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ASTATIC RESEARCHES:

' oR,

TRANSACTIONS

OF THE
SOCIETY INSTITUTED IN BEN GAL,
For inquiring into the
History and Antiquities,
THE

ARTS, SCIENCES, AND LITERATURE,

OF

ASIA.

VOLUME THE EIGHTH.

PRINTED VERBATIM FROM THE CALCUTTA EDITION,

LONDON:

PRINTED FOR VERNOR, HOOD, AND SHARPE; CUTHELL AND MARTIN;
J. WALKER; LACEKINGTON, ALLEN, AND CO.; OTRIDGE AND SON; LONGMAN,
HURST, REES, AND ORME; R. FAULDER; SCATCHERD ANU LETTERMAN;
R. LEA; J. MAWMAN; J. ASPERNE; BLACK, PARRY, AND KINGSBURY ;
AND E. LLOYD; . ’

At the Union Printing-Office, St. John’s Square, by W. Wilson.

1808. * J

WAY VS We

CONTENTS.

PAGE.
I. Observations respecting the remarkable effects of Sod-
Lunar Influence in the Fevers of India: with the
scheme of an Astronomical Ephemeris for the
purposes of Medicine and Meteorology,++++++-- 4
II. Extract from a Journal, during the late Campaign in

E,ecccce coceee carees soccer eesesese se 35

Egypt
III. Of the origin of the Hindu Religion, ++++++++++++ 44
IV. Extract from thé eh! Currreis or ‘* Essence

of Logic,” proposed as @ small Supplement to
Arabic and Persian Grammar, and with a view
to elucidate certain points connected with Ori-
ental literature,+-++.seeccesccecereeeevesers $9
V..An Account of the Measurement ‘of an Arc on the
meridian on the Coast of Coromandel, and the
length of a degree deduced therefrom in the la-
tifude 12° BQ’, eorcer cee evesccesevescesees 137
VI. Onthe Hindu Systems of Astronomy, and their con-
nection with History in ancient and modern times, 195
VII. An Essay on the Sacred Isles in the West, with wea
Essays, connected with that Work, ----- ee eeeee 248
VIII. On the Védas, or Sacred Writings of the Histaas eee 377
IX. A Botanical and Economical Account of SBassia
Butyracea, or East India Butter Tree, -+++ +++ - 499
X. Description of a species of Ox, named Gaydl,++++++ 51

APPENDIX.

Introductory Remarks, intended to have accompanied Cap-
tain MAHONY’s Paper on Ceylon, and the doctrines of
Buppua, published in the seventh volume of the Asiatic
Researches, but inadvertently omitted in publishing that
Volume, eee ee ee ee ee ee ee 529

he ees " oh oer
Giant es eerie wee ane e 0 ohare

Wane bate

TRANSACTIONS

OF THE

ASIATIC SOCIETY.

iy

OpsErvaTions respecting the remarkable Effects of

Sor-Lunar INFLUENCE im the Fevers of Inpia;

- with the Scheme of an Astronomical Ephemeris for
‘the purposes of Medicine and Meteorology.

BY FRANCIS BALFOUR, ESQ. M. D.*

HILST the interesting and successful re-
searches of the Asiatic Society are excit-

ing the curiosity and expectation of the learned in
every quarter of the world, it is natural for those
who are prosecuting discoveries in medicine and
meteorology to look towards Jndia, for some in-
formation respecting the nature and peculiarities
of the climate in which we live. Possessing, as
we do, the peculiar advantages of a tropical situa-
tion, with a more extensive field, and greater con-
veniency for making observations than any Euro-
pean nation ever enjoyed before, it is an expecta-
<enesesionsthieatenaeaei stn ne ner onenerty| lial ea ehahicighelalllillin iatihe
* Mr. BALrour is the author of the Paper in the Second Vo-

lume of the Asiatic Researches, entitied a “Treatise on. the in-

“troduction of the Arabie into the Persian, and language of
** Hindostan.”

Vou. VIII. B

2 REMARKABLE EFFECTS OF SOL-LUNAR

tion which they have reason to entertain, and
which, on that account, and many other considera-
tions, we ought, if possible, to gratify.

One of the most striking and interesting pecu-
liarities of this climate 1s the wonderful connection
that subsists between the paroxysms of fevers, and
certain relative positions of the sun and moon;
and as it is a peculiarity that leads to new ideas re-
specting the theory and treatment of the whole
class of febrile diseases, and suggests Desiderata
for meteorological research; and therefore presents
to the physician and philosopher, one of the most
important phenomena in nature, I have chosen it
for the subject of this paper.

I. Of the Numer and Importance of the Dis-
EASES that belong to the €iass of FEVERS.

As the terms fevers, febrile diseases, or class of
fevers, cannot convey to those who have not pro-
fessionally or regularly applied themselves to the
study of medicine, any just or adequate idea of the
great extent and magnitude of this subject, I have
thought it expedient to take this occasion to ob-
serve, for their information, that the class of fevers
or febrile diseases comprehends, not only the dis-
orders that always receive the appellation of fevers,
but a very great number of others that are never
distinguished by this name, although the fever
which zccompanies them, constitutes the very es-
sence of the disease. Diseases of this description, of
which many are far more destructive to the human
race than those expressly called fevers, are most of
them included in the following catalogue. =

The piece, putrid sore-throats, epidemic ca-
tarrhs, dysenteries, pleurisies, peripneumonies, Cho-

»

a

‘INFLUENCE IN THE FEVERS OF INDIA, &c. $3

lics, cholera morbus, acute liver, the small-pox,
measles, erysipelas, elephantiasis, rheumatism,
gout, tooth-achs, ophthalmias, megrims, obstruc-
tions of the liver and spleen, diarrhceas, consump-
tions, spitting of blood, and hemorrhoids; many
species of hypochondriasis, insanity, epilepsy, te-
tanus and asthma; the state of teething in chil-
dren, all local inflammations, external and internal,
accompanied with fever of any kind, and all sores
and ulcers, especially of the legs in warm climates.
In short, all diseases attended with periodical exa-
cerbations of fever, however obscure, &c. &c.

With whatever success, therefore, I may have
acquitted myself in my researches respecting the
class of fevers, it will appear from this explanation,
that the object, at least, cannot, with truth, be
represented as unimportant and useless. It cannot
be unimportant and useless to investigate the na-
ture of a class of diseases, by which the whole of
the human race is sorely afflicted ; and ultimately
three-fourths of mankind are carried to the grave.

Il. Of the effects of Sot-Lunar INFLUENCE in
Fevers, denominated Continued, Remitting, and
Intermitting.

A collection of all the observations I have made
on this subject would be much too voluminous for
a place amongst the researches of the Society.
For my present object, it will be sufficient to state,
as briefly as possible, the general conclusions that
I have been led to draw from a view of the whole ;
and they are those that follow.

Ist. Of the Paroxysms of FEveERs.

In Bengal there is no room to doubt that the
human frame is affected by the influence connect-
Bg

4 REMARKABLE EFFECTS OF SOL-LUNAK

ed with the relative situations of the sun and moon.
In certain states of health and vigour, this influ-
ence has not power to shew itself by any obvious
effects; and in such cases its existence is often not —
acknowledged. But in certain states of debility
and disease it is able to manifest itself by exciting
febrile parorysms: and the propensity or aptitude
of the constitution, to be affected with febrile par-
oxysms in such cases, may be denominated the
paroxysmal disposition. |

From the great variety that appears in the vio-
lence and repetition of paroxysms, in different cases,
at the same juncture of time, when the exciting
power must act equally on all, it must be inferred,
that the paroxysmal disposition exists in different
cases in various degrees of propensity. :

It Hae also, from the history of fevers, that
there.is a disposition in all of them, which gradu-
ally increases and advances to a state in which it
becomes ripe, or prepared for that remarkable
change which terminates in a solution of the fever;
and is denominated a crisis. This tendency in
fevers may be called the critical disposition ; which
distinguishes itself in different cases, and at diffe-
rent times by various degrees of maturity.

The constitutions that prevail in different kinds
of fever discover obvicus peculiarities with respect
to the progress and maturation of the critical dispo-
sition. But that which is most important, and
most material for the object of the present expla-
nation, is a peculiarity that shews itself in the cri-
tical disposition of the common typhus. In cases
of this fever, which is that which prevails in crowd-
ed cities, and in jails, ships, and hospitals, in all
countries at all seasons, and is by far the most com-

INFLUENCE IN THE FEVERS OF INDIA, &c. §

mon, it 1s well established by experience, that the
fever being once commenced, the paroxysms are
very rarely disposed to cease in less than four days,
and seldom so soon; and are not in general in-
clined to continue more than twenty-one.

The laws that regulate the progress and matura-
tion of the critical disposition, in that constitution
which prevails in remitting and interimitting fevers,
which are generally attended with large secretions
of bile, and are the endemic fevers of warm cli-
mates, have not been as yet ascertained by any
precise rules respecting their duration. But it ap-
pears to me that, whenever there are free dis-
charges of bile, there is always a greater tendency
towards a crisis or solution of the tever, than when
there appears but little or none, which is gene-
rally the case during the height of the typhus ; and
until some approach towards a crisis either perfect
or imperfect has taken place: and the peculiar pa-
roxysmal, as well as the critical disposition in the
typhus, and in remitting and intermitting fevers,
giving occasion to forms of different type and du-
ration, may perhaps be connected with different
states of the liver peculiar to each.

2d. Of the Types of Fevers,
Of Perfect Types.

Febrile paroxysms universally discover a ten-
ciency to appear and disappear in coincidence with
those positions of the sun and moon that regulate
the rising and falling of the tides.

The diurnal and nocturnal increase of sdl-lunar
power acting-on constitutions, in which the pro-
pensity of the paroxysmal disposition is complete

B 3

6 REMARKABLE EFFECTS OF SOL-LUNAR

and perfect, produces paroxysms every twelve
hours in coincidence with the periods of the tides *;
and constitutes types, which, on account of this re-
gular coincidence, I have denominated perfect.

Of Imperfect Types.

The diurnal and nocturnal increase of sol-lunar
power acting on constitutions in which the pro-

ensity to paroxysm is incomplete or imperfect,
cS power only to produce paroxysms in coinci-
dence with every second, third, or fourth period
of the tides, or others more remote; constituting
types, which, on account of this iregular coinci-
dence, I have called cmperfect.

By the discovery of this simple and universal
principle, we are abie to unfold the whole mystery
of types; and to explain all the diversities that
have appeared under the distinctions of continued,
remitting, and intermitting tevers. Fevers, hither-
to denominated continued fevers, and supposed
from the obscurity of their remissions to have none,
are all of them to be considered as nothing else
than fevers of a perfect type, ta which two daily
remissions may always be discovered, by attending
to the remissions of sol-lunar influence, especially
those of the morning; and fevers having pa-
roxysms every twelve hours with obvious remis-
sions, whether denominated continued or remit-
ting fevers, are also evidently fevers of a perfect

type.

* I express myself in this manner for the sake of brevity, mean-
ing that the parexysms cecur in coincidence with the positions of
the sun and moon that occasion the tides. The tides, it is well

known, do not coincide with-those exactly, but foliow them a con-
siderable time afler.

INFLUENCE IN THE FEVERS OF INDIA, &c. 7

Fevers in which the paroxysms do not succeed
each other in twelve hours (and which have been
hitherto denominated intermitting fevers when the
remissions were complete, and remitting fevers
when they were not) all beiong to the class of im-
perfect types.

For the purpose of illustrating these explanations
respecting types, I have constructed Tabie I.

3d. Of the Durations and Crises of Pevers.

Of the durations and crises of Fevers of a Perfect
Type. :

Febrile paroxysms shew themselves more fre-
quently during the period of the spring tides than
at any other time, and as these advance become
more violent and obstinate; and on the other hand,
tend no less invariably to subside and terminate
during the neaps.

By the concurrence of the remarkable and sud- —
den remission in the power of sol-lunar influence at
the commencement of the neaps with critical dis-
positions in a state of perfect maturity, all the diffe-
rent perfect types, produced in the manner I have
explained, are brought to a final termination or
perfect crasis; and are thus limited to fevers of
different durations.

The operation of this law is explained in Table
IJ, which exhibiting examples of the different du-
rations of perfect types, with the manner in which
they are formed, untolds at one glance, the dark
and once impenetrable secret of crisis; and ac-
counts for all the diversities that may appear in
their duration at different times. |

B4

8 REMARKABLE. EFFECTS OF SOL-LUNAR

An application of these principles enables us to
explain in a similar and consistent manner the
formation of crises that have been called imperfect.
It is obvious that whenever the remission in the
power of sol-lunar influence at the commencement
of the neaps acting equally on all, produces in
some cases perfect crises, and in others crises that
are imperfect, that the latter must be referred to
the immature and unprepared state of the critical
disposition to concur completely in that event.
And although perfect crises, owing to the cause
which I now mention, do not always take place at
such junctures, yet no fever, as far as my experi-
ence goes, ever passes the commencement of the
neaps without some evident abatement or remis-
sion in the degree of its violence; or without ex- —
hibiting some evident approaches towards a solu-
tion or crisis; and they are approaches such as
these, in which the critical disposition concurs
only partially and incompletely with the remission
of scl-lunar power, that constitute those changes
in the state of fevers that have been hitherto deno-
minated imperfect crises. )

This explanation respecting the nature of imper-
fect crisis being premised, I have now to observe,
that although Table II, exhibits only such forms of

perfect types as terminate by a final and perfect
crisis on the commencement of the neaps, it will
now be well understood, that all fevers do not
terminate finally and completely at this juncture ;
but that in many cases, the crises being imperfect, >
the paroxysms continue to return for some time i
a more moderate degree, and generally postponing
with the periods of the tides, subside, and at last
disappear gradually and imperceptibly. The wn-
perfect crises of perfect typcs, such as these which

J have just described, being less distinctly marked

o.
7

INFLUENCE IN THE FEVERS OF INDIA, Xc. 9

in their form, 1 have not attempted to represent
them by any diagram.

Of the Durations and Crises of Fevers of an » dinper-
fect Type.

For the same reason I have not attempted to re-
duce, toa synopsis or table, the durations and eri-
ses of imperfect types; and because I am perfectly
satisfied that the sare principles are equally ap-
plicable to explain the whole.

III. The preceding Turory extended to the whole
Class of FEBRILE DIsEasEs.

In prosecuting this analysis, we have obtained
the knowledge of three very important principles
in the pathology of fevers.

Ist. That the paroxysms of fevers are produced
by the action of sol-lunar influence.

Qdly. That there is, however, a certain state of

the human constitution, denominated the parorys-
mal disposition, required to concur with the exa-
cerbations of sol-lunar*power in exciting and re-
iterating paroxysms, in such a manuer as to form
fevers.
_ Sdly. ‘That in the course of the disease there
takes place in the constitution a certain state, de-”
nominated the critical disposition, which tending
gradually to maturity, at length concurs with certain
remissions of sol-lunar power in producing a crisis;
by which salutary change the tendency to pa-
FOxysm) 1s diminished or removed, so as to bring
feyers to an end after certain intervals of time.

10 REMARKABLE EFFECTS OF SOL-LUNAR

In my explanation of this theory, I have hither-
to confined myself as much as possible to examples
of the typhus, and of the endemic, remitting, and
intermitting bilious fevers of this country; parti-
cularly those without local affection; and such
therefore as are strictly denominated fevers. I
now mean to extend it to every disease that is dis-
tinguished by febrile paroxysms, returning in coin-
eidence with the periods of increased sol-lunar
power, whether with or without local affection ;
and as there is no disease of the numerous list de-
tailed at the beginning of this paper, excepting
the plague*, catarrhal fevers, and one or two
more, in which I have not myself distinctly ob-
served the coincidence of concomitant fever with
the exacerbations of sol-lunar influence; the whole
of that catalogue, and many others, though not
generally distinguished by the appellation of fevers,
are to be considered as nothing more than so many
different modifications of fever; in which the pe-
culiar constitution of each is variously affected by
the action of sol-lunar power, and in such a man-
ner as to produce the great variety of febrile forms
that daily appear.

The exacerbation and remission of febrile pa-
roxysm in coincidence with the rising and falling
of sol-lunar power constitutes the general and dis-
tinguishing character of fever or febrile disease ;

/

* In several of the cases of the plague, recorded by Dr. Pa-
yRiIcK RussEL, the febrile paroxysms returned obviously every
iwelve hours in coincidence with the periods of the tides; and his
predecessor and relation, the author of the Natural History of
Aleppo, says positively ‘‘ that the generality of fevers there, and
“ indeed almost all acute diseases, are subject to exacerbations
* once or twice in twenty-four hours.” Vide Doctor MILLAR’S
Observations on the prevailing Diseases of Great Britain, page |
203. ’

INFLUENCE IN THE FEVERS OF INDIA, &c. 11

and although the lowest degree of this power act-
ing on paroxysmal dispositions in a high state of
propensity, may happen to produce febrile pa-
roxysms at an unusual period, such instances,
though apparently exceptions, are no argument
against the truth or principles of the general law:
but are consistent with it in every respect.

Combining therefore the operation of the princi-
ples we have obtained from this analysis, we are
enabled to construct a theorem, which serves to
explain in a new, but satisfactory manner, the
whole class of febrile diseases.

THEOREM.

The fluctuating force of sol-lunar influence coinciding
and co-operating in all its various stages and de-
grees, with the various modifications of the pa-
roxysmal disposition, excites febrile paroxysms to
attack on all the days of the neaps and springs,
and supports and reiterates them, according to va-
rious types, until the commencement of different
neaps ; at which junctures the maturity of the cri-
tical disposition happening to concur with the pe-
riodical decline of sol-lunar influence, these pa-
roxysms then subside and come to a termination or
crisis: and thus form different successions of pa-
roxysms constituting fevers of various length or
duration.

It has been observed, respecting the various
forms of durations, that some are apt to occur
more frequently than others. | To search for a solu-
tion of this question amidst the chaos of the incor-
rect and mutilated history that has been accumu-
lated on the subject of fevers, would be unsatisfac-
tory and useless. It will be far more profitable to

12 REMARKABLE EFFECTS OF SOL-LUNAR

observe their course with attention in future, when
the laws that directs it are explained and under- |
stood, and I have no doubt that any physician
who will carefully attend to the diurnal and noctur-
nal returns of the tides, and will constantly hold
before him the prevailing tendency of fevers to ap-
pear at the commencement, and during the period
of the springs; and on the other hand their pre-
vailing tendency to subside and terminate at the
commencement and during the period of the neaps ;
together with the observations that have been made
respecting the propensity of the paroxysmal, and the
maturity of the critical disposition, will soon obtain
more information respecting the phenomena of fe-
vers; and be able to form more just and certain
judgments and prognostics respecting every event,
than if he were to study the history of medicine,
as it is now written, for a thousand years. In
short there is no revolution or change in the course
of fevers that may not be explained by these gene-
ral principles, in a manner that is consistent with
the laws of the human constitution, and those of
the great system of revolving bodies, which unite
together in producing them.

Before I conclude this article, I must also re-
commend to every practitioner who wishes to eman-
cipate himself from the beaten track, to attend
carefully to the appearance of the urine; for I can
assure them, from the experience of many years
attentive observation, that there is to be observed,
in the fevers of India, a constant and regular fluc-
tuation in the colour and consistence of the urine
in fevers. ‘That is to say, regular diurnal and sep-
tenary changes in its character, coincident and
correspondent with the exacerbations and remis-
sions of sol-lunar influence. :

INFLUENCE IN THE FEVERS OF INDIA, &c. 13

The periodical fluctuation in the state and ap-
pearance of eruptions, sores, and ulcers in this
country, being always connected with the periodi-
cal changes of a concomitant fever, an attention
to these will be no less instructive than to those of
the urine; and if the periodical changes of each
were regularly and accurately delineated and ex-
pressed in colours with a pencil, by a judicious and
careful observer, they would form a record in me-
dicine and surgery of a new kind; which I have
no doubt, would place the whole of this doctrine
upon the basis of ocular demonstration, and afford
to the most incredulous and inattentive perfect con-
viction of its truth.

IV. Deviations from the prevailing tendencies of Fr-
VERS during the periods of the Sprines and NEaPs.

Although the general theorem, which I have ad-
vanced in the preceding pages, describe the pre-
vailing tendencies of fevers during the springs and
neaps, it is necessary to observe, that those ten-
dencies are liable to frequent and remarkable devia-
tions from the various stages that the moon may
happen to occupy on her own orbit; by which her
distance from the earth may be considerably in-
creased or diminished ; and consequently her power.

From observations lately made at the General
Hospital at Calcutta by Mr. Jamzs Howrson, Doc+
tor Joun Campseett, and Doctor Jounw FuLiar-
TON, it appeared that the moon during the period
of her greatest horizontal parallaxes had sufiicient
power to suspend, in a very conspicuous manner,
the common tendency of the neaps to produce 4 re+
mission of fever. And when the greatest horizon-
tal parallaxes happen to coincide with the power
‘of sol-lunar influence during the springs, we may

14 REMARKABLE EFFECTS OF SOL-LUNAR

reasonably infer that the power of exciting and
supporting paroxysms must then be considerably
raised above its usual force.

Besides the deviations that may arise from this
cause, it is also reasonable to suppose, that the |
state of febrile paroxysms must be occasionally af-
fected by every other change or perturbation of
the moon’s influence ; but these are less remarkable,
and have not been as yet ascertained by aceurate
observation.

W. Of the state of Fevers in India, during the
EauinocTiIaAL Prriops.

I am now come to take notice of the remarkable
appearances observed in fevers about the vernal
and autumnal equinoxes. On this subject I have
received from others very little information; but I
have not been inattentive myself to those periods ;
and can pronounce with confidence, although my
observations have not been recorded with regula-
rity, that fevers are apt to occur more frequently,
and with greater violence about both of those pe-
riods, than during the intervals either of summer
or winter. |

From these observations I was induced many
years ago to advance, that the power of sol-lunar
mfluence was considerably greater during the equi-
noctial periods than during the intervals either be-
fore or after them. It has therefore lately afforded
me considerable satisfaction to discover in Dz La
Lanpe’s astronomy, that De La Prace has de-
termined, from a very large collection of observa-
tions made by De La Lanpe himself, that the
tides at Brest, about the time of the equinoxes,”

INFLUENCE IN THE FEVERS OF INDIA, &c. 13

rise at a medium two feet higher than at the time
of the solstices*. This discovery is agreeable to
the general law of attraction; and it is not to be
supposed that the influence of the sun and moon
under the tropics, acts with a force inferior to that
which produces this difference in the height of the
tides on the northern shores of Ezrope.

How far sol-lunar influence affects the fevers of
the higher latitudes of the globe, is a question that
does not come within the scope of this enquiry.
The annexed table, however, extracted from Dr.
Currier, of Liverpool's medical reports on the ef-
fects of the water, &c. page 230, points so strongly
to this subject; and is so immediately connected
with the present article, that I could not resist the
temptation of giving it a place; conceiving that it
may become a stronger inducement to observation
than any admonition or exhortation that I could
offer. r

Dr. Currie’s table was formed by him to shew
the number of typhus fevers admitted into the
Liverpool dispensary in the course of seventeen
years: and the admissions in that space of time
amounted to no less than 48,367.

The great majority of patients admitted in the
months of the spring and autumn, which I have
denominated the equinoctial periods, compared
with those admitted in the months of summer and
winter, which I have called the inter-equinoctial
intervals, cannot fail to attract the notice of every
observer.

* Astronomie par JEROME Lz Francais La LANDE, Edi-
tion Troisieme Revue et Augmentée, Tome III, page 525.

16 REMARKABLE EFFECTS OF SOL-LUNAK

Without attending to fractions, we obtain from
the facts established in this record, the following
statement of admissions.

For the mean of the equinoctial period, . . 12,980
For the mean of the inter-equinoctial inter-

vals, 4 a@ eae oe are Solan oa igh ese eee ee . Toad
For the common mean of those periods and .

HICEPV Ise ss e+ ops; en me ew ne ei eh
For the rise of the equinoctial mean, above
_ the common mean, ..... . 889, say 850=-3,
For the fall of the inter-equinoctial mean,

below the common mean, . . 859, say 850=;;

Those facts, expressed in other terms, amount to
these ; .

Ist. That whilst the temperature of the season in
the spring was passing from cold to hot the num-
ber of typhus fevers rose about 4, above the com-
mon ‘standard.

Qdly. That whilst the temperature of the season
in the autumn was passing trom hot to cold, the
number of typhus fevers rose in like manner about
=, above the common standard.

