EAUTEN ALLAULA FYLAN, King of the whole world; made. And so, by this time, I hope you have heard enough of a King of Elephants and Horses, though not a word of his Asses.-STRUYS. Note 28, page 317, col. 2. The Sacrifice. The Aswamedha, or sacrifice of a horse. Considerable difficulties usually attended that ceremony; for the consecrated horse was to be set a liberty for a certain time, and followed at a distance by the owner, or his champion, who was usually one of his near kinsmen; and, if any person should attempt to stop it in its rambles, a battle must inevitably ensue; besides, as the performer of a hundred Aswamedhas became equal to the God of the firmament, Indra was perpetually on the watch, and generally carried off the sacred animal by force or by fraud. -WILFORD. Asiat. Res.. shall be described, because the religious duty of the Ashum-meed-Jugg comprehends all those other religious duties, to the performance of which all the wise and holy direct all their actions, and by which all the sincere professors of every different faith aim at perfection: The mystic signification thereof is as follows: «The head of that unblemished horse is the symbol of the morning; his eyes are the sun; his breath the wind; his wide-opening mouth is the Bishwauer, or that innate warmth which invigorates all the world: His body typifies one entire year; his back paradise; his belly the plains; his hoof this earth; his sides the four quarters of the heavens; the bones thereof the intermediate spaces between the four quarters; the rest of his limbs represent all distinct matter; the places where those limbs meet, or his joints, imply the months and halves of the months, which are called peche (or fortnights): His feet signify night and day; and night and day are of four kinds, 1. The night and day of Birhma, 2. The night and day of angels, 3. The night and day of the world of the spirits of deceased ancestors, 4. The night and day of mortals; these four kinds are typified in his four feet. The rest of his bones are the constellations of the fixed stars, which are the twenty-eight stages of the moon's course, called the Lunar year; his flesh is the clouds; his food the sand; his tendons the rivers; his spleen and his liver the mountains; the hair of his body the vegetables, and his long hair the trees; the fore part of his body typifies the first half of the day, and the hinder part the latter half; his yawning is the flash of the lightning, and his turning himself is the thunder of the cloud: His urine represents the rain, and his mental reflection is his only speech. The golden vessels, which are prepared before the horse is let loose, are the light of the day, and the place where those vessels are kept is a type of the Ocean of the East; the silver vessels, which are prepared after the horse is let loose, are the light of the night; and the place where those vessels are kept is a type of the Ocean of the West: these two sorts of vessels are always before and after the horse. The Arabian horse, which, on account of his swiftness, is called Hy, is the performer of the journies of angels; the Tajee, which is of the race of Persian horses, is the performer of the journies of the Kundherps (or good spirits); the Wazba, which is of the race of the deformed Tazee horses, is the performer of the journies of the Jins, (or demons;) and the Ashoo, which is of the race of Turkish horses, is the performer of the journies of mankind. This one horse, which performs these several services, on account of his four different sorts of riders, obtains the four different appellations. The place where this horse remains is the great ocean, which signifies the great spirit of Perm-Atma, or the Universal Soul, which proceeds also from that Perm-Atma, and is comprehended in the same Perm-Atma. The intent of this sacrifice is, that a man should consider himself to be in the place of that horse, and look upon all these articles as typified in himself; and, conceiving the Atma (or divine soul) to be an ocean, should let all Mr Halhed gives a very curious account of this re-thought of self be absorbed in that Atma.»—HALHED, markable sacrifice : «The Ashum-meed-Jugg does not merely consist in the performance of that ceremony which is open to the inspection of the world, namely, in bringing a horse and sacrificing him; but Ashum-meed is to be taken in a mystic signification, as implying that the sacrificer must look upon himself to be typified in that horse, such as he from Darul Shekuh. Compare this specimen of eastern sublimity with the description of the horse in Job! Compare it also with the account of the Bengal horses, in the very amusing work of Captain Williamson,-« which said horses,» he says, «have generally Roman noses, and sharp narrow foreheads, much white in their eyes, ill-shaped ears, square heads, thin necks, narrow chests, shallow girths, lank of their disobedience, he ordered the offenders to be bellies, cat hams, goose rumps, and switch tails.»