 We wanted to have separate presentations, basically to have two different papers. But there was such a great demand for slots at this conference that we decided to have a combined presentation since we have a project together on Klatt's Jaina on Omasticon. And I'll just tell you a little bit about the background of it. I was actually looking for it. And when I spent a couple of weeks in Hamburg a few years ago, I confronted these volumes. And absolutely fascinating as they are, bound in leather, no doubt. And I was interested, particularly in checking out some references on Lonka. Because as some of you know, I'm interested in the history of the Lonka-Gacha tradition. There's not just one Gacha, but many. And Klatt was known to have written this massive volume, which has not been published. This is a manuscript. And I have written a few little characterizations of them. I don't know why this picture is squeezed. It comes out quite OK, I think, on the screen. So this is Klatt himself. And as you can see, someone has written he died on the 27th, August 1903. However, in the published, various published, biographical snippets, sometimes the date of 1908 is given. So even the person itself is somewhat difficult to place. He died very early because he got sick in 1892 and spent the last 13 years of his life in a hospital. And we don't know exactly how he died, what happened, et cetera. But he couldn't finish his work. And this is why we are left with this massive, almost complete manuscript. And the project funded by the Leverium Trust is basically to publish it. And we cannot, however, finish the project entirely. It is more a publication of a historical snapshot in the history of JNR studies. Nevertheless, there's a lot of interesting material there. And we will, both me and Cornelius, give you a little glimpse of what there is and how we work with this material. Here's another photo of Klatt. Both of these pictures have not been published and are not known. But now the Staatsbibliothek in Berlin has put these slides online as well. And they keep the originals. So Klatt lived, was born in what is now Poland, Vilain. But it was part of Prussia as Vilain once in the 19th century. And in the Staatsbibliothek in Berlin, you find his handwritten CV. And there's some information about his biography. Life at a glance, his father's occupation, postmaster of religion Lutheran, educated in Bromberg, of course, now in Poland. And he studied classical philology in Sanskrit with Albrecht Weber in Berlin. Earned his living as a stenographist with a particular business, Professor Michaelis. And volunteered at the Royal Library in Berlin where he worked in the Oriental Languages section. And mainly he was cataloging Oriental literature which came in, which was acquired through the offices of Bühler, who was in India at the time. And most of the collection here in the British Library also goes back to the work of Bühler. So very important work there. He also was involved in interacting with Birkling quite a bit. Birkling's Indische Sprüche partly overlapped with the doctoral work of Klatt. And Birkling acknowledges that. In 1874 he finally got a job at the Royal Library as an assistant, later become a custodian and finally a librarian. And he worked on the Onomasticon for almost 10 years. However, there's no trace, at least we didn't find so far, the trace why he started this project, what actually were the aims of the project, et cetera. We just have this wonderful manuscript which was bound by his friend Ernst Leumann into these eight volumes. Now, selected publications produced besides this work were published on the Jaina manuscripts in the Royal Library in Berlin, Dana Palas, Rishabha Panchachitkar, Indische Drucker, extracts of the historical records of the Jains. And a major publication are actually the volumes on the literature for Oriental Philology. And it's a kind of a literary report on new publications and acquisitions, et cetera. A perciful patavoli of the Jainas and finally a manuscript catalogs of the Royal Library in Berlin. I mean, he was a librarian and therefore was dealing with new materials coming in and he extracted from these materials whatever he considered relevant for the Jaina Onomasticon, which is a biographical come bibliographical index, if you like, or encyclopedia. Now, I was mainly interested in longka, lumpaka, lumpka, et cetera, different terms. And a little article has just come out in Japan. The fast shift for Dr. Okuda, who is now a head priest in Osaka of the first Buddhist temple in Japan and so therefore a very prominent personality. He studied with Ludwig Alstorff in Hamburg and he translated a chapter of the Mula Chara and therefore is very closely