{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/rama/ry502.htm","path":"hin/rama/ry502.htm","source_url":"https://sacred-texts.com/hin/rama/ry502.htm","text":"RAVAN DOOMED.\nSECTION XIII.\nAfterwards Rishya-shringa said again to the King \"I will perform another sacrificial act to secure thee a son.\" Then the son of Vibhanduka, of subdued passions, seeking the happiness of the king, proceeded to perform the sacrifice for the accomplishment of his wishes. Hither were previously collected the gods, with the Gandharvas, the Siddhas and the sages, for the sake of receiving their respective shares, Brahma too, the sovereign of the gods, with Sthanoo, and Narayana, chief of beings and the four supporters of the universe, and the divine,mothers of all the celestials, met together there. To the Ushwa-medha, the great sacrifice of the magnanimous monarch, came also Indra the glorious one, surrounded by the Muroots. Rishya-shringi then supplicated the gods assembled for their share of the sacrifice (saying), \"This devout king Dusha-rutha, who, through the desire of offspring, confiding in you, has performed sacred austerities, and who has offered to you the sacrifice called Ushwa-medha, is about to perform, another sacrifice for the sake of obtaining sons. To him thus desirous of offspring be pleased to grant the blessing: I supplicate you all with joined hands. May he have four sons, renowned through the universe.\" The gods replied to the sage's son supplicating with joined hands, \"Be it so: thou, O brahman, art ever to be regarded by us, as the king is in a peculiar manner. The lord of men by this sacrifice shall obtain the great object of his desires. Having thus said, the gods preceded by Indra, disappeared.\nThey all then having seen that (sacrifice) performed by the great sage according to the ordinance went to Prajapati the lord of mankind, and with joined hands addressed Br\u00e1hma the giver of blessings, \"O Brh\u00e1ma, the Rakshas Ravana by name, to whom a blessing was awarded by thee, through pride troubleth all of us the gods, and even the great sages, who perpetually practise sacred austerities. We, O glorious one, regarding the promise formerly granted by thy kindness that he should be invulnerable to the gods, the Danuvas and the Yukshas have born (sic) all, (his oppression); this lord of Rakshases therefore distresses the universe; and, inflated by this promise unjustly vexes the divine sages, the Yukshas, and Gandhavras, the Usooras, and men: where Ravana remains there the sun loses his force, the winds through fear of him do not blow, the fire ceases to burn; the rolling ocean, seeing him, ceases to move its waves. Vishruvna, distressed by his power, has abandoned Lanka and fled. O divine one save us from Ravana, who fills the world with noise and tumult. O giver of desired things, be pleased to contrive a way for his destruction.\"\nBruhma thus informed by the devas, reflecting, replied, Oh! I have devised the method for slaying this outrageous tyrant. Upon his requesting, \"May I be invulnerable to the divine sages, the Gandharvas, the Yakshas, the Rakshasas\nand the serpents,\" I replied \"Be it so.\"This Rakshus, through contempt, said nothing respecting man; therefore this wicked one shall be destroyed by man. The gods, preceded by Shukra, hearing these words spoken by Bruhm\u00e1, were filled with joy.\nAt this time Vishnoo the glorious, the lord of the world, arrayed in yellow, with hand ornaments of glowing gold, riding on Vinuteya, as the sun on a cloud, arrived with his conch, his discus, and his club in his hand. Being adored by the excellent celestials, and welcomed by Bruhma, he drew near and stood before him. All the gods then addressed Vishnoo, \"O Mudhoo-sooduna, thou art able to abolish the distress of the distressed. We intreat thee, be our sanctuary, 0 Uchyoota.\" Vishnoo replied, \"Say, what shall I do?\" The celestials hearing these his words added further. \"The virtuous, the encourager of excellence, eminent for truth, the firm observer of his vows, being childless, is performing an Ushwamedha for the purpose of obtaining offspring. For the sake of the good of the universe, we intreat thee, O Vishnoo, to become his son. Dividing thyself into four parts, in the wombs of his three consorts equal to Huri, Shree, and Keertee, assume the sonship of king Dusha-rutha, the lord of Uyodhya, eminent in the knowledge of duty, generous and illustrious, as the great sages. Thus becoming man, O Vishnoo, conquer in battle Ravuna, the terror of the universe, who is invulnerable to the gods. This ignorant Rakshus Ravuna, by the exertion of his power, afflicts the gods, the Gundhurvas, the Siddhas, and the most excellent sages; these sages, the Gundhurvas, and the Upsaras, sporting in the forest Nunduna have been destroyed by that furious one. We, with the sages, are come to thee seeking his destruction. The Siddhas, the Gundhurvas, and the Yakshas betake themselves to thee, thou art our only refuge; O Deva, afflicter of enemies, regard the world of men, and destroy the enemy of the gods.\"\nVishnoo, the sovereign of the gods, the chief of the celestials, adored by all beings, being thus supplicated, replied to all the assembled gods (standing) before Bruhma, \"Abandon fear; peace be with you; for your benefit having killed Ravuna the cruel, destructively active, the cause of fear to the divine sages, together with all his posterity, his courtiers and counsellors, and his relations, and friends, protecting the earth, I will remain incarnate among men for the space of eleven thousand years.\"\nHaving given this promise to the gods, the divine Vishnoo, ardent in the work, sought a birth-place among men. Dividing himself into four parts, he whose eyes resemble the lotos and the pulasa, the lotos petal-eyed, chose for his father Dusha-ratha the sovereign of men. The divine sages then with the Gundhurvas, the Roodras, and the (different sorts of) Upsaras, in the most excellent strains, praised the destroyer of Mudhoo, (saying) \"Root up Ravuna, of fervid energy, the devastator, the enemy of Indra swollen with pride. Destroy him, who causes universal lamentation, the annoyer of the holy ascetics, terrible, the terror of the devout Tupuswees. Having destroyed Ravuna, tremendously powerful, who causes universal weeping, together with his army and friends, dismissing all sorrow, return to heaven, the place free from stain and sin, and protected by the sovereign of the celestial powers.\"\nThus far the Section, containing the plan for the death of Ravuna.\nCAREY AND MARSHMAN.\nCAPUT XIV.\nRATIO NECANDI RAVANAE EXCOGITATA.\nPrudens ille, voluminum sacrorum gnarus, responsum quod dederat aliquamdiu meditatus, mente ad se revocata regem deuno est effatus: Parabo tibi aliud sacrum, genitale, prolis masculae adipiscendae gratia, cum carminibus in ATHARVANIS exordio expressis rite peragendum. Tum coepit modestus Vibh\u00e2ndaci filius, regis commodis intentus, parare sacrum, quo eius desiderium expleret. Lam'antea* eo convenerant, ut suam quisque portionem acciperent, Di cum fidicinum coelestium choris, Beatique cum Sapientibus; Brachman Super\u00fbm regnator, Sth\u00e2nus nee non augustus N\u00e2r\u00e2yanus, Indrasque alraus, coram visendus Ventorum cohorte circumdatus, in magno isto sacrificio equino regis magnanimi. Ibidem vates ille deos, qui portiones suas accipiendi gratia advenerant, apprecatus, En!* inquit, hicce--ex Dasarathus filiorum desiderio castimoniis adstrictus, fidei plenus, vestrum numen adoravit sacrificio equino. Nunc iterum accingit se ad aliud sacrum peragendum: quamobrem aequum est, ut filios cupienti vos faveatis. Ille ego, qui manus supplices tendo, vos universos pro eo apprecor: nascantur ei filii quatuor, faina per triplicem mundum clari. Divi supplicem vatis filium invicem affari: Fiat quod petis! Tu nobis, virsancte, imprimis es venerandus, nec minus rex ille; compos fiet voti sui egregii hominum princeps. Ita locuti D\u00ee Indra duce, ex oculis evanuerunt.\nSuperi vero, legitime in concilio congregati. BRACHMANEM mundi creatorem his verbis compellarunt: Tuo munere auctus, O Brachman! gigas nomine R\u00e2vanas, prae superbia nos omnes vexat, pariterque Sapientes castimoniis gaudentes. A te propitio olim ex voto ei hoc munus concessum fuit, ut ne a diis, Danuidis, Geniisve necari posset. Nos, oraculum tuum reveriti, facinora eius qualiacunque toleramus. At ille gigantum tyrannus ternos mundos gravibus iniuriis vexat Deos, Sapientes, Genios, Fidicines coelestes, Titanes, mortales denique, exsuperat ille aegre cohibendus, tuoque munere demens. Non ibi calet sol, neque Ventus prae timore spirat, nec flagrat ignis, ubi R\u00e2vanas versatur. Ipse oceanus, vagis fluctibus redimitus, isto viso stat immotus; eiectus fuit e sede sua Cuv\u00earus, huius robore vexatus. Ergo ingens nobis periculum imminet ab hoc gigante visu horribili; tuum est, alme Parens! auxilium parare, quo hic deleatur. Ita admonitus ille a diis universis, paulisper meditatus, Ehem!* inquit, hancce inveni rationem nefarium istum necandi. Petierat is a me, ut a Gandharvis, a Geniis, a Divis, Danuibus Gigantibusque necari non posset et me annuente voto suo potitus est. Prae contemptu vero monstrum illud homines non commemoravit: ideo ab homine est necandus: nullum aliud exstat leti genus, quod ei sit \u00a3atale. Postquam audiverant gratum hunc sermonem BRACHMANIS ore prolatum, Di cum duce suo Indra summopere gaudio erecti sunt. Eodem temporis momento Vishnus, istuc accessit, splendore insignis, concham, discum et clavum manibus gestans, croceo vestitu, mundi dominus, vulturis Vinateii dorso, sicuti sol nimbo, vectus, armillas ex auro candente gerens, salutatus a Super\u00fbm primoribus. Quem laudibus celebratum reverenter D\u00ee universi compellarunt. Tu animantium afflictorum es vindex, Madh\u00fbs interfector! quamobrem nos afflicti te apprecamur. Sis praesidio nobis numine tuo inconcusso. Dicite, inquit Vishnus, quid pro vobis facere\nme oporteat. Audito eius sermone, Di hunc in modum respondent: Rex quidam, nomine Dasarathus, austeris castimoniis sese castigavit, litavit sacrificio equino, prolis cupidus et prole carens. Nostro hortatu tu, Vishnus, conditionem natorum eius subeas: ex tribus eius uxoribus, Pudicitiae, Venustatis et Famae similibus, nasci velis, temetipsum quadrifariam dividens. Ibi tu in humanam naturam conversus R\u00e2vanam, gravissimam mundi pestem, diis insuperabilem, O Vishnus! proelio caede. Gigas ille vecors R\u00e2vanas Deos cum Fidicinum choris, Beatos et Sapientes praestantisslmos vexat, audacia superbiens. Etenim ab hoc furioso Sapientes Fidicines et nymphae, ludentes in Nandano viridario, sunt proculcati. Tu es nostrum omnium summa salus, divine bellator! Ut deorum hostes extinguas, ad sortem humanam animum converte. Augustus ille N\u00e2r\u00e2yanus, diis hunc in modum coram hortantibus, eosdem apto hoc sermone compellavit: Quare, quaeso, hac in renegotium vestrum a me potissimum, corporea specie palam facto, est peragendum *? *aut unde tantus vobis terror fuit iniectus? His verbis a Vishn\u00fb interrogati D\u00ee talia proferre: Terror nobis instat, O Vishnus! a R\u00e2vana mundi direptore; a quo nos vindicare, corpore humano assumpto, tuum est. Nemo alius coelicoiarum praeter te hunc scelestum enecare potis est. Nimirum ille, O hostium domitor! per diuturnum tempus sese excruciaverat severissima abstinentia, qua magnus hicce rerum Parens propitius ipsi redditus est, Itaque almus votorum sponsor olim ei concessit securitatem ab ommibus animantibus. hominibus tamen exceptis. Hinc ilium, voti compotem, non aliunde quam ab homine necis per\u00edculum urget: tu ergo, humanitate assumpta eum intertice. Sic monitus Vishnus, Super\u00fbm princeps, quem mundus univerans adorat, magnum Parentem oeterosque deos, in concilio congregatos, recti auctores, affatur: Mittite timorem; bene bob\u00eds eveniat! Vestrae salutis gratia, postquam praelio necavero R\u00e2vanam cum filiis nepotibusque, cum amicis, ministris, cognatis socusque, crudelem istum aegre cohibendum, qui divinis Sapientibus terrorem *incutit, per decem millia annorum decies centenis additis, commorabor in mortalium sedibus, orbem terrarum imperio regens. Tum divini sapientes et Fidicines conjuncti cum Rudris nympha, rumque choris celebravere Madh\u00fbs interfectorem hymnis, quales sedem aetheriam decent.\n\"R\u00e2vanam ilium insolentem, acri impetu actum, superbia elatum, Super\u00fbm hostem, tumultus cientem, bonorum piorumque pestem, humanitate assumpta pessumdare tuum est.\"\nSCHLEGEL.\nCAPITOLO XIV.\nIL MEZZO STABILITO PER UCCIDERE R\u00c1VANO.\nMa Riscyasringo soggiunse poscia al re: T'apprester\u00f2 io un altro rito santissimo, genitale, onde tu conseguisca la prole che tu bram\u00ed. E in quel punto stesso il saggio figliulo di Vibh\u00e2ndaco, iutento alia prosperit\u00e0 del re, pose mano al sacro rito per condurre ad effetto il suo desiderio. Gi\u00e0 erano prima, per ricevere ciascuno la sua parte, qu\u00ed convenuti al gran sacrifizio del re magnanimo l'Asvamedha, \u00ed Devi coi Gandharvi, i Siddhi e i Muni, Brahma Signor dei Sari, Sth\u00e2nu e l' Augusto N\u00e2r\u00e2yana, i quattio custudi dell' universo e le Madri degli Iddn, i Yacsi insieme cogli Dei, e il sovrano, venerando Indra, visibile, circondato\ndalla schiera dei Maruti. Quivi cos\u00ec parl\u00f2 Riscyasr'ingo agli Dei venuti a partecipare del sacrifizio: Questo \u00e8 il re Dasaratha, che per desiderio di progenie gi\u00e0 s' astrinse ad osservanze auster\u00e9, e test\u00e8 pieno di fede ha a voi, O eccelsi, sacrificato con un Asvamedha. Ora egli, sollecito d' aver figli, si dispone ad adempiere un nuovo rito; vogliate essere favorevole a lui che sospira progenie. lo alzo a voi supplici le mani, e voi tutti per lui implor'o: nascano a lui quattro figli degni d'essere celebrati per tre mondi. Risposero gli Dei al supplichevole tigliuolo del Risci: Sia fatto ci\u00f2 che chiedi; a te ed al re parimente si debbe da noi, O Brahmano, sommo pregio; canseguir\u00e0 il re per questo sacro rito il suo suppremo desiderio. Ci\u00f2 detto disparvero i Numi preceduti da Indra.\nPoich\u00e8 videro gli Dei compiersi debitamente dal gran Risci l'oblazione, venuti al cospetto di Brahma facitor del mondo, signor delle creature, cos\u00ec parlarono reverenti a lui dator di grazie: O Brahma, un Racs\u00e1so per nome R\u00e2vano, cui tu fosti largo del tuo favore, \u00e8 per superbia infesto a noi tutti e ai grandi Saggi penitenti. Un di, O Nume, augusto, tu propizio a lui gli accordasti il favore, ch' egli bramava, di non poter essere ucciso dagli Dei, dai D\u00e2navi n\u00e8 dai Yacsi: noi venerando i tuoi oracoli, ogni cosa sopportiamo da costui. Quindi il signor dei Racsasi infesta con perpetue offese i tre mondi, i Devi, i Risci, i Yacsi ed i Gandharvi, gli Asuri e gli uomini: tutti egli opprime indegnamente inorgoglito pel tuo dono. Col\u00e0 dove si trova R\u00e2vano, pi\u00f9 non isfavilla per timore il sole, pi\u00f9 non spira il vento, pi\u00f9 non fiammeggia il fuoco: l' oceano stesso cui fan corona i vasti flutti, veggendo costui, tutto si turba e si commuove. Stretto dalla forza di costui e ridotto allo stremo dovette Vaisravano abbandonare Lanc\u00e2. Da questo R\u00e2vano, terror del mondo, tu ne proteggi, O almo Nume: degna, O dator d'ogni bene, trovar modo ad estirpar costui. Fatto di queste cose conscio dai Devi, stette alquanto meditando, poi rispose Brahma: Ors\u00f9! \u00e8 stabilito il modo onde distruggere questo iniquo. Egli a me chiese, ed io glie\u00ec concessi, di non poter essere ucciso dai Devi, dai Risci, dai Gandharvi, dai Yacsi, dai Racsasi n\u00e8 dai Serpenti; ma per disprezzo non fece menzione degli uomini quel Racso: or bene, sar\u00e0 quell' empio ucciso da un uomo. Udite le fauste parole profferte da Brahma, furono per ogni parte liete gli Iddii col loro duce Indra. In questo mezzo qui sopravvenne raggiante d'immensa luce il venerando Visnu, pensato da Brahma nell' immortal sua mente, siccome atto ad estirpar colui; Allora Brahma colla schiera de' Celesti cos\u00ec parl\u00f2 a Visnu: Tu sei il conforto delle gente oppresse, O distruttor di Madhu: noi quindi a te supplichiamo afflitti: sia tu nostro sostegno, O Aciuto. Dite, loro rispose Visnu, quale cosa io debba far per voi; e gli Dei, udite queste parole, cosi soggiunsero: Un re per nome Dasaratha, giusto, virtuoso, veridico e pio, non ha progenie e la desidera: ei gi\u00e0 s' impose durissime penitenze, ed ora ha sacrificato con un Asvamedha: tu, per nostro consiglio, O Visnu, consenti a divenir suo figlio: fatte di te quattro parti, ti manifesta, O invocato dalle genti, nel seno delle quattro sue consorti, simili alla venusta Dea. Cos\u00ec esortato dagli Dei quivi presenti, l'augusto N\u00e2r\u00e2yana loro rispose queste opportune parole: Quale opra s'ha da me, fatto visible nel mondo, a compiere per voi, O Devi? e d'onde in voi cotal terrore? Intese le parole di Visnu, cos\u00ec risposero gli Dei: ll nostro terrore, O Visnu, nasce da un Racsaso per nome R\u00e2vano, spavento dell' universo. Vestendo umano corpo, tu debhi esterminar costui. Nessuno fra i Celesti, fuorch\u00e8 tu solo, \u00e8 valevole ad uccidere quell' iniquo. Egli, O domator de' tuoi nemici, sostenne per lungo tempo acerbissime\nmacerazioni: per esse fu di lui contento l'augusto sommo Genitore: a un di gli accord\u00f2 propizio la sicurezza da tutti gli esseri, eccettutine gli nomini. Per questo favore a lui concesso non ha egli a temere offesa da alcuna parte, fuorch\u00e8 dall' uomo, perci\u00f2, assumendo la natura umana, costui tu uccidi. Egli, il peggior di tutti i Racsasi, insano per la forza che gli infonde il dono avuto, da travaglio ai Devi ed ai Gaudharvi, ai Risci, ai Muni ed ai mortali. Egli, sicuro da morte pel favore ottenuto, \u00e8 turbatore dei sacrifizj, nemico ed uccisor dei Brahmi, divoratore degli uomini, peste del mondo. Da lui furono assaliti re coi loro carri ed elefanti; altri percossi e fugati si dispersero per ogni dove. Da lui furono divorati Risci ed Apsarase: egli insomma oltracotato continuamente e quasi per ischerzo tutti travaglia i sette mondi. Perci\u00f2, O terribile ai nemici \u00e8 stabilita la morte di costui per opra d'un uomo; poich' un di per superbia del dono tutti sprezz\u00f2 gli uomini. Tu, O supremo fra i Numi, dei, umanandoti, estirpare questo tremendo, superbo Ravano, oltracotato, a noi nemico, terrore e flagello dei penitenti.\nGORRESIO.\nXIV.\nDe nouveau Rishya\u00e7ringa tint ce langage au Monarque: \"Je vais c\u00e9l\u00e9brer un autre sacrifice, afin que le ciel accorde \u00e0 tes voeux les enfants que tu souhaites.\" Cela dit, cherchant le bonheur du roi et pour l'accomplissement de son d\u00e9sir, le fils puissant de Vibh\u00e1ndaka se mit \u00e0 c\u00e9l\u00e9brer ce nouveau sacrifice.\nL\u00e0 auparavant, \u00e9taient venus d\u00e9j\u00e0 recevoir une part de l'offrande les Dieux, accompagn\u00e9s des Gaudharvas, et les Siddhas avec les Mounis divins, Brahma, le monarque des Souras, l'immuable S'iva, et l'auguste N\u00e1r\u00e1yana, et les quatre gardiens vigilants du monde, et les m\u00e8res des Immortels, et tous les Dieux, escort\u00e9s des Yakshas, et le ma\u00eetre \u00e9minent du ciel, Indra, qui se manifestait aux yeux, environn\u00e9 par l'essaim des Maroutes. Alors ce jeune anachor\u00e8te avait suppli\u00e9 tous les Dieux, que le desir d'une part dans l'offrande avait conduits \u00e0 l' a\u00e7wam\u00e9dha, cette grande c\u00e9r\u00e9monie de ce roi magnanime; et, dans ce moment, l' \u00e9poux de S'\u00e1nt\u00e1 les conjurait ainsi pour la seconde fois: \"Cet homme en pri\u00e8res, c'est le roi Da\u00e7aratha, qui est priv\u00e9 de fils. Il est rempli d' une foi vive; il s'est inflig\u00e9 de p\u00e9nibles aust\u00e9rit\u00e9s; il vous a d\u00e9j\u00e0 servi, divinit\u00e9s augustes, le sacrifice d'un a\u00e7wa-m\u00e9dha, et maintenant il s'\u00e9tudie encore \u00e0 vous plaire avec ce nouveau sacrifice dans l'esp\u00e9rance que vous lui donnerez les fils, o\u00f9 tendent ses d\u00e9sirs. Versez donc sur lui votre bienveillance et daignez sourire \u00e0 son voeu pour des fils. C'est pour lui que moi ici, les mains jointes, je vous adresse \u00e0 tous mes supplications: envoyez-lui quatre fils, qui soient vant\u00e9s dans les trois mondes!\"\n\"Oui! r\u00e9pondirent les Dieux au fils suppliant du rishi; tu m\u00e9rites que nous t'\u00e9coutions avec faveur, toi, brahme saint, et m\u00eame, en premier lieu, ce roi. Comme r\u00e9compense de ces diff\u00e9rents sacrifices, le monarque obtendra cet objet le plus cher de ses d\u00e9sirs.\"\nAyant aussi parl\u00e9 et vu que le grand saint avait mis fin suivant les rites \u00e0 son pieux sacrifice, les Dieux, Indra \u00e0 leur t\u00eate, s'\u00e9vanouissent dans le vide des airs et se rendent vers l'architecte des mondes, le souverain des cr\u00e9atures, le donateur des biens, vers Brahma enfin, auquel tous, les mains jointes, ils adressent les paroles suivantes: \"O Brahma, un rakshasa, nomm\u00e9 R\u00e5vana, tourne au\nmal les gr\u00e2ces, qu'il a re\u00e7ues de toi. Dans son orgueil, il nous opprime tous; il opprime avec nous les grands anchor\u00e8tes, qui se font un bonheur des mac\u00e9rations: car jadis, ayant su te plaire, O Bhagavat, il a re\u00e7u de toi ce don incomparable. \"Oui, as-tu dit, exau\u00e7ant le voeu du mauvais G\u00e9nie; Dieu. Yaksha ou D\u00e9mon ne pourra jamais causer ta mort!\" Et nous, par qui ta parole est respect\u00e9e, nous avons tout support\u00e9 de ce roi des rakshasas, qui \u00e9crase de sa tyrannie les trois mondes, ou il prom\u00e8ne l'injure impun\u00e9ment. Enorgueilli de ce don victorieux, il opprime indignement les Dieux, les rishis, les Yakshas, les Gandharvas, les Asouras et les enfants de Manon. L\u00e0 ou se tient R\u00e2vana, la peur emp\u00e9che le soleil d'\u00e9chauffer, le vent craint de souffler, et le feu n'ose flamboyer. A son aspect, la guirlande m\u00eame des grands flots tremble au sein de la mer. Aceabl\u00e9 par sa vigueur indomptable, Kouv\u00e9ra d\u00e9fait lui a c\u00e9d\u00e9 Lank\u00e1. Suave-nous donc, \u00f4 toi, qui reposes dans le bonheur absolu; sauve-nous de R\u00e2vana, le fl\u00e9au des mondes. Daigne, \u00f4 toi, qui souris aux voeux du suppliant, daigne imaginer un expedient pour \u00f4ter la vie \u00e0 ce cruel D\u00e9mon.\" Les Dieux ayant ainsi d\u00e9nonc\u00e9 leurs maux \u00e0 Brahma, il r\u00e9fl\u00e9chit un instant et leur tint ce langage: \"Bien, voici que j'ai d\u00e9couvert un moyen pour tuer ce G\u00e9nie sc\u00e9l\u00e9rat. Que ni les Dieux, a-t-il dit, ni les rishis, ni les Gandharvas ni les Yakshas, ni les rakshasas, ni les N\u00e1gas m\u00eame ne puissent me donner la mort! Soit lui ai-je r\u00e9pondu. Mais, par d\u00e9dain pour la force humaine, les hommes n'ont pas \u00e9t\u00e9 compris dans sa demande. C'est donc par la main d' un homme, qu'il faut immoler ce m\u00e9chant.