Note 8 — CHAPTER 1

The cosmography of the Agni Purana divides the world then known to the Hindus into seven dwipas, or continents: one of these is “Sakadvipa, whose inhabitants, descended from Bhavya, are termed Sakeswara (i.e. Sakae-lords).” His (Bhavya’s) offspring or descendants were Jalad, Sukamara, Manivaka, Kusumada, Mandaki, Mahadruma, each of whom gave his name to a khand, or division (qu. Sukmarkhand?). The chief ranges of mountains were Jaldas, Raivat, Syama, Indak, Amki, Rim, and Kesari. “There were seven grand rivers, namely, Mag, Magad, Arvarna, etc. The inhabitants worship the sun.”

Slight as this information is, we must believe that this Sakadvipa or Sakatai is the Scythia of the Ancients; and the Sakeswara (the Sakas of Manu), the Sakae so well known to western history, the progenitors of the Parthians, whose first (adi) king was Arsaka. The sun-worship indicates the adorer of Mithras, the Mitra or Surya of the Hindu; the Arvarna recalls the Araxes applied to the Jaxartes; while Jalad, the proper name of the son of the first king of Sakadvipa, appears to be the Yulduz of the Tatar historian Abulghazi, who uses the same term as does the Hindu, to designate a range of mountains. Whence this identity between Puranic and Tatar cosmography? [These speculations possess no value.]

“A chief of the twice-born tribe (i.e. Brahmans) was brought by Vishnu’s eagle from Sakadvipa, and thus have Sakadvipa Brahmans become known in Jambudwipa” (India). Mr. Colebrooke on Indian Classes, Asiatic Researches, vol. v. p. 53. And Manu says that it was only on their ceasing to sanction Brahmans residing amongst them, that the inhabitants of these remote western regions became ‘Mlechchha,’ or barbarians: testimonies which must be held conclusive of perfect intercourse and reciprocity of sentiment between the nations of Central Asia and India at periods the most remote.