millions to the PAGOD run,
And offer country, Parent, wife or son."
_Pope, Epilogue to Sat._ I.

1814.—"Out of town six days. On my return, find my poor little PAGOD,
Napoleon, pushed off his pedestal;—the thieves are in Paris."—Letter of
_Byron's_, April 8, in _Moore's Life_, ed. 1832, iii. 21.

C.—

c. 1566.—"Nell' vscir poi li caualli Arabi di Goa, si paga di datio
quaranta due PAGODI per cauallo, et ogni PAGODO val otto lire alia nostra
moneta; e sono monete d'oro; de modo che li caualli Arabi sono in gran
prezzo in que' paesi, come sarebbe trecento quattro cento, cinque cento,
e fina mille ducati l'vno."—_C. Federici_, in _Ramusio_, iii. 388.

1597.—"I think well to order and decree that the PAGODES which come from
without shall not be current unless they be of forty and three points
(assay?) conformable to the first issue, which is called of _Agra_, and
which is of the same value as that of the _San Tomes_, which were issued
in its likeness."—_Edict of the King_, in _Archiv. Port. Orient._ iii.
782.

1598.—"There are yet other sorts of money called PAGODES.... They are
Indian and Heathenish money with the picture of a Diuell vpon them, and
therefore are called PAGODES...."—_Linschoten_, 54 and 69; [Hak. Soc. i.
187, 242].

1602.—"And he caused to be sent out for the Kings of the Decan and Canara
two thousand horses from those that were in Goa, and this brought the
King 80,000 PAGODES, for every one had to pay forty as duty. These were
imported by the Moors and other merchants from the ports of Arabia and
Persia; in entering Goa they are free and uncharged, but on leaving that
place they have to pay these duties."—_Couto_, IV. vi. 6.

[ " "... with a sum of gold PAGODES, a coin of the upper country
(Balagate), each of which is worth 500 _reis_ (say 11s. 3d.; the usual
value was 360 _reis_)."—_Ibid._ VII. i. 11.]

1623.—"... An Indian Gentile Lord called Rama Rau, who has no more in all
than 2000 PAGOD [PAYGODS] of annual revenue, of which again he pays about
800 to Venktapà Naieka, whose tributary he is...."—_P. della Valle_, ii.
692; [Hak. Soc. ii. 306].

1673.—"About this time the Rajah ... was weighed in Gold, and poised
about 16,000 PAGODS."—_Fryer_, 80.

1676.—"For in regard these PAGODS are very thick, and cannot be clipt,
those that are Masters of the trade, take a Piercer, and pierce the PAGOD
through the side, halfway or more, taking out of one piece as much Gold
as comes to two or three Sous."—_Tavernier_, E.T. 1684, ii. 4; [_Ball_,
ii. 92].

1780.—"Sir Thomas Rumbold, Bart., resigned the Government of Fort St.
George on the Mg. of the 9th inst., and immediately went on board the
General Barker. It is confidently reported that he has not been able to
accumulate a very large Fortune, considering the long time he has been at
Madrass; indeed people say it amounts to only 17 Lacks and a half of
PAGODAS, or a little more than £600,000 sterling."—_Hicky's Bengal
Gazette_, April 15.

1785.—"Your servants have no Trade in this country, neither do you pay
them high wages, yet in a few years they return to England with many lacs
of PAGODAS."—_Nabob of Arcot_, in _Burke's Speech on the Nabob's Debts,
Works_, ed. 1852, iv. 18.

1796.—"La Bhagavadi, moneta d'oro, che ha l'immagine della dea Bhagavadi,
nome corrotto in PAGODI O PAGODE dagli Europei, è moneta rotonda,
convessa in una parte...."—_Fra Paolino,_ 57.

1803.—"It frequently happens that in the bazaar, the star PAGODA
exchanges for 4 rupees, and at other times for not more than
3."—_Wellington, Desp._, ed. 1837, ii. 375.