3dly. That during the months of summer, when
the heat of the season is greatest, the number of
typhus fevers fell beneath the common standard
about ~,;—and

4thly. That during the months of winter, when
the heat of the season is least, the number of ty-
phus fevers fed/ in like manner below the common. —
standard in the same proportion, about =}.

INFLUENCE IN THE FEVERS OF INDIA, &c. 17

That the number of fevers should increase equal-
ly during the transition from cold to hot, as from
hot to cold, and under the two opposite ex- -
tremes of permanent heat and permanent cold,
should equally diminish, are facts that are no
doubt curious. At present, however, I mean only
to suggest, that, if the theory of sol-lunar influ-
ence should ever be admitted in Europe, those
phenomena, apparently so very repugnant, may
all be reconciled and referred to one common cause,
without involving the smallest inconsistency or
contradiction.

VI. Testimonies respecting the effects of Sor-Lunar
INFLUENCE in the Fevers of Inpta,

As it is impossible on this occasion to detail at
full length the various observations and arguments
from which I have been led to adopt this theory,
it is necessary to state, that it has not been taken
up rashly ; that it is now submitted to this Society
after the observation and reflection of thirty years;
and that it is confirmed, in its most essential points,
by the concurring observations of a large body of
respectable gentlemen, whose names are contained
in the following list. And it is flattering to me to
add, that Lord TEre¢nmouts, who was then Go-
vernor General, conceiving that the correspon-
dence of those gentlemen on this subject promised
to be publicly useful, ordered my treatise, con-

taining their letters, to be printed and circulated
at the expense of government.

Besides establishing unquestionable evidence of
the general influence of this. law in Bengal, these
testimonies serve also to correct a very erroneous
notion advanced respecting sol-lunar influence b
Doctor Linn, by shewine that its effects in fevers

a

18 REMARKABLE EFFECTS OF SOL-LUNAR

are no less manifest at the distance of many hun-
dred miles from the highest reach of the tides, than
at Calcutta, and other parts of Bengal, to which
the tides flow daily. The distances marked in the
column, appropriated to that purpose, are very
nearly the number of miles in a direct line between
the places where the observations were made, and
the utmost reach of the tides at the springs. Doe-
tor Linp’s theory made me anxious to ascertam
these distances with precision; and the Military
Surveyor General was so obliging as to direct it to
be done at his office.

ts oa
gs 22.
CORRESPONDENTS. 22 Stations. Ags
Years Miles,
Lieutenant L. Hook, «++-++-++++| 10 | Ramnagur, «++. 365
Lieutenant A. Black, «-++-+++--| 13 | Sylhet,.--. se. 150
Captain R. Ogle, .++++ +++. 24 | Cooch-Behar, -- 270
Major James Pringie,++---+-++-+-- 24 | Benares, ++++-.}, . 365
Lieutenant Robert Cumming,----| 14 | Midnapore, +--+ 58
Lieutenant S. Sinclair, +++---.- 14 | Ditto, »-+es.es) ditto’
Lieutenant T. Hamilton, .+--...] 14 | Ditto, «++.ss..) ditto
Captain S. Knowles, -+-++++++- 24, as
Mr. William Chambers,.-+++++-+- Calcutta, -+e++.
Major Robert Bruce,*+++--+-+ +--+ 24 | Cooch-Behar, --| 270
Mr: James Ross, Assistant Sufgedn,| 11 | Dinagepore, «+ 160
Mr, Adam Burt, Assistant Surgeon,} 13
J. G. Henderson, Surgeon,+-+--- 14
Lieutenant Fredk. Marsden, ----| 14 | Bencoolen, «+++
Mr. J. J. Vaumorel, Assistant Sur-
PEON, sree ee rere eecece cers 3
Mr. H. Mair, Head Surgeon,--++| 23
Captain Bradley, ++++e++++e+ 24 | Chunar, +.«e-- 370
Mr. Ch. Desrough, “Assistant Sur-
PEON, sss ree recess reenes ce A
Captain George Wood, -++++++-+| 23 | Ramghur, -+-- 240
Mr., James Wilson,, Surgeon, ++*-| 13 | Moorshedabai, ' 53
Colonel George Deare, ++++++ re+1 25 | Calcutta, sessed -
Captain Richard Grueber, ++++++| 23 | Rohileund, »--- 650

Mr.W. Davidson, AssistantSurgeon,

Mr. John Corse,++++++++s++ee.|-

Doctor J. Campbell, Assistant, - -
- Doctor Alexander Campbell, Sur-
GOON, eee er serseecerecees
Mr. John Miller, «+++++ssee0.
Mr. W. F. Gardner, Surgeon, -+
Mr. W. Boyd, Surgeon,----+---
Mr. W. Allison, Assistant Surgeon,
Major Dunn, «e+ees ceereecees
Captain N. Macleod, -++++++++-
Mr. T. Henckell, «-++--+++--:
Mr. James McDougal, Assistant
Surgeon, ++sseesees seperate Tans
Mr. John Hannah,-------.+-e-
Dr. Robert Bruce, Surgeon, +--+
Mr. W. Coote, Assistant Surgeon,
Mr. George Davidson, Surgeon, - -
Doctor N. Fontana, Assistant Sur-
QEON, sees ssecesesecsecees
Mr. James Laird, Surgeon, ----
Mr. Robert Collins, Surgeon,-+-+-
Mr. P. Ewart, Assistant Surgeon,
Captain Dennis, ++++s- see dees
Major A. Kydd,++++++seeeeees
Doctor P. Wade, Assistant Surgeon,
Mr. P.'Touchet,- ++... 3eeeeee.
‘Mr, W. Dick, Assistant Surgeon,

C2

CORRESPONDENTS. é =
Years

* Mr. John Gilchrist, Assistant Sur-
GQEON, or seereeecessesecess pT
Major S. Farmer, ---+++-+-+++} 25
Captain J. Rattray,-+--++-+5+++| 24
Mr. Chas. Todd, Assistant Surgeon,} 11

Mr. Chas. Campbell, Assistant Sur-
GOON, se rees creeper cccccnes 4
Mr. P. Cochrane, Surgeon, -++-| 14
Mr. W. Baillie, Assistant Surgeon, | 13
Lieutenant James Price, -++++++-{| 12
Lieutenant John Towers, --+-+.| 12
Lieutenant Robert Dee, --+--.-++} 11
Lieutenant Thomas Broughan, --| 10

Stations.

Midnapore, +--+.
Jellasore, seeees
Bauleah, +--+...

Fort Marlbrough,

Chunar, cesses:
Cawnpore, «---
Chitterpore, «+++
Juanpore, ++++--
Sylhet, s+seee-
Tipperah, «+--+
Calcutta, «+--+.

Ditto, eeereecaes
Bitton; <lrmet

Buxar, ¢+eeees-

Berhampore, --
Cooch-Behar, --
Jessore, sees.

Dimapore,++++<-
Calcutta, @eeeee
Lucknow, ++*++>

Dacca, eevee ee ee
Calcutta, «+--+:
Dacca, -+++++:-
Rungpore, <-->
Ramgur, -+++:-
Pettebeat, +>

Assam, ¢esee--

Caleulla, «+eees

INFLUENCE IN THE FEVERS OF INDIA, &c. 19

Distance
‘from high-
¥ water,

=
5

370
530
300
400
150

50

660

CORRESPONDENTS. 3 Statios. | | 22S
m5 Ass

eS

Years Miles.

Doctor G. Boyd, Head Surgeon, | 12
Doctor James Hare, Assistant Sur-
i) 6 jCalcutta, -+++..
Major Dickson, -+++++++++-+++} 25 |Cooch-Behar, -- 270

The information sent to me by those gentlemen,
was all of it received in the space of a few months,
in consequence of a circular letter, requesting ob-
servations on this subject, and on any side of the
question, from those who might be inclined to
give it. Several of those gentlemen I had never
seen in my life; and with many I had the honor
only of a slight acquaintance. Had I continued
longer to collect testimonies, Iam confident, that
notwithstanding the diffidence and reluctance with
which people commit themselves upon a topic of
this kind, that I might have obtained in direct.
proof of sol-lunar influence, a much larger body of
evidence than is to be found in any single record
in direct proof of the tides of the sea.

The order for printing and circulating my trea-
tise on sol-lunar influence, along with my corres-
pondence on this subject, at the expense of go-
vernment, is contained in the following letter.

To Doctor FRANCIS BALFOUR.
PUB. DEPr.
SIR,

The Governor General being always disposed to
encourage the servants of the Company, in in-—
stances of publications that promote science, or
are calculated to do a general service, directs

INFLUENCE IN THE FEVERS OF INDIA, &c. QJ

me to inform you, that the expense of your publica-
tion, entitled “‘ a Treatise on Sol-lunar Influence,”
will be defrayed by government.

You will therefore be pleased to circulate copies
of this work to the different parts of the country
where you think it will be useful; and likewise
transmit twenty copies to this office, to be for-
warded to the Honorable Court of Directors.

Iam, Stir, &c.
(Signed) C. SHAKESPEAR, Sub-Secretary.

CaLcuTTA, CouNcIL CHAMBER,
the 7th April, 1794,

To accumulate testimonies of the remarkable ef-
fects of sol-lunar influence in India is now almost
superfluous. In the western parts of Jada it is no
less generally acknowledged than in Bengal: and
I shall conclude this article with an extract from a
letter which I received some months ago, from a
gentleman high in the medical line at Bombay ;
and no less so in the opinion of the public. His
name however I forbear to publish, not having
previously asked for his permission,

“ Bompay, 6th May, 1801.

“The influence of the moon on the human body,
*‘ has been observed in this part of Jndia by every
‘medical practitioner. It is universally acknow-
“ledged by the doctors of all colours, of all casts,
“and of all countries. The people are taught to
“ believe it in their infancy; and as they grow up,
“they acknowledge it from experience. I sup-
“ pose that in the northern latitudes this power of
“the moon is far less sensible than in Jndia; and
“ perhaps less so in Bengal than in our neighbour-
* hood. We here universally think that the state
"a

22 REMARKABLE EFFECTS OF SOL-LUNAR

“ of weakly and diseased bodies, is much influ-
“enced by the motions of the moon. Many peor
“ple know the very day on which their intermit-
“ veats will make their appearance; and every full
“ and change increases the number of the patients
“* of every practitioner. It is no argument against
“ this influence, that diseases appear during every
“ day of the month. The human body is subject
“to alterations from a thousand external circum- —
“stances, and from many affections of the mind.
“ These lay the foundation of disease at every pe-
“riod; but they do not overthrow the evidence of
“lunar influence: although they are apt to mis-
“lead with regard to effects that depend on that
‘alone. That the human body is affected in a re-
** markable manner by the changes of the moon, I
“‘am perfectly convinced, although I cannot con~
“‘ stantly pretend to see the operation of the gene-
“ral law; nor to account at all times for its per-
“ turbation ; and agree in thinking that an attention
“to the power-of the moon is highly necessary to
“the medical practitioner in India*,”

VII. Of Securing and Extending our knowledge of
~ Sor-Lunar INFLUENCE. |

As those discoveries regarding the effects of sol-
lunar influence lead unavoidably to new ideas re-

* Having neglected to apply to the author of this letter for his
permission to give his name to the public; and being very unwil-
ling to deprive the doctrine of lunar influence of the support, which
it cannot fail to derive from such an evidence, I will now ven-
ture to discover, that he is no other than Doctor HELENUS
Scott, of Bombay. From the information of Doctor HuTTON,
who resided many years as Surgeon at Penang; and of Mr.
James LuMSDAINE, Surgeon for a number of years at Fort
Marlbro’; 1 have now, also, the satisfaction to know, that sol-
lunar influence shews iis effects ia a very conspicuous manner in
the prevailing diseases of those islands; and that an attention te
its laws, is of great importance on conducting their cure,

INFLUENCE IN THE FEVERS OF InDIA, &c. 23

specting the nature and cure of fevers, it has be-
come an object of real importance: first, to secure
the knowledge we have already obtained of this

rinciple; that it may not succumb to any illiberal
attempt to suppress or smother it, by representing
it as insignificant and useless; or by ascribing to
it, the wild and groundless delusions of astrology :
secondly, to render the road to future observation
and further discovery more easy and accessible, by
removing the almost unsurmountable obstacles
that present themselves, in the intricacy and la-
bour of astronomical investigations: and thirdly, to
render our knowledge of it so precise and well de-
fined, that it may assume the form and attributes
of real science, by furnishing precepts for the pur-
pose of applying it to the improvement of useful
arts.

1st. To place this theory on a firm and secure
foundation, I shall follow the example of the
learned Aspe’ Mawy, in his observations on the
flux and reflux of the atmosphere*: and _ shail
assume it as a principle requiring no further de-
monstration than what it has already received
from astronomy, that the influence of that attrac-
tion, which regulates the motions of the planetary
system, is continually and without ceasing exert-
ing itself, in a proportionable degree, on every
particle of this globe; and that it cannot be other-
wise.

The existence of sol-lunar influence being de-
monstated by astronomy, its action on the human
frame is no longer a matter of doubt; and the
only question that we have to consider is, not
whether that power does actually exist, but whe-

* The Philosophical Magazine, Vol. V, page 105.

24 REMARKABLE EFFECTS OF SOL-LUNAR

ther it manifests itself by the signs of any obvious
effect or change in the human constitution.

With respect to this important question, I shall
content myself with stating in a very few words,
that all the observations I have made myself, to-
gether with those that have been communicated
by other gentlemen, concur to prove, not merely
that sol-lunar influence manifests itself by evident
effects upon the human constitution, but that the
attacks, exacerbations, remissions, postponings, and
relapses, of the paroxysms of fevers, which com-
prehend the whole of the evidence that is neces-
sary to constitute a complete demonstration, are,
in a wonderful manner, coincident in time, and ©
correspondent in degree, with the periodical
changes that take place in the power of sol-lunar
attraction. To reject, therefore, those accumula-
ted proofs of its actual operation and efficiency, is
to violate the principles and rules, by which we
infer the existence of a connection or cause, in
every question of philosophy, or common occur-
rence of life.

The proof of regular changes in the atmosphere
corresponding with the revolutions of lunar attrac-
tion, being now established by the discovery of a
regular diurnal, and a septenary flux and reflux in
the mercury of the barometer, coincident with the
diurnal and septenary revolutions of the same
power, the theory of sol-lunar influence in fevers
receives from this event all the support that can be
derived from a fair analogy: and it may be infer-
red with reason, that changes such as these in the
element in which we breathe and move, are not
likely to take place without corresponding pertur-
bations in the human frame.

INFLUENCE IN THE FEVERS OF INDIA, &c. 25

The existence of a diurnal flux and reflux in the
mercury of the barometer, is now sufficiently
established by the observations of Father Boup1ER,*
at Chandernagore; of Mr. Tratt, Mr. Farqunar,
and Colonel Peirce, at Calcutta ; and those which
appear in my treatise, on the barometer, inserted
in the fourth volume of the Asiatic Researches;
and on the Coast of Coromandel, by the observa-
tions of Doctor Roxspurenf. On the other side
_of the globe, they have been observed in South
Americat, and the Vest Indies||; and.also at dif-
ferent places in Europe §.

The proofs of a septenary flux and reflux, in the
mercury of the barometer, is confirmed by the ob-
servations of Mr. Toarpo, Father Cotrr, and
others; but still more pointedly by those lately
made in England by Mr. Howarp, to be found in
a paper read before the Askesian Society in London,
and published in the seventh volume of the Philo-
sophical Magazine.

Such is the support and security which the doc-
trine of sol-lunar influence in fevers derives from
evidence direct and analogical.. From the sublime
discoveries of Lavoisier respecting the composi-
tion of the atmosphere it receives protection of ano-
ther kind. In the present imperfect state of our
knowledge regarding the component parts of at-

* Traité de Meteorologie, par Lz P. CoTTE, page 343.

+ Vide the Transactions of the Royal Society, Vol.

J Traité de Meteorologie, par LE P. CoTTE, page 399.

|| Doctor MosELEyY’s Treatise on the Diseases of the West In-
dies, and LE P. CoTreE.

§ At Berlin, by M. CHANGEUX, vide Traité de Meteorolo-
gie, par Le P. Corrs, page 618, at Padua; by Mr. Toauno
aud his Nephew, vide Traité de Meteorologie, par Lz P. CoTTe,
page 616, &c. &e.

26 REMARKABLE EFFECTS OF SOL-LUNAR zy

mospheric air, and the mode of their combination,
who will presume to limit or define its connection
with sol-lunar influence? Who will be so hardy
and so regardless of his own reputation as to pro-
nounce, without proof, that this influence has 2o
power to produce any change whatever in the na-
ture of this compounded fluid; in the smallest de-
sree connected with useful knowledge; or neces-

5 7 si
sary in any respect to be known?

2dly. For the purpose of removing the obstacles
that arise from the intricacy and labour of astrono-
mical investigations, in which those who are em-
ployed in the study and practice of medicine can
have no leisure to engage, it will be sufficient to
present a plain and simple idea of this power, with
the common changes to which it is liable, ab-
stracted from all the complicated circumstances by
which those changes are produced: The conside-
ration of which,- though indispensibly necessary
for the nicer purposes of astronomy, are by no
means required for those of medicine and meteoro-
logy.

It was determined by Dre La Prace*, im 1790,
that the force of the moon to excite those perturba-
tions that manifest themselves on the surface of
our globe, by the elevation of the tides, is three,
and that of the sun one. Assuming this as a foun-
dation, we have only to conceive that those two
quantities of power, sometimes assisting and some-
times counteracting each other according to the
varying positions in which they are placed, pro-
duce the corresponding changes that are observed
LL eee

* Astronomie par JEROME Le Francais La LANDE, Tome
III, Troisieme Edition Revue et Augmentée, additions et correc-
tions, page 737.

1

INFLUENCE IN. THE FEVERS OF INDIA, &c. 27

in the paroxysms of fevers ; remembering, at the
same, time, that those are occasionally subject to
certain perturbations of inferior consequence, from
the attractions of the planets. ‘To conceive e this,
is all that is required. | |

Sdly. To render qur knowledge of this principle
sufficiently perfect, by giving it “all the advantages
of numerical precision, without which no phy sical
principle can ever acquire the form and elficieney
of science, it is necessary that all the various de-
grees of increase or decrease that sol-lunar influence
is liable to undergo at ene hours of the day
and night, should be accurate ly ascertained, and
eapressed i in numbers. «

It is to attain this end that I am now led to pro-
pose the scheme of an astronomical Ephemeris tor
the purposes of medicine and meteorology, con-
taining a column for the horal variations ‘of sol-
lunar power both day and night, ascertained and
expressed with all the precision that can be ob-
tained.

The perturbing force of the moon being found
by De La Pracz to be three, and that of ‘the sun
one; and four, therefore, being the whole of the
perturbing power with which they can act upon
this globe, we shall obtain by dividing this sum
into forty parts or degrees, a scale sufiiciently eX-
tensive anc minute for expressing all the difierent
degrees that can possibly occur.

By means of this Ephemeris, every phenomenon
that appears being instantly and easily compared
with the existing corresponding degree of sol-lunar
power, certain general truths will at length be ob:
tained, respecting its agency and interference in

28 REMARKABLE EFFECTS OF SOL-LUNAR

the different processes of nature, and operations of
art. We shall ultimately discover where it assists,
where it counteracts, and where it produces no ef-
fects at all; precepts and cautions will thence arise
to direct our conduct: and thus assuming the real
character and office of science, it will become an
instrument of improvement and perfection in the
useful occupations of life. In our native country
the respectable tradesmen, who are employed in
the important national concerns, of supplying our
fleets destined for distant voyages and warm cli-
mates, with wholesome and durable provisions, are
often-unaccountably disappointed in the quality of
the different articles which they provide. Perhaps
they may discover that all the days of the month
are not alike favourable for the important processes
of brewing, and baking, and of preserving meat.
And perhaps abroad, the manufacturers of indigo,
sugar, saltpetre, and opium, may find out hereafter,
that the success of their different operations are not
altogether unconnected with certain periods of time.

To those who are proficient in astronomy it will
readily occur, that the construction of an Ephemeris,
such as that which is proposed, is not merely specu-
lative or impracticable. It will occur to them that
there is no hour or division of the column appropri-
ated to the variations of sol-lunar power, for which
the precise degree or quantum of its force is not
either ascertained by astronomical theorems already
demonstrated, or readily deducible from such de-
monstrations. On those gentlemen, whose studies
have qualified them, and whose zeal may incline
them, from a sense of its utility, to complete the con-
struction of this instrument, I must for the present
rest my hopes. My own imperfect knowledge of as-
tronomy, and the precarious state of my health, render
me at this time totally unequal to such an exertion.

INFLUENCE IN THE FEVERS OF INDIA, &c. 29

CONCLUSION.

In concluding this paper, I hope it will not be
deemed disrespectful, if to prevent future mistakes,
I should take this opportunity of declaring expli-
citly my own sentiments respecting the result and
success of these investigations.

* Having discovered the laws of febrile pa-
“ rovysms, and having marked their course and
** periods in a manner that was never explained or
“ done before, I conceive that I have been able to
“unfold a history and theory of fevers entirely
“new; consistent wlth itself in every part, and
*‘ with the other appearances of nature; perfectly
“conformable to the laws discovered by the im-
“‘ mortal Newron; and capable of producing impor-
“ tant improvements in medicine and meteorology.”

Should these pretensions prove groundless and
visionary, having submitted them to this Society,
I shall at least obtain the credit of having sought
investigation. If they be fair and just, the harm-
less vanity of proclaiming them will not obliterate
all their merit.

EXPLANATION OF THE TABLES.

Of all the phenomena that occur in the contem-
plation of animal nature, it will be readily acknow-
ledged, that the parorysms of fevers are the most in-
teresting to mankind. The history of every age
declares the dreadful desolations they have made
in every country; and by far the greatest portion
of the human race continues to be swept away by
this terrible disease.

*
30 REMARKABLE EFFECTS OF SOL-LUNAR

The cause, however, that produces these re-
markable effects, and determines the parorysms of
fevers to appear in different cases in various order
and succession, constituting fevers of different
types ; and that again which determines different
types to come to an end after certain intervals of
time, forming these into fevers of different dura-
tions, are questions which have hitherto defied the
research of physicians; and cannot be explained,
except by the laws of sol-lunar influence.

TABLE:

Explains the Types of Fevers.

The different types that occur in fevers are form-
ed by febrile paroxysms continuing to return in
succession for a certain number of days, at an in-
terval of twelve, twenty-four, and forty-eight
hours; or some other larger multiple of twelve
hours; and almost invariably in coincidence with
the period of the tides. The types of fevers, there-
fore, are formed by the action of sol-lunar influ-
ence producing paroxysms im coincidence with the
periods of the tides, at the intervals I have describ-
ed:.and differ from each other, only in so far as
their paroxysms return in succession at intervals’
formed by different multiples of twelve.hours. ~

To convey 2 general idea of this discovery, I
have constructed Table I, observing that it applies
to explain all the types that I have ever met with
in India; and agrees perfectly with the types that
are described by other authors. ‘The first of these
examples, from the perfect coincidence of its pa-
roxysins. with the period of the tides, I have
called a perfect type ; and all the others, from their
imperfect coincidence with those periods, tmper-

INFLUENCE IN THE FEVERS OF INDIA, &c. 31

fect types. But as the paroxysms of the imperfect

types, after the commencement of the neaps, are
generally disposed to become less distinct in
their form, and therefore not so easily reducible to
the figure of a diagram, I have confined my repre-
‘sentation of types to the period of the springs;
when the paroxysms or fevers happen towards the
middle of the day and night; and are most regu-
lar and distinct.

1st. Days are represented by the divisions of the
horizontal lines of the table.

Qdly.. The paroxysms of fevers are represented by
dots placed above and below these lines.

3dly. Smgle dots above the line represent single
paroxysms happening towards the middle part of
the day, and are pointed out by the letter d (for
diurnal) placed at their beginning on the left.

Athly. Single dots below the line represent single
paroxysms happening towards the middle part of
the night, and are pointed out by the letter 2 (for
nocturnal) placed at their beginning on the left.

Sthly. Two dots in one division, the one above,
the other below the line, denote a diurnal and noc-
turnal paroxysm on the same day.

6thly. The different successions of dots on the
different horizontal lines of the table, proceeding
from the beginning of the line on the left to its
termination on the right, exhibit examples of va-
rious successions of paroxysms; constituting spe-
cimens of different febrile types thatoccur daily in
the course of nature.

32 REMARKABLE EFFECTS OF SOL-LUNAR

TABLEAs
Explains the Durations and Crises of Fevers.