\" Ainsi tomb\u00e9e de la bouche du cr\u00e9ateur, cette parole salutaire satisfit pleinement le roi des habitants du ciel et tous les Dieux avec lui. L\u00e1, dans ce m\u00eame instant, survint le fortun\u00e9 Visnou, rev\u00eatu d' une splendeur infinie; car c'\u00e9tait a lui, que Brahma avait pens\u00e9 dans son \u00e2me pour la mort du tyran. Celui-ci donc avec l'essaim des Immortels adresse \u00e0 Vishnou ces paroles: \"Meurtrier de Madhou, comrae tu aimes \u00e1 tirer de l' affliction les \u00eatres malheureux, nous te supplions, nous qui sommes plong\u00e9s dans la tristesse, Divinit\u00e9 auguste, sois notre asyle!\" \"Dites! reprit Vishnou; que dois-je faire? \"Ayant oui les paroles de l' ineffable, tous les Dieux repondirent: \"Il est un roi nomm\u00e9 Da\u00e7aratha; il a embrass\u00e9 une tr\u00e8s-dur\u00e9 p\u00e9nitence; il a c\u00e9l\u00e9br\u00e9 m\u00eame le sacrifice d'un a\u00e7wa-medha, parce qu'il n'a point de fils et qu'il veut en obtenir du ciel. Il est in\u00e9branlable dans sa pi\u00e9te, il est vant\u00e9 pour ses vertus; la justice est son caract\u00e8re, la verite est sa parole. Acquiesce donc \u00e0 notre demande, \u00f4 toi, Vishnou, et consens \u00e0 na\u00eetre comme son fils. Divis\u00e9 en quatre portions de toi-m\u00eame, daigne, \u00f4 toi qui foules aux pieds tes ennemis, daigne t' incarner dans le sein de ses trois \u00e9pouses, belles comme la d\u00e9esse de la beaut\u00e9.\" N\u00e1r\u00e1yana, le ma\u00eetre, non, perceptible aux sens, mais qui alors s' \u00e9tait rendu visible, N\u00e1r\u00e1yana r\u00e9pondit cette parole salutaire aux Dieux, qui i invitaient \u00e0 cet heroique av\u00e1tara. Quelle chose, une fois rev\u00eatu de cette incarnation, faudra-t-il encore que je fasse pour vous, et de quelle part vient la terreur, qui vous trouble ainsi?' A ces mots du grand Vishnou: \"C'est le d\u00e9mon R\u00e1vana, reprirent les Dieux; c'est lui, Vishnou, cette d\u00e9solation des mondes, qui nous inspire un tel effroi. Enveloppe-toi d' un corps, humain, et qu'il te plaise arr\u00e2cher du monde cette blessante epine; car nul autre que toi parmi les habitants du ciel n'est capable d'immoler ce p\u00e9cheur. Sache que longtemps il s'est impos\u00e9 la plus aust\u00e9re p\u00e9nitence, et que par elle il s'est rendu agreable au supr\u00eame ayeul de toutes les cr\u00e9atures. Aussi le distributeur ineffable des gr\u00e0ces lui a-t-il accord\u00e9 ce don insigne d'\u00eatre invuln\u00e9rable \u00e0 tous les \u00eatres, l'\nhomme seul except\u00e9. Puisque, dou\u00e9 ainsi de cette faveur, la mort terrible et s*\u00fbre ne peut venir \u00e0 lui de nulle autre part que de l'homme, va, dompteur puissant de tes ennemis, va dans la condition humaine, et tue-le. Car ce don, auquel on ne peut r\u00e9sister, \u00e9levant au plus haut point l'ivresse de sa force, le vil rakshasa, tourmente les Dieux, les rishis, les Gandharvas, les hommes sanctifi\u00e9s par la p\u00e9nitence; et, quoique, destructeur des sacrifices, lac\u00e9rateur des Saintes E*critures, ennemi des brahmes, d\u00e9vorateur des hommes, cette faveur incomparable sauve de la mort R\u00e1vana le triste fl\u00e9au des mondes. Il ose attaquer les rois, que d\u00e9fendant les chars de guerre, que remparent les \u00e9lephants: d'autres bless\u00e9s et mis en fuite, sont dissip\u00e9s \u00e7a et l\u00e0 devant lui. Il a d\u00e9vor\u00e9 des saints, il a d\u00e9vor\u00e9 m\u00eame une foule d'apsaras. Sans cesse, dans son d\u00e9lire, il s'amuse \u00e0 tourmenter les sept mondes. Comme on vient de nous apprendre qu' il n' a point daign\u00e9 parler d'eux ce jour, que lui fut donn\u00e9e cette faveur, dont il abuse, entre dans un corps humain, \u00f4 toi, qui peux briser tes ennemis, et jette sans vie \u00e0 tes pieds, roi puissant des treize Dieux, ce R\u00e1vana superbe, d'une force \u00e9pouvantable, d'un orgueil immense, l'ennemi de tous les asc\u00e8tes, ce ver, qui les ronge, cette cause de leurs g\u00e9missements.\"\nIci, dans le premier tome du saint R\u00e2m\u00e2yana, Finit le quatorzi\u00e8me chapitre, nomm\u00e9: UN EXP\u00c9DIENT POUR TUER R\u00c1VANA.\nHIPPOLYTE FAUCHE.\nUTTARAK\u00c1NDA.\nThe R\u00e1m\u00e1yan ends, epically complete, with the triumphant return of R\u00e1ma and his rescued queen to Ayodhy\u00e1 and his consecration and coronation in the capital of his forefathers. Even if the story were not complete, the conclusion of the last Canto of the sixth Book, evidently the work of a later hand than V\u00e1lm\u00edki's, which speaks of R\u00e1ma's glorious and happy reign and promises blessings to those who read and hear the R\u00e1m\u00e1yan, would be sufficient to show that, when these verses were added, the poem was considered to be finished. The Uttarak\u00e1nda or Last Book is merely an appendix or a supplement and relates only events antecedent and subsequent to those described in the original poem. Indian scholars however, led by reverential love of tradition, unanimously ascribe this Last Book to V\u00e1lm\u00edki, and regard it as part of the R\u00e1am\u00e1yan.\nSignor Gorresio has published an excellent translation of the Uttarak\u00e1nda, in Italian prose, from the recension current in Bengal; 1 and Mr. Muir has epitomized a portion of the book in the Appendix to the Fourth Part of his Sanskrit Texts (1862). From these scholars I borrow freely in the following pages, and give them my hearty thanks for saving me much wearisome labour.\n\"After R\u00e1ma had returned to Ayodhy\u00e1 and taken possession of the throne, the rishis [saints} assembled to greet him, and \u00c1gastya, in answer to his questions recounted many particulars regarding his old enemies. In the Krita Yuga (or Golden Age) the austere and pious Brahman rishi Pulastya, a son of Brahm\u00e1, being teased with the visits of different damsels, proclaimed that any one of them whom he again saw near his hermitage should become pregnant. This had not been heard by the daughter of the royal rishi Trinavindu, who one day came into Pulastya's neighbourhood, and her pregnancy was the result (Sect. 2, vv. 14 ff.). After her return home, her father, seeing her condition, took her to Pulastya, who accepted her as his wife, and she bore a son who received the name of Vis'ravas. This son was, like his father, an austere and religious sage. He married the daughter of the muni Bharadv\u00e1ja, who bore him a son to whom Brahm\u00e1 gave the name of Vais'ravan--Kuvera (Sect. 3, vv. I ff). He performed austerities for thousands of years, when he obtained from Brahm\u00e1 as a boon that he should be one of the guardians of the world (along with Indra, Varuna, and Y\u00e1ma) and the god of riches. He afterwards consulted his father Vis'ravas about an abode, and at his suggestion took possession of the city of Lank\u00e1, which had formerly been built by Vis'vakarman for the R\u00e1xasas, but had been abandoned by them through fear of Vishnu, and was at that time unoccupied. R\u00e1ma then (Sect. 4) says he is surprised to hear that Lank\u00e1 had formerly belonged to the R\u00e1xasas, as he had always understood that they were the descendants of Pulastya, and now he learns that they had also another origin. He therefore asks who was their ancestor, and what fault they had committed that they were chased away by Vishnu. \u00c0gastya replies that when Brahm\u00e1 created the waters, he formed certain beings,--some of whom received the name of R\u00e1xasas,--to guard them. The first R\u00e1xasa kings were Heti and Praheti. Heti married a sister of K\u00e1la (Time). She bore him a son Vidyutkes'a, who in his turn took for his wife Lankatankat\u00e1, the daughter of Sandhy\u00e1 (V. 21). She bore him a son Sukes'a, whom she abandoned, but he was seen by S'iva as he was passing by with his wife P\u00e1rvat\u00ed, who made the child as old as his mother, and immortal, and gave him a celestial city. Sukes'a married a Gandharv\u00ed called Devavat\u00ed who bore three sons, M\u00e1lyavat, Sum\u00e1li and M\u00e1li. These sons practised intense austerities, when Brahm\u00e1 appeared and conferred on them invincibility and long life. They then harassed the gods. Vis'vakarman gave them a city, Lank\u00e1, on the mountain Trik\u00fata, on the shore of\nthe southern ocean, which he had built at the command of Indra....The three R\u00e1xasas, M\u00e1lyavat and his two brothers, then began to oppress the gods, rishis, etc.; who (Sect. 6, v.1 ff.) in consequence resort for aid to Mah\u00e1deva, who having regard to his prot\u00e9g\u00e9 Sukes'a the father of M\u00e1lyavat, says that he cannot kill the R\u00e1xasas. but advises the suppliants [*supplicants?*} to go to Vishnu, which they do, and receive from him a promise that he will destroy their enemies. The three R\u00e1xasa kings, hearing of this, consult together, and proceed to heaven to attack the gods. Vishnu prepares to meet them. The battle is described in the seventh section. The R\u00e1xasas are defeated by Vishnu with great slaughter, and driven back to Lank\u00e1, one of their leaders, M\u00e1li, being slain. M\u00e1lyavat remonstrates with. Vishnu, who was assaulting the rear of the fugitives, for his unwarrior-like conduct, and wishes to renew the combat (Sect. 8, v. 3 ff.). Vishnu replies that he must fulfil his promise to the gods by slaying the R\u00e1xasas, and that he would destroy them even if they fled to P\u00e1t\u00e1la. These R\u00e1xasas, Agastya says, were more powerful than R\u00e1vana, and, could only be destroyed by N\u00e1r\u00e1yana, i.e. by R\u00e1ma himself, the eternal, indestructible god. Sum\u00e1li with his family lived for along time in P\u00e1t\u00e1la, while Kuvera dwelt in Lank\u00e1. In section 9 it is related that Sum\u00e1li once happened to visit the earth, when he observed Kuvera going in his chariot to see his father Vis'ravas. This leads him to consider how he might restore his own fortunes. He consequently desires his daughter Kaikas\u00ed to go and woo Vis'ravas, who receives her graciously. She becomes the mother of the dreadful R\u00e1vana, of the huge Kumbhakarna, of S\u00farpanakh\u00e1, and of the righteous Vibh\u00edshana, who was the last son. These children grow up in the forest. Kumbhakarna goes about eating rishis. Kuvera comes to visit his father, when Kaikas\u00ed takes occasion to urge her son R\u00e1vana to strive to become like his brother (Kuvera) in splendour. This R\u00e1vana promises to do. He then goes to the hermitage of Gokarna with his brothers to perform austerity. In section 10 their austere observances are described: after a thousand years' penance R\u00e1vana throws his head into the fire. He repeats this oblation nine times after equal intervals, and is about to do it the tenth time, when Brahm\u00e1 appears, and offers a boon. R\u00e1vana asks immortality, but is refused. He then asks that he may be indestructible by all creatures more powerful than men; which boon is accorded by Brahm\u00e1 together with the recovery of all the heads he had sacrificed and the power of assuming any shape he pleased. Vibh\u00edshana asks as his boon that \"even amid the greatest calamities he may think only of righteousness, and that the weapon of Brahm\u00e1 may appear to him unlearnt, etc. The god grants his request, and adds the gift of immortality. When Brahm\u00e1 is about to offer a boon to Kumbhakarna, the gods interpose, as, they say, he had eaten seven Apsarases and ten followers of Indra, besides rishis and men; and beg that under the guise of a boon stupefaction may be inflicted on him. Brahm\u00e1 thinks on Sarasvat\u00ed, who arrives and, by Brahm\u00e1's command, enters into Kumbhakarna's mouth that she may speak for him. Under this influence he asks that he may receive the boon of sleeping for many years, which is granted. When however Sarasvat\u00ed has left him, and he recovers his own consciousness, he perceives that he has been deluded. Kuvera by his father's advice, gives up the city of Lank\u00e1 to R\u00e1vana.\" 1 R\u00e1vana marries (Sect. 12,) Mandodar\u00ed the beautiful daughter of the Asur Maya whose\nname has several times occurred in the R\u00e1m\u00e1yan as that of an artist of wonderful skill. She bears a son Meghan\u00e1da or the Roaring Cloud who was afterwards named Indrajit from his victory over the sovereign of the skies. The conquest of Kuvera, and the acquisition of the magic self-moving chariot which has done much service in the R\u00e1m\u00e1yan, form the subject of sections XIII., XIV. and XV. \"The rather pretty story of Vedavat\u00ed is related in the seventeenth section, as follows: R\u00e1vana in the course of his progress through the world, comes to the forest on the Him\u00e1laya, where he sees a damsel of brilliant beauty, but in ascetic garb, of whom he straightway becomes enamoured. He tells her that such an austere life is unsuited to her youth and attractions, and asks who she is and why she is leading an ascetic existence. She answers that she is called Vedavat\u00ed, and is the vocal daughter of Vrihaspati's son, the rishi Kus'adhv\u00e1ja, sprung from him during his constant study of the Veda. The gods, gandharvas, etc., she says, wished that she should choose a husband, but her father would give her to no one else than to Vishnu, the lord of the world, whom he desired for his son-in-law. Vedavati then proceeds: \"In order that I may fulfil this desire of my father in respect of N\u00e1r\u00e1yana, I wed him with my heart. Having entered into this engagement I practise great austerity. N\u00e1r\u00e1yana and no other than he, Purushottama, is my husband. From the desire of obtaining him, I resort to this severe observance. R\u00e1vana's passion is not in the least diminished by this explanation and he urges that it is the old alone who should seek to become distinguished by accumulating merit through austerity, prays that she who is so young and beautiful shall become his bride; and boasts that he is superior to Vishnu. She rejoins that no one but be would thus contemn that deity. On receiving this reply he touches the hair of her head with the tip of his finger. She is greatly incensed, and forthwith cuts off her hair and tells him that as he has so insulted her, she cannot continue to live, but will enter into the fire before his eyes. She goes on \"Since I have been insulted in the forest by thee who art wicked-hearted, I shall be born again for thy destruction. For a man of evil desire cannot be slain by a woman; and the merit of my austerity would be lost if I were to launch a curse against thee. But if I have performed or bestowed or sacrificed aught may I be born the virtuous daughter, not produced from the womb, of a righteous man.\" Having thus spoken she entered, the blazing fire. Then a shower of celestial flowers fell (from every part of the sky). It is she, lord, who, having been Vedavat\u00ed in the Krita age, has been born (in the Treta age) as the daughter of the king of the Janakas, and (has become) thy [R\u00e1ma's] bride; for thou art the eternal Vishnu. The mountain-like enemy who was [virtually] destroyed before by her wrath, has now been slain by her having recourse to thy superhuman energy.\" On this the commentator remarks: \"By this it is signified that S\u00edt\u00e1 was the principal cause of R\u00e1vana's death; but the function of destroying him is ascribed to R\u00e1ma.\" On the words,\"thou art Vishnu,\" in the preceding verse the same commentator remarks: \"By this it is clearly affirmed that S\u00edt\u00e1 was Laxm\u00ed. This is what Par\u00e1s'ara says: \"In the god's life as R\u00e1ma, she became S\u00edt\u00e1, and in his birth as Krishna [she became] Rukmin\u00ed.\" 1\nIn the following section (XVIII.) \"R\u00e1vana is described as violently interrupting a sacrifice which is being performed by king Marutta, and the assembled\ngods in terror assume different shapes to escape; Indra becomes a peacock, Yama a crow, Kuvera a lizard, and Varuna a swan; and each deity bestows a boon on the animal he had chosen. The peacock's tail recalls Indra's thousand eyes; the swan's colour becomes white, like the foam of the ocean (Varuna being its lord); the lizard obtains a golden colour; and the crow is never to die except when killed by a violent death, and the dead are to enjoy the funeral oblations when they have been devoured by the crows.\" 1\nR\u00e1van then attacks Arjuna or K\u00e1rttav\u00edrya the mighty king of M\u00e1hishmati on the banks of the Narmad\u00e1, and is defeated, captured and imprisoned by Arjuna. At the intercession of Pulastya (Sect. XXII.) he is released from his bonds. He then visits Kishkindh\u00e1 where he enters into alliance with B\u00e1li the King of the V\u00e1nars: \"We will have all things in common,\" says R\u00e1van, \"dames, sons, cities and kingdoms, food, vesture, and all delights.\" His next exploit is the invasion of the kingdom of departed spirits and his terrific battle with the sovereign Yama. The poet in his description of these regions with the detested river with waves of blood, the dire lamentations, the cries for a drop of water, the devouring worm, all the tortures of the guilty and the somewhat insipid pleasures of the just, reminds one of the scenes in the under world so vividly described by Homer, Virgil, and Dante. Yama is defeated (Sect. XXVI.) by the giant, not so much by his superior power as because at the request of Brahm\u00e1 Yama refrains from smiting with his deadly weapon the R\u00e1kshas enemy to whom that God had once given the promise that preserved him. In the twenty-seventh section R\u00e1van goes \"under the earth into P\u00e1t\u00e1la the treasure-house of the waters inhabited by swarms of serpents and Daityas, and well defended by Varun.\" He subdues Bhogavati the city ruled by V\u00e1suki and reduces the N\u00e1gas or serpents to subjection. He penetrates even to the imperial seat of Varun. The God himself is absent, but his sons come forth and do battle with the invader. The giant is victorious and departs triumphant. The twenty-eighth section gives the details of a terrific battle between R\u00e1van and M\u00e1ndh\u00e1t\u00e1 King of Ayodhya, a distinguished ancestor of R\u00e1ma. Supernatural weapons are employed on both sides and the issue of the conflict is long doubtful. But at last M\u00e1ndh\u00e1t\u00e1 prepares to use the mighty weapon \"acquired by severe austerities through the grace and favour of Rudra.\" The giant would inevitably have been slain. But two pre-eminent Munis Pulastya and G\u00e1lava beheld the fight through the power given by contemplation, and with words of exhortation they parted King M\u00e1ndh\u00e1t\u00e1 and the sovereign of the R\u00e1kshases. R\u00e1van at last (Sect. XXXII.) returns homeward carrying with him in his car Pushpak the virgin daughters of kings, of Rishis, of Daityas, and Gandharvas whom he has seized upon his way. The thirty-sixth section describes a battle with Indra. in which the victorious Meghan\u00e1da son of the giant, makes the King of the Gods his prisoner, binds him with his magic art, and carries him away (Sect. XXVII.) in triumph to Lank\u00e1. Brahm\u00e1 intercedes (Sect. XXXVIII.) and Indrajit releases his prisoner *** obtaining in return the boon that sacrifice to the Lord of Fire shall always make him invincible in the coming battle. In sections XXXIX, XL, \"we have a legend related to R\u00e1ma by the sage Agastya to account for the stupendous strength of the monkey Hanumat, as it had been described in the R\u00e1m\u00e1yana. Rama naturally wonders (as\nperhaps many readers of the R\u00e1m\u00e1yana have done since) why a monkey of such marvellous power and prowess had not easily overcome B\u00e1li and secured the throne for his friend Sugr\u00edva. Agastya replies that Hanumat was at that time under a curse from a Rishi, and consequently was not conscious of his own might.\" 1 The whole story of the marvellous V\u00e1nar is here given at length, but nothing else of importance is added to the tale already given in the R\u00e1m\u00e1yana. The Rishis or saints then (Sect. XL.) return to their celestial seats, and the V\u00e1nars, R\u00e1kshases and bears also (Sect. XLIII.) take their departure. The chariot Pushpak is restored to its original owner Kuvera, as has already been related in the R\u00e1m\u00e1yan.\nThe story of R\u00e1ma and Sit\u00e1 is then continued, and we meet with matter of more human interest. The winter is past and the pleasant spring-time is come, and R\u00e1ma and Sit\u00e1 sit together in the shade of the As'oka trees happy as Indra and S'ach\u00ed when they drink in Paradise the nectar of the Gods. \"Tell me, my beloved,\" says R\u00e1ma, \"for thou wilt soon be a mother, hast thou a wish in thy heart for me to gratify?\" And Sit\u00e1 smiles and answers: \"I long, O son of Raghu, to visit the pure and holy hermitages on the banks of the Ganges and to venerate the feet of the saints who there perform their rigid austerities and live on roots and berries. This is my chief desire, to stand within the hermits' grove were it but for a single day,\" And R\u00e1ma said: \"Let not the thought trouble thee: thou shalt go to the grove of the ascetics,\" But slanderous tongues have been busy in Ayodhy\u00e1, and Sit\u00e1 has not been spared. R\u00e1ma hears that the people are lamenting his blind folly in taking back to his bosom the wife who was so long a captive in the palace of R\u00e1van. R\u00e1ma well knows her spotless purity in thought, word, and deed, and her perfect love of him; but he cannot endure the mockery and the shame and resolves to abandon his unsuspecting wife. He orders the sad but still obedient Lakshman to convey her to the hermitage which she wishes to visit and to leave her there, for he will see her face again no more. They arrive at the hermitage, and Lakshman tells her all. She falls fainting on the ground, and when she recovers her consciousness sheds some natural tears and bewails her cruel and undeserved lot. But she resolves to live for the sake of R\u00e1ma and her unborn son, and she sends by Lakshman a dignified message to the husband who has forsaken her: \"I grieve not for myself,\" she says \" because I have been abandoned on account of what the people say, and not for any evil that I have done, The husband is the God of the wife, the husband is her lord and guide; and what seems good unto him she should do even at the cost of her life.\"\nSit\u00e1 is honourably received by the saint V\u00e1lmiki himself, and the holy women of the hermitage are charged to entertain and serve her. In this calm retreat she gives birth to two boys who receive the names of Kus'a and Lava. They are carefully brought up and are taught by V\u00e1lmiki himself to recite the R\u00e1m\u00e1yan. The years pass by: and R\u00e1ma at length determines to celebrate the As'vamedha or Sacrifice of the Steed. V\u00e1lmiki, with his two young pupils, attends the ceremony, and the unknown princes recite before the delighted father the poem which recounts his deeds. R\u00e1ma inquires into their history and recognizes them as his sons. Sit\u00e1 is invited to return and solemnly affirm her innocence before the great assembly.