Current Version: draft, 2025-01-14Z
Editor: Dániel Balogh.
DHARMA Identifier: INSVengiCalukya00078
Hand Description:
Halantas. Final T (e.g. l13, l18) is a regular ta with just a wiggly tail (upward and to the right) instead of a V-shaped headmark. Final N (e.g. l16, l43) is a much reduced and simplified na without a headmark, while in l46 it is an extremely simplified and reduced na with a wiggly tail. In l46, ka is erroneously inscribed instead of final K, and l47 has ta instead of final T.
Original punctuation marks are simple straight vertical, generally slightly shorter than a character body is tall; occasionally very short. The opening symbol consists of two concentric circles; the outer circle has four wavy appendages in the cardinal directions, and four dots spaced in the intercardinals.
Other palaeographic observations. Anusvāras are placed at median height after the character to which they belong. They may be moved to the next line (l27) or across a binding hole (l37). Vowel markers are generally just small extensions, outward and down, on the left, right or both sides, of the V-shaped headmark, when such a headmark exists in a consonant. Dependent au, when distinguished from o, has a taller right hump (e.g. lines 25, 26, 32; see also o corrected to au in line 7). Subscript consonants are as a rule simplified, and are often ambiguous outside context, e.g. ṣṣa looks like ṣva. Repeatedly (lines 77, 78, 92, 96, 103), a combination of short u and ā (attached to the headmark, not to the end of the u marker) is used to represent long ū. (But compare the properly written kūṁdavā in line 61.) Since this double uā marker is not a plausible scribal mistake, it is probably a deliberately employed alternate notation; nonetheless, I mark it up as erroneous usage.
No metadata were provided in the table for this inscription
tasmād āyur[.] Āyuṣo nahuṣaḥ[.] tato y¿ā?⟨a⟩-
5yātiś cakravarttī vaṁśa-ka⟨r⟩ttā[.] tataḥ purur iti cakravarttī[.] tato janamejayo
[’]śvamedha-trita-
6yasya kartt¿a?⟨ā⟩[.] tataḥ ◯ prācīśaḥ[.] tasmāt sainyayātiḥ[.] tato hayapati¿ṁ?⟨ḥ⟩[.] tatas sā⟨r⟩vva-
7bh¿o?⟨au⟩maḥ[.] tato jaya◯senaḥ[.] tato mahābh⟦o⟧⟨⟨au⟩⟩maḥ[.] tasmād (ai)śānakaḥ| tataḥ krodhānanaḥ[.]
8tato devakiḥ[.] devake ◯ ¿ri?⟨r̥⟩bhukaḥ[.] tasmād r̥kṣakaḥ| tato mativaras satra-yāga-yājī sara-
9svatī-nadī-nāthaḥ[.] tataḥ kātyāyanaḥ[.] kātyāyanān nīlaḥ[.] tato duṣyantaḥ[.] tata
Āryyā
tato ⟦ta⟧⟨⟨bha⟩⟩⟨⟨ra⟩⟩tād bhūmanyuḥ[.] tasmāt suhotraḥ[.] tato hastī| tato viro-
12canaḥ[.] tasmād ajamīlaḥ[.] tatas saṁvaraṇaḥ[.] tasya ca tapana-sutāyās tapatyāś ca
sudhanvā| ta-
13taḥ parikṣiT| tato bhīmasenaḥ| tataḥ pradīpanaḥ[.] tasmā¿chc?⟨c ch⟩antanuḥ[.] tato vicitravīryyaḥ|
⎘ plate 2r 14tataḥ pāṇḍu-rājaḥ[.] tataḥ
Āryyā
tato [’]rjj¿a?⟨u⟩nād abhimanyuḥ[.]
18tataḥ parikṣiT[.] tato janame⟨ja⟩yaḥ[.] tataḥ kṣemukaḥ[.] tato naravāhanaḥ[.] tata⟦(ś
c)⟧⟨⟨ś ś⟩⟩atānīkaḥ[.] tasmād udayanaḥ[.]
