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. 308v.). 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. 211v.
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. 46v, 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.
"The matter is of so odious a nature, and of such a description that Your Majesty should grant their desire in no shape whatever, nor give any order of the kind, seeing this place is a frontier fortress. The reasons for this have been written to Your Majesty; let us beg Your Majesty graciously to make no new rule; and this is the petition of the whole community to Your Majesty."—Carta, que a Cidade de Goa escrevea a Sua Magestade, o anno de 1606. In Archiv. Port. Orient., fasc. io. 2a. Edição, 2a. Parte, 186.
1608-9.—"If comming forth of his Pallace, hee (Jahāngīr) get vp on a Horse, it is a signe that he goeth for the Warres; but if he be vp vpon an Elephant or Palankine, it will bee but an hunting Voyage."—Hawkins, in Purchas, i. 219.
1616.—"... Abdala Chan, the great governour of Amadauas, being sent for to Court in disgrace, comming in Pilgrim's Clothes with fortie servants on foote, about sixtie miles in counterfeit humiliation, finished the rest in his Pallankee."—Sir T. Roe, in Purchas, i. 552; [Hak. Soc. ii. 278, which reads Palanckee, with other minor variances].
In Terry's account, in Purchas, ii. 1475, we have a Pallankee, and (p. 1481) Palanka; in a letter of Tom Coryate's (1615) Palankeen.
1623.—"In the territories of the Portuguese in India it is forbidden to men to travel in palankin (Palanchino) as in good sooth too effeminate a proceeding; nevertheless as the Portuguese pay very little attention to their laws, as soon as the rains begin to fall they commence getting permission to use the palankin, either by favour or by bribery; and so, gradually, the thing is relaxed, until at last nearly everybody travels in that way, and at all seasons."—P. della Valle, i. 611; [comp. Hak. Soc. i. 31].
1659.—"The designing rascal (Sivají) ... conciliated Afzal Khán, who fell into the snare.... Without arms he mounted the pálkí, and proceeded to the place appointed under the fortress. He left all his attendants at the distance of a long arrow-shot.... Sivají had a weapon, called in the language of the Dakhin bichúá (i.e. 'scorpion') on the fingers of his hand, hidden under his sleeve...."—Kháfi Khán, in Elliot, vii. 259. See also p. 509.
c. 1660.—"... From Golconda to Maslipatan there is no travelling by waggons.... But instead of Coaches they have the convenience of Pallekies, wherein you are carried with more speed and more ease than in any part of India."—Tavernier, E.T. ii. 70; [ed. Ball, i. 175]. This was quite true up to our own time. In 1840 the present writer was carried on that road, a stage of 25 miles in little more than 5 hours, by 12 bearers, relieving each other by sixes.
1672. The word occurs several times in Baldaeus as Pallinkijn. Tavernier writes Palleki and sometimes Pallanquin [Ball, i. 45, 175, 390, 392]; Bernier has Paleky [ed. Constable, 214, 283, 372].
1673.—"... ambling after these a great pace, the Palankeen-Boys support them, four of them, two at each end of a Bambo, which is a long hollow Cane ... arched in the middle ... where hangs the Palenkeen, as big as an ordinary Couch, broad enough to tumble in...."—Fryer, 34.
1678.—"The permission you are pleased to give us to buy a Pallakee on the Company's Acct. Shall make use off as Soone as can possiblie meet wth one yt may be fitt for ye purpose...."—MS. Letter from Factory at Ballasore to the Council (of Fort St. George), March 9, in India Office.
1682.—Joan Nieuhof has Palakijn. Zee en Lant-Reize, ii. 78.
[ " "The Agent and Council ... allowed him (Mr. Clarke) 2 pagos p. mensem more towards the defraying his pallanquin charges, he being very crazy and much weaken'd by his sicknesse."—Pringle, Diary Ft. St. Geo. 1st ser. i. 34.]
1720.—"I desire that all the free Merchants of my acquaintance do attend me in their palenkeens to the place of burial."—Will of Charles Davers, Merchant, in Wheeler, ii. 340.
1726.—"... Palangkyn dragers" (palankin-bearers).—Valentijn, Ceylon, 45.
1736.—"Palanquin, a kind of chaise or chair, borne by men on their shoulders, much used by the Chinese and other Eastern peoples for travelling from place to place."—Bailey's Dict. 2nd ed.
1750-52.—"The greater nobility are carried in a palekee, which looks very like a hammock fastened to a pole."—Toreen's Voyage to Suratte, China, &c., ii. 201.