\n\"But Sit\u00e1's heart was too full; this second ordeal was beyond even her. power to submit to, and the poet rose above the ordinary Hindu level of women\nwhen be ventured to paint her conscious purity as rebelling: \"Beholding all the spectators, and clothed in red garments, S\u00edt\u00e1 clasping her hands and bending low her face, spoke thus in a voice choked with tears: 'as I, even in mind, have never thought of any other than R\u00e1ma, so may M\u00e1dhav\u00ed the goddess of Earth, grant me a hiding-place.' As S\u00edt\u00e1 made this oath, lo! a marvel appeared. Suddenly cleaving the earth, a divine throne of marvellous beauty rose up, borne by resplendent dragons on their heads: and seated on it, the goddess of Earth, raising S\u00edt\u00e1 with her arm, said to her, 'Welcome to thee!' and placed her by her side. And as the queen, seated on the throne, slowly descended to Hades, a continuous shower of flowers fell down from heaven on her head.\" 1\n\"Both the great Hindu epics thus end in disappointment and sorrow. In the Mah\u00e1bh\u00e1rata the five victorious brothers abandon the hardly won throne to die one by one in a forlorn pilgrimage to the Him\u00e1laya; and in the same way R\u00e1ma only regains his wife, after all his toils, to lose her. It is the same in the later Homeric cycle-the heroes of the Iliad perish by ill-fated deaths. And even Ulysses, after his return to Ithaca, sets sail again to Thesprotia, and finally falls by the hand of his own son. But in India and Greece alike this is an afterthought of a self-conscious time, which has been subsequently added to cast a gloom on the strong cheerfulness of the heroic age.\" 2\n\"The termination of R\u00e1ma's terrestrial career is thus told in Sections 116 ff. of the Uttarak\u00e1nda. Time, in the form of an ascetic, comes to his palace gate, and asks, as the messenger of the great rishi (Brahm\u00e1) to see R\u00e1ma. He is admitted and received with honour, but says, when he is asked what he has to communicate, that his message must be delivered in private, and that any one who witnesses the interview is to lose his life. R\u00e1ma informs Laxmana of all this, and desires him to stand outside. Time then tells R\u00e1ma that he has been sent by Brahm\u00e1, to say that when he (R\u00e1ma, i.e. Vishnu) after destroying the worlds was sleeping on the ocean, he had formed him (Brahm\u00e1) from the lotus springing from his navel, and committed to him the work of creation; that he (Brahm\u00e1) had then entreated R\u00e1ma to assume the function of Preserver, and that the latter had in consequence become Vishnu, being born as the son of Aditi, and had determined to deliver mankind by destroying R\u00e1vana, and to live on earth ten thousand and ten hundred years; that period, adds Time, was now on the eve of expiration, and R\u00e1ma could either at his pleasure prolong his stay on earth, or ascend to heaven and rule over the gods, R\u00e1ma replies, that he had been born for the good of the three worlds, and would now return to the place whence he had come, as it was his function to fulfil the purposes of the gods. While they are speaking the irritable rishi Durv\u00e1sas comes, and insists on seeing R\u00e1ma immediately, under a threat, if refused, of cursing R\u00e1ma and all his family.\nLaxmana, preferring to save his kinsman, though knowing that his own death must he the consequence of interrupting the interview of R\u00e1ma with Time, enters the palace and reports the rishi's message to R\u00e1ma. R\u00e1ma comes out, and\nwhen Durv\u00e1sas has got the food he wished, and departed, R\u00e1ma reflects with great distress on the words of Time, which require that Laxmana should die. Laxmana however exhorts R\u00e1ma not to grieve, but to abandon him and not break his own promise. The counsellors concurring in this advice, R\u00e1ma abandons Laxmana, who goes to the river Saray\u00fa, suppresses all his senses, and is conveyed bodily by Indra to heaven. The gods are delighted by the arrival of the fourth part of Vishnu. R\u00e1ma then resolves to install Bharata as his successor and retire to the forest and follow Laxmana. Bharata however refuses the succession, and determines to accompany his brother. R\u00e1ma's subjects are filled with grief, and say they also will follow him wherever he goes. Messengers are sent to S'atrughna, the other brother, and he also resolves to accompany R\u00e1ma; who at length sets out in procession from his capital with all the ceremonial appropriate to the \"great departure,\" silent, indifferent to external objects, joyless, with S'r\u00ed on his right, the goddess Earth on his left, Energy in front, attended by all his weapons in human shapes, by the Vedas in the forms of Brahmans, by the G\u00e1yatri, the Omk\u00e1ra, the Vashatk\u00e1ra, by rishis, by his women, female slaves, eunuchs, and servants. Bharata with his family, and S'atrughna, follow together with Brahmans bearing the sacred fire, and the whole of the people of the country, and even with animals, etc., etc. R\u00e1ma, with all these attendants, comes to the banks of the Saray\u00fa. Brahm\u00e1, with all the gods and innumerable celestial cars, now appears, and all the sky is refulgent with the divine splendour, Pure and fragrant breezes blow, a shower of flowers falls. R\u00e1ma enters the waters of the Saray\u00fa; and Brahm\u00e1 utters a voice from the sky, saying: \"Approach, Vishnu; R\u00e1ghava, thou hast happily arrived, with thy godlike brothers. Enter thine own body as Vishnu or the eternal ether. For thou art the abode of the worlds: no one comprehends thee, the inconceivable and imperishable, except the large-eyed M\u00e1y\u00e1 thy primeval spouse.\" Hearing these words, R\u00e1ma enters the glory of Vishnu with his body and his followers. He then asks Brahm\u00e1 to find an abode for the people who had accompanied him from devotion to his person, and Brahm\u00e1 appoints them a celestial residence accordingly.\" 1\nADDITIONAL NOTES\nQUEEN FORTUNE.\n'A curious festival is celebrated in honour of this divinity (Lakshm\u00ed) on the fifth lunar day of the light half of the month M\u00e2gha (February), when she is identified with Saraswat\u00ed the consort of Brahm\u00e1, and the goddess of learning. In his treatise on festivals, a great modern authority, Raghunandana, mentions, on the faith of a work called Samvatsara-sandipa, that Lakshm\u00ed is to be worshipped in the forenoon of that day with flowers, perfumes, rice, and water; that due honour is to be paid to inkstand and writing-reed, and no writing to be done. Wilson, in his essay on the Religious Festivals of the Hindus (works, vol. ii, p. 188. ff.). adds that on the morning of the 2nd February, the whole of the pens and inkstands, and the books, if not too numerous and bulky, are collected, the pens or reeds cleaned, the inkstands scoured, and the books wrapped up in new cloth, are arranged upon a platform, or a sheet, and strewn over with flowers and blades of young barley, and that no flowers except white are to be offered. After performing the necessary rites,.........all the members of the family assemble and make their prostrations; the books, the pens, and ink having an entire holiday; and should any emergency require a written communication on the day dedicated to the divinity of scholarship, it is done with chalk or charcoal upon a black or white board.'\nChambers's Encyclopaedia. Lakshm\u00ed.\nINDRA.\n'The Hindu Jove or Jupiter Tonans, chief of the secondary deities. He presides over swarga or paradise, and is more particularly the god of the atmosphere and winds. He is also regent of the east quarter of the sky. As chief of the deities he is called Devapati, Devadeva, Surapati, etc; as lord of the atmosphere Divaspati: as lord of the eight Vasus or demigods, Fire, etc., V\u00e1sava: as breaking cities into fragments, Purandara, Puranda: as lord of a hundred sacrifices (the performance of a hundred As'vamedhas elevating the sacrficer to the rank of Indra) S'atakratu, S'atamakha; as having a thousand eyes, Sahasr\u00e1ksha; as husband of S'ach\u00ed, S'ach\u00edpati. His wife is called S'ach\u00ed, Indr\u00e1n\u00ed, Sakr\u00e1n\u00ed, Maghoni, Indras'akti, Pulomaj\u00e1. and Paulomi. His son is Jayanta. His pleasure garden or elysium is Nandana; his city, Amar\u00e1vati; his palace, Vaijayanta; his horse, Uchchaihs'ravas, his elephant, Air\u00e1vata; his charioteer, M\u00e1tali.'\nProfessor M. William's English-Sanskrit Dictionary. Indra.\nVISHNU.\n'The second person of the Hindu triad, and the most celebrated and popular of all the Indian deities. He is the personification of the preserving power, and became incarnate in nine different forms, for the preservation of mankind in various emergencies. Before the creation of the universe, and after its temporary annihilation, he is supposed to sleep on the waters, floating on the serpent Sesha, and is then identified with N\u00e1r\u00e1yana. Brahm\u00e1, the creator, is fabled to spring at that time from a lotus which grows from his navel, whilst thus asleep ..... ......His ten avat\u00e1rs or incarnations are:\nI. The Matsya, or fish. In this avat\u00e1r Vishnu descended in the form of a fish to save the pious king Satyavrata, who with the seven Rishis and their wives had taken refuge in the ark to escape the deluge which then destroyed the earth. 2, The K\u00farma, or Tortoise. In this he descended in the form of a tortoise, for the purpose of restoring to man some of the comforts lost during the flood. To this end he stationed himself at the bottom of the ocean, and allowed the point of the great mountain Mandara to be placed upon his back, which served as a hard axis, whereon the gods and demons, with the serpent V\u00e1suki twisted round the mountain for a rope, churned the waters for the recovery of the amrita or nectar, and fourteen other sacred things. 3. The Var\u00e1ha, or Boar. In this he descended in the form of a boar to rescue the earth from the power of a demon called 'golden-eyed,' Hirany\u00e1ksha. This demon had seized on the earth and carried it with him into the depths of the ocean. Vishnu dived into the abyss, and after a contest of a thousand years slew the monster. 4 The Narasinha, or Man-lion. In this monstrous shape of a creature half-man, half-lion, Vishnu delivered the earth from the tyranny of an insolent demon called Hiranyakas'ipu. 5. V\u00e1mana, or Dwarf. This avat\u00e1r happened in the second age of the Hind\u00fas or Tret\u00e1yug, the four preceding are said to have occurred in the first or Satyayug; the object of this avat\u00e1r was to trick Bal\u00ed out of the dominion of the three worlds. Assuming the form of a wretched dwarf he appeared before the king and asked, as a boon, as much land as he could pace in three steps. This was granted; and Vishnu immediately expanding himself till he filled the world, deprived Bal\u00ed at two steps of heaven and earth, but in consideration of some merit, left P\u00e1t\u00e1la still in his dominion. 6. Parasur\u00e1ma. 7. R\u00e1mchandra, 8. Krishna, or according to some Balar\u00e1ma. 9. Buddha. In this avat\u00e1r Vishnu descended in the form of a sage for the purpose of making some reform in the religion of the Brahmins, and especially to reclaim them from their proneness to animal sacrifice. Many of the Hind\u00fas will not allow this to have been an incarnation of their favourite god. 10. Kalki, or White Horse. This is yet to come. Vishnu mounted on a white horse, with a drawn scimitar, blazing like a comet, will, according to prophecy, end this present age, viz. the fourth or Kaliyug, by destroying the world, and then renovating creation by an age of purity.'\nWILLIAMS'S DICTIONARY. Vishnu.\nS'IVA.\nA celebrated Hind\u00fa God, the Destroyer of creation, and therefore the most formidable of the Hind\u00fa Triad. He also personifies reproduction, since the Hind\u00fa philosophy excludes the idea of total annihilation without subsequent regeneration. Hence he is sometimes confounded with Brahm\u00e1, the creator or first person of the Triad. He is the particular God of the T\u00e1ntrikas, or followers of the books called Tantras. His worshippers are termed S'aivas, and although not so numerous as the Vaishnavas, exalt their god to the highest place in the heavens, and combine in him many of the attributes which properly belong to the other deities. According to them S'iva is Time, Justice, Fire, Water, the Sun, the Destroyer and Creator. As presiding over generation, his type is the Linga, or Phallus, the origin probably of the Phallic emblem of Egypt and Greece. As the God of generation and justice, which latter character he shares with the god Yama, he is represented riding a white bull. His own colour, as well as that of the bull, is generally white, referring probably to the unsullied purity of Justice,\nHis throat is dark-blue; his hair of alight reddish colour, and thickly matted together, and gathered above his head like the hair of an ascetic. He is sometimes seen with two hands, sometimes with four, eight, or ten, and with five faces. He has three eyes, one being in the centre of his forehead, pointing up and down. These are said to denote his view of the three divisions of time, past, present, and future. He holds a trident in his hand to denote, as some say, his relationship to water, or according to others, to show that the three great attributes of Creator, Destroyer, and Regenerator are combined in him. His loins are enveloped in a tiger's skin. In his character of Time, he not only presides over its extinction, but also its astronomical regulation. A crescent or half-moon on his forehead indicates the measure of time by the phases of the moon; a serpent forms one of his necklaces to denote the measure of time by years, and a second necklace of human skulls marks the lapse and revolution of ages, and the extinction and succession of the generations of mankind. He is often represented as entirely covered with serpents, which are the emblems of immortality. They are bound in his hair, round his neck, wrists, waist, arms and legs; they serve as rings for his fingers, and earrings for his ears, and are his constant companions, S'iva has more than a thousand names which are detailed at length in the sixty-ninth chapter of the S'iva Pur\u00e1n'a.--WILLIAMS'S DICTIONARY, S'iva.\nAPSARASES.\n'Originally these deities seem to have been personifications of the vapours which are attracted by the sun, and form into mist or clouds: their character may be thus interpreted in the few hymns of the Rigveda where mention is made of them. At a subsequent period when the Gandharva of the Rigveda who personifies there especially the Fire of the Sun, expanded into the Fire of Lightning, the rays of the moon and other attributes of the elementary life of heaven as well as into pious acts referring to it, the Apsarasas become divinities which represent phenomena or objects both of a physical and ethical kind closely associated with that life; thus in the Yajurveda Sunbeams are called the Apsarasas associated with the Gandharva who is the Sun; Plants are termed the Apsarasas connected with the Gandharva Fire: Constellations are the Apsarasas of the Gandharva Moon: Waters the Apsarasas of the Gandharva Wind, etc. etc.................... In the last Mythological epoch when the Gandharvas have saved from their elementary nature merely so much as to be musicians in the paradise of Indra, the Apsarasas appear among other subordinate deities which share in the merry life of Indra's heaven, as the wives of the Gandharvas, but more especially as wives of a licentious sort, and they are promised therefore, too, as a reward to heroes fallen in battle when they are received in the paradise of Indra; and while, in the Rigveda, they assist Soma to pour down his floods, they descend in the epic literature on earth merely to shake the virtue of penitent Sages and to deprive them of the power they would otherwise have acquired through unbroken austerities.'--GOLDST\u00dcCKER'S Sanskrit Dictionary.\nVISHN'U'S INCARNATION AS R\u00c1MA.\n'Here is described one of the avat\u00e1rs, descents or manifestations of Vishn'u in a visible form. The word avat\u00e1r signifies literally descent. The avat\u00e1r which is here spoken of, that in which, according to Indian traditions, Vishn'u descended\nand appeared upon earth in the corporeal form of R\u00e1ma, the hero of the R\u00e1m\u00e1yana, is the seventh in the series of Indian avatars. Much has been said before now of these avatars, and through deficient knowledge of the ideas and doctrines of India, they have been compared to the sublime dogma of the Christian Incarnation. This is one of the grossest errors that ignorance of the ideas and beliefs of a people has produced. Between the avatars of India and the Christian Incarnation there is such an immensity of difference that it is impossible to find any reasonable analogy that can approximate them. The idea of the avatars is intimately united with that of the Trim\u00farti; the bond of connection between these two ideas is an essential notion common to both, the notion of Vishnu. What is the Trimurti? I have already said that it is composed of three Gods, Brahma (masculine), Vishnu the God of avat\u00e1rs, and S'iva. These three Gods, who when reduced to their primitive and most simple expression are but three cosmogonical personifications, three powers or forces of nature, these Gods, I say, are here found, according to Indian doctrines, entirely external to the true God of India, or Brahma in the neuter gender. Brahma is alone, unchangeable in the midst of creation: all emanates from him, he comprehends all, but he remains extraneous to all: he is Being and the negation of beings. Brahma is never worshipped; the indeterminate Being is never invoked; he is inaccessible to the prayers as the actions of man; humanity, as well as nature, is extraneous to him. External to Brahma rises the Trimurti, that is to say, Brahm\u00e1 (masculine) the power which creates, Vishnu the power which preserves, and S'iva the power which destroys: theogony here commences at the same time with cosmogony. The three divinities of the Trimurti govern the phenomena of the universe and influence all nature. The real God of India is by himself without power; real efficacious power is attributed only to three divinities who exist externally to him. Brahm\u00e1, Vishnu, and S'iva, possessed of qualities in part contradictory and attributes that are mutually exclusive, have no other accord or harmony than that which results from the power of things itself, and which is found external to their own thoughts. Such is the Indian Trimurti. What an immense difference between this Triad and the wonderful Trinity of Christianity! Here there is only one God, who created all, provides for all, governs all. He exists in three Persons equal to one another, and intimately united in one only infinite and eternal substance. The Father represents the eternal thought and the power which created, the Son infinite love, the Holy Spirit universal sanctification. This one and triune God completes by omnipotent power the great work of creation which, when it has come forth from His hands, proceeds in obedience to the laws which He has given it, governed with certain order by His infinite providence.\nThe immense difference between the Trimurti of India and the Christian Trinity is found again between the avatars of Vishnu and the Incarnation of Christ. The avatar was effected altogether externally to the Being who is in India regarded as the true God, The manifestation of one essentially cosmogonical divinity wrought for the most part only material and cosmogonical prodigies. At one time it takes the form of the gigantic tortoise which sustains Mount Mandar from sinking in the ocean; at another of the fish which raises the lost Veda from the bottom of the sea, and saves mankind from the waters. When these avatars are not cosmogonical they consist in some protection accorded to\nmen or Gods, a protection which is neither universal nor permanent. The very manner in which the avat\u00e1r is effected corresponds to its material nature, for instance the mysterious vase and the magic liquor by means of which the avat\u00e1r here spoken of takes place. What are the forms which Vishn'u takes in his descents? They are the simple forms of life; he becomes a tortoise, a boar, a fish, but he is not obliged to take the form of intelligence and liberty, that is to say, the form of man, In the avat\u00e1r of Vishn'u is discovered the inpress of pantheistic ideas which have always more or less prevailed in India. Does the avat\u00e1r produce a permanent and definitive result in the world? By no means. It is renewed at every catastrophe either of nature or man, and its effects are only transitory........... To sum up then, the Indian avat\u00e1r is effected externally to the true God of India, to Brahma; it has only a cosmogonical or historical mission which is neither lasting nor decisive; it is accomplished by means of strange prodigies and magic transformations; it may assume promiscuously all the forms of life; it may be repeated indefinitely. Now let the whole of this Indian idea taken from primitive tradition be compared with the Incarnation of Christ and it will be seen that there is between the two an irreconcilable difference. According to the doctrines of Christianity the Everlasting Word, Infinite Love, the Son of God, and equal to Him, assumed a human body, and being born as a man accomplished by his divine act the great miracle of the spiritual redemption of man. His coming had for its sole object to bring erring and lost humanity back to Him; this work being accomplished, and the divine union of men with God being re-established, redemption is complete and remains eternal.\nThe superficial study of India produced in the last century many erroneous ideas, many imaginary and false parallels between Christianity and the Brahmanical religion. A profounder knowledge of Indian civilization and religion, and philological studies enlarged and guided by more certain principles have dissipated one by one all those errors. The attributes of the Christian God, which by one of those intellectual errors, which Vico attributes to the vanity of the learned, had been transferred to Vishnu, have by a better inspired philosophy been reclaimed for Christianity, and the result of the two religions, one immovable and powerless, the other diffusing itself with all its inherent force and energy, has shown further that there is a difference, a real opposition, between the two principles.'