-Oriental Sports, vol. ii, p. 206. Note 29, page 318, col. 2. The Bowl that in its vessel floats. The day and night are here divided into four quarters, each of six hours, and these again into fifteen parts, of twenty-four minutes each. For a chronometer they use a kind of dish of thin brass, at the bottom of which there is a little hole; this is put into a vessel with water, and it runs full in a certain time. They begin their first quarter at six in the morning. They strike the quarters and subdivisions of time with a wooden hammer, upon a flat piece of iron or steel, of about ten inches in diameter, which is called a garnial, and gives a pretty smart sound, which can be heard at some distance. The quarters are first struck, and then as many times as the brass dish has run full in that quarter. None but the chief men of a district are allowed to have a garnial, and still they may not strike the first division of the first quarter, which is a privilege reserved to the nabob alone. Those who at tend at these clocks must be of the Bramin cast.—STA VORINUS. Note 30, page 318, col. 2. Lo, the time-taper's flame, ascending slow, They make a sort of paste of the dust of a certain sort of wood, (the learned and rich men of sandal, eagle-wood, and others that are odoriferous,) and of this paste they make sticks of several sorts, drawing them through a hole, that they may be of an equal thickness. They commonly make them one, two, or three yards long, about the thickness of a goose-quill, to burn in the pagods before their idols, or to use like a match to convey fire from one thing to another. These sticks or ropes they coil, beginning at the centre, and so form a spiral conical figure, like a fisherman's wheel, so that the last circle shall be one, two or three spans diameter, and will last one, two, or three days, or more, according as it is in thickness. There are of them in the temples that last ten, twenty, and thirty days. This thing is hung up by the centre, and is lighted at the lower end, whence the fire gently and insensibly runs round all the coil, on which there are generally five marks, to distinguish the five parts of the night. This method of measuring time is so exact and true, that they scarce ever find any considerable mistake in it. The learned travellers, and all others, who will rise at a certain hour to follow their business, hang a little weight at the mark that shews the hour they have a mind to rise at, which, when the fire comes thither, drops into a brass bason set under it: and so the noise of it falling awakes them, as our alarum-clocks do.-GEMELLI CA RERI. Note 31, page 319, col. 1. At noon the massacre begun, And night clos'd in before the work of death was done. brought before him, and the officers were beheaded in his presence, and the private soldiers dismissed with the loss of their ears and noses. The executioners toiled till sun-set, when he commanded the headless trunks with their arms to be carried to the main-guard, and there to be exposed for two days, as an example to others. I was present the whole time, and saw the wonderful hand of God, which employs such instruments for the execution of his divine vengeance; although not one of the executioners was satisfied with Nadir Shah, yet nobody dared to disobey his commands:-a father beheaded his son, and a brother a brother, and yet presumed not to complain.-ABDUL KURREEM. Note 32, page 319, col. a. Bebold his lowly home, By yonder broad-bough'd plane o'ershaded. The plane-tree, that species termed the Platanus Orientalis, is commonly cultivated in Kashmire, where it is said to arrive at a greater perfection than in other countries. This tree, which in most parts of Asia is called the Chinur, grows to the size of an oak, and has a taper straight trunk, with a silver-coloured bark; and its leaf, not unlike an expanded hand, is of a pale green. When in full foliage, it has a grand and beautiful appearance; and, in the hot weather, it affords a refreshing shade. -FORSTER. Note 33, page 319, col. 2. The marriage-bower. The Pandal is a kind of arbour or bower raised before the doors of young married women. They set up two or three poles, seven or eight foot in length, round which the leaves of the Pisan-tree, the symbol of joy. are entwined. These poles support others that are laid cross-ways, which are covered with leaves in order to form a shade. The Siriperes are allowed to set up no more than three pillars, and the infringing of this custom would be sufficient to cause an insurrection.—Â. ROGER, in Picart. Note 34, page 319, col. 2. The market-flag. Many villages have markets on particular days, when not only fruits, grain, and the common necessaries of life are sold, but occasionally manufactures of various descriptions. These markets are well known to all the neighbouring country, being on appointed days of the week, or of the lunar month; but, to remind those who may be travelling of their vicinity to the means of supply, a naugaurah, or large kettle-drum, is beat during the forenoon, and a small flag, usually of white linen, with some symbolic figure in colours, or with a coloured border, is hoisted on a very long bamboo, kept upright by means of ropes fastened to pins driven into the ground. The flags of Hindoo villages are ge nerally square and plain; those of the Mussulmans towns are ordinarily triangular, and bear the type of their religion, viz. a double-bladed seymitar.