19tataḥ paraṁ tat-p(r)abhr̥tiṣv avicchinna-⟨sa⟩ntāneṣv ayodhyā-siṁhāsanāsīneṣv ekā¿d?⟨n⟩na-ṣaṣṭi-cakravarttiṣu tad-vaṁśyo vi-
20jayādityo nāma rāj(ā) ¿ṣa?⟨vi⟩jigīṣayā dakṣiṇāpathaṁ gatvā trilocana-pallavam adhikṣipya daiva-
21-durīhayā l¿e?⟨o⟩kānta◯ram agamaT
tasmin sa(ṁ)kule purohitena sārddham antarvvatnī tasya mahādevī
22muḍivemu nāmā◯grahāraṁ katipayābhir antaḥpura-kāntābhiḥ kaṁcukibhiś ca sahopagamya
23tad-vāstavyena viṣṇubhaṭṭa-somayājinā duhitr̥-ni⟨r⟩vviśeṣam abhirakṣitā satī viṣṇuvarddhanan
na-
24ndanam asūta⟨⟨|⟩⟩ sā tasya ca kumārakasya mānavya-sagotra-hārīti-putra-dvipakṣa-gotra-¿v?⟨k⟩ramocitā-
25ni karmmāṇi kārayitvā tam ava⟨r⟩ddhayaT[.] sa ca mātrā vidita-vr̥ttāntas san nirggatya
calukya-girau na-
26(n)dāṁ bhagavatīṁ gaurīm ārādhya kumāra-nārāyaṇa-mātr̥-gaṇāṁś ca saṁta⟨r⟩pya śvetātapatr¿e?⟨ai⟩ka-śaṁkha-pa-
27ṁca-mahāś¿ā?⟨a⟩bda-pāliketana-prati¿ḍ?⟨ḍh⟩akkā-varāha-lāṁcchana-piṁcha-kun¿th?⟨t⟩a-siṁhāsana-makara-toraṇa-
28-kanaka-daṇḍa-gaṁgā-yamunādīni sva-kula-kramāgatāni nikṣiptān(ī)va sā¡ṁb!⟨m⟩rājya-cihnān¿ī?⟨i⟩ samā-
29dāya kaḍaṁba-gaṁgādi-bhūmipān nirjj(i)tya setu-narmmadā-madhyaṁ sārddha-sapta-lakṣaṁ
dakṣiṇāpa-
⎘ plate 2v 30¿dh?⟨th⟩aṁ pālayām āsa|
ś¿y?⟨l⟩okaḥ|
tat-sutaḥ polakeśi-vallabhaḥ[.] tat-putra⟨ḥ⟩ kīrttivarmmā| tasya tanayaḥ
svasti[.]
32śrīmatāṁ sakala-bhuvana-saṁstūyamāna-m¿a?⟨ā⟩navya-sagotrāṇāṁ hārītī-putrāṇāṁ kauśikī-vara-pra-
33sāda-labdha-rājyānā{ṁ}m m¿a?⟨ā⟩tr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagavan-nār(ā)-
34yaṇa-pr¿ā?⟨a⟩sāda-sam¿a?⟨ā⟩sādita-vara-varāha-lāṁcchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānām aśva-
35medhāvabhr̥¿t?⟨th⟩a-snāna-pavitrīkr̥ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇos satyāśraya-vallabhe-
36ndrasya bhrātā kubja-viṣṇ(u)varddhano [’]ṣṭādaśa varṣāṇi veṅgī-deśam ap¿a?⟨ā⟩layaT[.] tad-ātmajo jayasiṁ-
37ha-vallabhas trayastri◯ṁśataṁ| tad-anujendrarāja-nandanas sapta dinān¿ī?⟨i⟩[.] tat-suto viṣṇuvarddhano