Fevers of all the different types that are produced
in the manner described in Table I.. are limited to
forms of different durations, by the remarkable re- ©
mission whieh takes place in the power of sol-lunar
influence on the commencement of the neaps; and
which brings them at these junctures to a termina-~
tion, or crisis, whenever the state of the body is
sufficiently disposed to concur im that event. This
is illustrated by the variations produced in the dura-
tion of perfect types as exhibited in this table ; which
will also serve, without any other diagram, to give
an idea of the variations produced in a similar
manner in the durations of types that are imperfect.

1st. Days are represented by the divisions of the
horizontal lines of this table. |
_ Qdly. The paroxysms of fevers are represented
by dots placed above and below these lines.

3dly. Single dots above the lines represent single
paroxysms happening towards the middle part of
the day, and are pointed out by the letter d (for
diurnal) placed at their beginning on the left.
4thly. Single dots below the line represent single
paroxysms happening towards the middle part of
the night, and are pointed out by the letter (for
nocturnal) placed at their beginning on the left.

5thly. Two dots in one division, one above the
_ line, the other below, denote a diurnal and noctur-
nal paroxysm_on the same day.

6thly. The successions of dots on the dif-
ferent horizontal lines of the table, proceeding from
the beginning of the line on the left to their ter-
mination on the right, represent the different suc-
cessions of paroxysms that occur in fevers of a
perfect type, (or what are commonly called con-

=~

INFLUENCE IN THE FEVERS OF INDTA, &¢. 33

tinued fevers,) which ceasing on the commence-
ment of the neaps, constitute different durations of
perfect types; and those will serve also to give an
idea of the variety that may be produced im a si-
milar manner in the duration of types that are im-
perfect ; commonly called remitting and imtermit-

» ting fevers.

7thly. Although single paroxysms. will appear
from the disposal of the dots im this tablé to be
confined to the neaps,. and double paroxysms to the:
springs, it must however be understood, that this
is not always rigidly or invariably true; and they
are represented here in this manner, only to de-
note their general and prevailmg tendency and
course; which must always be liable to certain de-
viations, not only from uncommon perturbations in
the state of sol-lunar influence itself; but also from
the usual and regular action of this influence hap-
pening to exert itself upon extraordinary degrees
of paroxysmal propensity.

Sthly. The daily postponing of the paroxysms
cannot be easily represented on a fixed or immove-
able diagram of this kind. But the effects which
it has of shifting their accessions from night to
morning, about the middle of the neaps, is denoted
by shifting the single dots, that represent the par-
oxysms at this time, from the nocturnal to the
diurnal side of the line. The postponing of the
paroxysms is a phenomenon that has been too little
attended to in the history of fevers. .

EXPLANATION or TABLE III.

__ This is the second Table in Doctor Curriz’s
Medical Reports on. the effects of water, &c. ar-

ranged agreeably to the doctrine of sol-lunar in-
fluence. :

Vor. VIII. D

o

34 REMARKABLE EFFECTS OF SOL-LUNAR, &C..

In order to accommodate it to this idea, the
column of the January and February admissions
are removed from the left to the right-hand side of
the Table; so as to bring all the three months of
the winter interval together, and to preserve the
natural order in which the admissions followed —
each other, the whole of these two columns is
raised one ‘step higher: so that the January and
February admissions of 1781, are brought upon
the same line with those of December 1780, and
therefore follow them, in this Table, as they really
occurred ; and so also with all the rest.

By this arrangement the admissions of January -
and. February 1780, are thrown out of their proper
place at the top of their respective columns, but
are inserted at the bottom; and thus fill up the
vacancies that were occasioned by raising the co-
lumns in the manner described; and by this means
the amount of these columns is preserved the same
as in the original Table.

The elevation, however, of the January and Fe-
bruary admissions above the lines in which they
stood in the original Table, makes a small altera-
tion in each of the annual amounts; but. as that
does not alter the sum total, nor affect, in the smal-
lest degree, the present question, it is oF no conse-
quence.

ead

7eys,

SE rere een eee,

ae [ 12 hours, }
aa 24 —
S
& | 48 hours,
=
S
§ | 24 hours,
2
Fe
= < 24 hours,
a)
2
-z3 | 36 hours,
4
g 3
= | 48 hours,
=
~ | 48 hours,
= Ba
ao:
3 | 72 hours,
S
=
La &e
. .
e.

and called a Perfect Type.

and called Imperfect Types.

PAROXYSMS.

A

PAL B al Ee ot:

Illustrates the Formation of the different Types of Fevers, by the succession of their Paroxysms at various intervals, in

1. A Type formed by a Diurnal and Nocturnal Paroxysm returning every day -+++++-

o

Constitutin

.

N. B.

2

9

i
)

)

coincidence with the Periods of the Tides..

. A Pype formed by a Diur. and Noct. Par. every 3d day, the intermediate day free +----+--

. A Type formed by a Diurnal Paroxysm only returning every day -+++++ +++ +++ +++

ae

te eee nee

. A Type formed by a Nocturnal Paroxysm only returning every day -++++++eeseeeeee

sates

. A Type formed by a Diurnal and Nocturnal Paroxysm returning alternately every day +-++++++

&e. &e. &e.

The ist is a Type common in Bengal, in the Typhus and beginning of Remitting Fevers,
The 2d is the Triple Tertian of Cleghorn, page 142.

The Sd is the spurious simple Tertian of Cleghorn, page 140.

The 4th is the common Quotidian every where.

The 5th is also a Quotidian which I have seen often in Bengal.

The Gth is the double Tertian of Cleghorn, page 141.

The 7th is the true simple Tertian of Cleghorn, page 140.

The Sth is another Tertian which T have seen often in Bengal.

The 9th is the common Quartan every where,

le &e. &e. &e.

. A Type formed by a Diurnal Paroxysm returning every 4th day+++-++ +<++++ teers

. A Type formed by a Diurnal Paroxysm returning every 3d day «++ +++ +ere++ seeree erence .

. A Type formed by a Nocturnal Paroxysm returning every 3d day «++++. ++rereereeee ee piotele

2}

>

. A Type formed by a Diur. and Noct. Par. every 3d day, and a Noct. Par. the intermediate day

In which the Interval between each Paroxysm is

f 12 hours, }and called a Perfect Type. —

24 hours, 1

| 48 hours,
24 hours,
24 hours,
36 hours,
48 hours,
48 hours,
72 hours,

&e.

and called Imperfect Types.

‘Durations.
’

ee |

S| S33

_——.-

a8

TABLE IL

.
Illustrates the Formation of the different Durations of Fevers by the Ceasing of their Paroxysms, in coinci-

PAROXYSMS.

dence with the Commencement of the Nears.

NE: MAY SPRINGS. NEAPS. SPRINGS.
a =a = Se cee
Days. eves 4557 reer sy Ato On 7a] oom 3 Cy i (ee ae a ie *
(la aie ie (eee Fi | |
a! ale es
| Ez) a | | | Z | : \ iz | | ; Least Common
= ' =a) T 7 Be
| y ae | ; | i ; Durations.
u ale | |
a RES BERRRE ae |
| * l 5 | | | ieee ae tt Fevers of 4 ; Days Duration.
n Zo} flaca (coal Wacoal bac | . 1 3
2) — Sa ote | aes | cet RC BES ECS | [ae
n | . | . Fr . . . |
| | El lhe aa 4
‘ | +
d | | Q | a PCat Pa | | | 1
- 6. Te eG — 8
HESSEE=Seekeegeae |
n | amir | mailipeatl oul] ie et 9
NS EES 2 eee ||| eh |
n | “ |
FCCEE LLL LL DSGUNG linear. <o
a | r = | = IE scl al a | *Constitutiug Fevers of 4 11 p Days Duration,
d ri Naga |e.) siete) coset Mg SM SI
Vice HG LERSRRe | =] GG 12
ah Soh eo if sn] Reif ie] eal Pen ice | FI { Common
=H ES Pe I> eifeall SAIS M4 ile
j | } Durations.
ye ee weasel e i : be e
| fe |
| d | | : | Gilleelbe diet 3 || |
S Pat 4 | vo a | es ea fe ae 15
Z| Jae aie Jas Joa fe Ey) |
u | | | ail eal tele | | =I fale ei == 16
=] Ta sat —s | ey alist Se = We : i = | ; 5 ; - 7 17 |
| “ | OR Se | fe |) Se Tae ee dient le r Constituling Fevers of 4 18 }Days Duration.
Neal “fiw i =a er PM Gal GEN | fac ae 7 | ace 19
d a ere lee lent ies alll Mlle tee.
| | : | Fi ba i (5 PE | | | efe]. —— | Oo] |
! es J | ss ieee fe 1) { J zy
\|@ PORABRE | | | | es aig. 4
el PR Fe) RN PE | ME ! tlie ellie = '
5 | are aa) lea eo lea. ale | Q9
a RB | | erie : ale al |. Alindes edie if i |
n | cay 1) kai | Tc neg ||Gente= eae (ee = 23
d || alla. | sles (ae a | a |
COOPER rrr a aE | eee |
d ed fica | Unrae e R aes| Si | . Peo yee doll: 4 Sab roel ete | | ‘ | Less Common
z | | : | Thee al | Sais | “|| am SE EA [= Teel pConstituting Fevers of 4 25 ? Days Duration. |
ad Fie || Wa | fen Vocal Ye | 7 eat Pe | | oil lle | sllieculie pei ealieell's | ‘ { Durations.
aT | z wE Seeweae =fe pee) ale |_| 26
tee pet AP RES Ae) | |
Jane CS BER SS ee ae) es ce |
—_— —t———t. i \- —— ~<A - = F. et =. ee . . ay |e . - . | ] i
" ie aieat= | | eli: (ete RS ae Ae, ec | 28
[adele | [al Ma le | | | | | Wet i 1 i j |

Demonst
dence
pool in

SST re ee

TABLE IIL.

Demonstrates the Pertopicat Increase and Decrease of Fevers, in coinci-
dence with the Equinoctial Periods and Interequinoctial Intervals, at Lever-
pool in England.

The Vernal The Summer The Artumnal The Winter
Eqninoctial Period. Interequinoctial Interval. Equinoctial Period. Interequinoctial Interval.

‘A —r—, = 2
Year. | Mur. April.| May. | June!| July. | Aug. | Sept.| Oct. | Nov. | Dec. | Jan. | Feb. \ Totai.

1780] 179] 173} 168] 183} 191] 150] 129] 186} 150} 133) 130} 146} 1917
1781} 180} 200] 187] 154] 157] 127] 167] 234) 208} 223} 268} 265} 2113
1782] 231| 292} 148} 159] 120} 140] 143] 182] 150] 158] 210} 158} 2956
1783} 184) 907} 122] 212) 186] 227) 265) 316| 257] 273] 170} 194) 2817
1784| 245| 247} 232) 225| 270] 230] 266] 247] 369) 297] 285] 268} 29992
1785] 296] 294} 219] 187] 173] 180} 186] 250] 244, 182} 191] 166} 9764
17386] 216) 244] 202) 155] 159} 188] 169] 211) 167] 197} 256) 209} 2265
1787| 301) 234) 313] 356] 255] 192) 218] 234) 283) 326] 236) 174) 3177
1788} 213] 235| 253) 245] 271] 311] 258] 341] 315] 295} 319| 176} 3167
1789| 338] $23) 391| 205] 184] 162] 219] 214) 204) 208} 176] 248} 2936
1790} 337} 294) 281] 247] 343] 270} 310} 340] 355] 269) 253) 247| 3470
1791] 277| 230] 233) 240} 266 248) 300} 344} 335} 371} 359] 361] 3344
1792) 269] 978} 261} 237] 236] 223) 211) 330} 219) 174] 174] 209} 3151
1793] 291) 259) 237) 334) 199] 197| 338} 305] 294) 927) 157) 230} 2995
1794| 383} 280} 337] 305] 291} 945} 303} 290] 258) 326] 152] 265} 3405
1795| 546} 204] 234] 230) 248] 159} 196] 239} $17} 180; 197] 161] 2970
1796) 266| 249) 288} 176] 203] 182] 254} 329} 153} 247] 150] 125] 2698

——-| ——- |

4682\4236}4,206|3850[3852/|343 1 [4025 |4592/420 1|4047 |3683|3602 |48367
13144 HSS 12818 11332

35

Il.

Exrracr from a Journat, during the late Cam-
pugnin Ecyrt.

BY CAPTAIN C. B. BURR.

BOUT three miles to the westward of Ginnie,
on the upposite side of the Nile, are situated
the ruins of the ancient temple of Isis, now better
known to the Arabs by the name of Dendera; be-
ing a corruption of Tentyris; which name was
once borne by a city, of which the pwesent temple
is all that remains to denote its former splendour.
That part which still exists, is surrounded by such
heaps of rubbish, broken walls, and fragments of
an Arab village, long since mouldered on its parent
ruins, that little is perceptible in approaching, ex-
cept five clumsy pillars forming” part of a detached
temple at some distance from the gate, with which
it is in a right line, though now separated by a
tank, filled by the inundation of the Nile. These
columns are connected at their base by a stone
wall in which there appear to have been eight, one
at each corner, and one on either side of an en-
trance in front and rear of the building; which is
about forty. feet long, and possessing nothing
worthy attention. ,

f . , - « . ri] .
Beyond this, on the summit, and partly buried '

> in the mound of rubbish, is a gateway much ruined
on the side we approached from, but whose inter-
nal face is an object of peculiar admiration : its
high state of preservation, the excellence of its
sculpture, the simplicity of the style, the excellent
execution of the figures, chiefly female, the hiera-
glyphics, and other ornamental parts, excited my
surprise beyond what I had expected or thought

D2 she |

.

86 EXTRACI FROM 4 JOURNAL, DURING

possible. It is probably rather an advantage to
the temple, its being so surrounded with ruins as
to be secreted till you approach sufficiently. near,
to receive a more perfect impression of its beau-
ties. The rubbish, however, with which it is
choaked up, confines the sight too much, and
almost precludes the possibility of viewing the

building with so good an effect ds would arise

from, a greater choice of situation on the part of
the spectator. Passing this, gateway, the passage
through which is also beautifully sculptured, we
reached on the right hand a temple, surrounded
by a gallery still entire, though -almost, buried ;
the ‘whole ornamented, with a, variety of figures,

surrounded with hieroglyphics, which doubtless

explain the meaning of the. various objects, some
human, others of a,less definite nature; the. work-
manship'is in very great preservation, but the gal-
lery so filled as to prevent our standing erect, though
the body of this temple, into which we descended,
was near thirty feet iu height, covered with large
slabs of stone. The entrance to this, edifice. is
through a corridore supported on pillars. almost, bu-
ried in the ruins. rabies act

The grand temple, retired from the gateway. about
fifty yards, presents a front of one hundred. and
forty feet at the base; at least what is now the ter-
replain: and about sixty feet in height, the rest be-
ing invisible. This part is in the most perfect state ;
the fillet, torus, and almost every ornamental part,

save what the bigotry of the drabs has induced them’

to deface, being in excellent preservation. In the
centre an entrance of ninetecn feet leads into a peri-
style divided by three rows of columns on. either
side of twenty-two and a-half feet, circumference, the
front row connected.to each other, at their bases, by
a wall; which, from a, part that has been. cleared
rf sens

- THE LATE CAMPAIGN IN EGYPT. 87

away by the Savans to ascertain the elevation of the
building, exceeds ten feet in height; from the top of
this to the entablature of the columns, the space is
left open; within are nine pillars to the right and
left, (tallymg im size and design with those in front,)
that support the roof of the peristyle; which is or-
namented in the most beautiful style, witha vast va-
riety of figures, and representations of aqnatic
scenes. Many groupes of men and beasts are here
represented ; some perfectly of a terrestrial and fami-
liar nature, others allegorical, amongst which is a
fine figure of a bull butting at the new Moon. The
dresses, the utensils, canoes, and many of the articles
of the domestic ceeconomy of the ancient Egyptians,
_ are herein represented in the most minute and pleas-
ing manner; and the entire state of these figures,
not only in shape; but colouring, conveys the most
perfect idea of the habits of the times. . A vast re-
semblance exists in the dresses with those at present
worn in India; the cholie of the women, the moond,
and many others, claiming a direct comparison. It
has often struck me, and never more forcibly than in
contemplating this temple and its sculptures, that
there must have existed a much greater affinity in the
customs of, and of course a more friendly intercourse
amongst, the nations of the Hast formerly, when
they pursued one system of worship, than since the
introduction of Christianity and Mahometanism ;
which, by generating the most rooted and inveterate
prejudices, have estranged the affections of mankind
from those, whom no political difference could ever
have affected. Of this we had an example even
amonest the present inhabitants, who, regarding us
-as infidéls, hate us, though we came as friends.
Their dislike, however, they found it prudent to con-
ceal; but they were not equally reserved with respect
to the Hindoos, whom they often expressed their ab-
_horrence of. ‘This detestation of Paganism has in-
; De

58 EXTRACT FROM A JOURNAL, DURING

duced them, and doubtless been their sole motive
for taking so much pains, to mutilate every figure
of Is1s, whose features are chisseled out ; and many
of the other figures, whose situations were not so
elevated as to preserve them from the destructive
contact of the Arad, have suffered almost perfect
annihilation. All beyond it, however, are extremely:
perfect, and the whole ceiling, with one or two
trifling exceptions, is entire; the capitals ef the pil-
Jars are square, each face having had a representa-
tion of Isis’s head on it, which, though so roughly
handled, the turban has in no instance been destroy-
ed, and the colouring of it, the bandeaus, and other
decorations, are still in the greatest perfection. The
stone of which the temple is built is a kind of free-
stone. As this would not receive either polish or
paint, figures and hieroglyphics, with which every
part of the peristyle, both internally and externally,
is covered, have, in the interior, been plastered over
with a fine cement, which has not only received a
polish that has stood the test of ages, but has re- —
tained the brilliancy of the tints, particularly the
blue, in a manner almost incredible. ‘The mystic
symbol of the winged Orb, of which reiterated re;
presentations decorate the ceiling of the central
division of the peristyle, extending entirely across,
bears the brightest hues; the same mysterious type
adorns the entablature over the entrance, and the
interior face of the same part of the gateway; the
walls are covered with various sculptures, repre-
senting different parts of the history of Isis, one or,
two of the principal figures in each, berng evidently
the same, though each compartment into which the
wall is divided, represents some separatey event :
but above the head of Isrts, on each of the sides of
each column, the two central front ones excepted, _
is the Deity’s birth, without variation, all most ele-
gautly executed, and exact counterparts of each |

THE LATE CAMPAIGN IN EGYPT: 39

‘other. The interior length of this peristyle is one
hundred and twenty- three feet, and sixty-four deep;
the walls, at either end, near nine feet thick, decreas-
mg externally as they ascend; thesiabs of stone form-
ing the roofs, are over the centre columns, twenty-
five feet long, about six broad, and extremely thick.

Hence, by a large portal of elezant architecture,
we entered the vestibule,’ the roof of which, consi-
derably lower than that of the peristyle, is supported
by six pillars, three on either side; their deccrations
much mutilated: the little that is visible, shews
them to be fluted. This room is about half the
length and breadth of the outer one, but being
nearly filled with rubbish, we passed through ano-
ther large door, into a room of the same length and
height, abut narrow enough to admit of large slabs
reaching across without the intervention of pillars.
Apertures are cut in the ceiling to admit air and
light; anda passage or door, to the right and left,
leads. to other parts of the temple. ” Facing the

door where we had entered, is another which led
into a third room rather larger, and lighted in like
manner from above; from shess there are four doors
leading to different parts of the building, to the
right and left; and a portal facing that by which
we had entered, which led us into a dark recess
about thirty feet long, and twenty-five broad, whose
roof in like manner consisted of bcaudGrsa) slabs.

This’ probably was the great sanctuary, at the fur-
ther extremity of w hiehi was a hole, through which
we were enabied to descend into a tault, which, like
the rest of the apartments, is nearly filied with earth,
We, however, ascertained by our lights, that the
floor above was formed of numerous small slabs of
stone cemented to each other, and destitute of any
other support than what they derived from the ju-

-dicious manner in which they were-united, Re-
D4

40 EXTRACT FROM A JOURNAL, DURING

turning hence, after visiting some rooms to our
right, we went through a passage to the left that
led to an apartment, where we in vain endeavored
to maintain our ground against a host of bats, that
finally obliged us to resume the course of this pas-
sage, which led by many steps of easy ascent, and
many windings round their centre, to the summit
of the temple; in approaching which it branches off
to the right and left, the latter opening to a corri-
dore, within which was a sanctuar y, through the
floor of which a perforation afforded light’ toa part
of the temple which had not fallen under our obser-
wation. On the ceiling of this corridore, which is
about twenty feet long, vand half that breadth, is a cu-
rious female figure sculptured i in relievo, repr esented
in a bent, extended posture. ‘The limbs, though dis-
proportioned, are particularly beautiful: it is in the
highest preservation, and worthy peculiar attention.
By some steps projecting from ‘ the rear of the peri-
style, we ascended to its sunimit, whence we com-
manded a fine view of the country, Ginnie, our,
camp, and the meanderings of the river; in our
rear was a spacious burial ground ; beyond an ex-
tensive desert. The intervening distance to the
Nile was covered with rushes, and a thorny weed
which gave the country a ver dant appearance, and
supplied the place of a luxuriant cultivation.
The numerous villages, each shaded by its grove of
dates, afforded a faint conception of an tndian
scene, bnt the sterility of the neighbouring deserts |
that bounded the contracted landscape, forbade. the |
indulgence of the pleasing comparison.

On the slabs are cut the names of pte French
travellers, who visited the place in sy and one
of ademocrat, dated the year eight. —

Leaning over the temple, I discovelaniia .on de

¥

THE LATE CAMPAIGN IN EGYPT. 41

fillet, a Greek inscription in a state of great preser-
vation, which I transcribed, and afterwards revised
from below : ; unfortunately the information it con-
veys is trifling, and the obliteration ofa part prevents
its being of that utility I had at first anticipated.

Though we had ascended by the stairs, the mound
of ruins on one side presented a more ready descent;
and industriously profiting of the moment, we lost

no time in completing our observations,

T he French have been digging round, and sixhin
the temple, in different places, to ascertain its di-
mensions, and we were indebted for our access to
many of the rooms, to the pains taken by them to
discover their entrances; for which purpose they
have removed a great deal of rubbish. The whole

. exterior of the temple is in perfect preservation, ex-
cept the defacement which many of the fioures
within reach have’suffered. On the south and west
faces are some very elegant spouts for carrying off
water, issuing from the mouths of couchant lions,
decorated with rams-horns. The whole summit of
the temple is disfigured by heaps of rubbish, and
fragments of Walls, as also the mounds which sur-
round it, which probably owe their existence to a
colonade, or some range of buildings with which it
was enclosed, and which are now buried, To the
southeast, at some hundred yards distance, is a
ruined:gateway boasting little beauty ; it is situated
at the-foot of the eminence on which the temple is
built, and being almost beyond the range of the
present ruins, might have belonged to some other

edifice.’ Some wretched Ar abs, who employ them-
selves in digging amongst the ruins, brought us a
few Roman coins, which we purchased.

Though we’ had been several hours in eontem

42 EXTRACT FROM A JOURNAL, DURING

plating the beautiful monument before us, yet we
had conceived but an inadequate idea of its varied
perfections ; so many objects oceurred to arrest cur
‘attention, each discovering some peculiar attraction,
that it would have afforded ample occupation during
our remaining stay at Ginnie, to have bestowed on
each the consideration they merited; a circum- |
stance which greatly damped the anxiety I had be-
fore felt to visit Thebes, wh€re such an infinity of
matter presents itself to the inquisitive trayeller.
; ein
Our Indian tollowers, who had attefided us, be-
held the scene before them with a degree of admira-
tion bordering on veneration, arising not only from
the affinity they traced in several of the figures to
their own deities, but from their sas of its
being the work of some ‘Racshas, who “they con-
ceived had visited the earth to transmit to an ad-
miring posterity a testimony of supernatural talents.

I shall dismiss this subject by observing, that
though the contemplation of these surprising mo-
numents of the genius of the ancient Egyptians cre-
ates a high idea of their civilization, and respect for
their antiquity and progress in arts, it is obvious they
are greatly indebted to a beneficent providence,
which by placing them ina temperature, where the
frequent and sudden transitions of climate seldom —
if ever occur, has given to their works a permanence
they could never have derived from the combined
power and art of man; though it must be allowed,
that, notwithstanding the apparent aridity of the
atmosphere, owing to the almost perpetual absence
of rain, the exhalations* from the cireumjacent in-.