--GORRESIO.\nKUS'A AND LAVA, Page 10.\nAs the story of the banishment of S\u00edt\u00e1 and the subsequent birth in V\u00e1lm\u00edki's hermitage of Kus'a and Lava the rhapsodists of the R\u00e1m\u00e1yan, is intimately connected with the account in the introductory cantos of V\u00e1lm\u00edki's composition of the poem, I shall, I trust, be pardoned for extracting it from my rough translation of K\u00e1lid\u00e1sa's Raghuvan's'a, parts only of which have been offered to the public.\n 'Then, day by day, the husband's hope grew high,\n Gazing with love on S\u00edt\u00e1's melting eye:\n With anxious care he saw her pallid cheek,\n And fondly bade her all her wishes speak.\n 'Once more I fain would see,' the lady cried,\n 'The sacred groves that rise on Gang\u00e1's side,\n \n \n Where holy grass is ever fresh and green,\n And cattle feeding on the rice are seen:\n There would I rest awhile, where once I strayed\n Linked in sweet friendship to each hermit maid.'\n And R\u00e1ma smiled upon his wife, and sware,\n With many a tender oath, to grant her prayer.\n It chanced, one evening, from a lofty seat\n He viewed Ayodhy\u00e1 stretched before his feet:\n He looked with pride upon the royal road\n Lined with gay shops their glittering stores that showed,\n He looked on Sarj\u00fa's silver waves, that bore\n The light barks flying with the sail and oar;\n He saw the gardens near the town that lay,\n Filled with glad citizens and boys at play.\n Then swelled the monarch *bosom with delight,\n And his heart triumphed at the happy sight.\n He turned to Bhadra, standing by his side,--\n Upon whose secret news the king relied.--\n And bade him say what people said and thought\n Of all the exploits that his arm had wrought.\n The spy was silent, but, when questioned still.\n Thus spake, obedient to his master's will:\n 'For all thy deeds in peace and battle done\n The people praise thee. King, except for one:\n This only act of all thy life they blame,--\n Thy welcome home of her, thy ravished dame.'\n Like iron yielding to the iron's blow.\n Sank R\u00e1ma, smitten by those words of woe.\n His breast, where love and fear for empire vied,\n Swayed, like a rapid swing, from side to side.\n Shall he this rumour scorn, which blots his life,\n Or banish her, his dear and spotless wife?\n But rigid Duty left no choice between\n His perilled honour and his darling queen.\n Called to his side, his brothers wept to trace\n The marks of anguish in his altered face.\n No longer bright and glorious as of old.\n He thus addressed them when the tale was told:\n 'Alas! my brothers, that my life should blot\n The fame of those the Sun himself begot:\n As from the labouring cloud the driven rain\n Leaves on the mirror's polished face a stain.\n E'en as an elephant who loathes the stake\n And the strong chain he has no power to break,\n I cannot brook this cry on every side,\n That spreads like oil upon the moving tide.\n I leave the daughter of Videha's King,\n And the fair blossom soon from her to spring,\n \n \n As erst, obedient to my sire's command,\n I left the empire of the sea-girt land.\n Good is my queen, and spotless; but the blame\n Is hard to bear, the mockery and the shame.\n Men blame the pure Moon for the darkened ray.\n When the black shadow takes the light away\n And, O my brothers, if ye wish to see\n R\u00e1ma live long from this reproach set free,\n Let not your pity labour to control\n The firm sad purpose of his changeless soul.'\n \n \n Thus R\u00e1ma spake. The sorrowing brothers beard\n His stern resolve, without an answering word;\n For none among them dared his voice to raise,\n That will to question:--and they could not praise.\n 'Beloved brother,' thus the monarch cried\n To his dear Lakshman, whom he called aside.--\n Lakshman, who knew no will save his alone\n Whose hero deeds through all the world were known:--\n 'My queen has told me that s*he longs to rove\n Beneath the shade of Saint V\u00e1lm\u00edki's grove:\n Now mount thy car, away my lady bear;\n Tell all, and leave her in the forest there.'\n \n \n The car was brought, the gentle lady smiled,\n As the glad news her trusting heart beguiled.\n She mounted up: Sumantra held the reins;\n And forth the coursers bounded o'er the plains.\n She saw green fields in all their beauty dressed,\n And thanked her husband in her loving breast.\n Alas! deluded queen! she little knew\n How changed was he whom she believed so true;\n How one she worshipped like the Heavenly Tree\n Could, in a moment's time, so deadly be.\n Her right eye throbbed,--ill-omened sign, to tell\n The endless loss of him she loved so well,\n And to the lady's saddening heart revealed\n The woe that Lakshman, in his love, concealed.\n Pale grew the bloom of her sweet face,--as fade\n The lotus blossoms,--by that sign dismayed.\n 'Oh. may this omen,'--was her silent prayer,--\n 'No grief to R\u00e1ma or his brothers bear I'\n \n \n When Lakshman, faithful to his brother, stood\n Prepared to leave her in the distant wood,\n The holy Gang\u00e1, flowing by the way,\n Raised all her hands of waves to bid him stay.\n At length with sobs and burning tears that rolled\n Down his sad face, the king's command he told;\n As when a monstrous cloud, in evil hour,\n \n \n Rains from its labouring womb a stony shower.\n She heard, she swooned, she fell upon the earth,\n Fell on that bosom whence she sprang to birth.\n As, when the tempest in its fury flies,\n Low in the dust the prostrate creeper lies,\n So, struck with terror sank she on the ground,\n And all her gems, like flowers, lay scattered round.\n But Earth, her mother, closed her stony breast.\n And, filled with doubt, denied her daughter rest.\n She would not think the Chief of Raghu's race\n Would thus his own dear guiltless wife disgrace.\n Stunned and unconscious, long the lady lay,\n And felt no grief, her senses all astray.\n But gentle Lakshman, with a brother's care,\n Brought back her sense, and with her sense, despair.\n But not her wrongs, her shame, her grief, could wring\n One angry word against her lord the King:\n Upon herself alone the blame she laid.\n For tears and sighs that would not yet be stayed.\n To soothe her anguish Lakshman gently strove;\n He showed the path to Saint V\u00e1lm\u00edki's grove;\n And craved her pardon for the share of ill\n He wrought, obedient to his brother's will.\n 'O, long and happy, dearest brother, live!\n I have to praise', she cried,' and not forgive:\n To do his will should be thy noblest praise;\n As Vishn'u ever Indra's will obeys.\n Return, dear brother: on each royal dame\n Bestow a blessing in poor S\u00edt\u00e1's name,\n And bid them, in their love, kind pity take\n Upon her offspring, for the father's sake.\n And speak my message in the monarch's ear,\n The last last words of mine that he shall hear:\n 'Say, was it worthy of thy noble race\n Thy guiltless queen thus lightly to disgrace?\n For idle tales to spurn thy faithful bride,\n Whose constant truth the searching fire had tried?\n Or may I hope thy soul refused consent,\n And but thy voice decreed my banishment?\n Hope that no care could turn, no love could stay\n The lightning stroke that falls on me to-day?\n That sins committed in the life that's fled\n Have brought this evil on my guilty head?\n Think not I value now my widowed life,\n Worthless to her who once was R\u00e1ma's wife.\n I only live because I hope to see\n The dear dear babe that will resemble thee.\n And then my task of penance shall be done,\n \n \n With eyes uplifted to the scorching sun;\n So shall the life that is to come restore\n Mine own dear husband, to be lost no more.'\n And Lakshman swore her every word to tell,\n Then turned to go, and bade the queen farewell.\n Alone with all her woes, her piteous cries\n Rose like a butchered lamb's that struggling dies.\n The reverend sage who from his dwelling came\n For sacred grass and wood to feed the flame,\n Heard her loud shrieks that rent the echoing wood,\n And, quickly following, by the mourner stood.\n Before the sage the lady bent her low,\n Dried her poor eyes, and strove to calm her woe.\n With blessings on her hopes the blameless man\n In silver tones his soothing speech began:\n 'First of all faithful wives, O Queen, art thou;\n And can I fail to mourn thy sorrows now?\n Rest in this holy grove, nor harbour fear\n Where dwell in safety e'en the timid deer.\n Here shall thine offspring safely see the light,\n And be partaker of each holy rite.\n Here, near the hermits' dwellings, shall thou lave\n Thy limbs in *Tonse's* sin-destroying wave,\n And on her isles, by prayer and worship, gain\n Sweet peace of mind, and rest from care and pain.\n Each hermit maiden with her sweet soft voice,\n Shall soothe thy woe, and bid thy heart rejoice:\n With fruit and early flowers thy lap shall fill,\n And offer grain that springs for us at will.\n And here, with labour light, thy task shall be\n To water carefully each tender tree,\n And learn how sweet a nursing mother's joy\n Ere on thy bosom rest thy darling boy.'\n \n \n That very night the banished S\u00edt\u00e1 bare\n Two royal children, most divinely fair.\n \n \n The saint V\u00e1lm\u00edki, with a friend's delight,\n Graced S\u00edt\u00e1's offspring with each holy rite.\n Kus'a and Lava--such the names they bore--\n Learnt, e'en in childhood, all the Vedas' lore;\n And then the bard, their minstrel souls to train,\n Taught them to sing his own immortal strain.\n And R\u00e1ma's deeds her boys so sweetly sang,\n That S\u00edt\u00e1's breast forgot her bitterest pang.\n \n \n \u00a0\u00a0 Then S\u00edt\u00e1's children, by the saint's command,\n \u00a0\u00a0 Sang the R\u00e1m\u00e1yan, wandering through the land.\n \u00a0\u00a0 How could the glorious poem fail to gain\n \u00a0\u00a0 Each heart, each ear that listened to the strain!\n \u00a0\u00a0 So sweet each minstrel's voice who sang the praise\n \u00a0\u00a0 Of R\u00e1ma deathless in V\u00e1lm\u00edki's lays.\n \u00a0\u00a0 R\u00e1ma himself amid the wondering throng\n \u00a0\u00a0 Marked their fair forms, and loved the noble song,\n \u00a0\u00a0 While, still and weeping, round the nobles stood,\n \u00a0\u00a0 As, on a windless morn, a dewy wood.\n \u00a0\u00a0 On the two minstrels all the people gazed,\n \u00a0\u00a0 Praised their fair looks and marvelled as they praised;\n \u00a0\u00a0 For every eye amid the throng could trace\n \u00a0\u00a0 R\u00e1ma's own image in each youthful face.\n \u00a0\u00a0 Then spoke the king himself and bade them say\n \u00a0\u00a0 Who was their teacher, whose the wondrous lay.\n \u00a0\u00a0 Soon as V\u00e1lm\u00edki, mighty saint, he saw,\n \u00a0\u00a0 He bowed his head in reverential awe.\n \u00a0\u00a0 'These are thy children' cried the saint,'recall\n \u00a0\u00a0 Thine own dear S\u00edt\u00e1, pure and true through all.\n \u00a0\u00a0 'O holy father,' thus the king replied,\n \u00a0\u00a0 'The faithful lady by the fire was tried;\n \u00a0\u00a0 But the foul demon's too successful arts\n \u00a0\u00a0 Raised light suspicions in my people's hearts.\n \u00a0\u00a0 Grant that their breasts may doubt her faith no more,\n \u00a0\u00a0 And thus my S\u00edt\u00e1 and her sons restore.'\n \n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Raghuvans'a Cantos XIV, XV.\n \n \n \nPARAS'UR\u00c1MA, PAGE 87.\n'He cleared the earth thrice seven times of the Kshatriya caste, and filled with their blood the five large lakes of Samanta, from which he offered libations to the race of Bhrigu. Offering a solemn sacrifice to the King of the Gods Paras'ur\u00e1ma presented the earth to the ministering priests. Having given the earth to Kas'vapa, the hero of immeasurable prowess retired to the Mahendra mountain, where he still resides; and in this manner was there enmity between him and the race of the Kshatriyas, and thus was the whole earth conquered by Paras'ur\u00e1ma.' The destruction of the Kshatriyas by Paras'ur\u00e1ma had been provoked by the cruelty of the Kshatriyas. Chips from a German Workshop, Vol. II. p.334.\nThe scene in which he appears is probably interpolated for the sake of making him declare R\u00e1ma to be Vishnu. 'Herr von Schlegel has often remarked to me,' says Lassen,'that without injuring the connexion of the story all the chapters [of the R\u00e1m\u00e1yan} might be omitted in which R\u00e1ma is regarded as an incarnation of Vishn'u. In fact, where the incarnation of Vishn'u as the four sons of Das'aratha is described, the great sacrifice is already ended, and all the priests remunerated at the termination, when the new sacrifice begins at which the Gods appear, then withdraw, and then first propose the incarnation to Vishnu,\nIf it had been an original circumstance of the story, the Gods would certainly have deliberated on the matter earlier, and the celebration of the sacrifice would have continued without interruption.' LASSEN, Indische Alterthumskunde, Vol. I. p.489.\nYAMA, PAGE 68.\nSon of Vivasvat=Jima son of Vivanghvat, the Jamahid of the later Persians.\nFATE PAGE 68.\n'The idea of fate was different in India from that which prevailed in Greece. In Greece fate was a mysterious, inexorable power which governed men and human events, and from which it was impossible to escape. In India Fate was rather an inevitable consequence of actions done in births antecedent to one's present state of existence, and was therefore connected with the doctrine of metempsychosis. A misfortune was for the most part a punishment, an expiation of ancient faults not yet entirely cancelled.' GORRESIO.\nVIS'V\u00c1MITRA. PAGE 76.\n'Though of royal extraction, Vis'v\u00e1mitra conquered for himself and his family the privileges of a Brahman. He became a Brahman, and thus broke through all the rules of caste. The Brahmans cannot deny the fact, because it forms one of the principal subjects of their legendary poems. But they have spared no pains to represent the exertions of Vis'v\u00e1mitra, in his struggle for Brahmanhood, as so superhuman that no one would easily be tempted to follow his example. No mention is made of these monstrous penances in the Veda, where the struggle between Vis'v\u00e1mitra, the leader of the Kus'ikas or Bharatas, and the Brahman Vas'ishtha, the leader of the white-robed Tritsus, is represented as the struggle of two rivals for the place of Purohita or chief priest and minister at the court of King Sud\u00e1s, the son of Pijavana.' Chips from a German Workshop, Vol. II. p.336.\nHOUSEHOLD GODS, PAGE 102.\n'No house is supposed to be without its tutelary divinity, but the notion attached to this character is now very far from precise. The deity who is the object of hereditary and family worship, the Kuladev\u00e1ta, is always one of the leading personages of the Hindu mythology, as S'iva, Vishnu or Durg\u00e1, but the Grihadevat\u00e1 rarely bears any distinct appellation. In Bengal, the domestic god is sometimes the S\u00e1bagr\u00e1m stone, sometimes the tulasi plant, sometimes a basket with a little rice in it, and sometimes a water-jar--to either of which a brief adoration is daily addressed, most usually by the females of the family. Occasionally small images of Lakshmi or Chandi fulfil the office, or should a snake appear, he is venerated as the guardian of the dwelling. In general, however, in former times, the household deities were regarded as the unseen spirits of ill, the ghosts and goblins who hovered about every spot, and claimed some particular sites as their own. Offerings were made to them in the open air, by scattering a little rice with a short formula at the close of all ceremonies to keep them in good humour.\nThe household gods correspond better with the genii locorum than with the lares or penates of autiquity.' H. H. WILSON\nPAGE 107.\nThe following is a free version of this very ancient story which occurs more than once in the Mah\u00e1bh\u00e1rat:\n THE SUPPLIANT DOVE.\n \n \n Chased by a hawk there came a dove\n \u00a0\u00a0 With worn and weary wing,\n And took her stand upon the hand\n \u00a0\u00a0 Of K\u00e1s'\u00ed's mighty king.\n The monarch smoothed her ruffled plumes\n \u00a0\u00a0 And laid her on his breast,\n And cried, 'No fear shall vex thee here,\n \u00a0\u00a0 Rest, pretty egg-born, rest!\n Fair K\u00e1s'i's realm is rich and wide,\n \u00a0\u00a0 With golden harvests gay,\n But all that's mine will I resign\n \u00a0\u00a0 Ere I my guest betray.'\n But panting for his half won spoil\n \u00a0\u00a0 The hawk was close behind.\n And with wild cry and eager eye\n \u00a0\u00a0 Came swooping down the wind:\n 'This bird', he cried, 'my destined prize,\n \u00a0\u00a0 'Tis not for thee to shield:\n 'Tis mine by right and toilsome flight\n \u00a0\u00a0 O'er hill and dale and field.\n Hunger and thirst oppress me sore,\n \u00a0\u00a0 And I am faint with toil:\n Thou shouldst not stay a bird of prey\n \u00a0\u00a0 Who claims his rightful spoil.\n They say thou art a glorious king,\n \u00a0\u00a0 And justice is thy care:\n Then justly reign in thy domain,\n \u00a0\u00a0 Nor rob the birds of air.'\n Then cried the king: 'A cow or deer\n \u00a0\u00a0 For thee shall straightway bleed,\n Or let a ram or tender lamb\n \u00a0\u00a0 Be slain, for thee to feed.\n Mine oath forbids me to betray\n \u00a0\u00a0 My little twice-born guest:\n See how she clings with trembling wings\n \u00a0\u00a0 To her protector's breast.'\n 'No flesh of lambs,' the hawk replied,\n \u00a0\u00a0 'No blood of deer for me;\n The falcon loves to feed on doves\n \u00a0\u00a0 And such is Heaven's decree.\n But if affection for the dove\n \n \n \u00a0\u00a0\u00a0\u00a0 Thy pitying heart has stirred,\n \u00a0\u00a0 Let thine own flesh my maw refresh,\n \u00a0\u00a0\u00a0\u00a0 Weighed down against the bird.'\n \u00a0\u00a0 He carved the flesh from off his side,\n \u00a0\u00a0\u00a0\u00a0 And threw it in the scale,\n \u00a0\u00a0 While women's cries smote on the skies\n \u00a0\u00a0\u00a0\u00a0 With loud lament and wail.\n \u00a0\u00a0 He hacked the flesh from side and arm,\n \u00a0\u00a0\u00a0\u00a0 From chest and back and thigh,\n \u00a0\u00a0 But still above the little dove\n \u00a0\u00a0\u00a0\u00a0 The monarch's scale stood high.\n \u00a0\u00a0 He heaped the scale with piles of flesh,\n \u00a0\u00a0\u00a0\u00a0 With sinews, blood and skin,\n \u00a0\u00a0 And when alone was left him bone\n \u00a0\u00a0\u00a0\u00a0 He threw himself therein.\n \u00a0\u00a0 Then thundered voices through the air;\n \u00a0\u00a0\u00a0\u00a0 The sky grew black as night;\n \u00a0\u00a0 And fever took the earth that shook\n \u00a0\u00a0\u00a0\u00a0 To see that wondrous sight.\n \u00a0\u00a0 The blessed Gods, from every sphere,\n \u00a0\u00a0\u00a0\u00a0 By Indra led, came nigh:\n \u00a0\u00a0 While drum and flute and shell and lute\n \u00a0\u00a0\u00a0\u00a0 Made music in the sky.\n \u00a0\u00a0 They rained immortal chaplets down,\n \u00a0\u00a0\u00a0\u00a0 Which hands celestial twine,\n \u00a0\u00a0 And softly shed upon his head\n \u00a0\u00a0\u00a0\u00a0 Pure Amrit, drink divine.\n \u00a0\u00a0 Then God and Seraph, Bard and Nymph\n \u00a0\u00a0\u00a0\u00a0 Their heavenly voices raised,\n \u00a0\u00a0 And a glad throng with dance and song\n \u00a0\u00a0\u00a0\u00a0 The glorious monarch praised.\n \u00a0\u00a0 They set him on a golden car\n \u00a0\u00a0\u00a0\u00a0 That blazed with many a gem;\n \u00a0\u00a0 Then swiftly through the air they flew,\n \u00a0\u00a0\u00a0\u00a0 And bore him home with them.\n \u00a0\u00a0 Thus K\u00e1s'\u00ed's lord, by noble deed,\n \u00a0\u00a0\u00a0\u00a0 Won heaven and deathless fame:\n \u00a0\u00a0 And when the weak protection seek\n \u00a0\u00a0\u00a0\u00a0 From thee, do thou the same.\n \n \n Scenes from the Ramayan, &c.\n \n \n \nPAGE 108.\nThe ceremonies that attended the consecration of a king (Abhisheka lit. Sprinkling over) are fully described in Goldst\u00fccker's Dictionary, from which the following extract is made: 'The type of the inauguration ceremony as practised at the Epic period may probably be recognized in the history of the inauguration of R\u00e1ma, as told in the R\u00e1m\u00e1yana, and in that of the inauguration of Yudhishtira, as told in the Mah\u00e1bh\u00e1ratha. Neither ceremony is described in these poems\nwith the full detail which is given of the vaidik rite in the Aitareya-Br\u00e1hmanam; but the allusion that R\u00e1ma was inaugurated by Vasishtha and the other Br\u00e1hmanas in the same manner as Indra by the Vasus...and the observation which is made in some passages that a certain rite of the inauguration was performed 'according to the sacred rule'...admit of the conclusion that the ceremony was supposed to have taken place in conformity with the vaidik injunction.... As the inauguration of R\u00e1ma was intended and the necessary preparations for it were made when his father Das'aratha was still alive, but as the ceremony itself, through the intrigues of his step-mother Kaikey\u00ed, did not take place then, but fourteen years later, after the death of Das'aratha, an account of the preparatory ceremonies is given in the Ayodhy\u00e1k\u00e1nda (Book II) as well as in the Yuddha-K\u00e1nda (Book VI.) of the R\u00e1m\u00e1yana, but an account of the complete ceremony in the latter book alone. According to the Ayodhy\u00e1k\u00e1nda, on the day preceding the intended inauguration R\u00e1ma and his wife S\u00edt\u00e1 held a fast, and in the night they performed this preliminary rite: R\u00e1ma having made his ablutions, approached the idol of N\u00e1r\u00e1yana, took a cup of clarified butter, as the religious law prescribes, made a libation of it into the kindled fire, and drank the remainder while wishing what was agreeable to his heart. Then, with his mind fixed on the divinity he lay, silent and composed, together with S\u00edt\u00e1, on a bed of Kus'a-grass, which was spread before the altar of Vishnu, until the last watch of the night, when he awoke and ordered the palace to be prepared for the solemnity. At day-break reminded of the time by the voices of the bards, he performed the usual morning devotion and praised the divinity. In the meantime the town Ayodhy\u00e1 had assumed a festive appearance and the inauguration implements had been arranged...golden water-jars, an ornamented throne-seat, a chariot covered with a splendid tiger-skin, water taken from the confluence of the Ganges and Jumna, as well as from other sacred rivers, tanks, wells, lakes, and from all oceans, honey, curd, clarified butter, fried grain, Kus'a-grass, flowers, milk; besides, eight beautiful damsels, and a splendid furious elephant, golden and silver jars, filled with water, covered with Udumbara branches and various lotus flowers, besides a white jewelled chourie, a white splendid parasol, a white bull, a white horse, all manner of musical instruments and bards....In the preceding chapter...there are mentioned two white chouries instead of one, and all kinds of seeds, perfumes and jewels, a scimitar, a bow, a litter, a golden vase, and a blazing fire, and amongst the living implements of the pageant, instead of the bards, gaudy courtesans, and besides the eight damsels, professors of divinity, Br\u00e1hmanas, cows and pure kinds of wild beasts and birds, the chiefs of town and country-people and the citizens with their train.'