38nava varṣāṇi| tat-sūnur ¡mmāṁgī!-yuvarājaḥ paṁcaviṁśatiṁ| tat-putro jayasiṁhas tra(yo)-
39daśa[.] tad-avarajaḥ kokkiliṣ ṣa¿n?⟨ṇ⟩ māsā⟨N⟩| tasya jyeṣṭho bhrātā viṣṇuvarddhanas tam uc¿v?⟨c⟩āṭya saptatriṁśata-
40m abdā¿|?⟨N⟩| tat-putro vijayāditya-bhaṭṭ¿a?⟨ā⟩rako [’]ṣṭādaśa| tat-tanujo viṣṇuvarddhanaṣ ṣaṭtriṁśataṁ| tat-sūnu-
41r vvijayāditya-nare(n)dra-mr̥garājaś cāṣṭācatvāriṁśataṁ| tat-sutaḥ kali-viṣṇuvarddha¿ṇ?⟨n⟩(o) [’]dhyarddha-varṣaṁ| ta-
42t-suto guṇaga-vijayādityaś catuśc¿ā?⟨a⟩⟨tvā⟩riṁśataṁ| tad-bhrātur vvikramāditya-bhūpates tanayaś cāl¿ū?⟨u⟩-
43ky¿ā?⟨a⟩-bhīmas triṁśataṁ[.] tat-sutaḥ kollabigaṇḍa-vijayādityaṣ ṣa¿n?⟨ṇ⟩ māsāN[.] tat-sūnur ¿ā?⟨a⟩mmarājas sapta
44varṣ¿a?⟨ā⟩ṇi| tat-sutaṁ vijayādityaṁ bālam uccāṭya tāḍapo m¿a?⟨ā⟩sam ekaṁ[.] taṁ jitvā cālukya-bh¿i?⟨ī⟩(ma)-
45-tanayo vikramāditya Ekādaśa māsāN[.] tat-tāḍapa-rāj¿ā?⟨a⟩-suto yuddham¿ā?⟨a⟩llas ¿t?⟨s⟩apta varṣ¿a?⟨ā⟩-
⎘ plate 3r 46(ṇi)|
⟨ta⟩(t)-sut(o) [’]mma-bhūpa⟨⟨ḥ⟩⟩ kṣmāṁ paṁc¿i?⟨a⟩-viṁś¿i?⟨a⟩ti-varṣ⟦a⟧⟨⟨(ā)⟩⟩ṇy (a)pā¿ta?⟨T⟩|
Api ca|
sa sarvva-lokāśraya-śrī-viṣṇuvarddhana-mahārāj¿a?⟨ā⟩dhirāja-parameśvara-parama-bhaṭṭ¿a?⟨ā⟩raka(ḥ)
76parama-brahmaṇyaḥ mātā-pitr̥-¿h?⟨p⟩ādānudhyātaḥ tyāga-siṁhāsanāsīnaḥ caṇḍikā-prasā-
77da-parilabdha-sā¡¿ḥ?⟨ṁ⟩b!⟨m⟩rājya-cihnaḥ guddavādi-vi¿vi?⟨ṣa⟩ya-nivāsino rāṣṭrak¿uā?⟨ū⟩ṭa-pramukh¿a?⟨ā⟩N ku-
⎘ plate 4r 78ṭ¡i!⟨i⟩ṁbina(s sa)rvv¿a?⟨ā⟩⟨N⟩ samāh¿uā?⟨ū⟩ya maṁtri-purohita-senāpati-yuvarāja-d¿o?⟨au⟩vārika-pradhānā-
79dhyak(ṣ)am it⟨y⟩ ādiśati|
⎘ plate 4v 93tasm¿e?⟨ai⟩
pūrvvataḥ kūḍakuniyyūri kimaṭṭi-kāliya
105sīmā| Āgneyataḥ muṇḍa-kāliya sīmā| dakṣiṇataḥ vānapalliyu saṁppa-
106ta(n)iyayu māvuṇḍeṭiyu sīmaiva sīmā| nairr̥tyataḥ godāvariya sīmā| pa-
107(ści)mataḥ būruvu-ḍo¿ḥ?⟨ṁ⟩g(la) sīmā| vāyavyataḥ ve(n)eṭiyu māsarayu sīmaiva
⎘ plate 5r 108sīmā| Uttarataḥ māsara-ponbeḍuva(mu?) (kha?)lmeṇḍi-kāliyu sīmā| ¡Ī!⟨Ai⟩śānataḥ E-
109ṟuvaṁkay-uttaramuna kaḍali(bh/c)āṭi sīmā| Asyopari na kenacid bādhā karaṇīyā[.]