--Orien Of such massacres the ancient and modern history of the East supply but too many examples. One may suf-tal Sports, vol. i, p. 100. fice: After the surrender of the bars Khan, Nadir prohibited his soldiers from molesting the inhabitants; but their rapacity was more powerful than their habits of obedience, or even their dread of his displeasure, and they accordingly began to plunder The instant Nadir heard Note 35, page 320, col. 1. There, from the intolerable beat, The buffaloes retreat. About noon, in hot weather, the buffalo throws her self into the water or mud of a tank, if there be one accessible at a convenient distance; and leaving nothing tius (viii, c. 9.)-Capt. WILFORD. As. Res. vol. viii, p. The Swarganga, or Mandacini, rises from under the In the hot season, when water becomes very scarce, feet of Veeshno, at the polar star, and, passing the buffaloes avail themselves of any puddle they may through the circle of the moon, it falls upon the sumfind among the covers, wherein they roll and rub them-mit of Meru; where it divides into four streams, flowselves, so as in a short time to change what was at first ing toward the four cardinal points. These four a shallow flat, into a deep pit, sufficient to conceal their own bulk. The humidity of the soil, even when the water may have been evaporated, is particularly gratifying to these animals, which cannot bear heat, and which, if not indulged in a free access to the water, never thrive.—Oriental Sports, vol. i, p. 259. branches pass through four rocks, carved into the shape of four heads of different animals. The Ganges running towards the south passes through a cow's head: to the west is a horse's head, from which flows the Chaashu or Oxus; towards the cast is the head of an elephant, from which flows the river Sita; and to the The buffalo not only delights in the water, but will north is a lion's head, from which flows the Bhadnot thrive unless it have a swamp to wallow in. There rasama.-WILFORD. As. Res. v. viii, p. 317. Caleutta rolling themselves, they speedily work deep hollows, edition. 6 Lond. 1488 wherein they lay immersed. No place seems to delight The mountains through which the Ganges flows at the buffalo more than the deep verdure on the confit.es | Hurdwar, present the spectator with the view of a grand of jiels and marshes, especially if surrounded by natural amphitheatre; their appearance is rugged and tall grass, so as to afford concealment and shade, while destitute of verdure; they run in ridges and bluff the body is covered by the water. In such situations points, in a direction east and west: At the back of they seem to enjoy a perfect ecstacy, having in general the largest range, rise, towering to the clouds, the lofty nothing above the surface but their eyes and nostrils, mountains of Himmalayah, whose tops are covered the horns being kept low down, and consequently enwith perpetual snow, which, on clear days, present a tirely hidden from view.-Oriental Sports, vol. ii, p. 49. most sublime prospect. Their large jagged masses, Captain Beaver describes these animals as to be found broken into a variety of irregular shapes, added to their during the heat of the day in the creeks and on the stupendous height, impress the mind with an idea of shores of the island of Bulama, almost totally im-antiquity and grandeur coeval with the creation; and merged in water, little more than their heads appearing the eternal frost with which they are encrusted appears to preclude the possibility of mortals ever attaining their summit. above it. Note 36, page 320, col. 2. Mount Meru. In viewing this grand spectacle of nature, the traveller may easily yield his assent to, and pardon the superstitious veneration of the Hindoo votary, who, in the fervour of his imagination, assigns the summit of these icy regions as the abode of the great Mahadeo, or First Cause, where, seated on his throne of ice, he is supposed to receive the homage of the surrounding universe.-FRANKLIN's Life of George Thomas, p. 41. According to the orthodox Hindus, the globe is divided into two hemispheres, both called Meru; but the superior hemisphere is distinguished by the name of Sumeru, which implies beauty and excellence, in opposition to the lower hemisphere, or Cumeru, which signifies the reverse: By Meru, without any adjunct, they generally mean the higher or northern hemisphere, At Gangottara, three small streams fall down from which they describe with a profusion of poetic imagery impassable snowy precipices, and unite into a small as the seat of delights: while they represent Cumeru as bason below, which is considered by the Hindus as the the dreary habitation of demons, in some parts in-source of the Ganges, over which, at that place, a man tensely cold, and in others so hot that the waters are continually boiling. In strict propriety, Meru denotes the pole and the polar regions; but it is the celestial north pole round which they place the gardens and metropolis of Indra, while Yama holds his court in the opposite polar circle, or the station of Asuras, who warred with the Suras, or gods of the firmament. WILFORD. Asiatic Researches. can step. This is one of the five Tirthas, or stations, more eminently sacred than the rest upon this sacred river. Narayana Shastri, who gave this account, had visited it.