* Itis an opinion ip Egypt, that the fall of these dews, not only .
averts the plague, but cures thdse who.are affected with it, =
N. B. Sonint, in vol. IIL, of his Travels in Egypt, ‘gives very
correct delineations ef some of the.most rematkable sculptures of |

this icmple.

Se rt eh

THE LATE CAMPAIGN IN EGY PT. 43

-undation are so great as to occasion, at one period
of the year, a humidity little inferior to. that which
would “proceed fvom actual immersion; and which
in their consequences would equally affect that
brilliancy of colouring which has stamped a‘ cha-
racteristic pre-eminence on these chef d’eueres.

TO ROBERT HOME, Esa.

Secretary to the Asiatic Society.

STR, vi
HE ingenious and learned author of the inquiry
. into the life and writings of Homer speaks of °
abstracted mythology, as the result of great search
_and science: being a comparison of the harmony
‘and discord; the resemblance and dissimilitude, of
the powers and parts of the universe, it often con-

sists of their finest proportions and hidden apti-

‘tudes, set together and personated by a being act-

ing like a mortal.

It is from this and similar observations of this in-
structrive writer, and from the history ofthe Hea-
“wens by the Abbe Prucue, that L have been led to
investigate the mythology of Jvdia ; and to apply
their mode.of reasoning to a system which has ge-
nerally been considered as a heap of wild and ex-
travagant fable.

“In fact we must view the i images of India in the
light of hierogly phics, and endeavour to develope
the allusion: this is the object of the accompany-
ing attempts; but I only offer my conjectures; I
insist upon no hypothesis.

If these essays shombal be deemed -itsatiest by.

44 OF THE ORIGIN OF -

the Society, it will be an inducement to me to con-
tinue the research. bik:

I am, Sir, your obedient Servant,
~' J. DO PATERSON.
Dacca, the 4th January, 1803. —

-
“

III.
. Of the Orte1n of the Hinpu Reicron.

BY J. D, PATERSON, ESQ.

Phe Hindu religion appears to me to have been
originally a reform oPescletiti systems, when
the arts and sciences had arrived at a degree of
perfection; that it was intended to correct the fe-
rociousness and corruption of the times, and to re-
duce mankind to an artificial order on a firmer base
of polity ; that it was the united effort of a society -
of sages, who retained the priesthood to themselves,

and rendered it hereditary in their familes, by the

division of the people into separate casts; that it,”
was supported by the regal authority, which, while
it controlled, it supported in return: that it was
promulgated in ail its perfection at once as a reve-.
lation of*high antiquity, to stamp its decrees with
greater authority; and that it was founded on pure
Deism, of Which the Gayatri, translated by Sir
Witiram Jones, is a striking proof; ‘but to-com-
ply with the gross ideas of the multitude, who re-
quired a visible object of their devotion, they per-
sonified the three great attributes of the deity.

The first founders of the Hindu religion do not
appear to have had. the’ intention of bewildering
their followers with metaphysical definitions; their
_ description of the deity. was confined to those at-
tributes which the wonders of the creation so loudly
attest: his almighty. power to create; his provi-

THE HINDU RELIGION. _ 45

dence to. preserve; and his power to annihilate or
change what he has created.

In fact, no idea of the deity can be formed be-
yond this: it is simple, but it forces conviction
upon the mind. This simplicity, however, was
destroyed when they attempted to describe these
attributes to the eye by hieroglyphics ; perhaps let-
ters had not then been invented, in which case
they could have no other mode of instruction than
by signs aid emblematical figures. :

In order to impress on the minds of men a sense
of their total and absolute dependance ou him, by
- whom they live, and from whom they have their
being, they invented the hieroglyphical figures: of

BraumMsa——-—-— VV ISHNU IVA.

As emblematical of *
Creation———__——- Preservation—-——— Destruction.

These are referred to

Matter-—-_—-———-Space-—Time.

And painted them
Red——--—_-——__-- Blue W hite.

J

i o =
a Sa a
73 , 83 ss
23 583 2.5
wide sos S28.

sS o~ RY as.

> * a oT

o . <5 aS

> s = o>

' ae ay

BrauMa had originally five-heads, alluding: to the
five elements; hence in one: of the forms given to
_ Siva, as the Creator, he is likewise represented

with five heads. But the. introduction of images
soon led the mass of mankind to consider these per-
sonified attributes as real distinct personages; and'as
one error brings with it many others in its train,
men separated into sects, each selecting one of the
triad, the particular object of their devotion, im

~%

. 46 OF THE ORIGIN OF |

preference to, and exclusive of the others: the fol-
lowers of Visunu and Sry invented new symbols,
each to ascribe to their respective divinity the at-
tribute of creation. | ‘This contention’ for pre-emi-
~ nence ended in the total suppression of the worship
of Brana, andthe temporary’submission of Visu-
nu to the superiority. of Siva ;but this did’ not
last long; the sects raised crusades against each
other; hordes of armed fanatics}: under the titles
of Sannyasis and Vairdgis,. enlisted themselves
as. champions of .their respective faith » the former
devoted their lives in support of ‘the superiority of
Sr’va, andthe latter were!:no less zealous for the
rights of Visunu:! alternate victory and "defeat
marked the progress of a religious war, which for
ages continued to harass the earth, and inflame
mankind against each other. , a

Plutarch has’said of the Egyptians, that they had
inserted nothing ito their worship without a rea-
son, nothing merely fabulous, nothing supersti-
tious (as many suppose); but their institutions have
eithera reference to morals, or to something useful
in life; and many of them bear a beautiful resem-
blance of some facts in history, or some appearance
in nature; perhaps in the commencement to lead
mankind into superstition was not intended nor fore-
seen; it is a weed that springs up naturally when
religion is blended with mystery,.and burdened
with perplexing ceremonials. The mass of mankind
lost sight. of morality in’ the multiplicity of rites ;
and as it is easier to practise ceremonies than to’sub+
due the passions, ceremonies gradually become sub
stitutes for real religion, and usurp the place of
morality and virtue.

This scems to have been the case with the reli-
gions of Mgypt and India, — ae

THE HINDU RELIGION. 4]

In the course of investigating the ceremonies of
the Hindus, and in attempting to develope their
meaning, it will be found necessary to compare
them with the ceremonies and rites of Egypt: the
resemblance is striking; they mutually serve to ex-
plain each other; and leave no doubt in my one
of their connexion, or rather identity.

The.annihilation of the sect and worship of
-Brauma, as the Iswara or supreme lord, is alle-
-gorically described in the Césic’hand of the Scanda
Purdn, where the three powers are mentioned as’

contending for précedency. VisHnu, at last, ac-
knowledges the superiority of Siva; but BrRAHMA,
on account of his presumptuous obstinacy and
pride, had one of his heads cut off by Siva, and

his puja abolished.

The intent of shies fable is evidently to magnify
the sect of Siva above those of Brana and
Visunu ; and if, instead of the Dévatds themselves,
(who are described as the actors in this allegorical
‘drama) we substitute the contending sects, the fa-
ble will appear not destitute of foundation in. histo-
tical fact.

Of the Va'nans, or Vexnicrezs of the Gons.

When the symbolical worship was introduced,
the vehicles of the new deities were necessarily
allegorical: the Vahans of the three supreme per-
sonified attributes were purity, truth, and justice ;
the first. was typified by the Swan, which, clothed
- with unspotted whiteness, swims amidst the waters,
as it were distinct from, and unsullied by them, as
the truly pure mind remains untainted amidst the
surrounding temptations of the world.

48 OF THE ORIGIN OF

Garu'pa and Aruna are two brothers, the one
remarkable for his strength and swiftness, the other
(Aru'na) is described as imperfect, and, on ac-
count of his defects, destined to act as charioteer to
the Sun. Arv’na is the dawn, the morning twi-
light, which precedes the Sun: Garu'pa is perfect
light, the dazzling full blaze of day, the type of
truth, the celestial Vadhan of Visunu.

Justice, typified in the sacred bull, is the Vahan
of Siva. The Bull, whose body is Paramés‘wara,
and whose every joint is a virtue; whose three
horns are the three Védas ; whose tail ends where
Adherma, or injustice begins. :

: = a
Of Osiris, Horus, TyPxon, and BRanMa, VisH-
. Nu, and SIVA.

Ir we consider the Egyptian Osiris not as.2
name, but as a title of supremacy, which each sect,
as their doctrines became in turn the established -
religion of the country, applied exclusively to the
object of their worship; and if we consider it as
the same with the Sanscrit Iswara (the Supreme
Lord), it will greatly illustrate the identity of the
religions of Egypt and Hindostan, by a close coin-
cidence of historical fact. The three great attri-
butes of the,Deity had in course of time been
erected into distinct Deities, and mankind had di-
vided into sects, some attaching themselves to
BrauMa, some to Visunv, and others to Siva.
The contention of schismatics from the same stock,.
is always more inveterate than where the diffe~
rence is total, the sect of Brauma claimed
exclusive pre-eminence for the object of their
choice, as being the creative power, the Iswara,
or Supreme Lord. The two other sects joined

THE HINDU RELIGION. 4g

against the followers of BrauMa, and obtained so
complete a victory as to abolish totally that wor-
ship; the sect of Siva, being the most powerful,
rendered theirs the established religion, and claim-
ed for Siva, in his turn, the exclusive title of
I's'wara. ‘The sect of Visunvu, or Hert, at length
emerged from its obscurity, and, in concert with the
followers of the Sacti, or-female power, destroyed
and abolished the sect and-worship of Siva; thus
Visunu, or Heri, became the I’s'wara, and his
worship the established religion. This seems to
have been the case in Egypt; for, if we substitute
the name of Ostris for Bkrauma, Horus for Visu-
wu or Herr, Typuon for Siva, and Isis for the
female principle, the history agrees in all its parts.
A proof of the identity of Siva and TyPuon is
the title of Bason. Mr. Bryant says, that “ Ba-
“‘ gon was thought to have been the same as Ty-
*‘ pon, by some esteemed a female, and the wife
“ of that personage.” One of the titles of Sr’va is
Buusan, or rather Buuvan-I’s wara, the Lord of
the Universe; his consort, in this character, is
styled Buuvay-I’swarr, which may have occa-
sioned the uncertainty mentioned by Mr. Bryant,
with respect to the sex of that Deity, since Bhu-
van (world), or the Universe, is a part of the title
of either. | ;

The Sun is one of the forms of Hert, or Visunvu;
Osiris and Horus are both supposed to have been
the Sun. The Jnrdian expedition of Osrris coincides
with the adventures of Ra’ma, one of the incarna-
tions of Visunu. The four months sleep of Horus
tallies with the four months sleep of VisHnv.

The sacred Bull, the vehicle of Siva, was thie
emblem of justice, and peculiarly sacred to him
amongst the Indians ; and the living animal itself

Vor. VHUI. E

30. _ OF THE ORIGIN OF

was venerated at AZemphis and Thebes, under the.

names of Apisand Mnevis. The Phallos of Osiris
was an object of worship, and it is known to be.the
hieroglyphic of Siva: and lastly, Osrris, like
Brauma, is described as a great lawgiver.

If the conjecture I have set out with in this article,
be considered with attention, it will account for the
mixed character of the Grecian Baccuus.

The word Suré in Sanscrit signifies both wine and |

true wealth; hence in the first Chand of the Rd-
mayan of Va'Lmr'c it is expressly said, that the Dé-

watas, having received the Surd, acquired the title |

of Suras, and the Daityas that of Asura from not
having received it. The Véda is represented as that

wine and true wealth; and the Dévatds as enjoying |

it in a superior degree, being termed Suras: the
prince, or supreme leader of the Suras, became in
the Grecian Deity (by a confined translation of the
word), the god of wine and drunkards. .

Baccuus, or Osrris, was represented by an equi-
lateral triangle; Siva has the same hieroglyphic :
the worship of Baccuus was the same as that which

is paid to Sr'va; it had the same obscenities, the -

same bloody rites, and the same emblem of the ge-
nerative power. 7

In Baccuus may be traced the characteristics of
each of the personages in the Jndian triad ; and this
may be accounted for by supposing the Greehs to
have been deceived by the title Osrris; they, con-
sidering it as the name of an individual, mingled
the characters and adventures of all the three in one
personage. Baccnyus may possibly be derived from
a title of Vrinaspati,: Va‘c-I's'a, the lord of

speech, which might be applied to Brana’ as the.

4

THE HINDU RELIGION. 51.

husband of Saraswati, the goddess of speech.
The Greeks called him Bromtos, as Sir WittiaM .
Jones says, without knowing why; and he was
styled by the Romans, Bruma: his feasts were ce-
lebrated for several days at the winter solstice;
from him they were called Brumatia, and the win-
ter solstice itself Bruma.

The crescent of Siva may have suggested the.
horns of Baccuus;_ and his army of Satyrs, and vic-
tories in India, shew theresemblance of this part of
his character to VisHnu as Ra‘’ma, who, with his
army of monkies, overran the peninsula of India.

It was acommon practice with the Greeks to dis-
guise their own ignorance of the purport of a fo-
reign word, by supplying a word of a similar sound,
but different meaning, in their own language, and
inventing a story to agree with it: thus Aéru, or
the north pole, the supposed abode of the Dévatas,
being considered as the birth-place of the God,
gave rise to the fable of Baccuus’s second birth
from the thigh of Juprrer, because Meros, a Greek
word approaching JZéru in sound, signifies the
thigh in that language. Si'va is described as taking
the form of a Sizh, in the battle of Durea’ and
Mauisua‘suraA; he seizes the monster with his
claws and teeth, and overthrows him, while Dur-
Ga’, with her spear, finishes the conquest by his.
death. Thus Baccuus, under the same form, is
described as destroying the giant Ruacus.

Rhecum retorsisti Leonis —— »
Unguibus horribilique Mala.

~ The Hindu sacrifices to Durea’ and Ca’tr resem-

ble those of Baccnus. When the stroke is given,

which severs the head of the victim from its body, the

cymbals strike up, the cig or Buccinum is blown,
4 2 .

52 OF THE ORIGIN OF

and the whole assembly, shouting, besmear their
faces with the blood; they roll themselves in it,
and, dancing like demoniacs, accompany their dances
with obscene songs and gestures. The Abbé PLucuz
mentions the same particulars of the assistants in
the sacrifices of Baccuus. The winnowing fan, the
Mystica vannus iacchi, :
is always used in the rites of Ca’t, Ca’t1’, and Dur-
ca’; but the Hindus at present affix no other idea
of mystery to it, than its being an appendage to
husbandry; they use it as a tray, on which they
place, before the image of the Deity, the Sesamum
or Til, the Mundir, with its lamp, and all the other
articles used in the ceremony. A tray could serve
the purpose; but on all solemnities the rituals pre-
scribe exclusively the use of this van or fan, which
they call Surp.

4
Of Visunu, as the ©rEsTIVE Power.

The Vaishnavas, in order to appropriate the crea-
" tive principle to Visanu, make BraumMa, whom
they acknowledge as the immediate agent of crea-
tion, to derive his origin from a Lotos, which sprang
out of the navel of Visunu whilst sleepmg upon
the vast abyss of primeval waters; thus Visunu
becomes superior to Brauma, as being the cause,
first, of his existence, and secondly, of all created
things through hisagency. The 4rghaisa vessel of
copper used by the Brahmens in their puja; its shape
is intended to represent the universal Mother, but in
the centre of it is an oval rising embossed, and by
this the Vaishnavas assert, is meant the navel of
Visuv, from which all things originally sprang ;
and by the mystic union of these two principles of
production, it is intended to describe them as iden-
tically one. The Saivas,; however, insist, that this
Omphalic rising is meant as the emblem of the
9

THE HINDU RELIGION. 58

Ling ; hence Sr'va’s title of AncHana TH, and in
the 4gama, Arcua-I’s’a, both meaning the Lord
of the sacred Vessel dArgha.

VisuNu is represented, in the tenth Avatar, as
the destroying power, thus ascribing to him the
attribute of Siva. he:

Visunvu is represented by the Vaishnavas with
four arms, and in each hand he bears a symbol.
These symbols seem intended to unite the three
great attributes in him, and to express his universal
supremacy. ‘The Lotos typifies his creative power,
(in allusion to the Lotos which sprang from his na-
vel). The Sanc’ha typifies his attributes of preser-
vation, and the mace that of destruction; while
the Chacra expresses his universal supremacy, as
Chacra-Varti, or Lord of the Chacra, when applied
to amonarch, indicates universal empire ; applied to
a Pundit, the possessor of the whole circle of Science,

Of Siva, as the CrzaTIvE Power, and Buava’ni.
Of Ca't and—— Ca‘LY’.

When the personified attributes of the Deity
ceased to be considered as mere hieroglyphics; when
mankind began to view them in the light of distinct
persons, and attaching themselves to the worship
of one or of the other exclusively, arranged them-
selves into sects, the worshippers of Siva intro-
duced the doctrines of the eternity.of matter. In
order to reconcile the apparent contradiction of as-
signing the attribute of creation to the principle of
destruction, they asserted, that the dissolution and
destruction of bodies was not real, with respect to
matter, which was indestructible itself, although
its modifications were in a constant succession of
mutation; that the power which coatinually ope-
rates these changes, must necessarily unite in itself

3

54 OF THE ORIGIN OF :

the attributes of creation and apparent destruction :
that this power, and matter, are two distinct and co-
existent principles in nature; the one agent, the
other patient; the one male, the other female ; and
that creation was the effect of the mystic union of
these principles.

The hieroglyphic of this union was worshipped
under a variety of names, Buava and Buava’nr,
Mauapeva and Mana’ Ma‘ya’, &c. Thus the
attribute of creation was usurped from BrauMa,
by the followers of S1’va, to adorn and charac-
terize their favorite Deity.

This seems to have been a popular worship, for a
great length of time. Two sects, however, sprang
up out of it: the one personified the whole universe,
and the dispensations of providence in the regula-
tion thereof, into a Goddess; this sect retained the
female symbol only, and denominated themselves
Sdcta, as worshippers of the Sact?, or female power,
exclusively, which they called Pracriti; and
which we, from the La¢in, term nature.

The other sect insisted, that there was but one,
eternal, first cause; that évery thing existing, de-
rived its existence from the sole energy of that first
cause ( Niranjen).

In order, therefore, to express their ideas of the
absolute independence of this supreme power upon
any extra co-operation, they took for their symbol
the male emblem, unconnected with that of the fe-
male; a third sect likewise arose, which intended
to reconcile the idea of the unity of godhead with
that of the existence of matter and spirit; they,
therefore, contended, that the union of those two
oe was so mysteriously intimate as to form

ut one being, which they represented by a figure

THE HINDU RELIGION. 55

half male and half female, and denominated Hara-
Gauri, and AxpHana’‘eri Is'wara. Itis probable
that the idea of obscenity was not originally at-
tached to these symbols: and it is likely, that the
inventors themselves might not have foreseen the
disorders which this worship would occasionamongst
mankind. Profligacy eagerly embraces what flat-
ters its propensities, and ignorance follows blindly
wherever example excites: it is, therefore, no won-
der that a general corruption of manners should
ensue, increasing in proportion as the distance of
time involved the original meaning of the symbol in
darkness and oblivion. Obscene mirth became the
principal feature of the popular superstition, and was,
even in after times, extended to, and intermingled
with, gloomy rites and bloody sacrifices. An he-
terogeneous mixture, which appears. totally irre-
concileable, unless by tracing the steps which led
toit. It will appear that the ingrafting of a new
symbol, upon the old superstition, occasioned this
strange medley. ‘The sect of VisuNnu was not
wholly free from the propensity of the times to ob-
scene rites; it had been united in interest with that
of Srva, in their league against the sect of Brau-
MA, as was expressed by an image, called Har-
Hert, half Sr’va and half Visunu. This union
seems to have continued till the time when an em-
blem of an abstract idea, having been erected into
an object of worship, introduced a revolution in
religion, which had a violent and extended effect
upon the manners and opinions of mankind.

It was then. that a gloomy superstition arose,
which spread its baneful influence with rapidity
amongst mankind; which degraded the Deity into
an implacable tyrant; which filled its votaries with
imaginary terrors; which prescribed dreadful rites ;
and exacted penances, mortifications, and expiatory
sacrifices. In short, it was the worship of Ca‘L

3 | Ra

56 OF THE ORIGIN OF

and Ca’tr’, introduced by the sect of Si’va, which
caused a total separation of the sect of Visunu, and
introduced those religious wars which, in distant
ages, seem to have distracted mankind; and of
which traces are, even at this day, to be found.

With a view to unite the three great attributes of
creation, preservation, and destruction in one sym-
bol, the S’aivas personified the abstract idea of time —
(Ca‘L), which may, figuratively, be said to create,

reserve, and destroy. They therefore distinguished
artificial time and eternity with peculiar emblems,
in which the attribute of destruction, the charac-
teristic of S1’va, evidently predominates. ‘The per-
sonified Sacti, or energy of each of these allegorical
personages, was decorated with corresponding em-
blems. The contemplation of the distinctions of
day and night; of the light and dark divisions of
the month; of the six months night and six months
day of the Gods (occasioned by the apparent obli~
quity of the Sun’s path); and lastly, the contrast
of the visible creation with eternal night, suggested
the idea of painting Ca’t white and Ca’tr black.

To Siva they have given three eyes; probably
to denote his view of the three divisions of time,
the past, the present, and the future. A crescent
on his forehead pourtrays the measure of time by
the phases of the Moon, A serpent forms a neck~-
lace to denote the measure of time by years. A
second necklace, formed of human skulls, marks.
the lapse and revolution of ages, and the extinction
and succession of the generations of mankind. He
holds a trident in one hand, to shew that the three
great attributes are in him assembled and_ united.
tn the other hand is a kind of rattle, called ‘damaru,
shaped like an hour glass: I am inclined to think,
it was really, at first, intended as such;, since it
agrees with the character of the Deity ; anda sand

THE HINDU RELIGION. S7

gheri is mentioned, in the Sastra, as one of the
modes of measuring time, and of ascertaining the
length of a gheri.

In the hieroglyphic of the Mahé Pralaya, (or
grand consummation of all things, when time itself
shall be no more, ) he is represented as trodden under

foot by Mana’ Ca‘t1, or Eternity.

He is there deprived of his crescent, trident, and
necklaces, to shew that his dominion and powers are
nomore. Heis blowing the tremendous horn, which
announces the annihilation of all created things.

Mana’ Ca‘tr, black and dreadful, is encompass-
ed by symbols of destruction: two of her hands
seem employed in the work of death: of the other
two, one appears pointing downwards, alluding to
the universal havoc which surrounds her: while
the other, pointing upwards, seems to promise the

regeneration of nature, by a new creation.

When the Sun begins his southern declination,
the night of the Gods begins: that is, when their
supposed abode, Méru, (the north pole) begins to
be involved in a night of six months: and, as this
period may be considered as a type of Adaha Pra-
laya, the worship of Maua’ Ca‘Lr is celebrated at
the commencement thereof.

Mana’ Ca’‘Lr is represented without a crescent,
(the artificial measure of time,) because it is unne-
cessary to her character as the hieroglyphic of eter-
nity. but the belief of the Hindus in successive
destructions and renovations of the Universe, ac-
counts for her wearing a Mund Addla, or necklace
ot skulls, as emblematical of those revolutions.

Mana’ Ca’L, as represented in the caverns of

‘58 “OF THE ORIGIN OF

Elephanta, had eight arms. In one hand he holds
sa human figure; in another a sword, or sacrificial
axe; in a third he holds a basin of blood; and’ with
a fourth he rings over it the sacrificial bell: two
other arms are broken off; but with the two re-
‘maining he is drawing behind him a veil, which
‘extinguishes the sun, and involves the whole Uni-
verse‘in one undistinguished ruin. One of the titles
of this tremendous Deity is Buarrava, the horrific,
but his principal designation is Ca’, Acn1 Rupra. |

If the contemplation of the grand consummation
of all created things struck the mind of the initiated
Bréhmen with awe; the uninformed mass of people
would not be less affected with the dreadful ap-
pearance and implacable character of this Deity.
To appease and reconcile so tremendous a Being
would naturally become an object of the greatest
necessity and anxiety; the personified metaphor of
all-devouring time, presented to their eyes a divi-
nity delighting in blood and slaughter; the zeal of
worshippers encreased in proportion to their terrors.
The unenlightened mind dwells with disturbed and
anxious attention upon horrors of its own creation;
and superstition takes its form and colour from the
obyects which excite it: hence, arose those bloody
rites, those consecrated cruelties, and those astonish-
ing penances, which not only obtained in India, but
pervaded almost every part of the ancient world.
Thus a new superstition was grafted upon the old,
as much adapted, by its vain terrors, to degrade the
human mind, as the former had been to corrupt it.