connected to Jaina's studies. So I had a little piece there on lumpka and this is actually the entry you find there and you can see the complexity of the information in this text. First of all, you find, you see, do we have this pointer? It's gone. Anyway, you work mainly on secondary sources. It's coming. Cluts use primary sources only when the secondary sources failed him or whenever he had access to them. And through the secondary sources, I mean here it's Clut himself. Weber of course figured greatly who published a catalogue of the manuscript collections in the Royal Library in many volumes, one dedicated to Jain materials. And it's all not very well put together systematically and we are developing some kind of scheme and have advanced quite a bit. Cornelius will tell us more about that. This is more or less, these are the raw data I put in a few brackets here to illustrate what is there. Some information is not properly represented in the manuscript and therefore you can measure what kind of massive work the editing requires. I mean simply by comparing what is handwritten and what is actually in the original source, you come, you have to correct this. So instead of Buja Ji, which Clut wrote, actually in the text is Rupa Ji. And these three entries he left out. That means the reader who is interested in the original data has to go to the original source which in this case is Atmanandas Jainatat Vadarsha which was published in 1881 for the first time. So really to use this material one has to go to the sources that Clut's sites indicates. Now these are the other entries and there's very interesting information. Time is short so I skip a lot of material here and go on to the next keyword. I mean these keywords are all in Nagari original but we decided of course to romanize them and present them in this form. And the same person, Lunkar is the reference point here of the Lunkar Matam, the tradition of going back to Lunkar and again you can see the different references he used and also the problems are indicated here just as an example that you find in the text. I mean this is definitely wrong of course, the information given here by him. Therefore we will publish this as it is but one has to read the whole text as a historical document. How much was known at the time? I mean here a liqueur is described as the originator of the Lumpaka sect and obviously it was Lunkar himself who he was is completely, we are completely in the dark about that I've written once an article on the unknown Lunkar and even the name is not entirely clear of course. So to evaluate all this material that Klatt has assembled in the 19th century one really has to go back to the original sources and take this as a starting point for selective studies of whatever purpose. So Lunkar is here also mentioned Klatt simply copied and assembled what was published at the time. And we cannot say that we have learned much more at the moment really and we're using many of the same sources but we're in a slightly better position. The Michelinian references to the Lunkar gacha which I just indicate here they're not complete by all means but other monks from that tradition are here listed under different keywords and since time is short I will swiftly forward Klatt's sources on Lunkar here I have listed systematically and you see prominently figures this famous monk, Vijayananda Suri who was originally a Stana Kavasi monk then famously switched his allegiance to the Tapa Gacha and became a prominent reformer. The Yati tradition basically was eliminated to a large extent in the Shwetambara tradition due to Vijayananda Suri's efforts. And he had an enormous effect on European scholarship as well because of these published works which are largely polemical attacks on the Stana Kavasis and one can say that the European perception of Jainism is colored to a large extent due to the influence of the Tapa Gacha monks who dominated the context between European scholars and the Jain scholarship. Now here are other sources which Klatt used. You can see they're mostly secondary sources but also some primary sources. Right, it's quite interesting simply to list what kind of primary sources he traced by using the secondary sources that we just indicated and most of these sources have not been systematically studied so I'm trying to dig myself through them and first of all one has to locate them of course. For instance, this Vijatika in this Upaswai in Amdabad this is my next target to find. Maybe someone is here from Amdabad who could help that would be fantastic. But this kind of list is quite amazing to get a list of primary sources but simply digging through or following up the links in the Onomastikon. And you can see a Digambara