110yaḥ karoti sa paṁ(c)a-mahāpātak¿e?⟨ai⟩r yyukto bhavati[.] tathā (c)oktaṁ bhagavatā vyās¿a?⟨ā⟩-
111di-maharṣi-prakareṇāpi|
(Asm)in (g)rāme prativarṣaṁ bhūpa-siddh¿a?⟨ā⟩ya-grahaṇa(ṁ pa)ṁcavi(ṁ)-
116śati niṣkāṇi śata-dvaya-sahitāni paṁcāśad dhānya-khaṇḍakāni ca|floretComplex
4-9From him [was born] Āyus. From Āyus, Nahuṣa. From him, the universal sovereign and dynastic father Yayāti. From him, the universal sovereign called Puru. From him, Janamejaya, performer of three Aśvamedha (sacrifices). From him, Prācīśa. From him, Sainyayāti. From him, Hayapati. From him, Sārvabhauma. From him, Jayasena. From him, Mahābhauma. From him, Aiśānaka. From him, Krodhānana. From him, Devaki. From Devaki, R̥bhuka. From him, R̥kṣaka. From him, Mativara, performer of a Sattra sacrifice and Lord of the River Sarasvatī. From him, Kātyāyana. From Kātyāyana, Nīla. From him, Duṣyanta. From him—
9[What follows is] moraic verse.
11-14From that Bharata [was born] Bhūmanyu. From him, Suhotra. From him, Hastin. From him, Virocana. From him, Ajamīla. From him, Saṁvaraṇa. [The son] of him and of Tapatī, the daughter of Tapana, [was] Sudhanvan. From him [was born] Parikṣit. From him, Bhīmasena. From him, Pradīpana. From him, Śantanu. From him, Vicitravīrya. From him, King Pāṇḍu. Then—
14[What follows is] moraic verse.
17-21—from that Arjuna [was born] Abhimanyu. From him, Parikṣit. From him, Janamejaya. From him, Kṣemuka. From him, Naravāhana. From him, Śatānīka. From him, Udayana. Thereafter, when sixty-less-one universal sovereigns beginning with him (Udayana) had passed in uninterrupted succession, [each] seated on the throne of Ayodhyā, a king of their dynasty named Vijayāditya marched to Dakṣiṇāpatha [driven] by a desire to conquer. He challenged Trilocana Pallava and, by an ill turn of fate, passed to the otherworld.
21-30In the midst of that tribulation, his pregnant chief queen, along with several ladies of the harem (antaḥpura) and the chamberlains (kañcukin), went with their chaplain (purohita) to a Brahmanical settlement (agrahāra) named Muḍivemu, and [there] gave birth to her son Viṣṇuvardhana while under the protection of its resident the soma-sacrificer Viṣṇubhaṭṭa, [who cherished her] as if she were his own daughter. She raised that boychild, arranging for the performance of the ceremonies traditionally applicable to his bilateral gotra, [namely] being of the Mānavya gotra and a son of Hārīti.↓2 He in turn, when her mother had told him the story, went forth to Mount Calukya and worshipped Nandā, [who is] the goddess Gaurī, and also appeased Kumāra, Nārāyaṇa and the band of Mothers. Having [thereby] recovered the hereditary paraphernalia of sovereignty belonging to his family, as though they had been deposited (with these deities for safekeeping)—[namely,] the white parasol, the one conch shell, the five great sounds↓3, the pennant garland (pāli-ketana), the ¿inverted drum? (pratiḍhakkā)↓4, the Boar emblem, the peacock fan (piṁcha), the lance (kunta), the lion throne, the makara archway, the golden sceptre, the Gaṅgā and Yamunā and so forth—and having conquered the kings of the Kaḍambas, Gaṅgas and so on, he reigned over Dakṣiṇāpatha (extending) from (Rāma’s) bridge to the Narmadā (and comprising) seven and a half lakhs (of villages).
30[What follows is a] śloka.