If it was intended to instruct mankind in the

_ hieroglyphic language of former ages, and to shew
them how absolutely necessary it was, to make a
sacrifice of their vices and depraved appetites, be-
fore they could render themselves acceptable to the
Deity, could any way be more natural than to typify

THE HINDU RELIGION. 59

those vices by animals whose propensities are ana-
Jogous to them; and by the allegorical slaughter of
them before the altar of the Deity, to denote the
sacrifice required. To the uninformed multitude
such an hieroglyphic would seem to prescribe the
actual sacrifice of the animal. The emblematical
apparatus of Ca’t and Ca‘t1’ would confirm them
in the error; and when once the idea was admitted,
that the blood of animals was acceptable to the
Deity, fanaticism would soon demand human vie-
tims. Humiliation and presents appease earthly
princes; but the divinity of fanaticism was sup-
posed to require more costly offerings, and the se-
verest mortifications which inventive zeal could
. suggest; a false pride, and vain ambition of dis-
playing superior sanctity, excited an emulation
amongst the deluded zealots, which steeled the heart
against pain, and supported the sufferers under all
their self-inflicted torments. This artificial insensi-
bility acquired the reputation of inspired fortitude;
and the admiration of ignorant multitudes repaid
the tanatic for his voluntary tortures.

Such were the disorders which arose out of the
worship of emblematical Deities.

The doctrines of the Saivas seem to have extended
themseives over the greatest portion of mankind;
they spread amongst remote nations, who were ig-
norant of the origin and meaning of the rites they
adopted; and this ignorance may be considered as
the cause of the mixture and confusion of images
and ideas which characterised the mythology of
the ancient Greeks and Romans.

In fact, foreign nations could only copy the out-
ward signs and ceremonies: they could not be ad-
mitted Deyond the threshold. of the temple: the
adytum was impenetrable to them. Ca‘. and Ca’Li’

60 OF THE ORIGIN OF

assumed various names: Ca’t became Cronos,
Motocu, Sarurn, Dis, Pruto, and Typuon;
Ca‘tr became Hecate, ProsEerpine, and Diana,
who was worshipped with bloody sacrifices at Taw-
ris. It was to the barbarians that the Greeks were
referred, by their own writers, to learn and under-
stand the names and origin of their Deities. ©

Sr’va, in his character of the Creative Power, be-
came the Zeus TRIoPHTHALMOS, JUPITER, and Ost-
RIS; his consort, Buava’nr’, became Juno, VENUS,
CyseLr, Rua, the Syrian Goddess, the armed
Patxas, Isis, Ceres, and ANNA Perenna. This
multiplication of Deities arose from the ignorance
of foreign nations as to the source of the supersti-
tion which they adopted, and the original mean-
ing of the symbols; they supplied their want of in-
formation by fables congenial to their own national
character and manners: hence arose those contra-
dictions, which made their mythology a labyrinth
of confusion.

When the Sazvas intended to ascribe particularly,
to the object of their worship, the benefits arising
from any operation of nature, they decorated the
image with suitable emblems, and assigned to the
Deity a corresponding title.

For instance, S’ancara, (which signifies the be-
nefactor,) is a title of one of those forms of Sr’va
or Ca’t. To him the gratitude of the Saivas attri-
buted the blessings which are derived from the
waters of the Ganges, which rolls its fertilizing
stream through various countries, bestowing lite
and happiness on millions of created beings.

They therefore adorned the image of Ca’t with
emblems applicable to the mountain whence that
stupendous river flows.

THE HINDU RELIGION. 61

As this beneficial stream makes its way from the
tops of that mountain through the creepers and un-
derwood, which seem to obstruct its passage to the
plains, it is represented to flow from the head of
the Deity, through his jat‘a, or clotted hair: and
as tigers, elephants, and serpents, infest the skirts
of the mountains, he is surrounded with serpents,
his lower clothing is the skin of the elephant, and
he is seated on that of the tiger. He is likewise
called Ni‘t-Canrtua (blue neck), from the ap-
pearance which the clouds assume when arrested
In their course by the overtopping summit of the
mountain.

He has likewise the title of Giri I’s'‘wara, or lord
of mountains; and this union of the attributes of
Srva with those of the mountain, is more dis-
tinctly pointed out in his marriage with Pa’‘rvartr,
a derivative from parvat, a mountain.

As the image of S1’va, in this character, was an
object of local veneration, its worship was probably
confined to the banks of the Ganges. Had it reached
the nations of Europe, he would have been consi-
dered as a distinct and separate divinity, and tanked
amongst the river Gods. This symbol is admitted
by the Vaishnavas: but in order to ascribe this in-
estimable gift to Visunu, and to assert his su-
periority over Si’va, they insist that the river first
flowed out of Varcunt’ha (the heaven of WisHnv),
from the feet of Visonu; that when it had de-
scended upon the mountain Cailds, it was received
by Siva, and placed on his head amongst his
plaited locks.

On Jacan-Na’tu, &c.

The temple of Jacan-Na‘tTHis a famous resort for
pilgrims.of all sects, for it is revered by all, itis a
converging point where all the contending parties

tT

unite.in harmony with each other. What -is the

62° OF THE ORIGIN OF

secret spring of this concurrence of sentiment in
sects, otherwise so irrevoncilable to each other?
What is intended by a representation, soextraor-
dinary, of the Deity of the place: a figure that re-
sembles nothing in the heavens above, or the earth
beneath, or in the waters under the earth. .

These questions will naturally arise upon a view
of the accompanying drawing, taken from a large
picture brought from the temple, in possession of
Raa Paras'u Ram.

It is a representation of the Sya’n Jatra, when
the images, stripped of their ornaments, are bathed.
But it is this unadorned condition of the image
that leads to the discovery of the mystery.

The Pranava, or mystical character which -re-
presents the name of the Deity, is thus expressed

~~

er ad . By making a cypher thereof in this man-
ner, Bere filling them up, and giving a body

-to the central and connecting part of the cypher,
you have

From this cypher, they have made three distinct
Idols; probably, to prevent the original allusion
from being too obvious to the multitude. SuspHa-
pRA’s place is, however, always between the other
two, for she represents the connecting participle of
the cypher; the propriety of her being so situated
is therefore evident; and as the actual connection

aft See

ing ay
7

ingen ae’ 2
ee ts.) ae

THE HINDU RELIGION. 68-

is dissolved, by the separation of the figures into
distinct idols, we see the reason of her being re-
presented without arms.

'Crisuna, as PaRaME's waRa, is JaGAN-Na’TH,
or Lord of the Universe; his half brother is Bat-
Ra’M (a terrestrial appearance of Siva); and Suz-
HaDRA is a form of Devi.

To me it appears a stroke of refined policy, in the
first founders of the temple, to present, as an ob-
ject of worship, the personification of the triliteral
word which is held in reverence alike by all sectaries;
and to giveit a title which each sect might apply to
the object of its particular adoration. The intention
of the foundation was evidently to render the tem-
ple a place of pilgrimage open to all sects, and to
draw an immense revenue from the multifarious re-
‘ sort of devotees.. The ornaments and apparel with
which they cover the image, conceal the real figure
from the multitude, and give it an air of mystery:
the fascination of mystery is well understood by
the Brahmens.

Jacan-Na’‘tx and Bat-Ra’m have both the same
form, to shew their identity, and their faces have
the respective colours of Visnu and Si’va._ Con-
sidered in this point of view, this temple may be
considered as the rallying point for the three great
sects. It is upon this principle, that Jacan-Na’tu
and Bat-Ra’m appear sometimes with the attributes
of Gawe's‘a, to shew that it is one and the same
Deity who is worshipped under so many names and
forms.

) On CrisHNA.

When the Vatshnavas separated themselves from
the Sazvas, they introduced a new symbol of the Sun,
under the name of CrisHna, as a contrast to the
horrid rites of Ca’Ly, which had so disgusted them.

64 OF THE ORIGIN OF

Crisuwa, being an incarnation of Visynu, is de-
picted with the same characteristic complexion of
dark azure, to identify the Deity in the symbol.

The Earth is represented as a Cow, the cow of
plenty; and as the planets were considered by the
Hindus to be so many habitable Earths, it was na-
tural to describe them by the same hieroglyphic’;
and as the Sun directs their motions, furnishes them
with light, and cherishes them with his genial heat,
Crisun a, the symbol of the Sun, was pourtrayed as
an herdsman, sportive, amorous, and inconstant.

The twelve signs are represented as twelve beau-
tiful Nymphs; the Sun’s apparent passage, from
one to the other, is described as the roving of the
inconstant Crisuna. This was probably the ground-
work of Jayapeva’s elegant poem, the Gita Go-
winda. It is evidently intended by the circular dance
exhibited in the Ras‘ijdtrd. Ona moveable circle,
twelve Crisunas are placed alternately with twelve
Go’prs, hand in hand, forming a circle; the God is
thus multiplied to attach him to each respectively,
to denote the Sun’s passage through all the signs ;
and, by the rotary motion of the machine, the re-
volution of the year is pointed out.

Crisuna obtains a victory on the banks of the Ya-
mund over the great serpent Caliya Naga, which had
poisoned the air, and destroyed the herds in that
region. -

This allegory may be explained upon the same
principle as the exposition given of the destruction
of the serpent Python by the arrows of APoLto.
It is the Sun which, by the powerful action of its
beams, purifies the air, and disperses the noxious
vapours of the atmosphere.

THE HINDU RELIGION. 65

Both in the Padma and Garuda we find the
serpent Cadliya, whom Crisuwa slew in his child-
hood, among the Deities ‘“ worshipped on this
“ day; as the Pythian snake, according to CLEMENs,
“ was adored with APo.to at Delphi.”

Perhaps this adventure of Crisuys. with the ©
Caliya Naga, may be traced on our sphere, for we
find there Serpentarius on the banks of the heavenly
Yamuna, the milky way, contending as it were
with an enormous serpent, which he grasps with

both his hands.

The identity of the Aporto Nomros andCrisuna
is: obvious: both are inventors of the flute; and
CrisHna is disappointed by Turastr in the same
manner as Apotio was deluded by Darune, each
nymph being changed to a tree; hence the Tulasi is
sacred to Crisuna, as the Zaurus was to APOLLO.

The story of Na’repa visiting the numerous
chambers of CrisHwa’s seraglio, and finding Crisu-
Na every where, appears to allude to the universality
of the Sun’s appearance at the time of the Equinoxes,
there being then no part of the Earth where he is not
visible in the course of the twenty-four hours.

The Demons, sent to destroy CrrsHna, are per-
haps no more than the monsters of the sky, which
allegorically may be said to attempt in vain to ob-
struct his progress through the Heavens.

Many of the playful adventures of Crisuna’s
childhood are possibly mere poetical embellish-
ments to complete the picture.

Perhaps the character of Crisuwa should be te-
garded in a two-fold light ; in one as the symbol of
Vor. VIII.

66 OF THE ORIGIN OF

the Sun, in the other as an allegorical representa-
tion of the rise and progress of the doctrines of the
persecuted Vaishnacas, from the infancy of the
sect till its fullestablishment. Cansa is represented
as a S’aiva; he appears to have persecuted the
sect of Vishnu: but that oppressed sect seems to
have multiplied under persecution, till the increase
of their power enabled them to overthrow their op-
pressors ; and, finally, to establish the doctrines of
VisHNnvu upon the ruins of Srva.

Of Ca‘rricr’yva, the supposed Mars of Inpta.

He is represented as a warrior with six faces: he
is armed with arrows and spears, and he is drawn
riding upon a peacock. I suppose this figure to be
an emblein of the sun, invented by the worshippers
of the Ling, when they first separated into a dis-
tinct sect; or, in the hicroglyphical language of
the Brahmens, when he was produced from the
seed which Maua‘pr'va shed upon the Earth, after
he had been separated from Buava’yr’, with whom
he had been in strict union a thousand years. My
supposition, however, contradicts the present re-
ceived opinions of the Hindus; for they do not
consider Ca‘rTicEe’ya as the Sun. But, rf we exa-
mine the figure, we shall find that it can only be
applied to the Sun; and it will be found to agree
in all its parts. -

The Hizdus divide the year into six Titus, or
seasons, in each of which the Sun appears with a
different aspect. There are six stars in the lunar
constellation, Critica; and, as he derives his nané
from that Nacshatra, those stars are represented
as his nurses, one for each month. Probably the
symbol was invented either when the Sun was itself
in that lunar constellation, or in the month Cartica,

PAY. Roe

THE HINDU RELIGION. 67

when the Moon was full in Criticd. His arrows
and missile weapons represent his rays; the APOLLO
of the Greeks had also his bow and quiver of arrows.
The worship of Ca’rtice’va takes place on the last
day of Cartica, as preparatory to military expedi-
tions, which ought to commence, according to
Menu, in the month Agrahdyana, the Sun being
more propitious at that period for such undertakings.

The setting Sun seems followed by the host of
Heaven; but how can this be expressed in a single
hieroglyphical figure? It was done by giving him
a peacock for his Vahan, or vehicle, in which the
tail of this beautiful bird, studded with «yes, and
expanded behind the God, pourtrays the { rmament
spangled with stars. The Egyptians sometimes re-
presented the Sun in the character of a warrior, and
he is said to have been addressed as such in the
mysteries. But Ca’rricrya is not now considered
by the Hindus as the Sun: to account for this, 1
suppose, that whenever any new sect arose amongst
the Hindus in former ages, the leaders invented
new symbols, exclusively peculiar to themselves,
with a view to render their separation trom the
parent stock more complete, and to mark their
worship with distinguishing characters. Thus prac-
tice would give rise to various and different repre~
sentations of the same object; and, in course of .
time, as the heat of religious animosities cooled,
these various symbols would come to be considered
as separate Divinities, and be all blended in one
mass of superstition. Thus the Sun, under the
name of Ca’rrice ya, becomes the god of war;
and, under the name of Crisuna, the shepherd
god of Mathura and Vrindavana. The Sun is now
separately worshipped under the names of Surya
and Aditya.

68 OF TILE ORIGIN) OF
ova Inpra, the Emblem of the Visible: Heavens.
Tam led to believe, that many of the fables, in-
serted in the Purdnas, were invented, either after
the real meaning of an hieroglyphic had been lost,
to conceal that ignorance, or purposely to: mislead

the mass: of people, and prevent.too curious and:
close an inquiry.

Inpra is described, like Arcus, coyered with
eyes; to account for this, the fable relates, that,
Inpra, having seen the beautiful wife of a certain,
Rishi*, was anxious to be more intimate witly her ;
but the watchful husband prevented the intercourse,

_ by arriving unseasonably for the god; the enraged
saint uttered an imprecation, and wished that the
god might be covered all over with representations
of what had been the object of. his desires’; the:
curse took immediate effect. The god, full of
shame, repented, and, by his entreaties, at last pre-
vailed on the holy man to mitigate the curse, by

. . . S
changing the marks of his shame to as. Bae aes

I consider this fable as an instance of the: fore-
going observation: for IvpRa is a personification
of the atmosphere and visible Heavens; and, of
course, the eyes with which he is cove ered describe
the stars. The rain-bow is the bow of Iwpra.
. The water-spout is the trunk of his elephant; thun-
der, lightning, and rain, and every phenomenon
of the ‘atmosphere, belone to his department; and,
like the Jurrrer of the Greeks and Romans, he has
his Heaven, a mansion of sensual delights and en-
joyment. )

Of Jupiter and Evrova, and Jurrrer and Lepa.

The Hindus have eight representations of female
figures, which, except in sex, exactly resemble the

* AHILYA’,, wife of GOGTAMA.

THE HINDU ‘RELIGION. 69

Deity, of which each is a S'acti, or power, with the
same attributes and vehicle: Ma’ HES WARI 18 the
S‘actt of Mane’sa, or Siva; Bra‘umi, or Bran
-era’ni, of Branway Na‘ra’vani, of NARA'VENAS
Arnpri, of Inpra; Cauma’ri, of CARTICE TYAS .
Va'ra‘ui, of Visunu, in the Vardha Avatar; Na-
RASINA!, of Visuno, in the’ Narasinha Avatar;
and Aparasita’, a form of Brava‘ni, the female —
principle: this last may be the aphrodite of the .
Greeks. tis probable that the representation of
MA‘He’s Wari, or a female Srva, riding on a white
bull, may have given rise to the story of Evropa’s
rape: and the representation of Bra’aMf, or the fe-
male Brauma, with the swan, may, in like man-
ner, have occasioned the fable of Jupirer and
Lepa. These explanations were, perhaps, invented
by the Greeks to account for sy mbols, of the mean-
ing of which they were ignorant.

ANNA PERENNA.

The Romans themselves were ignorant of thie his- |
tory of this goddess, and the origin of her rites,
although she was an object of their veneration and
worship. From whence did this ignorance proceed?
Was it that the memory of the institution was lust
in its remote antiquity? Or was it an adoption of

a foreign ritual, without adverting to its origin?

According to some authors, she was the daughter
of Breius, and sister of Dirpo, who fled to Batrws,
king of the isle of Malta, after the death of he
Sister, when Hrersas, king of the Getuli, at
tempted to take Carthage. Not finding herself’
safe with Battus, on account of the threats of
Hrerpas, she fled to Laurentom in Jéaly, where
/Enras was settled: he met her on the banks of
the Numicius, and received her into-his palace,

ag

70 OF THE ORIGIN OF

treating her with the respect due to her quality.
Lavinia considered her as a rival, and sought her
destruction; but Anna being admonished of this
in a dream, fled to the river Numicius, whereof she
was made a Nymph, as she told those who sought
for her, and ordered them to call her in future
Awna Perenna, because she should for ever re-
main under those waters.

—_—_—_—— placidi sum Nympha Numict:
Amne perenne latens Anna Perenna vocor.
Ovinp, Fast. Lib. 3d, Vers. 653.

The Albans instituted rejoicings on the banks of
the river, with dancing and feasting; and the Ro-
mans, in imitation of them, did the same on the
banks of the Tiber. The dances and sports were
very indecent and lascivious, Ovup has described
these festivals, which were celebrated on the 15th
March: they sacrificed to her for long life; annare
et perennare,

It is probable that this legend was a popular tra-
dition, merely local, peculiar to the Romans and
Albans; but it was not the sole conjecture, for, ac-
cording to Ovip, some supposed her to be the
Moon, some Tuemis, and others Io; some ima-
gined she was the daughter of Atias, and some
took her for AMALTHEA, Who nursed JUPITER in
his infancy; while others conceived her to be an
old woman of Bovilla, who was supposed to have
fed the people of Rome, in very ancient tines, when
oppressed by famine, in a miraculous manner, and
to have then fled and disappeared in the holy 4ven-
tine Mount, and in gratitude for this relief this fes-
tival had been instituted by the Romans.

Amidst so many conjectures, perhaps we may at
this distance of time discover the mystery at Be-

THE HINDU RELIGION. val

nares, in ANNA Pvu'ry'’a’ De'vi, the Hindu God-
dess of Abundance, whose name is derived from
Anna (food), and Piirna (abundant); let us regu-
larly weigh each conjecture mentioned by Ovrp,
rejecting only the local story of the deified sister of
Divo, and we shall find none that is inapplicable
to the Hindu goddess. 1st. The Drana of the
Romans was represented with a crescent on her
forehead; it was her characteristic mark. The
Hindu goddess, as being the consort of Si'va or
Ca’‘L, is decorated in like manner; this may ac-
count for her being considered as the Moon. 2diy.
The attributes of Turemis, whether she is consi-
dered as Ceres, which was the supposition of
Cremens of Alerandria, in his description of her
obscene mysteries; or as the goddess of justice,
piety, and virtue, as described by Dioporus Si- .
CULUS, are equally applicable to ANNA Pu’rwa’
Devi; the conformity of her name and office to
the attributes of Crres is strikingly apparent. But,
if TuEemis is justice, piety, and virtue personified,
the character will equaliy suit the consort of the
god of justice, Vrisna I’s'wara, and the lord of
the sacred bull, Duerma Raya’. 3dly. That she
was Io, the daughter of Inacnus, wnder the form
of a cow, is a supposition which will not be found
inapplicable to Anna Pu'Rna’ Devi, when it is
known that the Earth, symbolized as a cow of
lenty, is one of the forms of the Hindu goddess,
4thly. That she was the daughter of Arias, Matra,
who was beloved by Jupirer, is a conjecture for
which a foundation may be traced in the Hindu
goddess. Might not the name of Maya or Mana
Maya (the beloved consort of Siva) have given
rise to this conjecture; the Hindu term being ap-

lied to signify the mother, the great mother!
Sthly. The image of Anna Pu’rwa’ is represented
sitting on a throne, giving food, witha golden ladle,

4

ae OF THE ORIGIN OF

to an infant Siva, who stretches out his little hand
to receive it. Is not the resemblance particularly
‘striking between this representation and the cha-
racter of AMALTHEA, who nursed JupiITER when
an infant? Lastly, the tradition of her being the
old woman of Bevilla, which Ovip himself seems
inclined to adopt, is equally applicable to Anna
Pu’ewa’ Devi, who, according to the Puranas,
under the form of an old woman, miraculously fed
Vya/samunt, and his ten thousand Pupils, when
reduced to the extremities of distress and famine
by the anger of Siva, because Vya‘sa had pre-
sumed to prefer Visunu to him.

It,may not, therefore, be an unfounded conjec-
ture, that the consort of Siva is the. point in which
all those opinions meet, and that they were found-
ed on confined and confused traditions of the god-
dess of abundance.

Description of Anna Pu'rna’ Devi, from the Ay-
NADA Cripa’,

She is of a ruddy complexion, her robe of various
dies, a crescent on her forehead; she gives subsis-
tence; she is bent by the weight of her full breasts ;
Buava, or Siva (as a child), is playing before her,
with a crescent on his forehead; she looks at him
with pleasure, and seated (on a throne) relieves his
hunger; all good is united in her; her names, are
AnnapaA‘’, Anna Po’rna’ Devi, Boava'ni, and
Buas/Gavati.

EXTRACTS.
Sunt quibus hzee luna est, quia mensibus impleat annum: 657
Pars Themin, Iiechiam pars putat esse bovem. ‘
Invenies, qui te Nymphen Atlantida dicant;
Teque Jovi primos, Anna, dedisse cibos. 660

Hec quoque, quam referam, ‘nostras pervenit ad aures
Fama: nec a vera dissidet illa fide.

THE HINDU RELIGION. 73

Plebs vetus, ‘et nullis etiamnum tuta tribunis,
Fugit; and in sacri vertice montis abit.
Jam quoque, quem secum tulerant, defecerat illos 665
Victus, et humanis usibus apta Ceres.
Orta suburbanis quedam fuit Anna Bovillis
Pauper, sed munde sedulitatis, anus.
Ila, levi mitr4 canos redimita capillos,
Fingebat tremul§ rustica liba manu. 670
Atque ita per populum fumantia mane solebat
Dividere. Heec populo copia grata fuit.
Pace domi facia signum posuere Perenne,
Quod sibi defectis illa tulisset opem. 674
Ovip, Fast. Lib. 3d.

Of the Four Months Sleep of Horus and Visunv.

The Abbé Pirucue (to whose ingenious work I
am so much indebted), mentions two hieroglyphies,
one taken from the Jsiac table, and the other de-
scribed upon a Mummy. ‘They both relate to the
sleep of Horus.

The one represents a couch, in the form of a
lion, with Horus swaddled up and sleeping on it.
Beneath the couch are four jars: an ANUBIS is
standing by the side of the couch; and an Isis at
the head of it, in the act of awakening Horus.

When Anvusis, or the Dog Star, rose heliacally,
the Egyptians considered it as a warning to them .
of the approach of the inundation, during which
the operations of husbandry were suspended; this
suspension was deemed a period of rest: to express
that inaction, Horus was described as swaddled
up, unable to use his arms, and sleeping upon this
lion-formed couch. Awnuaisis putting him to rest,
because the rising of the Dog Star proclaimed that
cessation of labour. ‘The four jars denote the four
months. When, by the operations of nature, the
water has subsided, and the river has been reduced

74 OF THE ORIGIN OF

within its banks, labour is resumed, ‘and Horvs is
awakened by Ists, or personified nature.