PAGODA-TREE. A slang phrase once current, rather in England than in India, to express the openings to rapid fortune which at one time existed in India. [For the original meaning, see the quotation from Ryklof Van Goens under BO TREE. Mr. Skeat writes: "It seems possible that the idea of a coin tree may have arisen from the practice, among some Oriental nations at least, of making CASH in moulds, the design of which is based on the plan of a tree. On the E. coast of the Malay Peninsula the name _cash-tree_ (_poko' pitis_) is applied to cash cast in this form. Gold and silver tributary trees are sent to Siam by the tributary States: in these the leaves are in the shape of ordinary tree leaves."]

1877.—"India has been transferred from the regions of romance to the
realms of fact ... the mines of Golconda no longer pay the cost of
working, and the PAGODA-TREE has been stripped of all its golden
fruit."—_Blackwood's Magazine_, 575.

1881.—"It might be mistaken ... for the work of some modern architect,
built for the Nabob of a couple of generations back, who had enriched
himself when the PAGODA-TREE was worth the shaking."—_Sat. Review_, Sept.
3, p. 307.

PAHLAVI, PEHLVI. The name applied to the ancient Persian language in that phase which prevailed from the beginning of the Sassanian monarchy to the time when it became corrupted by the influence of Arabic, and the adoption of numerous Arabic words and phrases. The name _Pahlavi_ was adopted by Europeans from the Parsi use. The language of Western Persia in the time of the Achaemenian kings, as preserved in the cuneiform inscriptions of Persepolis, Behistun, and elsewhere, is nearly akin to the dialects of the ZEND-AVESTA, and is characterised by a number of inflections agreeing with those of the Avesta and of Sanskrit. The dissolution of inflectional terminations is already indicated as beginning in the later Achaemenian inscriptions, and in many parts of the Zend-Avesta, but its course cannot be traced, as there are no inscriptions in Persian language during the time of the Arsacidae; and it is in the inscriptions on rocks and coins of Ardakhshīr-i-Pāpaḳān (A.D. 226-240)—the Ardashīr Babagān of later Persian—that the language emerges in a form of that which is known as Pahlavi. "But, strictly speaking, the medieval Persian language is called Pahlavi when it is written in one of the characters used before the invention of the modern Persian alphabet, and in the peculiarly enigmatical mode adopted in Pahlavi writings.... Like the Assyrians of old, the Persians of Parthian times appear to have borrowed their writing from a foreign race. But, whereas the Semitic Assyrians adopted a Turanian syllabary, these later Aryan Persians accepted a Semitic alphabet. Besides the alphabet, however, which they could use for spelling their own words, they transferred a certain number of complete Semitic words to their writings as representatives of the corresponding words in their own language.... The use of such Semitic words, scattered about in Persian sentences, gives Pahlavi the motley appearance of a compound language.... But there are good reasons for supposing that the language was never spoken as it was written. The spoken language appears to have been pure Persian; the Semitic words being merely used as written representatives, or _logograms_, of the Persian words which were spoken. Thus, the Persians would write _malkân malkâ_, 'King of Kings,' but they would read _shâhân shâh_.... As the Semitic words were merely a Pahlavi mode of writing their Persian equivalents (just as 'viz.' is a mode of writing 'namely' in English[198]), they disappeared with the Pahlavi writing, and the Persians began at once to write all their words with their new alphabet, just as they pronounced them" (_E. W. West, Introd. to Pahlavi Texts_, p. xiii.; _Sacred Books of the East_, vol. v.).[199]

Extant Pahlavi writings are confined to those of the Parsis, translations from the Avesta, and others almost entirely of a religious character. Where the language is transcribed, either in the Avesta characters, or in those of the modern Persian alphabet, and freed from the singular system indicated above, it is called Pazand (see PAZEND); a term supposed to be derived from the language of the Avesta, _paitizanti_, with the meaning 're-explanation.'

