Indian Antiquary Vol 24

Based on the provided text from the "Indian Antiquary, Vol. 24" (1895), here's a comprehensive summary focusing on the Jain and related content:

Overall Context:

The Indian Antiquary, Volume 24, published in 1895, is a scholarly journal dedicated to Oriental research across various disciplines including archaeology, epigraphy, ethnology, history, folklore, languages, literature, numismatics, philosophy, and religion. This particular volume features a wide range of articles and notes contributed by various scholars.

Jain and Related Content:

While the provided text is a journal of general Oriental research and not exclusively Jain text, it does contain elements relevant to Jainism and its cultural context in ancient India:

1. "On the Dates of the Saka Era in Inscriptions" by Professor F. Kielhorn:

   • This extensive article (pages 1-17, and continuing) is crucial for understanding Indian chronology. The Saka era is a significant calendar system used in ancient India, and its accurate dating is vital for historical studies, including the history of Jainism.
   • The article meticulously analyzes numerous inscriptions, identifying discrepancies and irregularities in dating. While not specifically Jain, understanding the dating of inscriptions is fundamental to the epigraphy and history of Jainism.
   • The text mentions various dynasties and kingdoms like the Rashtrakuta, Western Chalukya, Early Chalukya, Hoysala, and Vijayanagara, all of whom had periods of interaction with and patronage of Jainism.

2. "Notes on the Spirit Basis of Belief and Custom" by J. M. Campbell:

   • This multi-part article (starting on page 17 and continuing) explores the underlying beliefs and customs related to spirits across various cultures, including those in India.
   • Fire: The article notes that Hindus give a leading place to fire in ceremonies, believing it scares spirits. This practice is relevant to understanding broader Indian religious practices that might have influenced or coexisted with Jainism.
   • Water: The article extensively discusses the use of water in purification rituals, the worship of sacred rivers and pools, and various customs related to it. Water is considered a spirit-scarer and purifier in many Indian traditions, which would have been part of the cultural milieu in which Jainism developed.
   • Metals: The article discusses the belief in the power of metals, particularly iron, gold, and copper, to ward off spirits. This is relevant to the material culture and potentially ritualistic practices that might have been shared across different religious traditions.
   • Garlic: The article notes the belief in garlic's spirit-scaring properties, linking it to its Sanskrit name meaning "foreigner's root." This indicates the widespread belief in the apotropaic qualities of certain substances.
   • Cross: The article delves into the widespread belief in the spirit-scaring power of crosses and crossed lines, including the Jain svastika. It notes the svastika as an "end-guarded cross" and connects it to the idea of protecting a guardian. This is a direct and significant connection to Jain symbolism. The article highlights the svastika's use in India, Tibet, China, and Japan, and its potential origins in earlier beliefs about crossed lines scaring spirits.
   • Clothes: The article notes the use of clothes, particularly specific colours like yellow, red, and black, as a means to ward off evil spirits. This touches upon the material culture and symbolism relevant to understanding religious practices in India.
   • Dancing: The article describes dancing as a phase of spirit worship, where dancers are believed to be possessed or influenced by spirits. This provides insight into folk religious practices that existed alongside Jainism.
   • Dung: The article extensively details the use of various forms of dung (cow, pig, human, etc.) for medicinal and purificatory purposes, often linked to driving away spirits. This reflects ancient beliefs about purification and the power of certain substances against spiritual influences.
   • Earth: The article discusses the use of earth in various rituals, including purification and as a protective element. The mention of earth from white-ant hills being sacred to Hindus is notable.
   • Eggs: The article notes the belief in eggs as a spirit-scarer and their use in various rituals, including those for new mothers and children.
   • Feasting: Feasting is described as a spirit-housing rite, where participants are believed to be "inspirited" by ancestral spirits.
   • Flowers: The article notes the sacredness of flowers in many cultures, including India, where they are used in rituals to appease gods and, by extension, to influence or manage spiritual presences. The mention of flowers in the context of pleasing "friendly spirits (iwi-ka)" and frightening away "demons (iwi-pot)" is particularly relevant.
   • Flags: The article discusses the use of flags as lucky charms that scare fiends and house guardians.
   • Fire: Fire is highlighted as a primary article that scares spirits, used in various rituals for protection, purification, and warding off evil.
   • Huts and Village Poles: The article describes Nicobarese village poles planted to "scare away evil spirits." This points to specific cultural practices related to animism and spirit appeasement, which are important for understanding the broader religious landscape.
   • Spears and Harpoons: Some of these items are noted as being used in rituals related to mourning, suggesting their connection to appeasing or managing spirits of the deceased.
   • Fighting sticks and hats: The use of these items in sham fights "to gratify the departed spirits" shows a direct link to practices involving the appeasement of ancestral spirits.
   • Bows and Arrows: While primarily tools, their mention in the context of Nicobarese objects provides cultural context.
   • Traps and Cages: The Nicobarese use of net-traps and cages to entrap "evil spirits" for removal to sea is a fascinating example of direct engagement with believed malevolent spiritual entities.
   • The Lolo Written Character: This section features an article by E. H. Parker, presenting transcriptions and analysis of Lolo manuscripts. While not directly Jain, it showcases the journal's breadth in covering diverse scripts and languages of the East, which would be relevant to the study of ancient Indian scripts that might have influenced or been influenced by Jain traditions.

3. "The Lolo Written Character" by E. H. Parker:

   • This article discusses the Lolo people's unique written language, including analysis of their manuscripts. While distinct from Jainism, the journal's interest in diverse scripts and languages is noteworthy for comparative philological studies that might touch upon the evolution of Indian scripts.

Key Observations Relevant to Jainism:

• Dating and Epigraphy: Professor Kielhorn's detailed work on the Saka era is essential for accurately dating Jain inscriptions and historical events, which is crucial for establishing the chronology of Jain teachers, texts, and monastic traditions.
• Symbolism: The article discussing the svastika (end-guarded cross) is highly relevant to Jainism, as the svastika is a central and sacred symbol in Jainism, representing various concepts like the cycle of rebirth and the tirthankaras.
• Cultural Context: The broad discussions on spirit worship, purification rituals involving water, fire, and various substances, and the use of symbolic objects like clothes and ornaments, provide context for understanding the broader Indian religious landscape in which Jainism existed and interacted.
• Linguistic and Scriptural Studies: The inclusion of articles on various scripts, like the Lolo script, reflects the journal's commitment to covering diverse linguistic traditions, which can be valuable for scholars studying the historical development of Jain scripts.

In essence, while this volume of the Indian Antiquary is not a primary Jain text, it provides crucial foundational information on Indian chronology, cultural practices, and linguistic studies that are indispensable for any comprehensive understanding of Jain history and its place within the broader Indian religious and cultural landscape.