In the other hieroglyphic, we have the same
couch with Horus swaddled up, but in the act of
turning himself: there are only three jars under
this couch, to denote, that this action of turning
himself to sleep, on his other side, takes place at
the commencement of the third month. ‘This in-
terpretation I have given, because what follows,
respecting the sleep of Visunu, seems to justify it.
Let us therefore turn to the Hmdu representation
of the four months sleep of Visunv or Hen.

On the eleventh day of the enlightened half of .
the lunar month, 4sdérh, Visuxvu begins his repose
on the serpent, Sésha. On the same day of the
bright half of the lunar month, Bhddra, he turns on
his side; and on this day the Hindus celebrate the
Jal Yétrd, or the retiring of the waters. On the
eleventh day of the bright half of the lunar-month,
Cértica, he is awakened, and rises from his sleep
of four months.

The allusion will be made perfectly clear, when
it is known that water is considered as one of the
forms of Visunv. ‘

The water, rising till it covers the winding mazes
of the river’s course, is personified by Visunu sleep-
ing upon the serpent Sésha, whose hundred heacls
are the numerous channels which discharge the wa-
ters into the sea. As long as it continues to rise,
he sleeps on one side. When the inundation, hay-—
ing risen to its height, begins to subside, he turns”
on the other side. When the waters have run off,
and the winding banks of the river are completely
cleared of the swolu waters of the inundation, he

ot v

Sul ww Ke "
eo ia he

dca

,. ‘ prey. kal

* Am
* Page oh fet’ yon
petrejewre ee Bhewe abe EER Port

Riad

a

THE HINDU RELIGION. 75

is said to have arisen from his sleep, being invoked,
and awakened with this Mantra, or incantation.

“The clouds are dispersed, the full moon will ap-
“ pear in perfect brightness, and I come in hope of
“ acquiring purity, to offer the fresh flowers of the
“season; awake from thy long slumber, awake

** Lord of all Worlds.”

Let us compare the Hindu legend with the Egyp-.
tian hieroglyphic, and I think no doubt can remain
of the identity of Horus and Visunu, or Hear;
and if this position be admitted, we shall find our-
selves in possession of the Key to the Egyptian,
Grecian, and Roman mythology.

Of the Durca’ Povsa’,

The Abbé PLucue mentions an Egyptian hiero-
glyphic from the Jssac table. Horus, armed with
an arrow, is slaying a river horse, or Hippopotanws,
which is surrounded with the leaves of the Lotos,
and other aquatic plants. He says, “‘ By this mon-
* ster, which dwells in the Nile, and comes out of
“it to lay waste and devour whatever it meets
* with, we can understand nothing but the inun-
* dation.” Horus is the same with Hert or Visu-
nu. Ifthe Saivas admitted in this country a simi-
lar victory over the inundation, they would substi-
tute Siva, or his consort, for the Vaishnava symbol
Horus,

The sphinx, an emblem of the Sun’s passage
through Leo and Virco, would suggest the idea
of decorating Ca’si, like the armed Paxtas, as
Virco, attended by her Sixh, or Lion, who is Siva
himself in that form; and they ascribe to her a
victory over the monster Mahish A’stra, a giant,
with the head of a buffalo: this animal delights in
water; and, when he comes out of it, is as destrue-

76 . OF THE ORIGIN OF?

‘¥f the Hindu religion was brought from Hgypt into
India, the importers of it would see the. ‘same’ phe-
nomenon of the annual tising of the river; ‘but they
would observe, that in this country it was accom-
panied with heavy rains, thunder, lightning, and
storms of ‘wind, an apparent war of the élements.
Hence the buffalo-headed symbol of the inundation
was erected into a giant, at the head of avast army,
warring agamst the Gods: the novelty of these
phenomena, to the first comers, would suggest to
them this poetical personification. The'title borne
by Ca’ti, in this character, is Dunes’, or rather
Dureatr Na’s inf, the remover of difficulties; as
she is a form of Ca’ri, she has the same bloody rites.

_. The Abbé mentions the Canopus, asa jar or
pitcher of water, intended’ to make the people ac-
‘guainted with the exact progress and increase of
the inundation: he adds, that they used to mark
these jars with the figure YT. or a. small cross a
to express the increase and swelling of the river.
Canob is the Egyptian word, which 1s rendered Ca- |
nopos by the Greeks; the information, which this
seems intended to convey, was so particularly ne-
cessary to the Egyptians, that it is no wonder it’
should, in course of time; cease to be considered as’
meré sign, and acquire a place amongst the Dei-
ties. themselves. The word Canod; by the analogy
of the Sanscrit language, becomes Cumbh, which,
signifies a jar or vase: it gives name, in the Hendu>
Zodiac, to the sign Aquarius. This Cumbh, Ghata,
or jar, is the principal object in the jcelebration of
the Hindy worship... It is considered as almost the

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THE HINDU RELIGION. 77

Deity itself. It cannot be dispensed with; while
the image of Durea’ may be omitted entirely. The
Vaishnavas use the sacred: jar, which they mark

with several crosses in this manner odie -The

|

Saivoas mark the jar with a. double triangle, thus
y: one triangle signifies Siy 4, uniting in him-

self the three great attributes: the other triangle is
his consort, with the same character and attributes.
The worshippers of the Sact?, or female principle,

mark the jar with this figure | ff . These marks

are called jantra: they are, in fact, hieroglyphic
characters; and there is a vast variety of them.
The above are only mentioned here, because of their
use in this Pwd, and as they distinguish three
principal sects of the Hindus.

This coincidence between the Hindu ceremonies
and the Hgyptian figures, is remarkably striking.
They appear to me to explain each other: and we
can scarce doubt of the identity, when we conside
that this ceremony takes place at the autumnal
equinox, at which time the season of storms and
inundation is over, and they are supposed to have
been subdued, during the Sun’s passage through
the signs Leo and Virgo.

On the Hv'tiof the: Hixpus» and the Hitarra of
the Romans:

~The Romans celebrated the Hilaria at: the vernal
Equinox, in: honour of the Mother of! the Gods:
Itavas:a_ festival which was continued. for‘sevéral
days, with greatidisplay of pomp and:rejoicing » it
began theveighth day before the Calends! of April,

ie

738 OF THE ORIGIN OF

or the 25th of March; the statue of CyBeLE was
carried about in procession, and the attending
crowds assumed to themselves whatever rank, cha-
racter, or dress, their fancy led them to prefer: it
was a kind of masquerade, full of mirth and frolic.
In fact, it was the Earth, under the name of
CyseLz, which was worshipped at the com-
mencement of that genial season, when she fe-
ceives from the Sun those vivyfying rays, which are
so adapted to the production of fruits and flowers.
Let this. ceremony be compared with the Hindu ce-
lebration of the Huli, at the same period of the
year. The epithet of Purple is constantly given to
the spring by the Roman poets, in allusion to the
blossoms, which nature, as it were in sport, scat-
ters over the Earth with such variety and profusion.
The Hindus design the same idea in the purple
powder (Abir), which they throw about at each
other with so much sportive pleasantry : the objects
of worship with the M7ndus are the Earth and Fire;
that genial warmth, which pervades all nature at
that period of the year: the licentiousness of the
songs and dances, at this season, was intended to
express the effects of that warmth on all animated
objects.

The Hindus have likewise their masquerading
processions, in which Gods and Goddesses, Rajas
and Ranis, are represented; and the ceremonies are
concluded, by burning the-past or deceased year,
and welcoming the renovation of nature.

Of the Va‘stu Pu'sa’ of the Hinpvus, and the Vesta
of the Romans.

On the last day of Paush, the Hindus make sweet-
meets, with 77/, or sesamum: it is therefore called
Tiliasancrént. It is the day when landholders wor
ship the Earth and Fire. The sect of Siva sacrifice
a sheep to the Earth; and the Vaishnavas offer up

THE HINDU RELIGION. 79

their bloodless oblations to fire. The ceremony is
called the Vastu Piya. Véstuis the habitable Earth.
A great Raja was called Va‘stu Purusu; the ex-
pression is used by a raiat to his zemindar, as a title
of the highest respect. I think, that, in the zame
of the ceremony, and in the objects of worship,
may be traced the Goddess Vesta of the Romans:
the Goddess of Nature, under whose name they
worshipped the Earth and Fire.

The Fable of Bir Buapr, invented by the S'aivas
to exalt their Opinions and Sect.

This fable, I conceive, is descriptive of an at-
tempt to abolish the worship of the male and female
symbols; of the struggles of the contending sects ;
and (asit is the nature of fanaticism to increase and
spread in proportion to the opposition raised against
it) of the final establishment and extension of that
worship. It seems a story invented by the Saivas,
to shew the imbecility of their oponents, and to ex-
alt their own doctrines. —

'Dacsua celebrated a yajnya, to which he invited
all the Dévatds, except his son-in-law, Siva. His
consort, the Goddess, being hurt at this exclusion,
went into the assembly, and remonstrated, but in
vain; sheexpired with vexation upon the spot. Siva,
upon hearing this, throws his Je¢d, or plaited hair,
wpon the ground, and from that produces Bir Buapr,
a furious being, armed with a trident, who imme-
diately attacks, and disperses the whole assembly;
puts a stop to the sacrifice; and cuts off the head
of Dacsua. Siva took up the body of his deceased
consort, and placing it upon his head, in a fit of
madness, danced up and down the Earth, threaten-
ing all things with destruction. Visunug, at the
request of the other Dévatés, with his Chacre, cut
the body of Savi into fifty one pieces, which Siva,

80° OF THE ORIGIN OF)

in his frantic dancing, scattered in different parts
of the Earth. Each place where a part fel became
a place of worship, dedicated to the female Power:
and the frenzy of Siva subsiding, he ordained, that
the Linea should likewise be worshipped at each
of those places; and Dacsua, on condition of em-
bracing the doctrine of Siva, was restored to life, de-
degraded with the head of a goat instead of hisiown. ’
I should imagine that the furious Bir Buanr,: pro-
duced by Siva, was a vast body of fanatics, raised -
by the Brahmens of that sect, who might, at that
time, have been both popular and powerful; proba-
bly this was a vast body of fanatic Sannyasis, inte-
rested in the dispute by personal motives, as well as
instigated by their Brakmens. ots

ia

The attempt to abolish the worship failed, and
served to establish it firmer, and extend it farther
than ever. The Gods themselves are represented as:
the actors, instead of their votaries; but it may al-
lude to some commotion that really happened. Pro-
bably the heads of those sects, which had intro-
duced this symbolic worship, were alarmed at the .
progress of it, and at the effects produced on the
morals of the people: they wisked to abolish it when
it had taken root too deeply; and as they had in-
troduced it, Siva is described as the son-in-law, and
Sati as the daughter of Dacsua.

On the Veneration paid to Kine.

f/f

This superstition appears to me to have arisen from
the humanity of the first legislators, to prevent the hor-
rid practices which were prevalent in the ancient
world, and which exist to this day in Abyssinia: Tmean
the savage custom of devouring the flesh of the living
animal, torn from it while roaring with anguish, and
expiring in protracted agony. ‘To eradicate a prac-
tice so detestable, and dreadfully cruel, they might

THE HINDU RELIGION. 8k

consider difficu't, if not impossible in the then ex-
isting state of society, without interweaving the pre-
servation of so useful an animal, with the indispensa-
ble duties of religion. ‘They therefore rendered it
sacred.

The Bull was made the emblem of Justice, the
vehicle of S’rva; and the Cow, a form of BHa’vant,
and the emblem of the Earth. A mere civil insti-
tute, might have been deemed inadequate to work
the intended reform. But an indispensable duty,
enforced by all the sacred obligations of religion, was
thought more likely to produce the effect; as having
more hold upon the human mind: especially whe
that religion was promulgated as the tiumediate ree
_ -velation of the Deity.

Mankind aioe rush into contrary extremes
tinder the impulse of religious zeal ; and the animal,
which had been the subject of voracious cruelty,
became the object of religious veneration and wor-
ship.

When these animals were thus exalted, the slaugh-
ter of them was considered as a sacrilege: it was a
natural consequence. But superstition did not stop
there ; the dung came to be considered as pure; the
Hindus use it diluted with water, and mixed with
earth, to purify their shops and houses: the spot,
on which they eat, is plastered with this compositions
and the idols are purified by a mixture of the dung,
urine, milk, curds, and butter of the animal; nay,
a small quantity of the urine is daily sipped by
some: every part of the animal is dedicated to some
divinity with appropriate invocations ; and ‘what ori-
ginated in policy, has ended in gross superstition,
The horrid repasts of the antient world are frequently
alluded to. It is said of Oreuevus, Cedibus et victy
fedo deterruit : notwithstanding which, the Greciangs
are reproached by Jutrus Firmicus with perpe-

trating these horrid repasts,’ as part of the ceremon
Vox. VIII. . .

$2 OF THE ORIGIN OF

in the Dionysiacs—Vivum Janiant dentibus taurum,
crudeles epulas annuis commemorationibus excitantes 5
—and again—I/lic, im orgiis Bacchi, inter ebrias pu-
ellas et vinolentos senes, cum Scelerum Pompa pro-
cederet, alter. nigro amictu teter; alter, ostenso angue
terribilis ; alter, cruentus ore, dum viva Pecoris
membra discerpit. Jul. Firmic. De errore profa-
arum Religionum. ‘This horrid custom was very an-
tient; and I suppose, with Mr. Bruck, that the
prohibitions in Deuteronomy were particularly le-
velled at this execrable practice; and this evidence,
I think, strongly corroborates my supposition. ‘The
Egyptians secm to have extended this policy to sheep
and goats: for the ram was worshipped at the vernal
equinox, and the goat was worshipped at Memphis.

ee eee

REMARKS ON THE FOREGOING ESSAY..:
BY H, T. COLEBROOKE, Esq.

SEVERAL points, relative to the religious cere-
monies of the Hindus, and their mythology, which
the preceeding Essay has touched upon, seem to re-
quire elucidation, independently of the purpose, for
which they have been there mentioned. ‘The fol-
lowing remarks are therefore subjoined, with a view.
of adding some information on those subjects.

'P.68. The eight S’actis or energies of as many
Deities, are also called Matris or mothers. They
are named Bra’umr, &c. because they issued from
the bodies of Bra’uma and the other gods re-
spectively *.

» 9-05 * Rava mucuraon the dmeracosha, | Tira?

THE HINDU RELIGION. 83

In some places, they are thus’ enumerated :
Bra’umr, Ma’ue’s'warr’, AINDRI, Vanwnr’,
Vaisun’avi’, Cauma’ri’, Cua’mun’pa’, and
Cuarcuica’, However, some authorities reduce
the number to seven; omiting Cua’mMun’DA’ and
Cuarcuica’; but inserting Cauve’rr’.

Prayers are addressed to the Mé/ris on various
occasions ; especially in the Cavachas, or defensive
incantations. I shall cite two by way of example;
and subjoin extracts from the Mércan'd'éya purén‘a,
descriptive of these goddesses.

“May Brauma’ni’, conferring the benefit of
all benedictions, protect me on the east; and
WNa’raA’yan’r’, on the south-east, for the sake of
realising every wish Ma‘ne’s’warr’ too, on the
south, “rendering every thing auspicious; Ca’-
atun’p a’, on the south-east, discomfiting all ene-
mies; an on the west, Carian! RI, aitied with her
sce and slayer of fea : on the north-west, Ara-
-Ra’sira’, the beauteous giver of Victory; on the
north, Va’Ra’HI’, granter of boons; and on the
north-east, Na’rasinui’, the banisher of terrour.
May these ‘mothers, being eight Deities and active
powers, defend me.”

Another incantation simply enumerates the samé
eight goddesses ; and proceeds thus: ‘ may these
and all Métris guard me with their respective wea-
pons, on all quarters and on every point.

In the Dévi méhdtmya, the assembling of the
Miétris to combat the demons is thus described.
«The energy of each god, exactly like him, with the
same form, the same decoration, and the same ve-
hicle, came to fight against the demons. The S’acts
of Brana’, girt with a white cord and bearing a
hollow gourd, arrived on a car yoked wish swans: het

G2

4 OF THE ORIGIN OF

title is Branma’nr’. Ma’ne’s’wari’ came riding
onabull, and bearing trident, with a vast serpent for
aring, andacrescent foragem, Cauma‘ri’ bearing
a lance in her hand, and riding on a peacock, being
Ambicé in the form of Ca’rrice’ya, came to make
war on the children of Diti. The S’acti named
VaIsHN’Av?’ also arrived, sitting on an eagle, and
bearing a conch, a discus, a club, a bow, and a
sword, in her several hands. The energy of Hat,
who assumed the unrivalled form of the holy boar,
likewise came there, assuming the body of Va’ra’H1’.
Na’rAsinui’ too arrived there embodied in a form
_ precisely similar to that of Nrisinua, with an erect
mane, reaching tothe host of stars. AiNDRI’ came,
bearing the thunderbolt in her hand, and riding on
the king of elephants, and in every respect like In-
pra, witha hundredeyes. Lastly, came the dread-
ful energy named Cuanpica’, who sprung from the
body of Der’vi’, horrible, howling like a hundred
shakals: she, surnamed, Apara’s1Ta’, the uncon-
quered goddess, thus addressed Is’a’na, whose
~ head is encircled with his dusky braided locks.’

The story, which is too long fof insertion in this
place, closes with these words: ‘Thus did the
wrathful host of Métris slay the demons.’

In the Utiara Calpa of the same Purdn‘a, the
Matris are thus described, ‘Cua’mun’p’a’ standing
on acorpse, Va’ra’HI sitting ona buffalo, ArnpRi’
mounted on an elephant, Varsuw’avi’ borne by an
eagle, Ma’He’s’wani’ riding ona bull, Cauma’Ry’
conveyed by.a peacock, Bra’uMr carried by a swan,
and Apara‘s1TA’ revered by the universe, are all
Miétris endowed with every faculty."

It may be proper to notice, that Cua’muN’DA
Cuarcuica’, and Cuan’pica’, are all forms
> A ;
of Pa’rvati’, According to one legend. Cua’

THE HINDU RELIGION. 85

MuN’DA’ sprung from the frown of Pa’rvari,
to slay the demons Cuan’pa and Mun’pa. Ac-
cording to another, the mild portion of Pa’rvati
issued from her side, leaving the wrathful portion,
which constitutes Ca’ti or the black gooddess.

Cauve‘ni isthe energy of Cuve’ra, the deformed
‘god of Riches. Na’ra’yan‘i, mentioned by Mr.
Paterson, and also in the prayers or incantations
above cited, is the same with VaisHn’avi.

P. 69. Anna-pv’rn’a’ pe'vi, or the goddess
who fills with food, is the beneficent form of Bua-
va‘ni; and very similar to Lacsumf or the goddess
of abundance, though not the samé Deity. She is
described, and her worship 1 is inculcated, in some of
the Tuntras; but notin the Purdv’as, so far as I can
learn, except in the Siva puran’a; and the legends,
concerning her, are not numerous. She has a tem-
ple at Benares, situated near that of Vis’we’s’WARA.

Tn addition to Mr. PATerson’s quotations, it may
be observed, that Srzivs Iranicus (Punic. 8, v.
28, 184) makes the nymph, who was worshipped in
Jtaly, to have been Anna, the sister of Dipo: and
Macrozivs says (Sat. 1, c. 12), sacrifices, both
publick and private, were offered by the Romans to
ANNA PERENNA; wt annare, perennareque, commode?
liceat.

Perhaps ANNa-Pu’RN’a’ may bear affinity to AN-
nona. Certainly this term, either in its literal sense,
or as a personification (Spencer's Polymetis, dial, 10),
is nearer to the Sanscrit anna, food; than to its sup-
posed root aunus, a year.

P.74. The Jala yatra, here mentioned, is not.
universally or generally celebrated; and accordingly
it is not noticed in various treatises on the calenda.

ee

86 OF THE ORIGIN OP
of Hindu feasts and holidays. The Viskn’u d hermét-

tara, citedin the Madana raina, does indeed direct,
that, on ihis day (11th Bhédra in the bright fort-
night), a jar of water, with certain other specified ar-
ticies, be given to a priest; and the Bhawishya re-
quires, that Jana’rpama, or Visuy’u, be wor-
shipped with appropriate prayers : but the ceremony,
to which Mr. Paterson alludes, must be a different
one ; and, if I am rightly inf rned. a festival, which
bears the designation mentioned by him (Sala y dtré),
is celebrated at the temple of JAGANNA’T’Ha, and
perhaps at some other places.

P. 77. At most festivals, no less than at that of
Durea’, a jar of water is placed, and consecrated by
_ prayers, invoking the presence of the deity or deities
who are on that occasion worshipped: adding also
invocations to Gangé and the other holy rivers.
When the celebration of the festival 1s’\ completed,
the holy water, contained in the jar, is employed by
the priests to sprinkle or to bathe the person, who-
commands and defrays the celebration.

Various yantras, or mystical figures and marks,
are appropriated to the several Deities, and to the
different titles of each Deity. Such figures are usually
delineated on the spot, where a consecrated jar is to
be placed. These yantras, which are supposed by
superstitious Hindus to possess occult powers, are
taught in great detail by the Tantras or A’gama
Sésira: but seem to be unknown to the Vés/as and
Puranas. ss '

P. 73. The Hélica is said, in some Purdna, to
have been instituted by the king AMBARIiSHA (the
great grandson of Buagirar’Ha), according to in-
structions from Na’reva, for the purpose of coun-
teracting a female demon Hared D’nun’D'Ha’, whose

4!

THE HINDU RELIGION. 87

practice it was to destroy children.. In its origin, this
festival does not seem to have had any connexion
with the vernal equinox, nor with the close of the
year ; but with the close of winter and the beginning
of Vasanta, or the Indian spring. , However, it now
corresponds with the end of the lunar year, and the
approach of the equinox.

P.79. The Tila sancranti, or day on which the
sun passes from Dhanush into the sign Macara, is
the festival of the winter solstice. . It must have been
so fixed, at the period when the: Jndsan calendar for
the solar year was reformed, and the origin of the
ecliptick was referred to the first degree of Mésha.
It derives its name from the ordained use of /z/a or
seed of Jndian sesamum, six different ways, in food,
ablutions, gifts, and offerings: or, according to a
vulgar explanation, it 1s so called, because thence-
forward the days increase at the rate of a #i/a or grain
of sesamum in each day. A similar festival is regu-
lated by the lunar month; and has several times
shifted its day. It is kept on the twelfth of the bright
half of Magha, according to the Vishn'u d herméttara;
and on the eleventh, according to other authorities.
Probably it once belonged to the first day of the
lunar Magha.

The Vastu pijd, as an annual ceremony, is pecu-
liar to D’hdcaé and districts contiguous to that pro-
vince: but is not practised in the western parts of
Bengal; and, so far as I am informed, is altogether
unknown in other parts of India. The word Vastu
signifies, not the habitable earth in general, but the
site of a house or other edifices in particular.

GA

may. b

| IV.
EXTRACTS from the Rai J Curgi, oP

« Essence of Loaic,” proposed as a smalk

SupeLeMeNT fo Arabic and Persian Gram-

mar; and with aview to elucidate certain Points
_ connected with Oriental Literature.

By FRANCIS BALFOUR, Esq,
INTRODUCTION.

ALTHOUGH the works of ARISTOTLE were
translated into Arabic many centuries ago, and there
be no doubt that the system of logic generally as-
cribed to him constitutes, at this time, the logic of
all the nations of sia who possess the Mahommedan
faith, yet I do not find that this: point has been di-
rectly confirmed by translations from the Arabic or
Persian into the languages of Europe. At least none
that I know of have appeared in Jndia.

The following extracts taken from a Persjan tran-
slation of the Tehzeeb ul Manizk, or Essence of Logic,
an Arabic treatise of considerable repute, seem to
place this question beyond doubt, by their close co-

incidence in every point with the system referred to
ARISTOTLE. ;

To the logical system of this wonderful genius,
modern philosophers of distinguished eminence, and
amongst these, Lord Kaimes, have not hesitated
to impute the blame of retarding the progress of sci-
ence and improvement in Europe for two thousand
years, by holding the reasoning faculty constrained
and cramped by the fetters of syllogism.

From some of the extracts contained in this pa-
per, it will appear, Ist. That the mode of reasoning
by Induction, illustrated and improved by the great

90 BX TRACTS FROM THE

Lord Verutam, in his Organum Novum; and gene-
tally considered as the cause of the rapid progress
of science in later times, was perfectly known to’
ArisToTLe, and was distinctly delineated by him,
asa method of investigation that leads to certainty
or truth *; and 2dly, that Aristorxe was likewise
perfectly acquainted, not merely with the form of
Induction, but with the proper materials ta be em-
ployed in carrying it on—F acts and Experiments +.