Various explanations of the term _Pahlavi_ have been suggested. It seems now generally accepted as a changed form of the _Parthva_ of the cuneiform inscriptions, the Parthia of Greek and Roman writers. The Parthians, though not a Persian race, were rulers of Persia for five centuries, and it is probable that everything ancient, and connected with the period of their rule, came to be called by this name. It is apparently the same word that in the form _pahlav_ and _pahlavān_, &c., has become the appellation of a warrior or champion in both Persian and Armenian, originally derived from that most warlike people the Parthians. (See PULWAUN.) Whether there was any identity between the name thus used, and that of _Pahlava_, which is applied to a people mentioned often in Sanskrit books, is a point still unsettled.

The meaning attached to the term _Pahlavi_ by Orientals themselves, writing in Arabic or Persian (exclusive of Parsis), appears to have been 'Old Persian' in general, without restriction to any particular period or dialect. It is thus found applied to the cuneiform inscriptions at Persepolis. (Derived from _West_ as quoted above, and from _Haug's Essays_, ed. London, 1878.)

c. 930.—"Quant au mot _dirafeh_, en PEHLVI (_al-fahlviya_) c'est à dire
dans la langue primitive de la Perse, il signifie drapeau, pique et
étendard."—_Maṣ'ūdī_, iii. 252.

c. A.D. 1000.—"Gayômarth, who was called _Girshâh_, because _Gir_ means
in PAHLAVÎ _a mountain_...."—_Albîrûnî, Chronology_, 108.

PAILOO, s. The so-called 'triumphal arches,' or gateways, which form so prominent a feature in Chinese landscape, really monumental erections in honour of deceased persons of eminent virtue. Chin. _pai_, 'a tablet,' and _lo_, 'a stage or erection.' Mr. Fergusson has shown the construction to have been derived from India with Buddhism (see _Indian and Eastern Architecture_, pp. 700-702). [So the _Torii_ of Japan seem to represent Skt. _toraṇa_, 'an archway' (see _Chamberlain, Things Japanese_, 3rd ed. 407 _seq._).]

PÁLAGILÁSS, s. This is domestic Hind. for 'Asparagus' (_Panjab N. & Q._ ii. 189).

PALANKEEN, PALANQUIN, s. A box-litter for travelling in, with a pole projecting before and behind, which is borne on the shoulders of 4 or 6 men—4 always in Bengal, 6 sometimes in the Telugu country.

The origin of the word is not doubtful, though it is by no means clear how the Portuguese got the exact form which they have handed over to us. The nasal termination may be dismissed as a usual Portuguese addition, such as occurs in _mandarin_, _Baçaim_ (_Wasai_), and many other words and names as used by them. The basis of all the forms is Skt. _paryañka_, or _palyañka_, 'a bed,' from which we have Hind. and Mahr. _palang_, 'a bed,' Hind. _pālkī_, 'a palankin,' [Telugu _pallakī_, which is perhaps the origin of the Port. word], Pali _pallanko_, 'a couch, bed, litter, or palankin' (_Childers_), and in Javanese and Malay _palañgki_, 'a litter or sedan' (_Crawfurd_).[200]

It is curious that there is a Spanish word _palanca_ (L. Lat. _phalanga_) for a pole used to carry loads on the shoulders of two bearers (called in Sp. _palanquinos_); a method of transport more common in the south than in England, though even in old English the thing has a name, viz. 'a cowle-staff' (see _N.E.D._). It is just possible that this word (though we do not find it in the Portuguese dictionaries) may have influenced the form in which the early Portuguese visitors to India took up the word.

The _thing_ appears already in the _Rāmāyana_. It is spoken of by Ibn Batuta and John Marignolli (both c. 1350), but neither uses this Indian name; and we have not found evidence of _pālkī_ older than Akbar (see _Elliot_, iv. 515, and _Āīn_, i. 254).