source is the oldest one. This has actually been partly translated by Yakobi and this is why this, but about Charitra, is mentioned here in this list. He hasn't studied it himself personally but by simply assembling the information that is already available, imagine this would be done now more than 100 years later. It would be a massive volume and of tremendous use and I think with the use of electronic technology one could advance the course of Jane studies immensely following a methodology like this. William Boullet, Professor Boullet, is the only one who cherishes publishing indexes and they're of fantastic use. I mean, for instance, the book by Jaina Yorga by Robert Williams here from at SOAS whose life are briefly characterized in the newsletter is almost inaccessible without Boullet's index. No one does this but it is of a great value. Well, this is what he knew about the Lonka Gacha traditions, the different lineages. This is largely wrong. I mean, the Buja G is really Rupa G, et cetera, et cetera. However, he already knew that different Gachas within the Lonka Gacha tradition, there's not one Lonka Gacha as one reads in the textbooks, if one reads anything about the Lonka Gacha at all. The classical textbook have nothing on Lonka. I think Paul has a little chapter but that is the only one. Right. Now I pass on to... Ladies and gentlemen, it is not an easy task to introduce to you content and form of Klutz, Jaina, or Nomasticon in a few minutes. This is all the more true because the addition of the book is still a work in progress. Fortunately, many of you may already have some knowledge of Klutz's work through an article of mine published in the latest issue of the newsletter of the Center of Jaina Studies. Besides, I have prepared a handout with some examples taken from the Nomasticon which I hope will add to your understanding of the subject under discussion. I want to begin this talk with a question. If you thought of writing an Encyclopedia on the history of the Jaina Church in literature, would you try to carry out that task all on your own? Most probably not. That is something better done by teamwork if only because of pressure of time. In 1970, in 1972, the two volumes of the Dictionary of Prakrit Proper Names were published. That work is somewhat similar in conception to the Nomasticon. It contains about 8,000 proper names, collected from the Agama texts of the Svitambaras and the Prakrit commentaries. That dictionary is not the work of a single person, but as the editor Dalzuk Malvania tells us, a cooperative work done by a team of scholars. Now, with an estimated 20,000 entries, the Nomasticon is far beyond the scope of the Prakrit proper names. But, from the beginning, Klatt worked all on his own. Presumably, it was Albrecht Weber, then professor in Berlin, who gave his pupil the idea of writing the book. Was it meant as a step towards a chair in Indology for Klatt? With regard to the content, we can state that there is no hint whatsoever that something is missing. Obviously, Klatt finished compiling his material before he felt severely ill and couldn't start working on the Nomasticon again. Nevertheless, in 1892, after 10 years of great effort, his work was still far away from being ready to be printed. Arranging the material and correcting the printing sheets surely would have lasted a few years more. In the second half of the 19th century, canonical and non-canonical texts of the Shwetambaras and Digambaras were made public by Indian and European scholars. Jaina bandaras opened their doors and reports on and catalogues of the manuscripts kept there were published. At the same time, hundreds of Jaina inscriptions were deciphered, analysed and translated and then published in periodicals specialised in Indian epigraphy. I wish to emphasise that Klatt exploited that vast quantity of literary and epigraphical sources in its entirety. He quotes each and every personal name of monk or author each title of text. Working as a librarian at the Royal Library in Berlin, he had access to hundreds of Jaina manuscripts and to relevant monographies and periodicals. Over and above that, he borrowed manuscripts from India, colleagues added to his work through personal correspondences and Hermann Jakubi, then pioneer in the field of Jaina studies, put the manuscripts which were in his possession at Klatt's disposal. Nearly all the catalogues and reports of that time, compiled and written by Bandarka, Petersen, Kielhorn, Bülow, Mitra and many others, lack comprehensive indexes. The material is arranged in systematic order only with divisions in sections, Shwetambara versus Digambara and subsections, Dharma, Nyaya, Tantra, Jyotisha, Chandas, Itihas etc. This of course means