We are therefore led’ to infer, that all the blame
of confining the human mind for so long a time in
chains by the forms of syllogism, cannot be fairly
imputed to ArisToTLe; nor all the merit of en-
larging it and setting it, free, ascribed to Lord Vz-
RuLAM. ‘The vast extent of ArisToTLE’s learning
and knowledge, and the singular strength and pene-
tration of his mind having, naturally, encouraged
him to undertake a complete analysis of all its pow-
ers, the doctrine of syllogism became, of course, a’
constituent and necessary part of his comprehensive
system. And if succeeding philosophers attracted
by its ingenuity and beauty, have deserted the sub-
stance in pursuit of the shadow, the pernicious cone
sequences of this delusion, cannot, justly, be re-
ferred to him ¢. ;

* Vide the Section of Induction.

+ Vide the Section of the matter of Syllogism.

+ On the 6th'of Jujy 1803, when this paper was delivered to
the Asiatick Society, I had heard of Dr. Gixiizs’s admirable ex-
position of the ethics and folitics of AxtsroTLe; but had never
_ been fortunate enough to meet with it; or to know any thing
of his sentiments on this question, until the 12th of November,
when the accidental sale of a private library gave me an opportué
nity of pnrchasing it. From the perusal of this wenderful book,
I have now the satisfaction to discover, that the conjectures
which I bad been led to draw from these scanty materials, are
c mpletely confirmed by the opinion of an author, who is pro-
bably better qualified than aay preceding commentator on ARis-
TOTLe’s works to dee:de on this subject—Vide Giriiszs’s
Asistorur, Vol. I. page 68. 70. 78, 79, &c.

TEHZEEB UL MANTIK. ee

> The discussion of these points, being in some de-
gree curious, and not altogether unconnected with
the pursuit of Oriental literature, may not be unac-
ceptable to this Society. But, taken in another view,
I conceive that they may become in some respect
useful. A scientific analysis of the reasoning facul-
ty, delineating all its powers and operations, and
affixing to each an appropriated form of expression,
gives, naturally, to those whoacquire it, a mode of
thinking that is accurate and profound; and establishes
amongst the learned a pecnliar style, more precise
and enlightened than that which is employed by the
multitude in the common transactions of life.

By assisting the Oriental student to attain this de-
gree of improvement, I have flattered inyself that
these extracts may become useful. ‘This is the mo-
tive that first induced me to take the trouble of.
translating them into English; and they are’ now
submitted to the Society, not as a part of metaphy-
sical learning, but as a more advanced stage of gram-
mar and syntax: and therefore as a Supplement that
may contribute to forin a more complete system of
Arabic and Persian Philology. Whilst grammar and
syntax teach only, generally the various forms of
words and sentences, logic, proceeding further, may
be considered as the art of. selecting words and ar-
ranging sentences into all the forms that are required,
for expressing with precision, the different steps and
operations of the reasoning faculty ; and therefore as
the Aighest and most important degree of classical im-
provement,

—

3
: ZXPRACTS PROM TH
"

pam cry! aU any

aman! hues
| es hee gt Sut Re re
Ae Os! des ”

| er JO pO 3
dun ae WLS cate il

Sing prt vas

Low! has A )
at y! ets cane yo ego
Tale Syl Saas
es . JO re chuas
Os na os

| SRHZEEB UL MANTIE. 93

In the Name of God, the Compassionate, the
Merciful!

EXTRACTS FROM THE TEHZEEB UL
MANTIK.

THE CONTENTS.

‘PART I. OF Derinirion.
Sect. I. Or Expression.

Il, Or Ipzas PoRMED BY THE INTEL-
; LECT.

Il. Og tue Five Fecal Ipzas
CALLED PREDICABLEsS.

IV. Or Dirrerent KINDS oF DEFINI-
TIONS.

PART II. Or Demonstration.
Sect. J. Or Propositions.
II. Or Sytiocism.
III. Or InpuctTion, |
dV. Or ANALoeyY.
Y. OF THE DIVISION OF SYLLOGISMS
ACCORDING TO THEIR Marrsr.

Oa YX TRACTS FROM THE

| AoprAR~ jd has
sig x et wd oat nd pa wy! he
Co a as Tala "dale wole re 3
eas re poe a “ut cule “fa
sl Uaylys DN» Ke wy lid ass. kay ado
G JO (batt GY aie ae ety sl
thy goa pie 3d PY sad 4 ob
ary ars DS es

ches Jo chuole ya ard ( sta 4 ale alo ent)
Sen "Bh po bags: Carns way Ad im 40 4!
Loan Cran nf ARS LeSIL 5 Xn 5
ps CSA e

rah Capea CSU 9 tani? i ree Js 3!
Sie “ant er 4 Xs) es ae
Pee eo dolT AS Cus uy NEL

pe Sad, dal del Cues Le Ls Om)
esl ne oa al a a,

Oe:
V8 ES 3 e Dy Kymo pd alia,

ee

TEHZEES UL MANTIE. 95

THE PREFACE.

A PREFACE in common language is that which’
is put first. Technically it is that which 1s necessary
to the explanation of any science with clearness and .
perspicuity. It has therefore become an established
custom with authors, previously to the introduction
of their subject, to appropriate the first chapter to
this purpose, calling ita Preface. Under this head
are comprehended three different articles; Ist, The
nature ox description of science; 2d, ‘he end or use
of the science; 3d, The subject of ‘the science ; or
those of its essential parts that are to be investigated
or considered ; such as the human body in medi-
cine, words and sentences in grammar, and defint-
dion. and demonstration’ in logic.

Accordingly let it be understood, that knowledge,
or images acquired by the mind, is of two kinds;
either the simple impression of an ‘obj ject, or the pro-
duction of an image by reflection, that is, by rela-
tion. The first is perception, the second intellec-
tion or judgment.

Perception is either the idea of .a single object,:
such as the idea.of Zerp ; or of several objects, such
as the idea of Zurp andOmar. Or it may be the
idea of an object standing in a relation that is im-)
perfect ; for example, the slave of Zerp; or ina
relation that 13 perfect, in which case it must not be
connected with a predicate, but without one, such

-as the ezreb, (i. e.) beat thou. It may. also be in
construction with a predicate, provided that it imply -
no conclusion; as in the idea of conjecture and
doubt. ;

06 EXTRACTS FROM THE
L Woy! Pale ed | aul Lake Lol
wos) Lacs! Ly Susl as Ou) a (Arh!
Cras ws wy oS CA ALL
Art C9 pared I Osha
espe nis 33s We is bs 160
cae sll LS 3 shou LA
aye Spire dole Cyn lee Gy Ge
(sth Sot ae cated
4 6 pana far
Saya Use
5 (shee “aplne
RQ) Jseave
2 ped eile (Sy yet pplae Ll
Os?
CRE gad doilio CS qual “Ose 5
Lr> 9 WL,
| Cul Serge ls pea she. wis
20 alia A, yeas coal yO yee y
He CA Jigar hues CSI 3 uw Coast
(Rida pylons y Cun Cpa pyre alin
O99 Sypat Sogeve Gln ely
FF O3ee gl 2 Cote 2 ago
LES ye

TEHZREB UL MANTIK. 07

Intellection or judgment consists in giying assent
to some. proposition, such as ‘* Ze1pD is standing,”
or ‘‘ZeEID is not standing.”

. Each of those, namely, perception and intellection,

are necessarily divided into two kinds, viz. Those ac-
qaired by intuition without any previous argument or
proof, and therefore called intuitive; and those ac-
quired by investigation and reasoning, and therefore
called demonstrable. We have therefore established
four distinctions, viz. perceptions intuitive, and per-
ceptions demonstrable: or in other words,

1. The known perceptible.
2. The unknown perceptible ;

and intellection or truth intuitive, and intellection
or truth demonstrable; in other words,

1. The known demonstrable.
2. The unknown demonstrable.

The idea of heat and cold, is an example of the
known perceptible.

The idea of angels and genii, is an example of
_ the unknown perceptible.

The proposition that the sun shines, is an exam-
ple of the known demonstrable ; and

The proposition that the world was created, and
that there is a Creator, is an example of the
unknown demonstrable.

In the language of logicians, examination or jn-
spection is the contemplation of the thing known to
obtain a knowledge of the thing unknown; that is
to say, the contemplation of the known Peele
and the known demonstrable to obtain a Mnowledge
of the unknown perceptible and unknown demon-
strable ; and as mistakes often happen in this inyesti-

Voz. VII.

98 EXTRACTS FROM THE
Be Jo (i SI Ly eyptd stage of y
fae tans! ola wg ¢ C)! 3

Ny OA

raver i Sar = 2g ae
fe Uo j/ be 3
3 ie 5 ae obi 3 bie
YO S Ab Ke

ge ol 4 pall S yape ule cst
Ce’ geen fia ae a Ca
5 us 0 bs! Cotas Sy 5
ee aesula Ls Loss t iG
© U3 by mags oye af Vahl are
cae em jal ole
ot Ch So Sees
le af l
fo” Js! Wh i
| ioe Js! ehite
ow Cs* OoH bia! > Nhl jd
aC pls J! Ops ‘Sein
ys, aes sil 4 Mus dle Ja! his
ume 5 aa Col conned

TEHZEEB UL MANTIK. 99

gation, there is indispensibly required some general
rule to preserve the mind from falling into an error
in the process of thinking. This rule is logic.

From this discussion, therefore, it appears that the
Nature of logic may be defined ‘‘ A general rule
which guards the mind against errors in thinking.”

But in the language of logicians, thinking is an
arrangement of certain things known, to obtain a
knowlege of thingsunknown. Consequently the end
or use of logic likewise becomes obvious and mani-
fest.

There now remains to be examined, only the sub-
ject of logic ; and this is the known perceptible and
the known demonstrable, in such a form as to lead
to the unknown perceptible and unknown demon-
strable. The first of these is called definition; the
second demonstration or proof. ‘‘ The idea of an
anima! endowed with the faculty of speech,” leading
to the idea of man, is an example of definition. The
proposition, “‘ The world is liable to change, and
every thing liable to change is created,” leading to
the conclusion ‘‘ that the world was created,” exhi-
bits an example of demonstration.

PART I Or DEFINITION.

Sect. I. Or Expression.

Expression in the technical language of logi-
cians, is the existence of a thing in such general use,
that there necessarily or irresistibly arises from the
knowledge of that thing the knowledge of another
thing. The first they call the Siz, the second
the thing signified. If the sign be a word, they call
it verbal expression; and if not a word, they call it
expression not verbal ; and these two together com-
prehend six different distinctions; 1. Assigned ex-
pression verbal ; 2. Assigned expression not verbal;

H2

100 ~EXTRACTS FROM THE
ESIo acre ry.
cJIo Lol” die as LSIO a Ck
Od LasJ TR” él sais es
G2 9 (BH se ewe § Gam Ly wild
Ars ba Ae eu N50 JIS be
ee sen 4 Sx: J eyLal eres)
ye ems ra ra wa Xd ee orb
aS pos el. (grb ea st So 5
Ca 0 Age ae rt Vee
eJ Ia ry. 3) Og>9 5 J A 0 OM ~ “Cual
oe (leo Io Fac | a Ee gad
Uexw ce aiyS (>) | sy ibs 9"
J! oe Op CsA®d 3 per iy? eae,
oJ & poy pie Ord Ly anaas ab xt7 Ske Cn
en ? ara LiaJ bane alin Can
woe ig) ast sett in! aJ S250
Jl EYL! Crico nw 4 wks aus x
eae! LI 3 pyres (silty on Lilla

PEHZEEB UL MANTIK.- 101

3. Natural expression verbal ; 4. Natural expression
not verbal; 5. Intellectual expression verbal; 6.
Intellectual expression not verbal. ‘The word Zed
appropriated to an individual, is an example of
assigned expression verbal. ‘The four signs, a line,
a knot, a land mark, a signal, are examples of as-
signed expression not verbal. The exclamation oh !
oh! froin a pain in the breast, is an example of na-
tural expression verbal. ‘The quickness of the pulse,
indicating fever, is an example of natural expression
not verbal. The word Dezzx heard from behind a
wall, and implying the existence of a speaker, is an
example of intellectual expression verbal; and the
sign of smoke, implying the existence of fire, is an.
example of intellectual expression not verbal.

But of all these different modes of expression, we
mean, at present, to consider only that of verbal ex-
pression assigned, which is of three kinds ; 1. That
by conformity ; 2. That by implication ; and 3. That
by association. Thus a verbal expression assigned,
may denote its object by corresponding with the
whole of its character; as the word ivsaun, man,
denotes a living being endowed with speech. By ex-
pressing a portion of its object, as the word imsaun
(i. €.) man, implies an animal. By. acting without
or beyond its object, as the word zmsaun (i. e.) man,
implies a being capable of science, and the art of
writing. ‘The first is agreement or conformity, the
second implication, the third association.

102 EXTRACTS FROM THE
Cot bY Sop was ) aie anslee alll, aux
) pilisy CAs D5 gars alg Lys Ls

Aes Gadi CS¥O Cole aul Go's
See IS 7 Cail GIO Coal jay
aXule Gay Comal cle leit Lgl a
SIS O97 DGS AAT 9 Gye CJIo
tLe» eNO nGde: jonas ily
Ete La) g Comat go eI g Endl Cul
uw! Joa wh 3 Hid x cule) &
ye Eon! 5 LizJ Ol OM Come o>
eens ahaa tae ay Ter err
Ll 4 ee Ons El ye anal di oS
tet at 3 asl isp SS Kyat aanilae
y3 Oy’ oe eli. eer ory, unl
4 hols hey yontiasty Ct ¥ us
cs 5 de JI alin (CO CAST
dan asl asl uy glo!
pOas Tiles colin (altel rust _g ps
wy! jl ee ig Cun! eS hd: Ehaal

FOE agin onl COs C6 y@%

TEHZEEB UL MANTIK. 103

But in the case of expression by association, the
association must either be intellectual—inferred, as
for example, the idea of light associated with one that
is blind; or founded on real knowledge, such as the
idea of generosity connected with a Prince.

And it is further to be remembered, that con-
formable expression is necessary to implication and
association, whilst these, on the contrary, are moé
required for conformable expression ; to that where-
ever implication and association are expressed, there
must also exist conformable expression ; but where
these is conformable expression it does not necessa-
rily follow that these must be also implication or as-
sociation.

If the terms of the conformable expression consist
of parts, and these parts be conformable to portions
of the sense, then that term is a compounded word ;
and the compound is either perfect, giving to the
hearer complete satisfaction ; orimperfect. Perfect
compounds are of two kinds, viz. predicative, such as
“ Zeid is standing ;” or zsaun, such as exreb, beat
thou. Imperfect compounds are of five kinds, 1st,
The composition of relation such as ‘‘ the slave of
Zeid ;” 2nd, The composition of qualification, such
as **an excellent man;” 3rd, The composition of
confirmation, such as ‘ the man in the house ; 4th,
The composition of numbers, such as Hemsehk Usher;
and 5th, The composition of habit, use, custom,
such as ** Bajbec,” which originally is the name of
a deyil or king, and has now become the name of a
city.

304 EXTRACTS FROM THE
Jlad Ls, [ers
yes Oust F0 Be ol Smad Ae 3
ee SG 5! ike cJ Ia el os
ee gee Wape ae sai Sry Cail
Sai at 7 Sam che
r) ia Luna bons ie asl
oe OM otis me Sl yet Ly Cul dal
Ty pr Goel! ee cy! esi!
nS ste 9 2
ee menpmne ar eS
Cpevsreic' 9
daly > Fer onl yt pee &5; -
£ see oy eS ee bisJ dS ; rs
Wr ae Bg dscclhy
De Asest ;
Se She Jf ath Samad stl £84

YEHZEEB UL MANTIK. 105

But if the terms of conformable expression be not
of this description ; that is to say; if portions of the ex-
_ pression be not conformable to portions of the sense,
it is then called simple or uncompounded ;_which is
of three kinds; 1st, When the sense is’ affirmative,
ard at the same time expresses in its form one of the
three tenses, it then constitutes that part of the speech
called a verb. 2. If it do not express time, but
merely some object, then it isa nou; and 3. If it
express neither time nor any particular object, then
it is a particle.

The noun is of several kinds; 1st. Appellations or
proper namies; 2nd. Generic names; 3rd. Unlimited
or ambiguous terms; 4th. Synonimous terms; 5th.
Technical terms; Oth. Literal terms; 7th. Meta-
phorical terms. 1. As anoun may express one or
many, it is either singular, or plural. If it express
one with an appropriation to a particular individual,
then it isa proper name; such as the names Zeip
and Omar, &c. 2. If it express one, without any
appropriation to a particular individual, and all the.
individuals be equal or alike, then it is a generic
name, such asasheep, a goat, &c. 3. If it be va-
riable with respect to priority or excellence as the
word, nature, or existence with regard to the Creator
and his creatures, then it is variable or ambiguous:
4. If the noun is common to many objects, and is
appropriated to each of these alike, as the word Aeen
which signifies self, gold, fountain, and the eye;
then it is synonimous or equivocal ; 5. But if it be not
uniformly sv, but being first used in one sense, and

106 EXTRACTS FROM THE
oi, Sane oot Cal eS ae
i$) a, y)

oe Soul ple Cie 9! JBU fy st

( eaelgory D0 aKhs Sanaa er, ons

9 Evel Cate Sat Cran Caw! Ch tune

Owl Laat sia Cowl glove idk adnan

CARRS ws Coke Sole lyase Copeai aS
inl jlesve olsun Sy Cred 9 Cun

pgehe CpowlS yd 79 Sues
page I OIL O pcke, dake Ue;5 ESO -
Vel as lalad gy SSXO Gt Cassy Cua!
sds! sdleial sO! abal 4 cpl ao Igy
yes OSs gle asa ELTIAZ Cy Cowl
One Or ry w! Fo ue odianae ee
wad crice 1 5 OW) aonilie Cua! CS i>
iy AAS olor jes ges Sad sii hey
As a= yl Sussl is Ong Canad Cy
Cowl ane kavilin vlols Og g WNL
leis aati eu Org ejome Cpe ls

soa en bis Onl, nl pOu = &L &
Psa ¢ LAkeol rons Le tes aa at
SST WAY wT ly Ogegll Gaal 5 arilin

WEHZEER UL MANTIK. 107

afterwards converted to another, becomes current in
its mew acceptation, it is then metaphorical, and
takes its character from the person who employs it.
If the speaker be an illiterate common person, it is
called a vulgar phrase ; if he be aman of science, it
is called a technical term; and if he belong to the law,
it is calleda /ew phrase. Butif this be not the case,
and a word be used indiscriminately in both ways,
the first directly applicable to its original object, and
the second to that to which it is transferred; such as
the word lion, it constitutes, when signifying, a fierce
animal, the /teral or Oth species of Noun, and when
used to denote a hero, the 7th species, or figurative.

Sect, II. Or IDEAS FORMED BY THE INTELLECT.

Be it known that the object of the logicians consi-
dered strictly is the thing comprehended by the un-
derstanding. Our discussion respecting expression
and language was necessary to our design merely be-
cause this is the instrument or means by which that
is conveyed or understood. Know then that an idea,
which in the conception of the understanding, is not,
true or applicable to the whole of the individuals of
a class, is a particular idea; and that an idea that is
applicable to the whole without restriction is an uni-
versal idea, even although it should exclude the ex
istence of other constituent parts, for example ‘an
equal to Gop,” or though it should express a being
having no existence, such as the Unca; or if there
should be found a single being with the mere proba-
bility of another, such as the Sun; or with the im=
possibility of another, such as the Creator ; or where

108 EXTRACTS FROM THE
eas 4 p)lawe BRAIN alin CP! wy!
esi wile glee (ses
chacla A325 CS} a) 3 Cy lare yd Os
Cs! Cus iS) ~ bane a) SOU Jin Ow XX
els O piAre RRS Ving Srrnnd JD ey)!
U0 §2 pie = celha UO 52> elise sae
Why 6S abit foe i as
cee! ye | KAnad cps! dul Ladle” lx
eels dS 39 Ps Nays Cpls Ly liwl
walttes
at otal sac qos ou pt
sd. Cel 233 4 call Cs ME 3040 Les
eben bie yl game 3 Cylon ail as

bes

Sule 9 Og Pl yee drat olga awl
| awd cpl Cnn - Pe) (sles a2 wl gas
Oats ed Ps dues thaw (x0 gna age
wehbe (yok ets eds
ye Ae Csi! Ol a9 Err Goes Phe 4
MLS a exe ula Ca 3°
h=v ess JO D gol 3 Cr emule

TEHZEEB UL MANTIK. 109

several individuals are included with a limitation,
such as the wisdom of Gop.

Having ascertained the distinction between univer-
sal and particular ideas, then know that there are
established, among universal ideas, the four follow-
ing relations: 1, The relation of disagreement ; 2
The relation of agreement; 3. Relation between the
general and particular idea in one way; 4. The rela-
tion of the general and particular idea in no way.

1. The relation of contrariety or disagreement is
that in which there is a general repugnance on both
sides as between man and stone. which do not reci-
procate or correspond in any point; this relation lo-
gicians call contrariety, and the two general ideas
with regard to each other contraries. :

2. The relation of agreement is that in which there
is a perfect reciprocity and agreement, for example
“man” and ‘an animal endowed with speech ;’
For where there is a man, there also is an animal en-
dowed with speech. This ts called the relation of
agreement ; and the general terms are called cor-
‘yespondent or reciprocal,

3. In the relation called Amom Chisoos Mutlick,
the sense of the general idea is corresponding or reci-
procal only in one way; and not in the other; for
example “ man,” “‘ and living animal,” where t@zre
is a man there is of course a living divital: But the
reverse of this is not necessary. ‘J his relation is called
tmom Chisoos Muthck, and both terms opposed ta
each other Amom Chisoos Mutlick.

A, And the relation of mom Chisoos min wojéh is
that in which there is no reciprocation between the
terms inany way; such as ‘‘ animal” and * blacks

110 EXTRACTS FROM THE.

Sere (gig jd g Com gual _gConl Cyl gas

ere | Seanad wl Canad laa 9 Cowl Spel

MD ae Mae Me
A> 4 Ups Vals 4 pls

HNidalipe 2k Can! asshole eee
JO 5 anil wT SSI ple AUS Cla 3° >
9 EL eal sdle AU ile 9 FD iI cel
eer | clas pdle AY Cla CG J! rrge
jo! Ry!_yd 9 SKS! sdle are UG 0d
SP gel cli sole Aesve yd ile ya
SSF yObe sve Csi

— CstfR Ope MAS Ses aSShy: cad 5
els Cas TIO dh Cs*22 "ey CSIs
cme a fee,
gle alu earn Fer
CS i> OY Cand Cun rls ag) Caan
OV Ail 45 csibsl

TEHZEEB UL MANTIK. 11}

ness; For sometimes there i. an animal without
blackness, and sometimes blackness without an ani-
mal, This is called mom Chisoos min wojéh, and the
terms in relation to each other dimom Chisoos min
wojch.

The result is this, that in the frst, the basis of.
the universal is disjunction on both sides; In the se-
cond, the basis of the universal is conjunction ; In the
third, the basis of the universal js conjunction on one
side, and disjunction on the other; and in the fourth,
there is on both sides, in certain points disjunction
and certain points conjunction.

Let it also be remembered that sometimes the
term Juzzi is used for Achuz a portion, that isto
say that whatever is ranked under a general idea is
called Juzzz. But the first, viz. dchuz, is called a
real portion, and the second Juzzi izaufi, that is, a
related part. According to this rule, therefore, man
with regard to animal is a related part ; and animal
is a part with regard to Jism naumi or body defined ;
and body defined is a related part with regard to body
in general, accordingly whatever is arranged under
a general idea may be called Juxai izaufi, or a related
part.

T1Qs. EXTRACTS FROM THE

dou UY car 9D pgaow had

ey Orr dl aig 2 ; _<® WLS o
Pyare y cs st, on ale U;5 duals (aod
lcd Wands (2) see ad iI Cand aos
or J 98 5
cu dls HSIO 1 Cuddle ols ly Conf Cudle

Cle pled Cus W998 dle 4 J! yy

aes y! Caudle 3 >> ls al Os dl st
aS hail amie Cul Os (ols! Ladle

Wan! BAS 5 so y) yw 5 C: Cudle pes
Ol s1 Cudly pe yl aNeT Te cy Ll ae

J; AS wy! Se ately > ree) ye
oe ond oe Canad oye Jes > ha >
as hos de aniline Seon ye sr nad

nee lh ts] Ow ie Baran; hers A aly

ent gi ee =u! yo Bore Marg

Ce Ghsw HG 70 of Sul oly oom
0K 3 2 £9 chive 2 Ce 3 OF Ol gs
Jo 3 uy te: (Lawl CARARS - i J)! gus

en 7 oO" a) 1 Og ely (laa uy! he
rand ant caae ey aS a an ee

OM TED As od Ste

TEHZEEB UL MANTIK. 113

Sect. lil. Or vre rivE UNIVERSALS CALLED

‘PREDICABLES.