\nPAGE 109.\n'Now about the office of a Purohita (house priest). The gods do not eat the food offered by a king, who has a house-priest (Purohita). Thence the king even when (not) intending to bring a sacrifice, would appoint a Br\u00e1hman to the office of house-priest.' HA*UG'S A*dureya Br\u00e1hmanam. Vol. II. p. 523. 35\nPAGE 110.\nThe S\u00e1ras or Indian Crane is a magnificent bird easily domesticated and speedily constituting himself the watchman of his master's house and garden. Unfortunately he soon becomes a troublesome and even dangerous dependent, attacking strangers with his long bill and powerful wings, and warring especially upon 'small infantry' with unrelenting ferocity.\nPAGE 120.\nAll the wives of the king his father are regarded and spoken of by R\u00e1ma as his mothers.\nPAGE 125.\nMythology regards Vritra as a demon or Asur, the implacable enemy of Indra, but this is not the primitive idea contained in the name of Vritra. In the hymns of the Veda Vritra appears to be the thick dark cloud which Indra the God of the firmament attacks and disperses with his thunderbolt.' GORRESIO.\n'In that class of Rig-veda hymns which there is reason to look upon as the oldest portion of Vedic poetry, the character of Indra is that of a mighty ruler of the firmament, and his principal feat is that of conquering the demon Vritra, a symbolical personification of the cloud which obstructs the clearness of the sky, and withholds the fructifying rain from the earth. In his battles with Vritra he is therefore described as 'opening the receptacles of the waters,' as 'cleaving the cloud' with his 'far-whirling thunderbolt,' as 'casting the waters down to earth.' and 'restoring the sun to the sky.' He is in consequence 'the upholder of heaven, earth, and firmament,' and the god 'who has engendered the sun and the dawn.' CHAMBERS'S CYCLOP\u00c6DIA, lndra.\n'Throughout these hymns two images stand out before us with overpowering distinctness. On one side is the bright god of the heaven, as beneficent as he is irresistible: on the other the demon of night and of darkness, as false and treachorous as he is malignant... The latter (as his name Vritra, from var, to veil, indicates) is pre-eminently the thief who hides away the rain-clouds... But the myth is yet in too early a state to allow of the definite designations which are brought before us in the conflicts of Zeus with Typh\u00f4n and his monstrous progeny, of Apoll\u00f4n with the Pyth\u00f4n, of Belleroph\u00f4n with Chimaira of Oidipous with the Sphinx, of Hercules with Cacus, of Sigurd with the dragon Fafnir; and thus not only is Vritra known by many names, but he is opposed sometimes by Indra, sometimes by Agni the fire-god, sometimes by Trita, Brihaspati, or other deities; or rather these are all names of one and the same god:\n Cox's Mythology of the Aryan Nations. Vol. II. p. 326.\n \nThe Moly of Homer, which Dierbach considers to have been the Mandrake, is probably a corruption of the Sanskrit M\u00fala a root.\nPAGE 136.\nThe Neem tree, especially in the Rains, emits a strong unpleasant smell like that of onions. Its leaves however make an excellent cooling poultice, and the Extract of Neem is an admirable remedy for cutaneous disorders.\nPAGE 152.\nThe following account of the origin of the Nish\u00e1das is taken from Wilson's Vishnu Pur\u00e1na, Book I. Chap. 15. 'Afterwards the Munis beheld a great dust arise, and they said to the people who were nigh: \"What is this?\" And the people answered and said: \"Now that the kingdom is without a king, the dishonest men have begun to seize the property of their neighbours. The great dust that you behold, excellent Munis, is raised by troops of clustering robbers, hastening to fall upon their prey.\" The sages, hearing this, consulted, and together rubbed the thigh of the king (Vena), who had left no offspring, to produce a son. From the thigh, thus rubbed, came forth a being of the complexion of a charred stake, with flattened features like a negro, and of dwarfish stature. \"What am I to do,\" cried he eagerly to the Munis. \"Sit down (nish\u00edda),\" said they. And thence his name was Nish\u00e1da. His descendants, the inhabitants of the Vindhy\u00e1 mountain, great Muni, are still called Nish\u00e1das and are characterized by the exterior tokens of depravity.' Professor Wilson adds, in his note on the passage: 'The Matsya says that there were born outcast or barbarous races, Mlechchhas, as black as collyrium. The Bh\u00e1gavata describes an individual of dwarfish stature, with short arms and legs, of a complexion as black as a crow, with projecting chin, broad flat nose, red eyes, and tawny hair, whose descendants were mountaineers and foresters. The Padma (Bh\u00fami Khanda) has a similar deccription; adding to the dwarfish stature and black complexion, a wide mouth, large ears, and a protuberant belly. It also particularizes his posterity as Nish\u00e1das, Kir\u00e1tas, Bhillas, and other barbarians and Mlechchhas, living in woods and on mountains. These passages intend, and do not much exaggerate, the uncouth appearance of the Gonds, Koles, Bhils, and other uncivilized tribes, scattered along the forests and mountains of Central India from Behar to Khandesh, and who are, not improbably, the predecessors of the present occupants of the cultivated portions of the country. They are always very black, ill-shapen, and dwarfish, and have countenances of a very African character.'\nManu gives a different origin of the Nish\u00e1das as the offspring of a Br\u00e1hman father and a S\u00fadra mother. See Muir's Sanskrit Texts, Vol. I. p. 481.\nPAGE 157.\nPAGE 161.\nThe rites performed in India on the completion of a house are represented in modern Europe by the familiar 'house-warming.'\nPAGE 169.\nOne of the regal or military caste was forbidden to kill an elephant except in battle.\n'The punishment which the Code of Manu awards to the slayer of a Brahman was to be branded in the forehead with the mark of a headless corpse, and entirely banished from society; this being apparently commutable for a fine. The poem is therefore in accordance with the Code regarding the peculiar guilt of killing Brahmans; but in allowing a hermit who was not a Divija (twice-born) to go to heaven, the poem is far in advance of the Code. The youth in the poem is allowed to read the Veda, and to accumulate merit by his own as well as his fathers pious acts; whereas the exclusive Code reserves all such privileges to Divijas, invested with the sacred cord.' Mrs. SPEIR'S Life in Ancient India, p. 107.\nPAGE 174.\nTHE PRAISE OF KINGS.\n'Compare this magnificent eulogium of kings and kingly government with what Samuel says of the king and his authority: And Samuel told all the words of the LORD unto the people that asked of him a king.\nAnd he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen: and some shall run before his chariots.\nAnd he will appoint him captains over thousands, and captains over fifties, and will set them to ear his ground, and to reap his harvest, and to make his instrument of war, and instruments of his chariots.\nAnd he will take your daughters to be confectionaries, and to be cooks, and to be bakers.\nAnd he will take your fields, and your vineyards and your oliveyards, even the best of them, and give them to his servants.\nAnd he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants.\nAnd he will take your men-servants, and your maid-servants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you. I. Samuel, VIII.\nIn India kingly government was ancient and consecrated by tradition: whence to change it seemed disorderly and revolutionary: in Judea theocracy was ancient and consecrated by tradition, and therefore the innovation which would substitute a king was represented as full of dangers.' GORRESIO.\nS'\u00c1LMAL\u00cd PAGE 1:6.\nAccording to the Bengal recension S'\u00e1lmal\u00ed appears to have been another name of the Vip\u00e1s'\u00e1. S'\u00e1lmal\u00ed may be an epithet signifying rich in Bombax heptaphyllon. The commentator makes another river out of the word.\nBHARATH'S RETURN, PAGE 178.\n'Two routes from Ayodhy\u00e1 to R\u00e1jagriha or Girivraja are described. That taken by the envoys appears to have been the shorter one, and we are not told why Bharath returned by a different road. The capital of the Kekeyas lay to the west of the Vip\u00e1s'\u00e1. Between it and the S'atadru stretched the country of the Bahikas. Upon the remaining portion of the road the two recensions differ. According to that of Bengal there follow towards the east the river Indamat\u00ed, then the town Ajak\u00e1la belonging to the Bodhi, then Bhuling\u00e1, then the river S'aradand\u00e1. According to the other instead of the first river comes the Ikshumat\u00ed...instead of the first town Abhik\u00e1la, instead of the second Kuling\u00e1, then the second river. According to the direction of the route both the above-mentioned rivers must be tributaries of the S'atadr\u00fa...The road then crossed the Yamnun\u00e1 (Jumna), led beyond that river through the country of the Panch\u00e1las, and reached the Ganges at H\u00e1stinapura, where the ferry was. Thence it led over the R\u00e1magang\u00e1 and its eastern tributaries, then over the Gomati, and then in a southern direction along the M\u00e1lini, beyond which it reached Ayodhy\u00e1*. In Bharath's journey the following rivers are passed from west to east: Kutikeshtik\u00e1, Utt\u00e1nik\u00e1, Kutik\u00e1, Kap\u00edvat\u00ed, Gomat\u00ed according to Schlegel, and Hiranyairat\u00ed, Utt\u00e1rik\u00e1, Kvtil\u00e1, Kapivati, Gomat\u00ed according to Gorresio. As these rivers are to be looked for on the east of the Ganges, the first must be the modern K*oh, a small affluent of the R\u00e1magang\u00e1, over which the highway cannot have gone as it bends too far to the north. The Utt\u00e1nik\u00e1 or Utt\u00e1rik\u00e1 must be the R\u00e1magang\u00e1,the Kutik\u00e1 or Kutil\u00e1 its eastern tributary Kos'il\u00e1, the Kap\u00edvat\u00ed the next tributary which on the maps has different names, Gurra or above Kailas,\nlower down Bhaigu. The Gomat\u00ed (Goomtee) retains its old name. The M\u00e1lin\u00ed, mentioned only in the envoys' journey, must have been the western tributary of the Saray\u00fa now called Chuk\u00e1.' LASSEN'S Indische Alterthumskunde, Vol. II. P. 524,\nPAGE 183.\n'Indian belief divided the universe into several worlds (lok\u00e1h). The three principal worlds were heaven, earth, and hell. But according to another division there were seven: Bh\u00farloka or the earth, Bhuvarloka or the space between the earth and the sun, the seat of the Munis, Siddhas, &c., Svarloka or the heaven of Indra between the sun and the polar star, and the seventh Brahmaloka or the world of Brahma. Spirits which reached the last were exempt from being born again.' GORRESIO.\nPAGE 203.\nThis mention of lambent flames emitted by herbs at night may be compared with Lucan's description of a similar phenomenon in the Druidical forest near Marseilles, (Pharsalia, III. 420.).\nSeneca, speaking of Argolis, (Thyestes, Act IV), says:--\nThus also the bush at Horeb (Exod. II.) flamed, but was not consumed. The Indian explanation of the phenomenon is, that the sun before he sets deposits his rays for the night with the deciduous plants. See Journal of R. As. S. Bengal, Vol. II. p. 339.\nPAGE 219.\nSchlegel says in his Preface: 'Lubrico vestigio insistit V. Cl. *Heerenius*, prof. Gottingensis, in libro suo de commerciis veterum populorum (OPP. Vol. HIST. XII, pag. 129,) dum putat, ex mentione sectatorum Buddhae secundo libro Rameidos iniecta de tempore, quo totum carmen sit conditum, quicquam legitime concludi posse.... Sunt versus spurii, reiecti a Bengalis in sola commentatorum recensione leguntur. Buddhas quidem mille fere annis ante Christum natun visit: sed post multa demumsecula, odiointernecivo inter Brachmanos et Buddhae sectatores orto, his denique ex India pulsis, fingi potuit iniquissima criminatio, eos animi immortalitatem poenasque et praemia in vita futura negare. Praeterea metrum, quo concinnati sunt hi versus, de quo metro mox disseram, recentiorem aetatem arguit....Poenitet me nunc mei consilii, quod non statim ab initio,...eiecerim cuncta disticha diversis a sloco vulgari metris composita. Metra sunt duo: pariter ambo constant quatuor hemistichiis inter se aequalibus, alterum undenarum syllabarum, alterum duodenarum, hunc in modum:\nCuius generis versus in primo et secundo Rameidos libro nusquam nisi ad finem capitum apposita inveniuntur, et huic loco unice sunt acommodata, quasi peroratio, lyricis numeris assurgens, quo magis canorae cadant clausulae: sicut musici in concentibus extremis omnium vocum instrumentorumque ictu fortiore aures percellere amant. Igitur disticha illa non ante divisionem per capita illatam addi potuerunt: hanc autem grammaticis deberi argumento est ipse recensionum dissensus, manifesto inde ortus, quod singuli editores in ea constituenda suo quisque iudicio usi sunt; praeterquam quod non credibile est, poetam artis suae peritum narrationem continuam in membra tam minuta dissecuisse. Porro discolor est dictio: magniloquentia affectatur, sed nimis turgida illa atque effusa, nec sententiarum pondere satis suffulta. Denique nihil fere novi affertur: ampli ficantur prius dicta, rarius aliquid ex capite sequente anticipatur. Si quis appendices hosce legendo trasiliat, sentiet slocum ultimum cum primo capitis proximi apte coagmentatum, nec sine vi quadam inde avulsum. Eiusmodi versus exhibet utraque recensio, sed modo haec modo illa plures paucioresve numero, et lectio interdum magnopere variat.'\n\"The narrative of R\u00e1ma's exile in the jungle is one of the most obscure portions of the R\u00e1m\u00e1yana, inasmuch as it is difficult to discover any trace of the original tradition, or any illustration of actual life and manners, beyond the artificial life of self-mortification and selfdenial said to have been led by the Brahman sages of olden time. At the same time, however, the story throws some light upon the significance of the poem, and upon the character in which the Brahmanical author desired to represent R\u00e1ma; and consequently it deserves more serious consideration than the nature of the subject-matter would otherwise seem to imply.\nAccording to the R\u00e1m\u00e1yana, the hero R\u00e1ma spent more than thirteen years of his exile in wandering amongst the different Brahmanical settlements, which appear to have been scattered over the country between the Ganges and the God\u00e1veri; his wanderings extending from the hill of Chitra-k\u00fata in Bundelkund, to the modern town of Nasik on the western side of India, near the source of the God\u00e1veri river, and about seventy-five miles to the north-west of Bombay. The appearance of these Brahmanical hermitages in the country far away to the south of the Raj of Kasala, seems to call for critical inquiry. Each hermitage is said to have belonged to some particular sage, who is famous in Brahmanical tradition. But whether the sages named were really contemporaries of R\u00e1ma, or whether they could possibly have flourished at one and the same period, is open to serious question. It is of course impossible to fix with any degree of certainty the relative chronology of the several sages, who are said to have been visited by R\u00e1ma; but still it seems tolerably clear that some belonged to an age far anterior to that in which the R\u00e1m\u00e1yana was composed, and probably to an age anterior to that in which R\u00e1ma existed as a real and living personage; whilst, at least, one sage is to be found who could only have existed in the age during which the R\u00e1m\u00e1yana was produced in its present form. The main proofs of these inferences are as follows. An interval of many centuries seems to have elapsed between the composition of the Rig-Veda and that of the R\u00e1m\u00e1yana: a conclusion\nwhich has long been proved by the evidence of language, and is generally accepted by Sanskrit scholars. But three of the sages, said to have been contemporary with R\u00e1ma, namely, Vis'v\u00e1mitra, Atri and Agastya, are frequently mentioned in the hymns of the Rig-Veda; whilst V\u00e1lm\u00edki, the sage dwelling at Chitra-k\u00fata, is said to have been himself the composer of the R\u00e1m\u00e1yana. Again, the sage Atri, whom R\u00e1ma visited immediately after his departure from Chitra-k\u00fata, appears in the genealogical list preserved in the Mah\u00e1 Bh\u00e1rata, as the progenitor of the Moon, and consequently as the first ancestor of the Lunar race: whilst his grandson Buddha [Budha} is said to have married Il\u00e1, the daughter of Ikhs'v\u00e1ku who was himself the remote ancestor of the Solar race of Ayodhy\u00e1, from whom R\u00e1ma was removed by many generations. These conclusions are not perhaps based upon absolute proof, because they are drawn from untrustworthy authorities; but still the chronological difficulties have been fully apprehended by the Pundits, and an attempt has been made to reconcile all contradictions by representing the sages to have lived thousands of years, and to have often re-appeared upon earth in different ages widely removed from each other. Modern science refuses to accept such explanations; and consequently it is impossible to escape the conclusion that if V\u00e1lm\u00edki composed the R\u00e1m\u00e1yana in the form of Sanskrit in which it has been preserved, he could not have flourished in the same age as the sages who are named in the Rig-Veda.\" WHEELER'S History of India, Vol. II, 229.\nPAGE 249.\nUm\u00e1 or P\u00e1rvat\u00ed, was the daughter of Him\u00e1laya and Men\u00e1. She is the heroine of K\u00e1lid\u00e1sa's Kum\u00e1ra-Sambhava, or Birth of the War-God.\nPAGE 250.\n\"Kumbhakarna, the gigantic brother of the titanic R\u00e1van,--named from the size of his ears which could contain a Kumbha or large water-jar--had such an appetite that he used to consume six months' provisions in a single day. Brahm\u00e1, to relieve the alarm of the world, which had begun to entertain serious apprehensions of being eaten up, decreed that the giant should sleep six months at a time and wake for only one day during which he might consume his six months' allowance without trespassing unduly on the reproductive capabilities of the earth.\" Scenes front the R\u00e1m\u00e1yan, p. 153, 2nd Edit.\nPAGE 257.\nThe following spirited version of this old story is from the pen of Mr. W. Waterfield:\n\"[This is a favorite subject of Hind\u00fa sculpture, especially on the temples of Shiva, such as the caves of Elephanta and Ellora. It, no doubt, is an allegory of the contest between the followers of Shiva and the worshippers of the Elements, who observed the old ritual of the Vedas; in which the name of Shiva is never mentioned.}\n Daksha for devotion\n \u00a0\u00a0 Made a mighty feast:\n Milk and curds and butter,\n \u00a0\u00a0 Flesh of bird and beast,\n \n \n Rice and spice and honey,\n \u00a0\u00a0 Sweetmeats gh\u00ed and gur,\u00a01\n Gifts for all the Br\u00e1hmans,\n \u00a0\u00a0 Food for all the poor.\n \n \n At the gates of Gang\u00e1\u00a02\n \u00a0\u00a0 Daksha held his feast;\n Called the gods unto it,\n \u00a0\u00a0 Greatest as the least.\n \n \n All the gods were gathered\n \u00a0\u00a0 Round with one accord;\n All the gods but Um\u00e1,\n \u00a0\u00a0 All but Um\u00e1's lord.\n \n \n Um\u00e1 sat with Shiva\n \u00a0\u00a0 On Kail\u00e1sa hill:\n Round them stood the Rudras\n \u00a0\u00a0 Watching for their will.\n \n \n Who is this that cometh\n \u00a0\u00a0 Lilting to his lute?\n All the birds of heaven\n \u00a0\u00a0 Heard his music, mute.\n \n \n Round his head a garland\n \u00a0\u00a0 Rich of hue was wreathed:\n Every sweetest odour\n \u00a0\u00a0 From its blossoms breathed.\n \n \n 'Tis the Muni N\u00e1rad;\n \u00a0\u00a0 'Mong the gods he fares,\n Ever making mischief\n \u00a0\u00a0 By the tales he bears.\n \n \n \"Hail to lovely Um\u00e1!\n \u00a0\u00a0 Hail to Um\u00e1's lord!\n Wherefore are they absent\n \u00a0\u00a0 For her father's board?\n \n \n \"Multiplied his merits\n \u00a0\u00a0 Would be truly thrice,\n Could he gain your favour\n \u00a0\u00a0 For his sacrifice.\"\n \n \n Worth of heart was Um\u00e1;\n \u00a0\u00a0 To her lord she spake:--\n \"Why dost thou, the mighty,\n \u00a0\u00a0 Of no rite partake?\n \n \n \"Straight I speed to Daksha\n \u00a0\u00a0 Such a sight to see:\n If he be my father,\n \u00a0\u00a0 He must welcome thee.\"\n \n \n Wondrous was in glory\n \u00a0\u00a0 Daksha's holy rite;\n Never had creation\n \u00a0\u00a0 Viewed so brave a sight.\n \n \n \n Gods, and nymphs, find fathers,\n \u00a0\u00a0 Sages, Br\u00e1hmans, sprites,--\n Every diverge creature\n \u00a0\u00a0 Wrought that rite of rites.\n \n \n Quickly then a quaking\n \u00a0\u00a0 Fell on all from far;\n Um\u00e1 stood among them\n \u00a0\u00a0 On her lion car.\n \n \n \"Greeting, gods and sages,\n \u00a0\u00a0 Greeting, father mine!\n Work hath wondrous virtue,\n \u00a0\u00a0 Where such aids combine.\n \n \n \"Guest-hall never gathered\n \u00a0\u00a0 Goodlier company:\n Seemeth all are welcome.\n \u00a0\u00a0 All the gods but me.\"\n \n \n Spake the Muni Daksha,\n \u00a0\u00a0 Stern and cold his tone:--\n \"Welcome thou, too, daughter,\n \u00a0\u00a0 Since thou com'st alone.\n \n \n \"But thy frenzied husband\n \u00a0\u00a0 Suits another shrine;\n He is no partaker\n \u00a0\u00a0 Of this feast of mine.\n \n \n \"He who walks in darkness\n \u00a0\u00a0 Loves no deeds of light:\n He who herds with demons\n \u00a0\u00a0 Shuns each kindly sprite.\n \n \n \"Let him wander naked.--\n \u00a0\u00a0 Wizard weapons wield,--\n Dance his frantic measure\n \u00a0\u00a0 Round the funeral field.\n \n \n \"Art thou yet delighted\n \u00a0\u00a0 With the reeking hide,\n Body smeared with ashes.\n \u00a0\u00a0 Skulls in necklace tied?\n \n \n \"Thou to love this monster!\n \u00a0\u00a0 Thou to plead his part!\n Know the moon and Gang\u00e1\n \u00a0\u00a0 Share that faithless heart\n \n \n \"Vainly art thou vying\n \u00a0\u00a0 With thy rivals' charms.\n Are not coils of serpents\n \u00a0\u00a0 Softer than thine arms?\"\n \n \n Words like these from Daksha\n \u00a0\u00a0 Daksha's daughter heard:\n Then a sudden passion\n \u00a0\u00a0 All her bosom stirred.\n \n \n Eyes with fury flashing.\n \u00a0\u00a0 Speechless in her ire,\n Headlong did she hurl her\n \u00a0\u00a0 'Mid the holy fire.