that these old catalogues are not as easy to consult as our modern ones. Now, thanks to Klatt, we also have at hand an alphabetically arranged index of all the Jaina works and authors listed in those catalogues and reports published before 1893. No other source clad sides as often as Albrecht Weber's Die Handschriftenverzeichnisse der Königlichen Bibliothek zu Berlin, lists of manuscripts at the Royal Library in Berlin. Published in four volumes, the first in 1853, the last one in 1892. After a brief introduction in German to each manuscript, containing the title of the text, the author's name, the date and place of writing etc., Weber gives parts of the original text in transliteration sometimes in great detail. Now, the Onomasticon proves that Klatt not only read Weber's introductions to the manuscripts, but that he exploited all the prakrit and Sanskrit texts as well. Weber in turn acknowledges Klatt's input in the last volumes of his lists of manuscripts, which are largely dedicated to Jaina texts. I want to give another example of how meticulously Klatt used his sources. In 1889, Benjamin Louis Rice published inscriptions at Schravaner-Belgula. In his pioneering work, Rice edits and translates 144 inscriptions. In his index to his 75-page-long introduction, we find, for example, only two references to the term Pustaka Gacca, but Klatt mentions more than 30 monks as members of that Gacca, with reference to the introduction, to the translations of the inscriptions, and to the transcriptions of the originals given by Rice in his book. In his Onomasticon, Klatt often refers to manuscripts as his primary source. Mostly these are from Florence, Vienna, Berlin, London and Strasbourg. Hundreds of times he cites from them single sentences or even short passages in Sanskrit, Prakrit, Gujarati or Kenaris. Mostly these citations are taken from the beginning or from the calliphone of a work. In this way, Klatt gives relevant information about the author or the work. But his main aim here is to enable the reader to check the difference or the uniformity of the manuscripts of a given text. To conclude, I would like to present to you three brief examples from the Jain Onomasticon. You can find them in my handout or you can read them on the PowerPoint slide if I find it. What do I have to do? Yes, it's a... Is it? Oh yes, great. They refer to Raja Shekara, member of the Harshapuriya Gacca and author of Vastupala Prabandha and other works. Klatt's primary sources are set in small capitals and can be looked up in the attached bibliography. I'm speaking of the handout. Editorial amendments to the text are indicated by square brackets. No, that is not mine. Is it? Oh, okay. The first example, Raja Shekara. Here Klatt cites six reports or catalogs. Raja Shekara, pupil of Shri Tilakasuri, precept of Sudha Kalasha, of the Harshapuriya Gacca, Maladhari Biruda, that is, he had the Biruda, the honorific title, Maladharin. He composed Vikrama Sangvat, 1405, Prabandha Kousha. He composed Karpura Manjari and a Panjika, that is, a commentary, on Shri Daharas and Jaya Kandali. He composed Antara Katasangraha and Adi Jina Stotra and Vastupala Prabandha. His pupil, Sudha Kalasha, composed Ikakshara Nama, Maladhari. The second example, Vastupala Charitra. Here Klatt lists, as he often does, different works under one headword. He does so whenever the works deal with the same topic and have a similar or almost identical title, Vastupala Charitra. Composed Vikrama Sangvat, 1497, by Harsh Shagani. There exists a manuscript of this work consisting of 80 leaves, written Vikrama Sangvat, 1550. There is another Vastupala Charitra composed by Jinnahang Shagani. The text or the manuscript which contains the text consists of 621 leaves, written Vikrama Sangvat, 1500, sorry, leaves. Here Klatt lists also the Vastupala Tijapala Prabandha and the Vastupala Katahar. For a manuscript of the Vastupala Prabandha written by Raja Shikara, which consists of 47 leaves, Klatt refers to a catalogue by Manlik and Moos. The story Vastupala Mantri Katahar is told in Himavijayas Katahara Nakara and Vastupala Tirthahayat Rotsavandhvarna is the name of the 15th Sarga of Udaya Prabhas Dharmabh Udaya. The third and last example, Harshapuriya Gatsha. To it belonged Raja Shikara, Suri, who lived around Vikrama Sangvat, 1403. This is stated, as we can read in the following lines, in the collophones of four old Sanskrit texts, namely Prabandha Akosha, Nyaya Kundali, Pandava Charitram and Bhava Bhavana. To the Harshapuriya Gatsha belonged also Himachandra Suri, pupil of Abhaya Deva and to it belonged Munindra Prabhu, Deva Prabha Prabhu Vimalha Suri, Narachandra Suri and Deva Bhadra Suri. Thank you very much for your attention and your patience.