31His son was Polakeśi Vallabha. His son was Kīrtivarman. His son—
31-46Greetings. Satyāśraya Vallabhendra (Pulakeśin II) was eager to adorn the lineage of the majestic Calukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hārītī, who attained kingship by the grace of Kauśikī’s boon, who are protected by the band of Mothers, who were deliberately appointed (to kingship) by Lord Mahāsena, to whom enemy territories instantaneously submit at the [mere] sight of the superior Boar emblem they have acquired by the grace of the divine Nārāyaṇa, and whose bodies have been hallowed through washing in the purificatory ablutions (avabhr̥tha) of the Aśvamedha sacrifice. His brother Kubja Viṣṇuvardhana protected (pāl-) the country of Veṅgī for eighteen years. His son Jayasiṁha Vallabha (I), for thirty-three. The son of his younger brother Indrarāja (Indra Bhaṭṭāraka), for seven days.↓5 His son Viṣṇuvardhana (II), for nine years. His son Maṅgi Yuvarāja, for twenty-five. His son Jayasiṁha (II), for thirteen. His [brother] of inferior birth, Kokkili, for six months. After dethroning him, his eldest brother Viṣṇuvardhana (III), for thirty-seven years. His son Vijayāditya (I) Bhaṭṭāraka, for eighteen. His son Viṣṇuvardhana (IV), for thirty-six. His son Vijayāditya (II) Narendramr̥garāja, for eight and forty. His son Kali-Viṣṇuvardhana (V), for a year and a half. His son Guṇaga Vijayāditya (III), for forty-four. The son of his younger brother King (bhūpati) Vikramāditya, Cālukya-Bhīma, for thirty. His son Kollabigaṇḍa Vijayāditya (IV), for six months. His son Ammarāja (I), for seven years. After dethroning his son the child Vijayāditya (V), Tāḍapa, for one month. After defeating him, Cālukya-Bhīma’s son Vikramāditya (II), for eleven months. [Then] that King (rājan) Tāḍapa’s son Yuddhamalla, for seven years.
47His son King Amma (II) protected the earth for twenty-five years.
55On the other hand,
75-79That shelter of all the world (sarva-lokāśraya), the supremely pious Supreme Lord (parameśvara) of Emperors (mahārājādhirāja), Supreme Sovereign (parama-bhaṭṭāraka), His Majesty Viṣṇuvardhana (Rājarāja I), who was deliberately appointed (as heir) by his mother and father, who acquired the insignia of sovereignty from the grace of Caṇḍikā, seated on his throne of generosity, convokes all householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—who reside in Guddavādi district (viṣaya) and, witnessed by those [officials] headed by the minister (mantrin), the chaplain (purohita), the general (senāpati), the crown prince (yuvarāja) and the gate guard (dauvārika), commands [them] as follows.
93-103To him—
104-111To the east, the border is the kimaṭṭi-kāliya of Kūḍakuniyyūru. To the south, the border is none other than the border of ¿(the villages) Vānapalli, Saṁppataniya and Māvuṇḍeṭi?. To the southwest, the border is that of Godāvari. To the west, the border is būruvu-doṁgla.↓15 To the northwest, the border is none other than the border of ¿(the villages) Veneṭi and Māsara?. To the north, the border is māsara-ponbeḍuvamu khalmeṇḍi-kāliyu. To the northeast, the border is the kaḍali-cāṭi to the north of Eṟuvaṁka. Let no-one pose an obstacle (to his enjoyment of his rights) over it. He who does so shall be conjoined with the five great sins. So too has a multitude of great sages beginning with the reverend Vyāsa said:
115-116The annual income collectible from this village has been set by the king at twenty-five niṣkas [in coinage] and two hundred and fifty khaṇḍakas of grain.
Reported only in ARIE 1962-1963: page 50, appendix A/1962–63, № 23 without further discussion. Edited from the original by J. F. Fleet (1885), with facsimiles but withot translation (though with some parts translated in his discussion of the contents). According to Fleet, the text has been transcribed by Sir Walter Elliot in his Telugu Sasanams, vol. 1, p. 73ff (not traced). The present edition by Dániel Balogh is based on a collation of Fleet’s edition with his facsimiles with inked rubbings in Sir Walter Elliot’s collection.↓16.
↑1. The stanza without emendation (see the apparatus entry on line 10) does not permit
the interpretation that he performed the great sacrifice Aśvamedha and obtained the
name Bharata, which seems to have been the interpretation preferred by Fleet as well
as by Hultzsch’s translation of the parallel cited in the apparatus. In my opinion
the word nāma must in any case be construed as the object of alabhata.
↑2. In some parallel versions of this story (the Raṇastipūṇḍi grant of Vimalāditya and the Kalidiṇḍi grant of Rājarāja I), the ceremonies are described differently, without the claim of a double gotra. The two text versions are very close as far as the sequence of letters is concerned,
so one is clearly derived from the other; but it is not clear which is the earlier.