\n \n \n Then a trembling terror\n \u00a0\u00a0 Overcame each one,\n And their minds were troubled\n \u00a0\u00a0 Like a darkened sun;\n \n \n And a cruel Vision,\n \u00a0\u00a0 Face of lurid flame,\n Um\u00e1's Wrath incarnate,\n \u00a0\u00a0 From the altar came.\n \n \n Fiendlike forms by thousands\n \u00a0\u00a0 Started from his side,\n 'Gainst the sacrificers\n \u00a0\u00a0 All their might they plied:\n \n \n Till the saints availed not\n \u00a0\u00a0 Strength like theirs to stay,\n And the gods distracted\n \u00a0\u00a0 Turned and fled away.\n \n \n Hushed were hymns and chanting,\n \u00a0\u00a0 Priests were mocked and spurned;\n Food defiled and scattered;\n \u00a0\u00a0 Altars overturned.--\n \n \n Then, to save the object\n \u00a0\u00a0 Sought at such a price,\n Like a deer in semblance\n \u00a0\u00a0 Sped the sacrifice.\n \n \n Soaring toward the heavens,\n \u00a0\u00a0 Through the sky it fled?\n But the Rudras chasing\n \u00a0\u00a0 Smote away its head.\n \n \n Prostrate on the pavement\n \u00a0\u00a0 Daksha fell dismayed:--\n \"Mightiest, thou hast conquered\n \u00a0\u00a0 Thee we ask for aid.\n \n \n \"Let not our oblations\n \u00a0\u00a0 All be rendered vain;\n Let our toilsome labour\n \u00a0\u00a0 Full fruition gain.\"\n \n \n Bright the broken altars\n \u00a0\u00a0 Shone with Shiva's form;\n \"Be it so!\" His blessing\n \u00a0\u00a0 Soothed that frantic storm.\n \n \n Soon his anger ceases,\n \u00a0\u00a0 Though it soon arise;--\n But the Deer's Head ever\n \u00a0\u00a0 Blazes in the skies.\"\n \n \n Indian Ballads and other Poems.\n \n \n \nURVAS\u00ce, PAGE 286.\n\"The personification of Urvas\u00ee herself is as thin as that of E\u00f4s or Sel\u00ean\u00ea. Her name is often found in the Veda as a mere name for the morning, and in the plural number it is used to denote the dawns which passing over men bring them to old age and death. Urvas\u00ee is the bright flush of light overspreading the heaven before the sun rises, and is but another form of the many mythical beings of Greek mythology whose names take us back to the same idea or the same root. As the dawn in the Vedic hymns is called Ur\u00fbk\u00ee, the far-going (T\u00ealephassa, T\u00ealephos), so is she also Uruas\u00ee, the wide-existing or wide-spreading; as are Eur\u00f4p\u00ea, Euryanassa, Euryphassa, and many more of the sisters of Ath\u00ean\u00ea and Aphrodit\u00ea. As such she is the mother of Vasishtha, the bright being, as Oidipous is the son of Iokast\u00ea; and although Vasishtha, like Oidipous, has become a mortal bard or sage, he is still the son of Mitra and Varuna, of night and day. Her lover Pur\u00fbravas is the counterpart of the Hellenic Polydeuk\u00eas; but the continuance of her union with him depends on the condition that she never sees him unclothed. But the Gandharvas, impatient of her long sojourn among mortal men resolved to bring her back to their bright home; and Pur\u00fbravas is thus led unwitingly to disregard her warning. A ewe with two lambs was tied to her couch, and the Gandharvas stole one of them; Urvas\u00ee said, \"They take away my darling, as if I lived in a land where there is no hero and no man.\" They stole the second, and she upbraided her husband again. Then Pur\u00fbravas looked and said, \"How can that be a land without heroes or men where I am?\" And naked he sprang up; he thought it was too long to put on his dress. Then the Gandharvas sent a flash of lighting, and Urvas\u00ee saw her husband naked as by daylight. Then she vanished. \"I come back,\" she said, and went. 'Then he bewailed his vanished love in bitter grief.' Her promise to return was fulfilled, but for a moment only, at the Lotos-lake, and Pur\u00fbravas in vain beseeches her to tarry longer. 'What shall I do with thy\nspeech?' is the answer of Urvas\u00ee. 'I am gone like the first of the dawns. Pur\u00fbravas, go home again. I am hard to be caught like the winds.' Her lover is in utter despair; but when he lies down to die, the heart of Urvas\u00ee was melted, and she bids him come to her on the last night of the year. On that night only he might be with her; but a son should be born to him. On that day he went up to the golden seats, and there Urvas\u00ee told him that the Gandharvas would grant him one wish, and that he must make his choice. 'Choose thou for me,' he said: and she answered, 'Say to them, Let me be one of you.'\nCox's Mythology of the Aryan Nations. Vol. I. p. 397\nPAGE 324.\n\"V\u00e1nar is one of the most frequently occurring names by which the poem calls the monkeys of R\u00e1ma's army. Among the two or three derivations of which the word V\u00e1nar is susceptible, one is that which deduces it from [Sanskrit: **} which signifies a wood, and thus V\u00e1nar would mean a forester, an inhabitant of the wood. I have said elsewhere that the monkeys, the V\u00e1nars, whom R\u00e1ma led to the conquest of Ceylon were fierce woodland tribes who occupied the mountainous regions of the south of India, where their descendants may still be seen. I shall hence forth promiscuously employ the word V\u00e1nar to denote those monkeys, those fierce combatants of R\u00e1ma's army.\" GORRESIO.\nPAGE 326.\nSomewhat similarly in The Squire's Tale:\n'He with a manly voice said his message, After the form used in his language, Withouten vice of syllable or of letter. And for his tal\u00eb should\u00eb seem the better Accordant to his word\u00ebs was his chere, As teacheth art of speech them that it lere.\nPAGE 329.\nR\u00c1MA'S ALLIANCE WITH SUGR\u00cdVA.\n\"The literal interpretation of this portion of the R\u00e1m\u00e1yana is indeed deeply rooted in the mind of the Hindu. He implicitly believes that R\u00e1ma is Vishnu, who became incarnate for the purpose of destroying the demon R\u00e1vana: that he permitted his wife to be captured by R\u00e1vana for the sake of delivering the gods and Br\u00e1hmans from the oppressions of the R\u00e1kshasa; and that he ultimately assembled an army of monkeys, who were the progeny of the gods, and led them against the strong-hold of R\u00e1vana at Lank\u00e1, and delivered the world from the tyrant R\u00e1kshasa, whilst obtaining ample revenge for his own personal wrongs.\nOne other point seems to demand consideration, namely, the possibility of such an alliance as that which R\u00e1ma is said to have concluded with the monkeys. This possibility will of course be denied by modern critics, but still it is interesting to trace out the circumstances which seem to have led to the acceptance, of such a wild belief by the dreamy and marvel loving Hindi. The south of India swarms with monkeys of curious intelligence and rare physical powers. Their wonderful instinct for organization, their attachment to particular localities, their occasional journeys in large numbers over mountains and across rivers, their obstinate assertion of supposed rights, and the ridiculous caricature which they exhibit of all that is animal and emotional in man, would naturally create a deep impression.... Indeed the habits of monkeys well deserve to be patiently studied; not as they appear in confinement, when much that is revolting in their nature is developed, but as they appear living in freedom amongst the trees of the forest, or in the streets of crowded cities, or precincts of temples. Such a study would not fail to awaken strange ideas; and although the European would not be prepared to regard monkeys as sacred animals he might be led to speculate as to their origin by the light of data, which are at present unknown to the naturalist whose observations have been derived from the menagerie alone.\nWhatever, however, may have been the train of ideas which led the Hind\u00fa to regard the monkey as a being half human and half divine, there can be little doubt that in the R\u00e1m\u00e1yana the monkeys of southern India have been confounded with what may be called the aboriginal people of the country. The origin of this confusion may be easily conjectured. Perchance the aborigines of the country may have been regarded as a superior kind of monkeys; and to this day the features of the Marawars, who are supposed to be the aborigines of the southern part of the Carnatic, are not only different from those of their neighbours, but are of a character calculated to confirm the conjecture. Again, it is probable that the army of aborigines may have been accompanied by outlying bands of monkeys impelled by that magpie-like curiosity and love of plunder which are the peculiar characteristics of the monkey race; and this incident may have given rise to the story that the army was composed of Monkeys.\" WHEELER'S History of India. Vol. II. pp. 316 ff.\nTHE FALL OF B\u00c1LI, PAGE 342.\n\"As regards the narrative, it certainly seems to refer to some real event amongst the aboriginal tribes: namely, the quarrel between an elder and younger brother for the possession of a R\u00e1j; and the subsequent alliance of R\u00e1ma with the younger brother. It is somewhat remarkable that R\u00e1ma appears to have formed an alliance with the wrong party, for the right of B\u00e1li was evidently superior to that of Sugr\u00edva; and it is especially worthy of note that R\u00e1ma compassed the death of B\u00e1li by an act contrary to all the laws of fair fighting. Again, R\u00e1ma seems to have tacitly sanctioned the transfer of T\u00e1r\u00e1 from B\u00e1li to Sugr\u00edva, which was directly opposed to modern rule, although in conformity with the rude customs of a barbarous age; and it is remarkable that to this day the marriage of both widows and divorced women is practised by the Marawars, or aborigines of the southern Carnatic, contrary to the deeply-rooted prejudice which exists against such unions amongst the Hind\u00fas at large.\" WHEELER'S History of India, Vol. II. 324.\nTHE V\u00c1NAR HOST, PAGE 370.\n\"The splendid Marutas form the army of Indras, the red-haired monkeys and bears that of R\u00e2mas; and the mythical and solar nature of the monkeys and bears of the R\u00e2m\u00e2yanam manifests itself several times. The king of the monkeys is a sun-god. Thc ancient king was named B\u00e2lin, and was the son of Indras. His younger brother Sugr\u00edvas, he who changes his shape at pleasure (K\u00e2mar\u00fapas), who, helped by R\u00e2mas, usurped his throne, is said to be own child of the sun. Here it is evident that the Vedic antagonism between Indras and Vishnus is reproduced in a zoological and entirely apish form. The old Zeus must give way to the new, the moon to the sun, the evening to the morning sun, the sun of winter to that of spring; the young son betrays and overthrows the old one.... R\u00e2mas, who treacherously kills the old king of the monkeys, B\u00e2lin, is the equivalent of Vishnus, who hurls his predecessor Indras from his throne; and Sugr\u00edvas, the new king of the monkeys resembles Indras when he promises to find the ravished S\u00edt\u00e1, in the same way as Vishnus in one of his incarnations finds again the lost ved\u00e1s. And there are other indications in the R\u00e2m\u00e2yanam of opposition between Indras and the monkeys who assist R\u00e2mas. The great monkey Hanumant, of the reddish colour of gold, has his jaw broken, Indras having struck him with his thunderbolt and caused him to fall upon a mountain, because, while yet a child, he threw himself off a mountain into the air in order to arrest the course of the sun, whose rays had no effect upon him. (The cloud rises from the mountain and hides the sun, which is unable of itself to disperse it; the tempest comes, and brings flashes of lightning and thunder-bolts, which tear the cloud in pieces.)\nThe whole legend of the monkey Hanumant represents the sun entering into the cloud or darkness, and coming out of it. His father is said to be now the wind, now the elephant of the monkeys (Kapikunjaras), now Kes'arin, the long-haired sun, the sun with a mane, the lion sun (whence his name of Kes'arinak putrah). From this point of view, Hanumant would seem to be the brother of Sugr\u00edvas, who is also the offspring of the sun....\nAll the epic monkeys of the R\u00e2m\u00e2yanam are described in the twentieth canto of the first book by expressions which very closely resemble those applied in the Vedic hymns to the Marutas, as swift as the tempestuous wind, changing their shape at pleasure, making a noise like clouds, sounding like thunder, battling, hurling mountain-peaks, shaking great uprooted trees, stirring up the deep waters, crushing the earth with their arms, making the clouds fall. Thus B\u00e2lin comes out of the cavern as the sun out of the cloud....\nBut the legend of the monkey Hanumant presents another curious resemblance to that of Samson. Hanumant is bound with cords by Indrajit, son of R\u00e1vanas; he could easily free himself, but does not wish to do so. R\u00e1vanas to put him to shame, orders his tail to be burned, because the tail is the part most prized by monkeys....\nThe tail of Hanumant, which sets fire to the city of the monsters, is probably a personification of the rays of the morning or spring sun, which sets fire to the eastern heavens, and destroys the abode of tne nocturnal or winter monsters.\" DE GUBERNATIS, Zoological Mythology, Vol. II. pp. 100 ff.\n\"The Jaitwas of Rajputana, a tribe politically reckoned as Rajputs, nevertheless trace their descent from the monkey-god Hanuman, and confirm it by alleging that their princes still bear its evidence in a tail-like prolongation of the spine; a tradition which has probably a real ethnological meaning, pointing out the Jaitwas as of non-Aryan race.\" * TYLOR'S Primitive Culture, Vol. I. p. 341.\nPAGE 372.\nThe names of peoples occurring in the following s'lokas are omitted in the metrical translation:\n'Go to the Brahmam\u00e1las, 1 the Videhas, 2 the M\u00e1lavas, 3 the K\u00e1s'ikos'alas, 4 the M\u00e1gadnas, 5 the Pundras, 6 and the Angas, 7 and the land of the weavers of silk, and the land of the mines of silver, and the hills that stretch into the sea, and the towns and the hamlets that are about the top of Mandar, and the Karnapr\u00e1varanas, 8 and the Oshthakarnakas, 9 and the Ghoralobamukhas, 10 and the\nswift Ekap\u00e1dakas 1 and the strong imperishable Eaters of Men, and the Kir\u00e1tas 2 with stiff hair-tufts, men like gold and fair to look upon: And the Eaters of Raw Fish, and the Kir\u00e1tas who dwell in islands, and the fierce Tiger-men 3 who live amid the waters.'\nPAGE 374.\n'Go to the Vidarbhas 4 and the Rishtikas 5 and the Mahishikas, 6 and the Matsyas 7 and Kalingas 8 and the Kausikas 9...and the Andhras 10 and the Pundras 11 and the Cholas 12 and the Pandyas 13 and the Keralas. 14 'Go to the\nMlechchhas 1 and the Pulindas 2 and the S'\u00farasenas, 3 and the Prasthalas and the Bharatas and Madrakas 4 and the K\u00e1mbojas 5 and the Yavanas 6 and the towns of the S'akas 7 and the Varadas. 8\nNORTHERN KURUS, PAGE 378.\nProfessor Lassen remarks in the Zeitschrift f\u00fcr die Kunde des Morgenlandes, ii. 62: \"At the furthest accessible extremity of the earth appears Harivarsha with the northern Kurus. The region of Hari or Vishnu belongs to the system of mythical geography; but the case is different with the Uttara Kurus. Here there is a real basis of geographical fact; of which fable has only taken advantage, without creating it. The Uttara Kurus were formerly quite independent of the mythical system of dv\u00edpas, though they were included in it at an early date.\" Again the same writer says at p. 65: \"That the conception of the Uttara Kurus is based upon an actual country and not on mere invention, is proved (1) by the way in which they are mentioned in the Vedas; (2) by the\nexistence of Uttara Kuru in historical times as a real country; and (3) by the way in which the legend makes mention of that region as the home of primitive customs. To begin with the last point the Mahabharata speaks as follows of the freer mode of life which women led in the early world, Book I. verses 4719-22: 'Women were formerly unconfined and roved about at their pleasure, independent. Though in their youthful innocence they abandoned their husbands, they were guilty of no offence; for such was the rule in early times. This ancient custom is even now the law for creatures born as brutes, which are free from lust and anger. This custom is supported by authority and is observed by great rishia, and it is still practiced among the northern Kurus.'\n\"The idea which is here conveyed is that of the continuance in one part of the world of that original blessedness which prevailed in the golden age. To afford a conception of the happy condition of the southern Kurus it is said in another place M.-Bh, i. 4346. \"The southern Kurus vied in happiness with the northern Kurus and with the divine rishis and bards.\"\nProfessor Lassen goes on to say: \"Ptolemy (vi. 16.) is also acquainted with Uttara Kuru. He speaks of a mountain, a people, and a city called Ottorakorra. Most of the other ancient authors who elsewhere mention this name, have it from him. It is a part of the country which he calls Serica; according to him the city lies twelve degrees west from the metropolis of Sera, and the mountain extends from thence far to the eastward. As Ptolemy has misplaeed the whole of eastern Asia beyond the Ganges, the relative position which he assigns will guide us better that the absolute one, which removes Oitorakorra so far to the east that a correction is inevitable. According to my opinion the Ottorakorra of Ptolemy must be sought for to the east of Kashgar.\" Lassen also thinks that Magasthenes had the Uttara Kurus in view when he referred to the Hyperboreans who were fabled by Indian writers to live a thousand years. In his Indian antiquities, (Ind. Alterthumskunde, i. 511, 512. and note,) the same writer concludes that though the passages above cited relative to the Uttara Kurus indicate a belief in the existence of a really existing country of that name in the far north, yet that the descriptions there given are to be taken as pictures of an ideal paradise, and not as founded on any recollections of the northern origin of the Kurus. It is probable, he thinks, that some such reminiscences originally existed, and still survived in the Vedic era, though there is no trace of their existence in latter times.\" Muia's Santkrit Texts, Vol. II. pp. 336, 337.\nPAGE 428.\nTrust to these mighty Vanars.\nThe corresponding passage in the Bengal recension has \"these silvans in the forms of monkeys, vanaran kapirupinah.\" \"Here it manifestly appears,\" says Gorresio, \"that these hosts of combatants whom Rama led to the coitqnest of Lanka (Ceylon) the kingdom and seat of the Hamitic race, and whom the poem calls monkeys, were in fact as I have elsewhere observed, inhabitants of the mountainous and southen regions of India, who were wild-looking and not altogether unlike monkeys. They were perhaps the remote ancestors of the Malay races.\"\nPAGE 481.\nAll these exploits of R\u00e1van are detailed in the Uttarak\u00e1nda, and epitomized in the Appendix.\nPAGE 434.\nThe Br\u00e1hman householder ought to maintain three sacred fires, the G\u00e1rhapatya, the Akavaniya and the Dakshina. These three fires were made use of in many Brahmanical solemnities, for example in funeral rites when the three fires were arranged in prescribed order.\nPAGE 436.\n\"I have not noticed in the Uttara K\u00e1nda any story about the daughter of Varuna, but the commentator on the text (VI 60, 11) explains the allusion to her thus:\n\"The daughter of Varuna was Punjikasthal\u00ed. On her account, a curse of Brahm\u00e1, involving the penalty of death, [was pronounced} on the rape of women.\" MUIR, Sanskrit Texts, Part IV. Appendix.\nPAGE 452.\n\"Here are indicated those admirable rites and those funeral prayers which Professor M\u00fcller has described in his excellent work, Die Todtenbestattung bei den Brahmanen, S\u00edt\u00e1 laments that the body of R\u00e1ma will not be honoured with those rites and prayers, nor will the Br\u00e1hman priest while laying the ashes from the pile in the bosom of the earth, pronounce over them those solemn and magnificent words: 'Go unto the earth, thy mother, the ample, wide, and blessed earth.... And do thou, O Earth, open and receive him as a friend with sweet greeting: enfold him in thy bosom as a mother wraps her child in her robes.\" GORRESIO.\nPAGE 462.\nWe read in Josephus that Caesar was so well versed in chiromancy that when one day a soi-disant son of Herod had audience of him, he at once detected the impostor because his hand was destitute of all marks of royalty.\nPAGE 466.\n\"Here the commentator explains: 'the battle resembled the dance of the Gandharvas,' in accordance with the notion of the Gandharvas entertained in his day. They were regarded as celestial musicians enlivening with their melodies\nIndra's heaven and the banquets of the Gods. But the Gandharvas before becoming celestial musicians in popular tradition, were in the primitive and true signification of the name heroes, spirited and ardent warriors, followers of Indra, and combined the heroical character with their atmospherical deity. Under this aspect the dance of the Gandharvas may be a very different thing from what the commentator means, and may signify the horrid dance of war.\" GORRESIO.\nThe Homeric expression is similar, \"to dance a war-dance before Ares.\"\nPAGE 470.\n\"The story of Anaranya is told in the Uttara Kanda of the R\u00e1m\u00e1yana....' Anaranya a descendant of Ixv\u00e1ku and King of Ayodhy\u00e1, when called upon to fight with R\u00e1vana or acknowledge himself conquered, prefers the former alternative; but his army is overcome, and he himself is thrown from his chariot.\nWhen R\u00e1vana triumphs over his prostrate foe, the latter says that he has been vanquished not by him but by fate, and that R\u00e1vana is only the instrument of his overthrow; and he predicts that R\u00e1vana shall one day be slain by his descendant R\u00e1ma.\" Sanskrit Texts, IV., Appendix.\nPAGE 497.\n\"With regard to the magic image of S\u00edt\u00e1 made by Indrajit, we may observe that this thoroughly oriental idea is also found in Greece in Homer's Iliad, where Apollo forms an image of Aeneas to save that hero beloved by the Gods: it occurs too in the Aeneid of Virgil where Juno forms a fictitious Aeneas to save Turnus:\nPAGE 489.\n\"Analogous to this passage of the R\u00e1m\u00e1yana, where Indra sends to R\u00e1ma his own chariot, his own charioteer, and his own arms, is the passage in the Aeneid where Venus descending from heaven brings celestial arms to her son Aeneas when he is about to enter the battle:\n\"The Muni or saint Agastya, author of several Vedic hymns, was celebrated in Indo-Sanskrit tradition for having directed the first brahmanical settlements in the southern regions of India; and the Mah\u00e1bh\u00e1rata gives him the credit of having subjected those countries, expelled the R\u00e1kshases. and given security to the solitary ascetics, who were settled there. Hence Agastya was regarded in ancient legend as the conqueror and ruler of the southern country. This tradition refers to the earliest migrations made by the Sanskrit Indians towards the south of India. To Agastya are attributed many marvellous mvthic deeds which adumbrate and veil ancient events; some of which are alluded to here and there in the R\u00e1m\u00e1yana.