1754-58.—In the former year the Court of Directors ordered that Writers in their Service should "lay aside the expense of either horse, chair, or Palankeen, during their Writership." The Writers of Fort William (4th Nov. 1756) remonstrated, begging "to be indulged in keeping a Palankeen for such months of the year as the excessive heats and violent rains make it impossible to go on foot without the utmost hazard of their health." The Court, however, replied (11 Feb. 1756): "We very well know that the indulging Writers with Palankeens has not a little contributed to the neglect of business we complain of, by affording them opportunities of rambling"; and again, with an obduracy and fervour too great for grammar (March 3, 1758): "We do most positively order and direct (and will admit of no representation for postponing the execution of) that no Writer whatsoever be permitted to keep either palankeen, horse, or chaise, during his Writership, on pain of being immediately dismissed from our service."—In Long, pp. 54, 71, 130.
1780.—"The Nawaub, on seeing his condition, was struck with grief and compassion; but ... did not even bend his eyebrow at the sight, but lifting up the curtain of the Palkee with his own hand, he saw that the eagle of his (Ali Ruza's) soul, at one flight had winged its way to the gardens of Paradise."—H. of Hydur, p. 429.
1784.—
"The Sun in gaudy palanqueen
Curtain'd with purple, fring'd with gold,
Firing no more heav'n's vault serene,
Retir'd to sup with Ganges old."
Plassy Plain, a ballad by Sir W. Jones;
in Life and Works, ed. 1807, ii. 503.
1804.—"Give orders that a palanquin may be made for me; let it be very light, with the pannels made of canvas instead of wood, and the poles fixed as for a dooley. Your Bengally palanquins are so heavy that they cannot be used out of Calcutta."—Wellington (to Major Shaw), June 20.
The following measures a change in ideas. A palankin is now hardly ever used by a European, even of humble position, much less by the opulent:
1808.—"Palkee. A litter well known in India, called by the English Palankeen. A Guzerat punster (aware of no other) hazards the Etymology Pa-lakhee [pāo-lākhī] a thing requiring an annual income of a quarter Lack to support it and corresponding luxuries."—R. Drummond, Illustrations, &c.
" "The conveyances of the island (Madeira) are of three kinds, viz.: horses, mules, and a litter, ycleped a palanquin, being a chair in the shape of a bathing-tub, with a pole across, carried by two men, as doolees are in the east."—Welsh, Reminiscences, i. 282.
1809.—
"Woe! Woe! around their palankeen,
As on a bridal day
With symphony and dance and song,
Their kindred and their friends come on,
The dance of sacrifice! The funeral song!"
Kehama, i. 6.
c. 1830.—"Un curieux indiscret reçut un galet dans la tête; on l'emporta baigné de sang, couché dans un palanquin."—V. Jacquemont, Corr. i. 67.
1880.—"It will amaze readers in these days to learn that the Governor-General sometimes condescended to be carried in a Palanquin—a mode of conveyance which, except for long journeys away from railroads, has long been abandoned to portly Baboos, and Eurasian clerks."—Sat. Rev., Feb. 14.
1881.—"In the great procession on Corpus Christi Day, when the Pope is carried in a palanquin round the Piazza of St. Peter, it is generally believed that the cushions and furniture of the palanquin are so arranged as to enable him to bear the fatigue of the ceremony by sitting whilst to the spectator he appears to be kneeling."—Dean Stanley, Christian Institutions, 231.
PALAVERAM, n.p. A town and cantonment 11 miles S.W. from Madras. The name is Pallāvaram, probably Palla-puram, Pallavapura, the 'town of the Pallas'; the latter a caste claiming descent from the Pallavas who reigned at Conjeveram (Seshagiri Śāstrī). [The Madras Gloss. derives their name from Tam. pallam, 'low land,' as they are commonly employed in the cultivation of wet lands.]
PALE ALE. The name formerly given to the beer brewed for Indian use. (See BEER.)
1784.—"London Porter and Pale Ale, light and excellent, Sicca Rupees 150 per hhd."—Advt. in Seton-Karr, i. 39.
1793.—"For sale ... Pale Ale (per hhd.) ... Rs. 80."—Bombay Courier, Jan. 19.
[1801.—"1. Pale Ale; 2. strong ale; 3. small beer; 4. brilliant beer; 5. strong porter; 6. light porter; 7. brown stout."—Advt. in Carey, Good Old Days, i. 147.]
1848.—"Constant dinners, tiffins, pale ale, and claret, the prodigious labour of cutchery, and the refreshment of brandy pawnee, which he was forced to take there, had this effect upon Waterloo Sedley."—Vanity Fair, ed. 1867, ii. 258.