-BUCHANAN. The mountain, called Cailasa Cungri, is exceedingly lofty. On its summit there is a Bhowjputr tree, from the root of which sprouts or gushes a small stream, which the people say is the source of the Ganges, and In the Vaya Purana, we are told, that the water, or that it comes from Vaicontha, or Heaven, as is also Ogha of the ocean, coming down from heaven like a related in the Puranas; although this source appears to stream of Amrita upon Meru, encircles it through seven the sight to flow from the spot where grows this channels, for the space of $4,000 Yojanas, and then Bhowjputr tree, which is at an ascent of some miles; divides into four streams, which, falling from the im- and yet above this there is a still loftier summit, where meuse height of Meru, rest themselves in four lakes, no one goes: But I have heard that, on that uppermost from which they spring over the mountains through pinnacle, there is a fountain or cavity, to which a Jogui the air, just brushing the summits. This wild account somehow penetrated, who, having immersed his little was not unknown in the west; for this passage is finger in it, it became petrified.-PURANA POORI. Asiatic translated almost verbally, by Pliny and Q. Curtius, in | Researches. speaking of the Ganges. Cum magno fragore ipsius Respecting the true source of the Ganges much unstatim fontis Ganges erumpit, et magnorum montium certainty still prevails. In vain one of the most powerful juga recto alveo stringit, et ubi primum mollis planities sovereigns of Indostan, the emperor Acbar, at the close contingat, in quodam lacu hospitatur. The words in of the sixteenth century, sent a number of men, an Italics are from Pliny (vi, c. 18.) the others from Cur-army of discoverers, provided with every necessary, and the most potent recommendations, to explore the course of the mighty river which adorned and fertilized the vast extent of his dominions. They were not able to penetrate beyond the famous Mouth of the Cow. This is an immense aperture, in a ridge of the mountains of Thibet, to which the natives of India have given this appellation, from the fancied or real resemblance of the rocks which form the stupendous chasm, to the mouth of an animal esteemed sacred throughout Indostan from the remotest antiquity. From this opening the Ganges, precipitating itself into a large and deep bason at the foot of the mountains, forms a cataract, which is called Gangotri. The impracticability of scaling these precipitous rocks, and advancing beyond this formidable pass, has prevented the tracing whence this rushing mass of water takes its primary rise.-WILCOCKE, Note to Stavorinus. Note 37, page 321, col. 1. The birth of Ganges. joined, asked, O Brahman! whose shall be the one son, and who shall produce the multitude? We, O Brahiman! desire to hear. May thy words be verified. Hearing their request, the most virtuous Bhrigoo replied in these admirable words: Freely say which of these favours ye desire, whether the one, founder of the family, or the multitude of valiant, renowned, energetic sons. O Rama! son of Rughoo, Keshinee hearing the words of the sage, in the presence of the king accepted the one son, the founder of the family; and Soomuti, sister of Soopurna, accepted the sixty thousand sons, active and renowned. The king, O son of Rughoo! having respectfully circumambulated the sage, bowing the head, returned with his spouses to his own city. « After some time had elapsed, his eldest spouse Keshinee bore to Sugura a son, named Usumunja; and Soomuti, O chief of men! brought forth a gourd, from which, on its being opened, came forth sixty thousand sons. These, carefully brought up by their nurses, in jars filled with clarified butter, in process of I am indebted to Sir William Jones's Hymn to Ganga time attained the state of youth; and, after a long for this fable: Above the stretch of mortal ken, On bless'd Cailasa's top, where every stom Glow'd with a vegetable gem, Mabe'sa stood, the dread and joy of men; While Parvati, to gain a boon, Fix'd on his locks a beamy moon, And hid his frontal eye in jocund play, With reluctant sweet delay. All nature straight was lock'd in dim eclipse, Till Brahmans pure, with hallow'd lips, And warbled prayers, restored the day; When Ganga from his brow, by heavenly fingers press'd, The descent of the Ganges is related in the Ramayuna, one of the most celebrated of the sacred books of the Bramins. This work the excellent and learned Baptist missionaries at Serampore are at this time employed in printing and translating; one volume has arrived in Europe, and from it I am tempted here to insert an extract of considerable length. The reader will be less disposed to condemn the fictions of Kehama as extravagant, when he compares them with this genuine