\" GORRESIO.\nThe following is the literal translation of the Canto, text and commentary, from the Calcutta edition:\nHaving found R\u00e1ma weary with fighting and buried in deep thought, and R\u00e1van standing before him ready to engage in battle, the holy Agastya, who had come to see the battle, approached R\u00e1ma and spoke to him thus: \"O mighty R\u00e1ma, listen to the old mystery by which thou wilt conquer all thy foes in the battle. Having daily repeated the \u00c1dityahridaya (the delighter of the mind of the Sun) the holy prayer which destroys all enemies (of him who repeats it) gives victory, removes all sins, sorrows and distress, increases life, and which is the blessing of all blessings, worship the rising and splendid sun who is respected by both the Gods and demons, who gives light to all bodies and who is the rich lord of all the worlds, (To the question why this prayer claims so great reverence; the sage answers) Since yonder * sun is full of glory and all gods reside in him (he being their material cause) and bestows being and the active principle on all creatures by his rays; and since he protects all deities, demons and men with his rays.\nHe is Brahm\u00e1, 1 Vishnu, 2 Siva, 3 Skanda, 4 Praj\u00e1pati, 5 Mahendra, 6 Dhanada, 7 K\u00e1la, 8 Yama, 9 Soma, 10 Ap\u00e0m Pati i.e. The lord of waters, Pitris, 11 Vasus, 12\nS\u00e1dhyas, 1 Asvins, 2 Maruts, 3 Manu, 4 V\u00e1yu, 5 Vahni, 6 Praj\u00e1, 7 Pr\u00e1na, 8 Ritukart\u00e1, 9 Prabh\u00e1kara, 10 (Thou, 11 art) Aditya, 12 Savit\u00e1, 13 S\u00farya, 14 Khaga, 15 P\u00fashan, 16 Gabhastim\u00e1n, 17 Suvarnasadris'a, 18 Bh\u00e1nu, 19 Hiranyaretas, 20 Div\u00e1kara, 21 Haridas'va, 22 Sahasr\u00e1rchish, 23 Saptasapti, 24 Marichim\u00e1n, 25 Timironmathana, 26 Sambhu, 27 Twasht\u00e1, 28 M\u00e1rtanda, 29 Ans'um\u00e1n, 30 Hiranyagarbha, 31 Sis'ira, 32 Tapana, 33 Ahaskara, 34 Ravi, 35 Agnigarbha, 36 Aditiputra, 37 Sankha, 38 Sis'iran\u00e1s'ana, 39 Vyoman\u00e1tha, 40 Tamobhed\u00ed, 41 Rigyajuss\u00e1map\u00e1raga, 42 Ghana-*\nvr\u00edshti. 1 Ap\u00e1m-Mitra, 2 Vindhyav\u00edth\u00edplavangama, 3 A'tap\u00ed, 4 Mandal\u00ed, 5 Mrityu (death), Pingala, 6 Sarvat\u00e1pana, 7 Kavi, 8 Vis'va, 9 Mah\u00e1tejas, 10 Rakta, 11 Sarvabhavodbhava. 12 The Lord of stars, planets, and other luminous bodies, Vis'vabh\u00e1vana, 13 Tejasvin\u00e1m-Tejasvi, 14 Dw\u00e1das'\u00e1tman: 15 I salute thee, I salute thee who art the eastern mountain. I salute thee who art the western mountain. I salute thee who art the Lord of all the luminous bodies. I salute thee who art the Lord of days.\nI respectfully salute thee who art Jaya, 16 Jayabhadra, 17 Haryas'va, 18 O Thou who hast a thousand rays, I repeatedly salute thee. I repeatedly and respectfully salute thee who art A'ditya, I repeatedly salute thee who art Ugra, 19 V\u00edra, 20 and S\u00e1ranga. 21 I salute thee who openest the lotuses (or the lotus of the heart). I salute thee who art furious. I salute thee who art the Lord of Brahm\u00e1, S'iva and Vishnu. I salute thee who art the sun, A'dityavarchas, 22 splendid, Sarvabhaksha, 23 and Raudravapush. 24\nI salute thee who destroyest darkness, cold and enemies: whose form is boundless, who art the destroyer of the ungrateful; who art Deva; 25 who art the Lord of the luminous bodies, and who appearest like the heated gold. I salute thee who art Hari, 26 Vis'vakarman, 27 the destroyer of darkness, and who art splendid and Lokas\u00e1kshin. 28 Yonder sun destroys the whole of the material world and also creates it. Yonder sun dries (all earthly things), destroys them and causes rain with his rays. He wakes when our senses are asleep; and resides within all beings. Youder sun is Agnihotra 29 and also the fruit obtained by the\nperformer of Agnihotra. He is identified with the gods, sacrifices, and the fruit of the sacrifices. He is the Lord of all the duties known to the world, if any man, O R\u00e1ghava, in calamities, miseries, forests and dangers, prays to yonder sun, he is never overwhelmed by distress.\nWorship, with close attention Him the God of gods and the Lord of the world; and recite these verses thrice, whereby thou wilt be victorious in the battle. O brave one, thou wilt kill R\u00e1vana this very instant.\"\nThereupon Agastya having said this went away as he came. The glorious R\u00e1ma having heard this became free from sorrow. R\u00e1ghava whose senses were under control, being pleased, committed the hymn to memory, recited it facing the sun, and obtained great delight. The brave R\u00e1ma having sipped water thrice and become pure took his bow, and seeing R\u00e1vana, was delighted, and meditated on the sun.\nPAGE 490.\nI have omitted the Canto from which this line is taken because it describes signs and portents similar to those which have occurred in preceding books. But the weeping of the horses is new and is too Homeric to be passed by unnoticed. I borrow the following extract from De Quincey: \"The old Homeric superstition which connects horses by the closest sympathy, and even by prescience, with their masters--that superstition which Virgil has borrowed from Homer in his beautiful episode of Mezentins (Rhaebe diu, res si qua diu mortalibus ulla est, Viximus)-- still lingers unbroken in Crete. Horses foresee the fates of riders who are doomed, and express their prescience by weeping in a human fashion. The horses of Achilles weep in \"Iliad\" xvii, on seeing Automedon their beloved driver prostrate on the ground. With this view of the horse's capacity, it is singular, that in Crete this animal by preference should be called \u03c4\u03bf \u03b1\u03bb\u03bf\u03b3\u03bf\u03c5, the brute, or irrational creature. But the word \u1f31\u03c0\u03c0\u03bf\u03c2 has, by some accident, been lost in the modern Greek. As an instance both of the disparaging name, and of the ennobling superstition, take the following stanza from a Cretan ballad of 1825, written in the modern Greek:--\n\"Upon which he mounted, and his horse wept; and then he saw clearly how this should bode his death.\"\nUnder the same old Cretan faith, Homer in \"Iliad\" xvii. 437, says:--\n\"Tears, scalding tears, trickled to the ground from the eyelids of them (the horses), fretting through grief for the loss of their charioteer.\"\nDE QUINCEY. Homer and the Homeridae.\nPAGE 492.\nR\u00c1VAN'S FUNERAL.\n\"In the funeral ceremonies of India the fire was placed on three sides of the pyre; the Dakshina on the south, the G\u00e1rhapatya on the west, and the \u00c1havan\u00edya on the east. The funeral rites are not described in detail here, and it is therefore difficult to elucidate and explain them. The poem assigns the funeral ceremonies of Aryan Brahmans to the R\u00e1kshases, a race different from them in origin and religion, in the same way as Homer sometimes introduces into Troy the rites of the Grecian cult.\" GORRESIO.\nMr. Muir translates the description of the funeral from the Calcutta edition, as follows: \"They formed, with Vedic rites, a funeral pile of faggots of sandal wood, with padmaka wood, us'ira grass, and sandal, and covered with a quilt of deer's hair. They then performed an unrivalled obsequial ceremony for the R\u00e1xasa prince, placing the sacrificial ground to the S.E. and the fire in the proper situation. They cast the ladle filled with curds and ghee on the shoulder 1 of the deceased; he (?) placed the car on the feet, and the mortar between the thighs. Having deposited all the wooden vessels, the [upper] and lower fire-wood, and the other pestle, in their proper places, they departed. The R\u00e1xasas having then slain a victim to their prince in the manner prescribed in the S'\u00e1stras, and enjoined by great rishis, cast [into the fire] the coverlet of the king saturated with ghee. They then, Vibh\u00edshana included, with afflicted hearts, adorned R\u00e1vana with perfumes and garlands, and with various vestments, and besprinkled him with fried grain. Vibh\u00edshana having bathed, and having, with his clothes wet, scattered in proper form tila seeds mixed with darbha grass, and moistened with water, applied the fire [to the pile].\"\nPAGE 496.\nThe following is a literal translation of Brahm\u00e1's address to R\u00e1ma according to the Calcutta edition, text and commentary:\n\"O R\u00e1ma, how dost thou, being the creator of all the world, best of all those who have profound knowledge of the Upanishads and all-powerful as thou art, suffer Sit\u00e1 to fall in the fire? How dost thou not know thyself as the best of the gods? Thou art one of the primeval Vasus, 2 and also their lord and creator. Thou art thyself the lord and first creator of the three worlds. Thou art the eighth (that is Mah\u00e1deva) of the Rudras, 3 and also the fifth 4 of the S\u00e1dhyas. 5 (The poet describes R\u00e1ma as made of the following gods) The As'vinikum\u00e1ras (the twin divine physicians of the gods) are thy ears; the sun and the moon are thy eyes; and thou hast been seen in the beginning and at the end of creation. How dost thou neglect the daughter of Videha (Janaka like a man whose actions are directed by the dictates of nature?\" Thus addressed by Indra, Brahm\u00e1 and\nthe other gods, R\u00e1ma the descendant of Raghu, lord of the world and the best of the virtuous, spoke to the chief of the gods. \"As I take myself to be a man of the name of R\u00e1ma and son of Das'aratha, therefore, sir, please tell me who I am and whence have I come.\" \"O thou whose might is never failing,\" said Brahm\u00e1 to K\u00e1kutstha the foremost of those who thoroughly know Brahm\u00e1, \"Thou art N\u00e1r\u00e1yana, 1 almighty, possessed of fortune, and armed with the discus. Thou art the boar 2 with one tusk; the conqueror of thy past and future foes. Thou art Brahm\u00e1 true and eternal or undecaying. Thou art Vis'vaksena, 3 having four arms; Thou art Hrish\u00edkes'a, 4 whose bow is made of horn; Thou art Purusha, 5 the best of all beings; Thou art one who is never defeated by any body; Thou art the holder of the sword (named Nandaka). Thou art Vishnu (the pervader of all); blue in colour: of great might; the commander of armies; and lord of villages. Thou art truth. Thou art embodied intelligence, forgiveness, control over the senses, creation, and destruction. Thou art Upendra 6 and Madhus\u00fadana. 7 Thou art the creator of Indra, the ruler over all the world, Padman\u00e1bha. 8 and destroyer of enemies in the battle. The divine Rishis call thee shelter of refugees, as well as the giver of shelter. Thou hast a thousand horns, 9 a hundred heads. 10 Thou art respected of the respected; and the lord and first creator of the three worlds. Thou art the forefather and shelter of Siddhas, 11 and S\u00e1dhyas. 12 Thou all sacrifices; Vashfatk\u00e1ra, 13 Omk\u00e1ra. 14 Thou art beyond those who are beyond our senses. There is none who knows who thou art and who knows thy beginning and end. Thou art seen in all material objects, in Br\u00e1hmans, in cows, and also in all the quarters, sky and streams. Thou hast a thousand feet, a hundred heads, and a thousand eyes. Thou hast borne the material objects and the earth with the mountains; and at the bottom of the ocean thou art seen the great serpent. O R\u00e1ma, Thou hast borne the three worlds, gods, Gandharvas, 15 and demons. I am, O R\u00e1ma, thy heart; the goddess of learning is thy tongue; the gods are the hairs of thy body; the closing of thy eyelids is called the night: and their opening is called the day. The Vedas are thy Sansk\u00e1ras. 16 Nothing can exist without thee. The whole world is thy body; the surface of the earth is thy stability.\nO S'r\u00edvatsalakshana, fire is thy anger, and the moon is thy favour. In the time of thy incarnation named V\u00e1mana, thou didst pervade the three worlds with thy three steps; and Mahendra was made the king of paradise by thee having confined the fearful Bali. 1 Sit\u00e1 (thy wife) is Lakshm\u00ed; and thou art the God Vishnu, 2 Krishna, 3 and Praj\u00e1pati. To kill R\u00e1van thou hast assumed the form of a man; therefore, O best of the virtuous, thou hast completed this task imposed by us (gods). O R\u00e1ma, R\u00e1vana has been killed by thee: now being joyful (e. i. having for some time reigned in the kingdom of Ayodhy\u00e1,) go to paradise. O glorious R\u00e1ma, thy power and thy valour are never failing. The visit to thee and the prayers made to thee are never fruitless. Thy devotees will never be unsuccessful. Thy devotees who obtain thee (thy favour) who art first and best of mankind, shall obtain their desires in this world as well as in the next. They who recite this prayer, founded on the Vedas (or first uttered by the sages), and the old and divine account of (R\u00e1ma) shall never suffer defeat.\"\nTHE MEETING, PAGE 503.\nThe Bharat-Mil\u00e1p or meeting with Bharat, is the closing scene of the dramatic representation of R\u00e1ma's great victory and triumphant return which takes place annually in October in many of the cities of Northern India. The R\u00e1m-Lal\u00e1 or Play of R\u00e1ma, as the great drama is called, is performed in the open air and lasts with one day's break through fifteen successive days. At Benares there are three nearly simultaneous performances, one provided by H. H. the Maharajah of Benares near his palace at Ramnaggur, one by H. H. the Maharajah of Vizianagram near the Missionary settlement at Sigra and at other places in the city, and one by the leading gentry of the city at Chowk\u00e1 Gh\u00e1t near the College. The scene especially on the great day when the brothers meet is most interesting: the procession of elephants with their gorgeous howdahs of silver and gold and their magnificently dressed riders with priceless jewels sparkling in their turbans, the enthusiasm of the thousands of spectators who fill the streets and squares, the balconies and the housetops, the flowers that are rained down upon the advancing car, the wild music, the shouting and the joy, make an impression that is not easily forgotten.\nR\u00e1ma's shoes are here regarded as the emblems of royalty or possession. We may compare the Hebrew \"Over Edom will I cast forth my shoe.\" A curiously similar passage occurs in LYSCHANDER'S Chronicon Greenlandi\u00e6 Rhythmicon:\nI end these notes with an extract which I translate from Signor Gorreslo's Preface to the tenth volume of his R\u00e1m\u00e1yan, and I take this opportunity of again thankfully acknowledging my great obligations to this eminent S'anskritist from whom I have so frequently borrowed. As Mr. Muir has observed, the Bengal recension which Signor Gorresio has most ably edited is throughout an admirable commentary on the genuine R\u00e1m\u00e1yan of northern India, and I have made constant reference to the faithful and elegant translation which accompanies the text for assistance and confirmation in difficulties:\n\"Towards the southern extremity and in the island of Lank\u00e1 (Ceylon) there existed undoubtedly a black and ferocious race, averse to the Aryans and hostile to their mode of worship: their ramifications extended through the islands of the Archipelago, and some traces of them remain in Java to this day.\nThe Sanskrit-Indians, applying to this race a name expressive of hatred which occurs in the Vedas as the name of hostile, savage and detested beings, called it the R\u00e1kshas race: it is against these R\u00e1kshases that the expedition of R\u00e1ma which the R\u00e1m\u00e1yan celebrates is directed. The Sanskrit-Indians certainly altered in their traditions the real character of this race: they attributed to it physical and moral qualities not found in human nature; they transformed it into a race of giants; they represented it as monstrous, hideous, truculent, changing forms at will, blood-thirsty and ravenous, just as the Semites represented the races that opposed them as impious, horrible and of monstrous size. But notwithstanding these mythical exaggerations, which are partly due to the genius of the Aryans so prone to magnify everything without measure, the R\u00e1m\u00e1yan in the course of its epic narration has still preserved and noted here and there some traits and peculiarities of the race which reveal its true character. It represents the R\u00e1kshases as black of hue, and compares them with black clouds and masses of black collyrium; it attributes to them curly woolly hair and thick lips, it depicts them as loaded with chains, collars and girdles of gold, and the other bright ornaments which their race has always loved, and in which the kindred races of the Soudan still delight. It describes them as worshippers of matter and force. They are hostile to the religion of the Aryans whose rites and sacrifices they disturb and ruin...Such is the R\u00e1kshas race as represented in the R\u00e1m\u00e1yan; and the war of the Aryan R\u00e1ma forms the subject of the epic, a subject certainly real and historical as far as regards its substance, but greatly exaggerated by the ancient myth. In Sanskrit-Indian tradition are found traces of another struggle of the Aryans with the R\u00e1kshas races, which preceded the war of R\u00e1ma. According to some pauranic legends, K\u00e1rttav\u00edrya a descendant of the royal tribe of tha Y\u00e1davas, contemporary with Parasurama and a little anterior to R\u00e1ma, attacked Lank\u00e1 and took R\u00e1van prisoner. This well shows how ancient and how deeply rooted in the Aryan race is the thought of this war which the R\u00e1m\u00e1yan celebrates.\n\"But,\" says an eminent Indianist 1 whose learning I highly appreciate, \"the R\u00e1m\u00e1yan if an allegorical epic, and no precise and historical value can be assigned to it. S\u00edt\u00e1 signifies the furrow made by the plough, and under this symbolical aspect has already appeared honoured with worship in the hymns of the Rig-veda; R\u00e1ma is the bearer of the plough (this assertion is entirely gratuitous; these two allegorical personages represented agriculture introduced to the southern regions of India by the race of the Kosalas from whom R\u00e1ma was descended; the R\u00e1kshases on whom he makes war are races of demons and giants who have little or nothing human about them; allegory therefore predominates in the poem, and the exact reality of an historical event must not be looked for in it.\" Such is Professor Weber's opinion. If he means to say that mythical fictions are mingled with real events,\nForsan in alcun vero suo arco percuote,\nas Dante says, and I fully concede the point. The interweaving of the myth with the historical truth belongs to the essence, so to speak, of the primitive epopeia. If S\u00edt\u00e1 is born, as the R\u00e1m\u00e1yan feigns, from the furrow which King Janak opened when he ploughed the earth, not a whit more real is the origin of Helen and Aeneas as related in Homer and Virgil, and if the characters in the R\u00e1m\u00e1yan exceed human nature, and in a greater degree perhaps than is the case in analogous epics, this springs in part from the nature of the subject and still more from the symbol-loving genius of the orient. Still the characters of the R\u00e1m\u00e1yan, although they exceed more or less the limits of human nature, act notwithstanding in the course of the poem, speak, feel, rejoice and grieve according to the natural impulse of human passions. But if by saying that the R\u00e1m\u00e1yan is an allegorical epic, it is meant that its fundamental subject is nothing but allegory, that the war of the Aryan R\u00e1ma against the R\u00e1kshas race is an allegory, that the conquest of the southern region and of the island of Lank\u00e1 is an allegory, I do not hesitate to answer that such a presumption cannot be admitted and that the thing is in my opinion impossible. Father Paol\u00edno da S. Bartolommeo, 2 had already, together with other strange opinions of his own on Indian matters, brought forward a similar idea, that is to say that the exploit of R\u00e1ma which is the subject of the R\u00e1m\u00e1yan was a symbol and represented the course of the sun: thus he imagined that Brahm\u00e1 was the earth, Vishnu the water, and that his avat\u00e1rs were the blessings brought by the fertilizing waters, etc. But such ideas, born at a time when Indo-sanskrit antiquities were enveloped in darkness, have been dissipated by the light of new studies. How could an epic so dear in India to the memory of the people, so deeply rooted for many centuries in the minds of all, so propagated and diffused through all the dialects and languages of those region, which had become the source of many dramas which are still represented in India, which is itself represented every year with such magnificence and to such crowds of people in the neighbourhood of Ayodhy\u00e1, a poem welcomed at its very birth with such favour, as the legend relates, that the recitation of it by the first wandering Rhapsodists has consecrated and made famous all the places celebrated\nby them, and where R\u00e1ma made a shorter or longer stay, how, I ask, could such an epic have been purely allegorical? How, upon a pure invention, upon a simple allegory, could a poem have been composed of about fifty thousand verses, relating with such force and power the events, and giving details with such exactness? On a theme purely allegorical there may easily be composed a short mythical poem, as for example a poem on Proserpine or Psyche: but never an epic so full of traditions and historical memories, so intimately connected with the life of the people, as the R\u00e1m\u00e1yan. 1 Excessive readiness to find allegory whenever some traces of symbolism occur, where the myth partly veils the historical reality, may lead and often has led to error. What poetical work of mythical times could stand this mode of trial? could there not be made, or rather has there not been made a work altogether allegorical, out of the Homeric poems? We have all heard of the ingenious idea of the anonymous writer, who in order to prove how easily we may pass beyond the truth in our wish to seek and find allegory everywhere, undertook with keen subtlety to prove that the great personality of Napoleon I. was altogether allegorical and represented the sun. Napoleon was born in an island, his course was from west to east, his twelve marshals were the twelve signs of the zodiac, etc.\nI conclude then, that the fundamental theme of the R\u00e1m\u00e1yan, that is to say the war of the Aryan R\u00e1ma against the R\u00e1kshases, an Hamitic race settled in the south, ought to be regarded as real and historical as far as regards its substance, although the mythic element intermingled with the true sometimes alters its natural and genuine aspect.