↑3. The expression pañca-mahāśabda probably refers to being honoured by the sound of five musical instruments, but may
also mean five titles beginning with “great”. See Fleet 1888: pages 296–298, note 9 for a discussion.
↑4. Some Cālukya grants use the words paḍa-ḍhakkā and daḍakkā in similar contexts. See the Ceruvu Mādhavaram plates of Kali Viṣṇuvardhana V and the commentary thereto.
↑5. The text errs here; Indrarāja was Jayasiṁha’s younger brother and not the younger
brother’s son. The error probably crept in from versions of the king list that do
not mention Indrarāja’s brief reign and introduce him only as the father of Viṣṇuvardhana
II. See also the apparatus to 37.
↑6. Venkataramanayya (1951-1952: 60) opines that the almost identical stanza 20 of the Kalidiṇḍi grant refers to Rājendra Coḻa’s overseas conquests. This is probably indeed correct.
↑7. I do not understand the implication of this stanza. Compare the slightly different
version in stanza 17 of the Kalidiṇḍi grant. Could the point of both (or at least of a hypothetical model from which both are
distorted) be a comparison of the royal turban to the head padding worn by labourers
who carry loads on their heads?
↑8. The central idea of this stanza is certainly that Rājarāja’s reputation is of many
colours, which are expressed in bitextual understandings of words that the reader
would first understand in a different sense. Since reputation (kīrti) is often compared to a creeper, I believe the simile also involves a plant. This
is perhaps implied by the word abhinavā (youthful, verdant); also compare stanza 6 of the Māṁgallu grant of Dānārṇava for a similar idea. However, the vegetable connection may not have been present in
the composer’s mind, and Rājarāja’s reputation may be pictured as an actual canopy
or awning spread over all quarters of the horizon. This latter image is expressed
in much simpler terms in line 9 of the Cipḷūṇ plates of Pulakeśin II.
↑9. Since Brahmā himself should not be infinitely far from beginning and end, the only
way I can make sense of the received text is to assume that ādy-antātyanta-dūra refers to Viṣṇu as transcending the duality of beginning and end. Compare stanza
1. Alternatively, the text may need emendation (see the apparatus to line 79) to mean,
“Infinitely far from the end, there was born the original cause…”
↑10. Guru is a common appellation of Br̥haspati, while the word jña is attested as a name of the planet Venus, i.e. Śukra. Br̥haspati and Śukra are authorities
on nīti, often conceived of as the political advisors of the gods and demons respectively.
↑11. I find the entire stanza extremely awkward and hard to interpret. In general, I do
not understand why the imagery of light is applied to sounds. The syntax is messy
throughout; the composer may have had something slightly different in mind from what
I make of it. Most particularly, I cannot make good sense of the words -proccalad-dāmaiś-, which is already an emended reading (see the apparatus to line 92) but may be in
need of further emendation.
↑12. Jīva is a name of Br̥haspati in several astronomical works, and bhr̥guputra means the planet Venus, i.e. Śukra, said to be a son of Bhr̥gu.
↑13. The reading of this item is quite certain, but I am far from sure what the composer
had meant by it. I assume that sukhadā-bhūta is used for sukhadī-bhūta in accordance with the author’s tendency to show off his knowledge of rare forms,
and that the intended meaning is simply that he grants the wishes of those who seek
his favours.
↑14. I find the word tatra suspect here. The reading is entirely clear, but I find it strange that the gotra should be specified as a subset of the sūtra, and I see no other way to understanding tatra in the context. Also, this pair of lines (sakala and tatra) is one of only two pairs without alliteration (prāsa) at the beginning of the line (the other being the first pair in the poem). It is
thus possible that a word has been omitted or gravely corrupted here.
↑15. Could this mean a hollow silk-cotton tree?
↑16. Scans of these impressions were obtained by Emmanuel Francis from the Edinburgh University
Library and the Bibliothèque nationale de France. Fleet’s rubbing appears to have
been taken after a cleaning of the plates, and is much better legible than the earlier
Elliot rubbings. None of the three sets of facsimiles includes the seal, the text
of which is given in Fleet’s introduction to the edition.