specimen of Hindoo fable. He will perceive, too, that no undue importance has been attributed to the Horse of the Sacrifice in the Pocm. period, the sixty thousand sons of Sugura, possessed of youth and beauty, became men. The eldest son, the offspring of Sugura, O son of Rughoo! chief of men, seizing children, would throw them into the waters of the Suruyoo, and sport himself with their drowning pangs. This evil person, the distresser of good men, devoted to the injury of the citizens, was by his father expelled from the city. The son of Usumunja, the heroic Ungshooman, in conversation courteous and affectionate, was esteemed by all. « After a long time, O chief of men! Sugura formed the steady resolve, ( I will perform a sacrifice.) Versed in the Veda, the king, attended by his instructors, having determined the things relating to the sacrificial work, began to prepare the sacrifice. Hearing the words of Vishwa-mitra, the son of Rughoo, highly gratified in the midst of the story, addressed the sage, bright as the ardent flame, Peace be to Thee: I desire, O Brahman! to hear this story at large, how my predecessors performed the sacrifice. Hearing his words, Vishwa-mitra, smiling, pleasant'y replied to Rama : « Attend, then, O Rama! to the story of Sugura, repeated at full length. Where the great mountain Himuvat, the happy father-in-law of Shunkura, and the mountain Bindhyo, overlooking the country around, proudly vie with each other, there was the sacrifice of the great Sugura performed. That land, sacred and renowned, is the habitation of Rakshuses. At the command of Sugura, the hero Ungshooman, 0) Rama! eminent in archery, a mighty charioteer, was the attendant (of the horse.) While the king was performing the sacrifice, a serpent, assuming the form of Ununta, rose from the earth, and seized the sacrificial horse. The sacrificial victim being stolen, all the priests, O son of Rughoo! going to the king, said, Thy consecrated horse has been stolen by some one in the form of a serpent. Kill the thief, and bring back the sacred horse. This interruption in the sacrifice portends evil to us all. Take those steps, O king! which may « The son of Kooshika having, in mellifluous accents, related these things to Rama, again addressed the descendant of Kakootitha. Formerly, O hero! there was a king of Hyoodhya, named Sugura, the Sovereign of Men, virtuous, desirous of children, but childless; O Rama! the daughter of Vidurbhakeshinee, virtuous, attached to truth, was his chief consort, and the daughter of Urishtunemi, Soomuti, unequalled in beauty, his second spouse. With these two consorts, the great king, going to Himuvat, engaged in sacred austerities on the mountain in whose sacred stream Bhrigoo constantly bathed. A hundred years being completed, the sage Bhrigoo, clothed with truth, rendered propitious by his austerities, granted him this blessing: O sinless One! thou shalt obtain a most numerous progeny; thy fame, O chief of men! will be unparalleled in the universe. From one of thy consorts, O sire! shall spring the founder of thy race, and, from the other, sixty thou-years old. From the sixteenth year to the fiftieth, Yourena, er a sand sons. " The queens, pleased, approached the chief of men who was thus speaking, and, with hands respectfully The Hindoos call a child Bala, till it attains the age of fifteen state of youth, is supposed to continue. Each of these has several subdivisions; and in certain cases the period admits of variation, as appears to have been the case here. 2 The horse intended for the sacrifice. lead to the completion of the sacrifice. Having heard the advice of his instructors, the king, calling his sixty thousand sons into the assembly, said, I perceive that the Rakshuses have not been to this great sacrifice. A sacrifice of the Nagas is now performing by the sages, and some god, in the form of a serpent, bas stolen the devoted horse. Whoever he be, who, at the time of the Deeksha, has been the cause of this afflictive circumstance, this unhappy event, whether he be gone to Patala, or whether he remain in the waters, kill him, O sons! and bring back my victim. May success attend you, O my sons! At my command traverse the sea-girt earth, digging with mighty labour, till you obtain a sight of the horse; each one piercing the earth to the depth of a yojuna, go you in search of him who stole the sacred horse. Being consecrated by the Deeksha, I, with my grandson and my teachers, will remain with the sacrifice unfinished, till I again behold my devoted horse. « Thus instructed by their father Sugura, they, in obedience to him, went with cheerful mind, O Rama! to the bottom of the earth. The strong ones, having gone over the earth without obtaining a sight of the horse, each of these mighty men pierced the earth, to the depth of a yojuna, with their mighty arm, the stroke of which resembled the thunder-bolt. Pierced by Kood dalas, by Purighas, by Shoolas,3 by Mooshulas,4 and Shuktis,5 the earth cried out as in darkness. Then arose, O Raghuva! a dreadful cry of the serpents, the Usooras, the Rakshuses, and other creatures, as of beings suffering