1853.—"Parmi les cafés, les cabarets, les gargotes, l'on rencontre çà et là une taverne anglaise placardée de sa pancarte de porter simple et double, d'old Scotch ale, d'East India Pale beer."—Th. Gautier, Constantinople, 22.
1867.—
"Pain bis, galette ou panaton,
Fromage à la pie ou Stilton,
Cidre ou pale-ale de Burton,
Vin de brie, ou branne-mouton."
Th. Gautier à Ch. Garnier.
PALEMPORE, s. A kind of chintz bed-cover, sometimes made of beautiful patterns, formerly made at various places in India, especially at Sadras and Masulipatam, the importation of which into Europe has become quite obsolete, but under the greater appreciation of Indian manufactures has recently shown some tendency to revive. The etymology is not quite certain,—we know no place of the name likely to have been the eponymic,—and possibly it is a corruption of a hybrid (Hind. and Pers.) palang-posh, 'a bed-cover,' which occurs below, and which may have been perverted through the existence of Salempore as a kind of stuff. The probability that the word originated in a perversion of palang-posh, is strengthened by the following entry in Bluteau's Dict. (Suppt. 1727.)
"Chaudus or Chaudeus são huns panos grandes, que servem para cobrir camas e outras cousas. São pintados de cores muy vistosas, e alguns mais finos, a que chamão palangapuzes. Fabricão-se de algodão em Bengala e Choromandel,"—i.e. "Chaudus ou Chaudeus" (this I cannot identify, perhaps the same as Choutar among Piece-goods) "are a kind of large cloths serving to cover beds and other things. They are painted with gay colours, and there are some of a finer description which are called palangposhes," &c.
[For the mode of manufacture at Masulipatam, see Journ. Ind. Art. iii. 14. Mr. Pringle (Madras Selections, 4th ser. p. 71, and Diary Ft. St. Geo. 1st ser. iii. 173) has questioned this derivation. The word may have been taken from the State and town of Pālanpur in Guzerat, which seems to have been an emporium for the manufactures of N. India, which was long noted for chintz of this kind.]
1648.—"Int Governe van Raga mandraga ... werden veel ... Salamporij ... gemaeckt."—Van den Broecke, 87.
1673.—"Staple commodities (at Masulipatam) are calicuts white and painted, Palempores, Carpets."—Fryer, 34.
1813.—
"A stain on every bush that bore
A fragment of his palampore,
His breast with wounds unnumber'd riven,
His back to earth, his face to heaven...."
Byron, The Giaour.
1814.—"A variety of tortures were inflicted to extort a confession; one was a sofa, with a platform of tight cordage in network, covered with a palampore, which concealed a bed of thorns placed under it: the collector, a corpulent Banian, was then stripped of his jama (see JAMMA), or muslin robe, and ordered to lie down."—Forbes, Or. Mem. ii. 429; [2nd ed. ii. 54].
1817.—"... these cloths ... serve as coverlids, and are employed as a substitute for the Indian palempore."—Raffles, Java, 171; [2nd ed. i. 191].
[1855.—
"The jewelled amaun of thy zemzem is bare,
And the folds of thy palampore wave in the air."
Bon Gaultier, Eastern Serenade.]
1862.—"Bala posh, or Palang posh, quilt or coverlet, 300 to 1000 rupees."—Punjab Trade Report, App. p. xxxviii.
1880.—"... and third, the celebrated palampores, or 'bed-covers,' of Masulipatam, Fatehgarh, Shikarpur, Hazara, and other places, which in point of art decoration are simply incomparable."—Birdwood, The Industrial Arts of India, 260.
PALI, s. The name of the sacred language of the Southern Buddhists, in fact, according to their apparently well-founded tradition Magadhī, the dialect of what we now call South Bahar, in which Sakya Muni discoursed. It is one of the Prākrits (see PRACRIT) or Aryan vernaculars of India, and has probably been a dead language for nearly 2000 years. Pāli in Skt. means 'a line, row, series'; and by the Buddhists is used for the series of their Sacred Texts. Pālī-bhāshā is then 'the language of the Sacred Texts,' i.e. Magadhī; and this is called elliptically by the Singhalese Pālī, which we have adopted in like use. It has been carried, as the sacred language, to all the Indo-Chinese countries which have derived their religion from India through Ceylon. Pālī is "a sort of Tuscan among the Prākrits" from its inherent grace and strength (Childers). But the analogy to Tuscan is closer still in the parallelism of the modification of Sanskrit words, used in Pālī, to that of Latin words used in Italian.