As drawn by Linschoten (1597), and as described by Grose at Bombay (c. 1760), the palankin was hung from a bamboo which bent in an arch over the vehicle; a form perhaps not yet entirely obsolete in native use. Williamson (_V. M._, i. 316 _seqq._) gives an account of the different changes in the fashion of palankins, from which it would appear that the present form must have come into use about the end of the 18th century. Up to 1840-50 most people in Calcutta kept a palankin and a set of bearers (usually natives of Orissa—see OORIYA), but the practice and the vehicle are now almost, if not entirely, obsolete among the better class of Europeans. Till the same period the palankin, carried by relays of bearers, laid out by the post-office, or by private CHOWDRIES (q.v.), formed the chief means of accomplishing extensive journeys in India, and the elder of the present writers has undergone hardly less than 8000 or 9000 miles of travelling in going considerable distances (excluding minor journeys) after this fashion. But in the decade named, the palankin began, on certain great roads, to be superseded by the _dawk_-GARRY (a PALKEE-GARRY or palankin-carriage, horsed by ponies posted along the road, under the post-office), and in the next decade to a large extent by railway, supplemented by other wheel-carriage, so that the palankin is now used rarely, and only in out-of-the-way localities.

c. 1340.—"Some time afterwards the pages of the Mistress of the Universe
came to me with a _dūla_.... It is like a bed of state ... with a pole of
wood above ... this is curved, and made of the Indian cane, solid and
compact. Eight men, divided into two relays, are employed in turn to
carry one of these; four carry the palankin whilst four rest. These
vehicles serve in India the same purpose as donkeys in Egypt; most people
use them habitually in going and coming. If a man has his own slaves, he
is carried by them; if not he hires men to carry him. There are also a
few found for hire in the city, which stand in the bazars, at the
Sultan's gate, and also at the gates of private citizens."—_Ibn Batuta_,
iii. 386.

c. 1350.—"Et eciam homines et mulieres portant super scapulas in lecticis
de quibus in Canticis: _ferculum fecit sibi Salomon de lignis Libani_, id
est lectulum portatilem sicut portabar ego in Zayton et in
India."—_Marignolli_ (see _Cathay_, &c., p. 331).

1515.—"And so assembling all the people made great lamentation, and so
did throughout all the streets the women, married and single, in a
marvellous way. The captains lifted him (the dead Alboquerque), seated as
he was in a chair, and placed him on a PALANQUIM, so that he was seen by
all the people; and João Mendes Botelho, a knight of Afonso
d'Alboquerque's making (who was) his Ancient, bore the banner before the
body."—_Correa, Lendas_, II. i. 460.

1563.—"... and the branches are for the most part straight except some
... which they twist and bend to form the canes for PALENQUINS and
portable chairs, such as are used in India."—_Garcia_, f. 194.

1567.—"... with eight Falchines (_fachini_), which are hired to carry the
PALANCHINES, eight for a PALANCHINE (_palanchino_), foure at a time."—_C.
Frederike_, in _Hakl._ ii. 348.

1598.—"... after them followeth the bryde between two _Commeres_, each in
their PALLAMKIN, which is most costly made."—_Linschoten_, 56; [Hak. Soc.
i. 196].

1606.—"The PALANQUINS covered with curtains, in the way that is usual in
this Province, are occasion of very great offences against God our Lord"
... (the Synod therefore urges the Viceroy to prohibit them altogether,
and) ... "enjoins on all ecclesiastical persons, on penalty of sentence
of excommunication, and of forfeiting 100 _pardaos_ to the church
court[201] not to use the said PALANQUINS, made in the fashion above
described."—4th Act of 5th Council of Goa, in _Archiv. Port. Orient._,
fasc. 4. (See also under BOY.)

The following is the remonstrance of the city of Goa against the ecclesiastical action in this matter, addressed to the King:

1606.—"Last year this City gave your Majesty an account of how the
Archbishop Primate proposed the issue of orders that the women should go
with their PALANQUINS uncovered, or at least half uncovered, and how on
this matter were made to him all the needful representations and
remonstrances on the part of the whole community, giving the reasons
against such a proceeding, which were also sent to Your Majesty.
Nevertheless in a Council that was held this last summer, they dealt with
this subject, and they agreed to petition Your Majesty to order that the
said PALANQUINS should travel in such a fashion that it could be seen who
was in them.