death. These angry youths, O son of Rughoo! dug the earth even to Patala, to the extent of sixty thousand yojunas. Thus, O prince! the sons of the sovereign of men traversed Jumboodweepa, inclosed with mountains, digging wherever they came. The gods now, with the Gundhurwas and the great serpents, struck with astonishment, went all of them to Bruhma, and, bowing even to the foot of the great spirit, they, full of terror, with dejected countenance, addressed him, thus: O Deva! O divine One! the whole earth, covered with mountains and woods, with rivers and continents, the sons of Sugura are now digging up. By these digging, O Bruhma! the mightiest beings are killed. This is the stealer of our consecrated victims; by this (fellow) our horse was taken away.' Thus saying, these sons of Sugura destroy all creatures. O most Powerful! having heard this, it becomes thee to interpose, before these horse-seekers destroy all thy creatures endued with life.»> having heard the words of Bruhma, returned home full of joy. The sons of Sugura highly renowned, thus digging the earth, a sound was produced resembling that of conflicting elements. Having encompassed and penetrated the whole earth, the sons of Sugura, returning to their father, said, The whole earth has been traversed by us; and all the powerful gods, the Danuvas, the Ruckshuses, the Pishachas, the serpents, and hydras, are killed; but we have not seen thy horse, nor the thief. What shall we do? Success be to thee: be pleased to determine what more is proper. The virtuous king, having heard the words of his sons, O son of Rughoo! angrily replied, Again commence digging. Having penetrated the earth, and found the stealer of the horse, having accomplished your intention, return again. Attentive to the words of their father, the great Sugura, the sixty thousand descended to Patala, and there renewed their digging. There, O chief of men! they saw the elephant of that quarter of the globe, in size resembling a mountain, with distorted eyes, supporting with his head this earth, with its mountains and forests, covered with various countries, and adorned with numerous cities. When, for the sake of rest, O Kakootstha! the great elephant, through distress, refreshes himself by moving his head, an earthquake is produced. Having respectfully circumambulated this mighty elephant, guardian of the quarter, they, O Rama ! praising him, penetrated into Patala. After they had thus penetrated the east quarter, they opened their way to the south. Here they saw that great elephant Muhapudina, equal to a huge mountain, sustaining the earth with his head. Beholding him, they were filled with surprise; and, after the usual circumambulation, the sixty thousand sons of the great Sugura perforated the west quarter. In this these mighty ones saw the elephant Soumunusa, of equal size. Having respectfully saluted him, and inquired respecting his health, these valiant ones digging, arrived at the north. In this quarter, O chief of Rughoo! they saw the snow-white elephant Bhudra, supporting this earth with his beautiful body. Circumambulating him, they again penetrated the earth, and proceeded north-east to that renowned quarter; all the sons of Sugura, through anger, pierced the earth again. There all those magnanimous ones, terrible in swiftness, and of mighty prowess, saw Kupila, Vasodeva the eternal,' and near him the horse feeding. Filled, O son of Rughoo! with unparalleled Thus far the thirty-second Section, describing the joy, they all knowing him to be the stealer of the horse, digging of earth. SECTION XXXIII.-« Hearing the words of the gods, the divine Bruhma replied to these affrighted ones, stupified with the Yumalike power of these youths: The wise Vasoo-deva, the great Madhuva, who claims the earth for his spouse, that divine one, residing in the form of Kupila, supports the earth. By the fire of his wrath he will destroy the sons of the king. This piercing of the earth must, I suppose, be perceived by him, and he will (effect) the destruction of the long-sighted sons of Sugura. The thirty-three gods,6 enemy-subduing, The Indian spade, formed like a hoe, with a short handle. 3 A dart, or spear. A club, or crow. A weapon, now unknown. The eight Vusoos, the eleven Roodras, the twelve Adityas, and Usbwinee and Koomæra, with know eyes starting with rage, seizing their spades and their langulas, and even trees and stones, ran towards him full of wrath, calling out, Stop, stop! thou art the stealer of our sacrificial horse: Thou stupid one, that we who have found thee are the sons of Rughoo. Kupila, filled with excessive anger, uttered from his nostrils a loud sound, and instantly, O Kakoostha! by Kupila of immeasurable power, were all the sons of Sugura turned to a heap of ashes.>> Thus far the thirty-third Section, describing the in terview with Kupila. SECTION XXXIV.-« O son of Rughoo! Sugura, per This seems to have been spoken by these youths in the warmth of their imagination. 2 The Hindoos say, that Kupila, or Vasoo-deva, is an incarnation of Vishnoo, whom they describe us having been thus partially incar nate twenty-four times. |