\nHow then did the Indo-Sanskrit epopeia form and complete itself? What elements did it interweave in its progress? How did it embody, how did it clothe the naked and simple primitive datum? We must first of all remember that the Indo-European races possessed the epic genius in the highest degree, and that they alone in the different regions they occupied produced epic poetry...But other causes and particular influences combined to nourish and develop the epic germ of the Sanskrit-Indians. Already in the Rig-veda are found hymns in which the Aryan genius preluded, so to speak, to the future epopeia, in songs that celebrated the heroic deeds of Indra, the combats and the victories of the tutelary Gods of the Aryan races over enemies secret or open, human or superhuman, the exploits and the memories of ancient heroes. More recently, at certain solemn occasions, as the very learned A. Weber remarks, at the solemnity, for example of the As'vamedha of sacrifice of the horse, the praises of the king who ordained the great rite were sung by bards and ministrels in songs composed for the purpose, the memories of past times were recalled and honourable mention was made of the just and pious kings of old. In the Br\u00e1hmanas, a sort of prose commentaries annexed to the Vedas, are found recorded stories and legends which allude to historical events of the past ages, to ancient memories, and to mythical events. Such popular legends which the Br\u00e1hmanas undoubtedly gathered from tradition admirably suited the epic tissue with which they were interwoven by successive hands......Many and various mythico-historical traditions suitable for epic development, were diffused among the Aryan races, those for example which are related\nin the four chapters containing the description of the earth, the Descent of the Ganges, etc. The epic genius however sometimes created beings of its own and gave body and life to ideal conceptions. Some of the persons in the R\u00e1m\u00e1yan must be, in my opinion, either personifications of the forces of nature like those which are described with such vigour in the Sh\u00e1hn\u00e1mah, or if not exactly created, exaggerated beyond human proportions; others, vedic personages much more ancient than R\u00e1ma, were introduced into the epic and woven into its narrations, to bring together men who lived in different and distant ages, as has been the case in times nearer to our own, in the epics, I mean, of the middle ages.\nIn the introduction I have discussed the antiquity of the R\u00e1m\u00e1yan; and by means of those critical and inductive proofs which are all that an antiquity without precise historical dates can furnish I have endeavoured to establish with all the certainy that the subject admitted, that the original composition of the R\u00e1m\u00e1yan is to be assigned to about the twelfth century before the Christian era. Not that I believe that the epic then sprang to life in the form in which we now possess it; I think, and I have elsewhere expressed the opinion, that the poem during the course of its rhapsodical and oral propagation appropriated by way of episodes, traditions, legends and ancient myths......But as far as regards the epic poem properly so called which celebrates the expedition of R\u00e1ma against the R\u00e1kshases I think that I have sufficiently shown that its origin and first appearance should be placed about the twelfth century B C.; nor have I hitherto met with anything to oppose this chronological result, or to oblige me to rectify or reject it......But an eminent philologist already quoted, deeply versed in these studies, A. Weber, has expressed in some of his writings a totally different opinion; and the authority of his name, if not the number and cogency of his arguments, compels me to say something on the subject. From the fact or rather the assumption that Megasthenes 1 who lived some time in India has made no mention either of the Mah\u00e1bh\u00e1rat or the R\u00e1m\u00e1yan Professor Weber argues that neither of these poems could have existed at that time; as regards the R\u00e1m\u00e1yan, the unity of its composition, the chain that binds together its different parts, and its allegorical character, show it, says Professor Weber, to be much more recent than the age to which I have assigned it, near to our own era, and according to him, later than the Mah\u00e1bh\u00e1rat. As for Megasthenes it should be observed, that he did not write a history of India, much less a literary history or anything at all resembling one, but a simple description, in great part physical, of India: whence, from his silence on literary matters to draw inferences regarding the history of Sanskrit literature would be the same thing as from the silence of a geologist with respect to the literature of a country whose valleys, mountains, and internal structure he is exploring, to conjecture that such and such a poem or history not mentioned by him did not exist at his time. We have only to look at the fragments of Megasthenes collected and published by Schwanbeck to see what was the nature and scope of his Indica.................. But only a few fragments of Megasthenes are extant; and to pretend that they should be argument and proof enough to judge the antiquity of a poem is to press the laws of criticism too far. To Professor Weber's argument as to the more or\nless recent age of the R\u00e1m\u00e1yan from the unity of its composition, I will make one sole reply, which is that if unity of composition were really a proof of a more recent age, it would be necessary to reduce by a thousand years at least the age of Homer and bring him down to the age of Augustus and Virgil; for certainly there is much more unity of composition, a greater accord and harmony of parts in the Iliad and the Odyssey than in the R\u00e1m\u00e1yan. But in the fine arts perfection is no proof of a recent age: while the experience and the continuous labour of successive ages are necessary to extend and perfect the physical or natural sciences, art which is spontaneous in its nature can produce and has produced in remote times works of such perfection as later ages have not been able to equal.\"\n516:1 The Academy, Vol. III., No 43, contains an able and interesting notice of this work from the pen of the Professor of Sanskrit in the University of Cambridge: 'The Uttarak\u00e1nda.' Mr. Cowell remarks, 'bears the same relation to the R\u00e1m\u00e1yana, as the Cyclic poems to the Iliad. Just as the Cypria of Stasinus, the Aethiopis of Arctinus, and the little Iliad of Lesches completed the story of the p. 517 Iliad, and not only added the series of events which preceded and followed it, but also founded episodes of their own on isolated allusions in Homer, so the Uttarak\u00e1nda is intended to complete the R\u00e1m\u00e1yana, and at the same time to supplement it by intervening episodes to explain casual allusions or isolated incidents which occur in it. Thus the early history of the giant R\u00e1vana and his family fills nearly forty Chapters, and we have a full account of his wars with the gods and His conquest of Lank\u00e1, which all happened long before the action of the poem commences, just as the Cypria narrated the birth and earlv history of Helen, and the two expeditions of the Greeks against Troy; and the latter chapters continue the history of the hero R\u00e1ma after his triumphant return to his paternal kingdom, and the poem closes with his death and that of his brothers, and the founding by their descendants of various kingdoms in different parts of India.'\n518:1 Muir, Sanskrit Texts, Part IV., pp. 414 ff.\n519:1 MUIR, Sanskrit Texts, Part IV, 391, 392.\n520:1 See Academy, III., 43.\n521:1 Academy, Vol. III., No. 43.\n522:1 E. B. Cowell. Academy, No. 48. The story of S\u00edt\u00e1's banishment will be found roughly translated from the Raghurans'a, in the Additional Notes.\n522:2 E. B. Cowell. Academy, Vol, III, No. 48.\n523:1 Muir, Sanskrit Texts, Part IV., Appendix.\n545:1 Gh\u00ed: clarified butter. Gur: molasses.\n545:2 Haridwar (Anglic\u00e8 Hurdwar) where the Ganges enters the plain country.\n550:* Campbell in 'Journ. As. Soc. Bengal,' 1866, Part ii, p. 182; Latham, 'Descr. Eth.' Vol. ii. p. 456; Tod,'Annals of Rajasthan,' Vol. i. p. 114.\n550:1 Said by the commentator to be an eastern people between the Him\u00e1layan and Vindhyan chains.\n550:2 Videha was a district in the province of Behar, the ancient Mithil\u00e1 or the modern Tirhoot.\n550:3 The people of Malwa.\n550:4 \"The K\u00e1s'ikos'alas are a central nation in the V\u00e1yu Pur\u00e1na. The R\u00e1m\u00e1yana places them in the east. The combination indicates the country between Benares and Oude.... Kos'ala is a name variously applied. Its earliest and most celebrated application is to the country on the banks of the Saray\u00fa, the kingdom of R\u00e1ma, of which Ayodhy\u00e1 was the capital.... In the Mah\u00e1bh\u00e1rata we have one Kos'ala in the east and another in the south, besides the Pr\u00e1k-Kos'alas and Uttara Kos'alas in the east and north. The Pur\u00e1nas place the Kos'alas amongst the people on the back of Vindhya; and it would appear from the V\u00e1yu that Kus'a the son of R\u00e1ma transferred his kingdom to a more central position; he ruled over Kos'ala at his capital of K\u00fas'asthali of Kus'avat\u00ed, built upon the Vindhyan precipices.\" WILSON'S Vishnu P\u00farana, Vol. II. pp. 157, 172.\n550:5 The people of south Behar.\n550:6 The Pundras are said to be the inhabitants of the western provinces of Bengal. \"In the Aitareyabr\u00e1hmana, VII. 18, it is said that the elder sons of Vis'vamitra were cursed to become progenitors of most abject races, such as Andhras, Pundras, S'abaras, Pulindas, and M\u00fatibas.\" WILSON'S Vishnu Pur\u00e1na Vol. II. 170.\n550:7 Anga is the country about Bhagulpore, of which Champ\u00e1 was the capital.\n550:8 A fabulous people, 'men who use their ears as a covering.' So Sir John Maundevile says: \"And in another Yle ben folk that han gret Eres and long, that hangen down to here knees,' and Pliny, lib, iv. c. 13: \"In quibus nuda alioquin corpora praegrandes ipsorum aures tota contegunt.\" Strabo calls them \u1f10\u03bd\u03c9\u03c4\u03cc\u03ba\u03bf\u03b9\u03c4\u03bf\u03b9'. Isidore calls them Panotii.\n550:9 'Those whose ears hang down to their lips.'\n550:10 'The Iron-faces.'\n551:1 'The One-footed.'\n\"In that Contree,\" says Sir Jhon Maundevile, \"ben folk, that han but o foot and thei gon so fast that it is marvaylle: and the foot is so large that it schadeweth alle the Body azen the Sonne, when thei wole lye and rest hem.\" So Pliny, Natural History, lib. vii. c. 2: speaks of Hominumn gens...singulis cruribus, mirae pernicitatis ad saltum; eosdemque Sciopodas vocari, quod in majori aestu, humi jacentes resupini, umbr\u00e2 se pedum protegant.\"\nThese epithets are, as Professor Wilson remarks, \"exaggerations of national ugliness, or allusions to peculiar customs, which were not literally intended, although they may have furnished the Mandevilles of ancient and modern times.\" Vishnu Pur\u00e1na, Vol. II. p. 162.\n551:2 The Kirrhadae of Arrian: a general name for savage tribes living in woods and mountains\n551:3 Said by the commentator to be half tigers half men.\n551:4 The kingdom seems to have corresponded with the greater part of Berar and Khandesh.\n551:5 The Bengal recension has Kishikas, and places them both in the south and the north.\n551:6 The people of Mysore.\n551:7 \"There are two Matsyas, one of which, according to the Yantra Samr\u00e1j, is identifiable with Jeypoor. In the Digvijaya of Nakula he subdues the Matsyas further to the west, or Gujerat.\" WILSON'S Vishnu Pur\u00e1na, Vol. II. 158. Dr. Hall observes: \"In the Mah\u00e1bh\u00e1rata Sabh\u00e1-parwan, 1105 and 1108, notice is taken of the king of Matsya and of the Aparamatsyas; and, at 1082, the Matsyas figure as an eastern people. They are placed among the nations of the south in the R\u00e1m\u00e1yana Kishkindh\u00e1-k\u00e1nda, XLI., II, while the Bengal recension, Kishkindh\u00e1-k\u00e1nda, XLlV., 12, locates them in the north.\"\n551:8 The Kalingas were the people of the upper part of the Coromandel Coast, well known, in the traditions of the Eastern Archipelago, as Kling. Ptolemy has a city in that part, called Caliga; and Pliny Calingae proximi mari.\" WILSON'S Vishnu Pur\u00e1na, Vol. II. l56, Note.\n551:9 The Kaus'ikas do not appear to be identifiable.\n551:10 The Andhras probably occupied the modem Telingana.\n551:11 The Pundras have already been mentioned in Canto XL.\n551:12 The inhabitants of the lower part of the Coromandel Coast; so called, after them, Cholamandala.\n551:13 A people in the Deccan.\n551:14 The Keralas were the people of Malabar proper.\n552:1 A generic term for persons speaking any language but Sanskrit and not conforming to the usual Hindu institutions.\n552:2 \"Pulinda is applied to any wild or barbarous tribe. Those here named are some of the people of the deserts along the Indus; but Pulindas are met with in many other positions, especially in the mountains and forests across Central India, the haunts of the Bheels and Gonds. So Ptolemy places the Pulindas along the banks of the Narmad\u00e1, to the frontiers of Larice, the L\u00e1t\u00e1 or L\u00e1r of the Hindus,--Khandesh and part of Gujerat.\" WILSON'S Vishnu Pur\u00e1na, Vol. II. 159, Note.\nDr. Hall observes that \"in the Bengal recension of the R\u00e1m\u00e1yana the Pulindas appear both in the south and in the north. The real R\u00e1m\u00e1yana K.-k., XLIII., speaks of the northern Pulindas.\"\n552:3 The S'\u00farasenas were the inhabitants of Mathur\u00e1, the Suraseni of Arrian.\n552:4 These the Mardi of the Greeks and the two preceding tribes appear to have dwelt in the north-west of Hindustan.\n552:5 The K\u00e1mbojas are said to be the people of Arachosia. They are always mentioned with the north-western tribes.\n552:6 \"The term Yavanas, although, in later times, applied to the Mohammedans, designated formerly the Greeks.... The Greeks were known throughout Western Asia by the term Yavan, or Ion, \u0399\u03ac\u03bf\u03bd\u03b5\u03c2 ; the \u092a\u0935\u0928 of the Hindus.... That the Macedonian or Bactrian Greeks were most usually intended is not only probable from their position and relations with India, but from their being usually named in concurrence with the north-western tribes, K\u00e1mbojas, Daradas, P\u00e1radas, B\u00e1hl\u00edkas, S'akas &c., in the R\u00e1m\u00e1yana. Mah\u00e1bh\u00e1rata, Pur\u00e1nas, Manu, and in various poems and plays.\" WILSON'S Vishnu Pur\u00e1na Vol. II. p. 181, Note.\n552:7 These people, the Sakai and Sacae of classical writers, the Indo-Scythians of Ptolemy, extended, about the commencement of our era, along the west of India, from the Hindu Kosh to the mouths of the Indus.\n552:8 The corresponding passage in the Bengal recension has instead of Varadas Daradas the Dards or inhabitants of the modern Dardistan along the course of the Indus, above the Him\u00e1layas, just before it descends to India.\n556:* From the word yonder it would appear that the prayer is to be repeated at the rising of the Sun.\n556:1 The creator of the world and the first of the Hindu triad.\n556:2 He who pervades all beings; or the second of the Hindu triad who preserves the world.\n556:3 The bestower of blessings; the third of the Hindu triad and the destroyer of the world\n556:4 A name of the War-God; also one who urges the senses to action.\n556:5 The lord of creatures; or the God of sacrifices.\n556:6 A name of the King of Gods; also all-powerful.\n556:7 The giver of wealth. A name of the God of riches.\n556:8 One who directly urges the mental faculties to action.\n556:9 One who moderates the senses, also the God of the regions of the dead.\n556:10 One who produces nectar (amrita) or one who is always possessed of light; or one together with Um\u00e1 (Ardhan\u00e1r\u00eds'vara).\n556:11 The names or spirits of departed ancestors.\n556:12 Name of a class of eight Gods, also wealthy.\n557:1 They who are to be served by Yog\u00eds; or a class of Gods named S\u00e1dhyas.\n557:2 The two physicians of the Gods: or they who pervade all beings.\n557:3 They who are immortal; or a class of Gods forty-nine in number.\n557:4 Omniscient; or the first king of the world.\n557:5 He that moves; life; or the God of wind.\n557:6 The God of fire.\n557:7 Lord of creatures.\n557:8 One who prolongs our lives.\n557:9 The material cause of knowledge and of the seasons.\n557:10 One who shines. The giver of light.\n557:11 The hymn entitled the \u00c1dityahridaya begins from this verse and the words, thou art, are understood in the beginning of this verse.\n557:12 One who enjoys all (pleasurable) objects; The son of Aditi, the lord of the solar disk.\n557:13 One who creates the world i.e. endows beings with life or soul, and by his rays causes rain and thereby produces corn.\n557:14 One who urges the world to action or puts the world in motion, who is omnipresent.\n557:15 One who walks through the sky; or pervades the soul.\n557:16 One who nourishes the world i. e. is the supporter.\n557:17 One having rays (Gabhasti) or he who is possessed of the all-pervading goddess Lakshm\u00ed.\n557:18 One resembling gold.\n557:19 One who is resplendent or who gives light to other objects.\n557:20 One whose seed (Retas) is gold; or quicksilver, the material cause of gold.\n557:21 One who is the cause of day.\n557:22 One whose horses are of tawny colour; or one who pervades the whole space or quarters.\n557:23 One whose knowledge is boundless or who has a thousand rays.\n557:24 One who urges the seven (Pr\u00e1nas) that is the two eyes, the two ears, the nostrils and the organ of speech, or whose chariot, is drawn by seven horses.\n557:25 Vide Gabhastim\u00e1n.\n557:26 One who destroys darkness, or ignorance.\n557:27 One from whom our blessings or the enjoyments of Paradise come.\n557:28 The architect of the gods; or one who lessens the miseries of our birth and death.\n557:29 One who gives life to the lifeless world.\n557:30 One who pervades the internal and external worlds; or one who is resplendent.\n557:31 He who is identified with the Hindu triad, i.e. the creator (Brahm\u00e1) the supporter (Vishnu) and the destroyer (S'iva)\n557:32 Cold or good natured. He is so called because he allays the three sorts of pain.\n557:33 One who is the lord of all.\n557:34 Vide Div\u00e1kara.\n557:35 One who teaches Brahm\u00e1 and others the Vedas.\n557:36 One from whom Rudra the destroyer or the third of the Hindu triad springs.\n557:37 One who is knowable through Aditi i.e. the eternal Brahmavidy\u00e1.\n557:38 Great happiness or the sky\n557:39 The destroyer of cold or stupidity.\n557:40 The Lord of the sky.\n557:41 Vide Timironmathana.\n557:42 One who is known through the Upanishads.\n558:1 He who is the cause of heavy rain.\n558:2 He who is a friend to the good, or who is the cause of water.\n558:3 One who moves in the solar orbit.\n558:4 One who determines the creation of the world; or who is possessed of heat.\n558:5 One who has a mass of rays; or who has Kaustubha and other precious stones as his ornaments.\n558:6 He who urges all to action; or who is yellow in colour.\n558:7 One who is the destroyer of all.\n558:8 One who is omniscient; or a poet.\n558:9 One who is identified with the whole world.\n558:10 One who is of huge form.\n558:11 One who pleases all by giving nourishment; or who is red in colour.\n558:12 One who is the cause of the whole world.\n558:13 One who protects the whole world.\n558:14 The most glorious of all that are glorious.\n558:15 One who is identical with the twelve months.\n558:16 One who gives victory over all the worlds to those who are faithfully devoted to him; or the porter of Brahm\u00e1, named Jaya.\n558:17 One who is identical with the blessing which can be obtained by conquering all the worlds; or with the porter of Brahm\u00e1 named Jayabhadra.\n558:18 One who has Han\u00fam\u00e1n as his conveyance.\n558:19 One who controls the senses; or is furious with those who are not his devotees.\n558:20 He who is free in moving the senses; or urges all beings to action.\n558:21 He who can be known through the Pranava (the mystical Om-k\u00e1ra.)\n558:22 One who is the knowledge of Brahm\u00e1.\n558:23 One who devours all things.\n558:24 He who is the destroyer of all pains; and of love, and hate, the causes of pain; and ignorance which is the cause of love and hate.\n558:25 One who is bliss; or the mover.\n558:26 One who destroys ignorance and its effects.\n558:27 The doer of all actions.\n558:28 One who beholds the universe; who is a witness of good and bad actions.\n558:29 Sacrifice of the five sensual fires.\n560:1 According to \u00c1pastamba (says the commentator) it should have been placed on the nose: this must therefore have been done in conformity with some other S\u00fatras.\"\n560:2 A class of eight gods.\n560:3 A class of eleven gods called Rudras.\n560:4 Named Viryav\u00e1n.\n560:5 A class of divine devotees named S\u00e1dhyas.\n561:1 One who resides in the water.\n561:2 The third incarnation of Vishnu, that bore the earth on his tusk.\n561:3 One whose armies are everywhere.\n561:4 One who controls the senses.\n561:5 He who resides in the heart, or who is full, or all-pervading.\n561:6 V\u00e1mana, or the Dwarf incarnation of Vishnu.\n561:7 The killer of Madhu, a demon.\n561:8 He from whose navel, the lotus, from which Brahm\u00e1 was born, springs.\n561:9 He who has a thousand horns. The horns are here the S\u00e1kh\u00e1s of the S\u00e1ma-veda.\n561:10 One who has a hundred heads. The heads are here meant to devote a hundred commandments of the Vedas.\n561:11 Siddhas are those who have already gained the summit of their desires.\n561:12 S\u00e1dhyas are those that are still trying to gain the summit.\n561:13 A mystic syllable uttered in Mantras.\n561:14 A mystic syllable made of the letters \u0905 \u0909 \u092e which respectively denote Brahm\u00e1, Vishnu, and S'iva.\n561:15 A class of divine gods.\n561:16 Sansk\u00e1ras are those sacred writings through which the divine commands and prohibitions are known.\n562:1 Bali. a demon whom V\u00e1mana confined in P\u00e1t\u00e1la.\n562:2 Vishnu, the second of the Hindu triad.\n562:3 Krishna, (black coloured) one of the ten incarnations of Vishnu.\n564:1 A. Weber, Akademische Vorlesungen, p. 181.\n564:2 Systema brahmanicum, liturgicum, mythologicum, civile, exmonumentis Indicis, etc.\n565:1 Not only have the races of India translated or epitomized it, but foreign nations have appropriated it wholly or in part, Persia, Java, and Japan itself.\n566:1 In the third century B. C.","title":"APPENDICES: Appendices","type":"page"}