Robert Knox does not apparently know by that name the Pālī language in Ceylon. He only speaks of the Books of Religion as "being in an eloquent style which the Vulgar people do not understand" (p. 75); and in another passage says: "They have a language something differing from the vulgar tongue (like Latin to us) which their books are writ in" (p. 109).
1689.—"Les uns font valoir le style de leur Alcoran, les autres de leur Báli."—Lettres Edif. xxv. 61.
1690.—"... this Doubt proceeds from the Siameses understanding two Languages, viz., the Vulgar, which is a simple Tongue, consisting almost wholly of Monosyllables, without Conjugation or Declension; and another Language, which I have already spoken of, which to them is a dead Tongue, known only by the Learned, which is called the Balie Tongue, and which is enricht with the inflexions of words, like the Languages we have in Europe. The terms of Religion and Justice, the names of Offices, and all the Ornaments of the Vulgar Tongue are borrow'd from the Balie."—De la Loubère's Siam, E.T. 1693, p. 9.
1795.—"Of the ancient Pállis, whose language constitutes at the present day the sacred text of Ava, Pegue, and Siam, as well as of several other countries eastward of the Ganges: and of their migration from India to the banks of the Cali, the Nile of Ethiopia, we have but very imperfect information.[202] ... It has been the opinion of some of the most enlightened writers on the languages of the East, that the Pali, the sacred language of the priests of Boodh, is nearly allied to the Shanscrit of the Bramins: and there certainly is much of that holy idiom engrafted on the vulgar language of Ava, by the introduction of the Hindoo religion."—Symes, 337-8.
1818.—"The Talapoins ... do apply themselves in some degree to study, since according to their rules they are obliged to learn the Sadà, which is the grammar of the Palì language or Magatà, to read the Vini, the Padimot ... and the sermons of Godama.... All these books are written in the Palì tongue, but the text is accompanied by a Burmese translation. They were all brought into the kingdom by a certain Brahmin from the island of Ceylon."—Sangermano's Burmese Empire, p. 141.
[1822.—"... the sacred books of the Buddhists are composed in the Balli tongue...."—Wallace, Fifteen Years in India, 187.]
1837.—"Buddhists are impressed with the conviction that their sacred and classical language, the Mágadhi or Páli, is of greater antiquity than the Sanscrit; and that it had attained also a higher state of refinement than its rival tongue had acquired. In support of this belief they adduce various arguments, which, in their judgment, are quite conclusive. They observe that the very word Páli signifies original, text, regularity; and there is scarcely a Buddhist scholar in Ceylon, who, in the discussion of this question, will not quote, with an air of triumph, their favourite verse,—
Sá Mágadhi; múla bhásá (&c.).
'There is a language which is the root; ... men and bráhmans at the commencement of the creation, who never before heard nor uttered a human accent, and even the Supreme Buddhos, spoke it: it is Mágadhi.'
"This verse is a quotation from Kachcháyanó's grammar, the oldest referred to in the Páli literature of Ceylon.... Let me ... at once avow, that, exclusive of all philological considerations, I am inclined, on primâ facie evidence—external as well as internal—to entertain an opinion adverse to the claims of the Buddhists on this particular point."—George Turnour, Introd. to Maháwanso, p. xxii.
1874.—"The spoken language of Italy was to be found in a number of provincial dialects, each with its own characteristics, the Piedmontese harsh, the Neapolitan nasal, the Tuscan soft and flowing. These dialects had been rising in importance as Latin declined; the birth-time of a new literary language was imminent. Then came Dante, and choosing for his immortal Commedia the finest and most cultivated of the vernaculars, raised it at once to the position of dignity which it still retains. Read Sanskrit for Latin, Magadhese for Tuscan, and the Three Baskets for the Divina Commedia, and the parallel is complete.... Like Italian Pali is at once flowing and sonorous; it is a characteristic of both languages that nearly every word ends in a vowel, and that all harsh conjunctions are softened down by assimilation, elision, or crasis, while on the other hand both lend themselves easily to the expression of sublime and vigorous thought."—Childers, Preface to Pali Dict. pp. xiii-xiv.
PALKEE-GARRY, s. A 'palankin-coach,' as it is termed in India; i.e. a carriage shaped somewhat like a palankin on wheels; Hind. pālkī-gāṛī. The word is however one formed under European influences. ["The system of conveying passengers by palkee carriages and trucks was first established between Cawnpore and Allahabad in May 1843, and extended to Allyghur in November of the same year; Delhi was included in June 1845, Agra and Meerut about the same time; the now-going line not being, however, ready till January 1846" (Carey, Good Old Days, ii. 91).]