Taz uniyersals or predicables are altogether of.
five kinds, viz. genus, species, difference, peculi-
arity, accident. Kor every universal is reducible to
one of two kinds; it's either inherent in the form,
or not inherentin the form. If it be inherent in the
form, this also is of two kinds. It either includes
the whole form or character of the individuals under
it; or it is only a part of the form; if it include the
whole form of the individuals under it, such as,
“Man,” which includes the whole form of Zep,
Omar, or Becxar, &c. then it is called a species.
If it be not the whole form of the individuals, but
only a portion, this also’is of two kinds. It either
comprehends the whole. of the different individuals,
or it does not; if it comprehend the whole, like Hey-
waun, animal, whiclicomprehends man, horse, and
goat, varying in their character from each. other,
then they call ita. genus, hut here there is a» nice
_ distinction ; for ‘“ anima)” which is in one place a
genus, in another way becomes a species.” For ex-
ample, when it is asked what is the nature of man or
horse, and it is answered that they are animals, then,
in this case, it is a genus: because here the idea of
animal with regard to man is only part of his cha-
racter, and’ at the same time comprchends man
and horse, which vary in their nature from each
other... But when the question is put. respect.
ing the nature of horse; goats, and sheep, &c.

Moma VIE. «to. [

114 EXTRACTS FROM THE
ple ROOe Crnnas sia 3 7 Ohya esate
7.5ee) Cans noo at geass Ls cae ude
omy YAR CU lity gil
Cuddle pL af CRbLG asl Cin! Quad
wt eS Cl boil Cudls oes

LIIS Ebel coal ID Law 3% Gls
Ui Comat “get Sle 90 ol ps
nate Get & Cul pda! 9 Seto
prAm|4 troy UcAate | oma sal,
CARARY Sie aK CSasa toil Low |
yi! iggy duold best Om ax3. Kaul bad!

Ne cs, Lim Caw Corre U2ASve
*y ; 3 “ A J ;

lad 5d ples Juas

cyrmtld Colyqaad Cas Dl Cr alow

Sager aS ant optly O92 COygad aghors
We bo! 5 Saya seve 9 bas Cw |
OT a aye Shas ot Ogee UN eae
O gad~o of us ln Xs gL Crys OUI
php BART Col GAS Shea jl IIL

TEHZEEB UL MANTIK. 115

in this case animal isa species; for the thing under-
stood by animal is not a part of the character, but
the whole of the character of horse, goat, and sheep.
But if it be a portion of the character*in sucha man-
‘ner as not to include’ the different associates, but to
exclude them, then it is a difference, for example,
nautik, speaking ; ; which is not the whole, but part
of the ‘character of man, which they abstract.

These three are called, xautiant, inherent or essen=_
tial. Whatever is not essentially inherent in the cha-
racter or nature, is likewise reducible to two kinds ;
it is something exclusively appropriated to one object
only, or it is not exclusively appropriated to one ob-
ject only. [fit beexclusively or peculiarly appropriated
like /aughter, which is the “Sane property of man
alone, then they call it chauseh, a peculiar property
or peculiarity. If it be not peculiarly appropriated,
such as the colour yel/ow and red, then it is called
aurizé aum or common accident.

Sect. IV. Or ae DIFFERENT SPECIES OF

DEFINITION.

Ler it be remembered, that our object in dis-
cussing the subject of ideas was to obtain a know-
ledge of the known perceptible,’ in such a manner or
form as might lead to a knowledge of the percepti-
ble unknown, and this they cail mawrif, that is, a
definilion; and, therefore, since.its constituent parts,
which are the five universal idéas.or predicables, have
been just now described, a definition, which in reality
. consists of ‘those, is of course, already explained.

ee)

pte

116 EXTRACTS FROM THE

Cebls sh = Se sl a
i Wty ad cae Ce ee) aby GL
Arana 5 ty as unl a OS gihwve sO
AS ihcapis! od ws wL RR CT glow
Fes a a I a
Wauad ete: fed Ly Aya Oe KMS
ies Lealy 3 bes cybaail Wty 2s Roar
asl, > cy boty Cy lgam a) Ning Sori gy
hee Uo sa pins ae wits Jo
Ay a ze pe Rene ie
wc JO dL wee oS ae a. ora a

jt Bat AS, Amm &5 Comal pS os?
mLaaauatey ie - ae ee 8 ve
Ceiual pi ee ce. ae ane pa dé
ra Yash em) pu ey » yal aa’ el Om
felt ae iL > mas 3 Morty 3 ay
‘aa As Om Ceblj wl gas hike A

up ary Ou Ome oT oul

TEHZEEB UL MANTIK, | 117

The maurraf or the thing defined is that respecting
which every circumstance is collected that can tend
to give a proper idea of it; take, for example, Ages
nautik, a speaking animal, as the definition of “ gn-*
saun,’ that is Man; and, in defining, the definition
must correspond: with the thing defined, ‘that is to
say, the description with regard to the thing de-
scribed must stand in the relation of mussawawé mut-
tahikuk, real correspondence. It'is likewise required
that the'definition should be more perspicuous, that
is, more clear and obvious, and for this réason de-.
fining by a term that is more general than the thing —
defined is not proper; such, forexample, as the de-.
scription of Maw by the term ammal. Neither is it
admissible to define by aterm ‘that is less general ;_
such as the description of animal by the word Man ;
because the relation between animal and man, is that
of Amom Chusoose Mutluk, and not that of Mussawaut
or perfect agreement, which i is required ; nor isit al~
lowable to define, by means of a thing equally known,
or less known. than the thing defined, because it is
required that the description should correspond, and
be at the same time more clear.

The nature of definition and its requisites being
now understood, Jet it be remembered that defini-
tions may all be referr ed to four different kinds, viz.

1. Huddi Taum or perfect definition.

2. Huddi Naukis or imperfect definition.

°3. Resimi ‘Taum or perfect sep grtion or designa-
tion.

A. Resimi Naukis or fpacciee suddication or de-
signation.

t¢ Tt. me definition. consist of the nearest genus

and the nearest difference, thén it isa perfect defini-

» tion, such as Herwaun Ni autik, the definition of man.

2. If it consist of the remote genus and the nearest
Las:

118 EXTRACTS FROM THE
Caml GU Gus Og Kays Saad is by oy,
xbls Cael eas ula! Hy asulig
eld 9 Gus QM ST yg be CAbl &
om Habe olps Cu amile ably
duals gO QMy aan 3 onl 6 ew
Cowl Qos any Ce Cay cuolany ass 4G OW
Ele, (eal pee Obed! typo amin
pls Usa: Gye Casal g bi Sele U
ae Seeyael J V4;5 oS 1 oe Nl ae Mi phiee
sub Eyl 5 af CSligate 9! uw! eae
anos) CoP 5 Oemat rola als U4,s Jl
G23 As 3! 42% Q2sl Jo awl sis gdld
Nive esl Laaks Rat asl en) pated
2 Canal (<a ap 3 (bY Ay
yu (sb Cul opie UL. CBU (om
| aslo rN pO)9. > af Cer ee CSI. J
Lshtet ruse Ct Seige Seaton
cobH Ay yo. pnd Cy 3 Sol ye
O gro wy, Las | a> es! Leads Lol

Sd as Onn yd NIA as: es asiUX

Ce asl i MLS To fhm Oo
Ol 4 es! Liss yal ew) L yest ar 2 ‘|
3 r SIT sd) ewes nist

2°

>

TEHZEEB UL MANTIK. 119

difference, or the nearest difference alone, then it is
an imperfect definition, such as Jism Naumi Nautik
for man, or Nautik alone. 3. If the description
consist of the nearest genus, and the property or
peculiarity, such as Heiwaun Sauhuk, a creature

that laughs, for man, it is a perfect mark or desig-
nation. 4. Andif it consist of the remote genus and
peculiarity, or of the peculiarity alone, then it is an
imperfect mark or description, such as Jism Naumi
Sauhuk, apiece of laughing substance, or Sauhukie,
laughing, only, as a designation of man.

And further, designation by common accident is
not conceived to. be good ; because the ‘object of
definition is the discrimination ef the thing defined
from. others; and this is not obtained from common
accident. Sometimes inthe Huddi Naukis and Risimi
Naukis, Indication by a more common word or ver-
bal description is admitted.» That is the real mean-
ing of a word not being well understood, another
word is employed to explain and elucidate; for in-
stance they say Ulrruzfur hooul assad to explain
Ruzfur, which also means a lion, And in hike man-
ner in verbal description the designation is effected
by an expression more common, as for example, when
a person who does not know it asks ‘* what.is pain”’

they will say it is a thing common to all; and thus,

inthe Huddi Naukis and Resimi Naukis, 1 a more
common word be used, it is allowed.

[A

220 EXTRACTS FROM THE
asm Yd 299 ly
; B43 OD (Jal Quad. .
ote esate a fopia: yl Le aS
Ho aes Ii 5 sine ere a

OAT 4 Gorell as “ae dai |
(ss Coal O93, leat Karol od bans
Dj lnweo gy Aas os S20 Sig he Cow! So
pS Oyj oS ain YO, emogs sy
Sv wy U2 .S Lal gARd Last CsA
«| 3 AS BMDD cybayt [ JO yas
CS os oS ! JO aan KK y! Banas
Sis wis ly uk eile CSA <a5 J
CA rie wad Ou) alin SA> at
Re fe ge OR ga gh NS ARGS Oy)
ses Say I Jal aS- Cal capal Nes pale,
MS sy Ao dahm Wecit 5 Mays
[a> eters UA S ga2go dale pw Ogre
Oy) 3 As) aii, 4! J Canal si, Boy f
OA 2 Ky big! Navol yo ‘high Ls
pais tg © bal JS astal
OU! yom ao cy bhag! che! 39 tas
pox Cunt x8 5d ae a] CoA®e
Ms Jone |i ‘ane OW) JO a eli.

TERHZEEB VL MANTIK, 42}

PART IL. Or DEMONSTRATION.

Sect. I. Or Proposirioxs.

Ler it bewemembered, that the object of consi-
dering truths, is to obtain a knowledge of truth known
in such amanner as to lead us to the knowledge of
truth unknown; and this they call syllogism and rea-
soning: and since a syllogism is composed of propo-
sitions, a preyious knowledge of these is required of
course.”

A proposition is a sentence containing either a
truth or aneuntruth ; that is to say, in the laneuage of
logicians, it isa compound or affirmation containing
what is true or false; such as Zeip is standixg, in
contradistinction to an expression, suchas. dzre&,
which does not convey any assertion. In short, the
thing predicated is called a proposition, and if that
proposition affirm something of another thing, as in
the preceding example, or deny any thing of another
thing, as inthe example Zetp Kawi Naist, Zep is
not standing,” then these are absolute propositions,
and the first is called an absolute affirmative, and
the second an absolute negative, and the subject of
which the affirmation is made, corresponding to
mubtida in grammar is called Mozcoey; as Geip in
the sentence Zeip Kawim: and the thing spoken
or proposed respecting the Mozooey is called Mudh-
mool: such is Kauim he is standing, in the sen-

122 =: EXTRACTS FROM THE

Bal). Wil eual Cust ee ast ; |

4 yee — chee! 9 d kanilin ays
CAte 9S Las) ul ie Ou v5 g)LrAnl

ed ISO, Ning G) | des als OW) yo Las),

bal; Cols af Cul 3sy0 3 Comat ya Deo
aldo oo yO pj Cas Orlane Sr> MAS

at Nis gS Ro Pe: d Lass dul ih Hasta
hee Oe peta ea? JO 3% 2h testy Sly

eee aml LS cma sls

sre bovine ote eae BAVO5 dee OM

able Go ale oe Sheds scala

uals. Jeg NE io oe tba wo
ee we e
Oe = Ale yah ee
coin i: Wh ms dnua5 aGloy cps! yl Axe
Ophnne ety ped OM Sgrage

mre Ne sdld oe 5 isu! or Cwlas
eJ2 At O35 cpprcsy! LD sams J Canil

TEHZEEB UL MANTIK. 123

tence Zerp Kauim, ‘corresponding in the language of
syntax to the term Chabber.

That which expresses the connection between the
subject and predicate is called Raub:t or copula. In
grammar they make use*of the word #00 for this an-
nection; and something similar being required for
connecting the words ‘* Zerp Kazim’ they have, for
this purpofe, substituted the pronoun Hoo, which 1 is
understood without being expressed.

But if the thing predicated be not affirmative or
negative of something ascribed to something, as in
the preceding’ exa ss then such a proposition is _
denominated conditional, as for example, “f 1f the
sun shine, then it must be day.” ‘Lhe first member
of this sentence, “ If the sun shine,” logicians call
Mokuddem, that is, the antecedent; which corres-
ponds to,the term ‘ shirt” the condition in syntax,
and the second part of the proposition “ Then it
must be day,” is denominated tau, that is, the

consequent ;' which corresponds tothe term Chabber
in syntax. . : 7

This being premised, know that an absolute or ca-
tegorical proposition admits of variotis distinctions

arising from the nature of the Mozoeeh or subject,
&c. &c.

(

.

Sect. II.. Or Sytuocisms.

A SYLLOGIsM ‘is a sentence composed of propo-

*

124 EXTRACTS FROM THE
Pe, asa Yee ee KARAS veg J!
os Cassy Cae Ove oe fe ol

cy! 3s ae je Sil Shy Aste GSiA>

cals Lol Mir | Rises x Cals aig S Caw ae
Je; “7 tA jie ai d)| Md af ul cy!
Ons aneale cy! KSlo CS5> Oe! of (C=
alo. pred er! Ow pha ies ol ys
ghee wll asia Cw! Cra Ooo
OSI hola as Guy Wola y

af Uys Je AGloy Wola Bil af os
owls F lal ali gh a 5 Kd cs 5 Pols J!
O 4tnre "8 gl St ee: cae

Ake, eke pei aS gaan Ssumies
ry af eee alae ee cS de hi
Dawlas ae raul 1 she yes Ad 4 ged

mS hy Aranes asl > everes Clie Crs

LI sail ee (AR Lrkiwl de y
ag Serge zoho astlb Ost cule
aoe ls rr re Spapo teil aS Outs
AKL Cra 5 A 3 aN} ne urd 34

* 3
ms hae
pe

TEHZEEB UL MANTIK. 125

sitions, and in such a manner, that there necessa-
rily arises from this composition another sentence.
Know then that having finished our investigation of
propositions on the previous knowledge of which all
reasoning or demoustration depends, I shall now con-
sider demonstration :—Demonstration or reasoning
is the process of inferring something from the state
of one thing to prove the state of another; and this
is of three kinds, viz. Sy//ogism, Induction, and Ana-
gy. Sylicgism is that in which an. inference is
drawn from a genefal rule or class to a subordinate
part or individual belonging to that class; which

must of course partake of its general nature or cha-

racter. This species of argument affords certainty or.
truth.» Take, for example, ‘* The world ts changea~

ble, and every thing liable to change was created ;”

thus they obtain the conclfsion that the world did

not exist from eternity, that is, was created. Be it

then understood, that two sentences combined, from,
the nature of which there necessarily arises a third,

constitute what is called Keeause or syllogism: and

the third sentence thus obtained is called Nefeejeh,

that is, the conclusion. ei

The subject and predicate contained in thé con-
clusion of the syllogism described is called the Mad-
deh, that is, the matter of the conclusion; .and the
order in which they are placed constitutes what is
called Hezyet, thatis,*the form or figuré. If the
matter and figure of the conclusion appear in the pre-
mises of the syllogism, them that syllogism is called
conditional, because the conditional particle Lezkin
must be included in it. Take, forexample, * when-
ever the sun shines day must exist;” but the sun
shines, which gives the conclusion—* Then day ex-
ists,” which is materially and formally contained-in
the preceding syllogism. Butif the conchision be
not materially and formally expressed in the premises

126 EXTRACTS FROM THE.
a. i Picci a ors a SSW
oy A=W eee ae sit! , gles gye3~
a S| O giiacre Sats als tas J! PaO
vars om | it eet Rol me aS SAnas
gOS | “ops Tit ed yl gl pd asl
BSAA are Re cae? Ae Sap.
oo iP
Cond ly Udy! Bye Geta aGloy
Wai De ei Coasyal pier can 53 iss ene
peters age Js! [ ih Ad a Ann att iy
as eo fick Ll El wl Sle
a fis aA, Re, ‘> f 5k sy, Ch Eee ia coh
Ves (3 | 3 UR Ans i 5 aie oJ Amo Ca pnd DS 40

en) eae ( on 8S Cawsls als Bey LI
AAs lj iy Sma a 4 a ale ake 1 il
“A ery Lo! am oy dap Am
neue ‘ se oe 4 eae eb ae o's
Oo” Losce Cyl gA> ary AB kas SISVAAS ete

TEHZEEB UL MANTIK. 127

of the syllogism, then it is denominated /kteraunt,
that is, simple or categorical: whether it be abso-
lute or conditional.

The subject considered in the conclusion of a simple
syllogism is called svar, that is, the minor; and
the thing predicated of the subject is called Akbar,
that is, the major; and the proposition which con-
tains the minor is. called Sururt, minor proposition 5
and the. proposition which contains the major, is
called Akburi, or major proposition ; ; and the term
with which the subject and predicate of the conclu-
sion ate both compared is called the middle term or
Huddi Osit, or Osit, &c. &c. &c. ;

N. B. From the vatious modes in which the mid-
dle term may be placed, there arises a division of
syllogism into four different forms or figures, or Ash-
kaul; which are again subdivided and branched out
into a great many subordinates,

sect. III, Or Inpucticn.

Br it known thet Induction is the process of col-
lecting particulars for the purpose of establishing a
general rule respecting the nature of the whole class.

Argument, or reasoning, is supposed, as we former-
ly observed, to be of three kinds, Sy/ogism, Induction,
and Analogy ; and syll ogism has been just now dis-
cussed. Induction is of two kinds, viz. perfect and
imperfect. . '

It is perfect induction when the general rule. is ob-
tained from an examination of a)l the parts. For
example, all animals are either endowed with speech,
or not endowed with’ speech. But those endowed
and those not*endowed are both sentient, ‘there -
fore all animals are sentient. This isan example

a EXTRACTS FROM THE
we ee pret Cpary
il lige oT Gl *Uasl | pial ‘@
JS x aks yl yl Oss 9 ALG
Cir to Le Mag aniliia Wuyhi ee ee He
Coe @all rc iw YW a Syanie
Seep, wlio Sys Ld oS Cyl gam >
ees Te ae OS at.
MS OFS lym aes JI af ola 5
hyes yas | arm il Can]
Sari coe a [ af le
gatas, Cty S eee yet
(lice Lars! jl ( ies cil gels
Sm gde U0} hire! 1d. BRL
dese ont Cste onu aailin MIL
Sigs (oA? glen
| RAsw| 5) uals aS Ad! ais 7 aSilow
Mi, 3 “Nile Cb ¢ Rn ts ‘Gy oly Cul

Sai JS age Kes ‘

Sls Cul CS 3 Citi alee {ieee
Ronit sd! G ee A> 4 pe, oO% Fe 2 —S
Nig nese a JO a Gin Cranas Sys
0 Laks 4 ua spe ase (AY ws
S$ 4-0 a> J §= JO oo Cad Bree peo
AG I> REBORN ss nn uly eg Can!
uw! AOS B) ge ) ae a

‘TEHZEEB UL MANTIK. 129
of perfect Induction, which produces certainty.

It is perfect induction when a number of indivi-
duals of a class being overlooked or excluded, a ge-
neral rule is thus established respecting the whole.
For instance, if it should be assumed that all ani-.
mals move the under jaw in eating, because’ this is
the case with man, horse, goats, and sheep, this
would be an example of imperfect induction, which
does not afford certainty : because it is possible that
some animals may mot move the under jaw in eating,
as it is reported of the Tumsukk or Nehung, the cro-
codile. ,

7 Having considered the first two modes of reason-’
ing, there still remains to be explained Analogy.

sia IV. Or Anatoey.

Anatocy is the unfolding of an affinity or re-
sembiance between two subordinate parts of the same
_ Class, differing in their nature’ and properties, so as
to establish a general Jaw and axiom respecting both ;
take, for example, the general rule, that ‘‘ grapes
are prohibited because wine is,” which conclusion is
obtained thus. The cause of the prohibition of wine
is intoxication ; but. intoxication exists also in the-
grape; therefore it is proved that the grape likewise
is prohibited. The instruments of this process are
analysis and.selection, &cv&c. ° | |

Vou Ke

130 EXTRACTS FROM THE

DF) ee gywlss ered yd See uaa’
39 4) 440 Lama esi cwks low
veenices aceon 4 il As! Lun! pes
Ly en ple. Spo CdS
Sak aes, Cott aoaltar Jon 2
Na oe wor Joel 4 Brey
Ba we fie ae pS ce ly
gem) coe WL sh 5d re @! yO &S
pe Pg a iL a wire
ge et 4 ie hall LJ amie
ya Sa FS 3 Cow! was come
Senne ices aul asulia ce
mus Til cl ilps 3 Cl alg dep es vi
Se set, NIE O10 ile. lpm
asc aaa
7) ? he as Lt

TEHZEEB UL MANTIK. 131

Sect. V. SyLLoGisM DIVIDED ACCORDING TO
THEIR MATTER.

Let it be observed, that as syllogisms have been
divided according to their figure or form into abso-
lute and conditional, so are they likewise distin-
guished according to their ma##er or constituent parts,
into five different classes, v/x. the demonstrative, the
casuistical, the rhetorical, the poetical, the so-
phistical. ' :

I. The demonstrative are composed of #ruths, that
is to say, perceptions, the different species of which
are six.

1, Intuitive or self-evident truths ; to obtain which
the bare inspection of the subject and predicate,
and the relation in which they stand to each
other is sufficient: for example, ‘ a whole is
larger than a part.”

2. Evidences, obtained by means of sensation
which are called Hissiaut if they be external,
such as “ the sun shines, the fire burns; and
Judinaut, if they be internal ; as, for example,
** hunger and thirst.”

3. Experiences, which are the conclusions formed
by the understanding from repeated trials; as,
for example, ‘* that Scammony is a Cathartic.”

4. Traditions, which are the Conclusions which
the understanding forms from the reports of a
number of people ; and which cannot be sup-
posed to be’false, such as the mission of the
prophet Manommep, and Jesus Curist.

~~ :

K 2

132 EXTRACTS FROM THE.
ye! cy! Col Ken 4 ee] Pentre
Nm» dlonsl # | JO Dm 20S» ie "af
J! Can! Gua! AE CAs 3 et
Cpe. ois pel 343 Nis Wek, Colve
ati dell J
Filiie acl “Woe ws, a Dyes ate nie J
me =e au | rive Qwls aie ital on
ly ggiive Lgl Thane 5 lpg 5! nd ah
ens Jets oneaee ah! alli dl
ec ee ee
ai oily. 00

ao
amas eee ey] ete Lol es = Lge jt

si) ho ve EG LAST jl eos eee Cond

WS Saar ahs J ate jo 2h ee
WL one sh) ws La (dS eee

eases a eur eos Us ears Sctiece
. —

FEHZEEB UL MANTIK. 133

5. Conjectures, which are opinions founded on
* notions respecting quality and motion; and
formed by inferring an effect from a supposed
principle or cause: such, for example, as
“That the light of the moon is derived from

the light of the sun.”

6. The general properties of matter, that is, such
as are obvious without the intervention of any
latent intermediate idea, for example, ** four is
an even number.”

N. B. In the original here follows the distinction
of demonstration or proof into reasoning a priort
denominated Berhaun Lemmi, and reasoning a
posteriori denominated Berhaun Anni.

I]. The casuistical or disputative, which are,

1, Current and prevailing opinions agreeable to
the ideas of the multitude, such as “ léarning
is good, and ignorance bad.”

9. Malicious insinuations artfully expressed to
conceal the motive.

HI. The rhetorical, which are composed,

. Of propositions taken for granted upon some
D pesecate authority, jaar as that of the pro-
phets and fathers.

2, Of presumptions or haiti. erounded on
the frequency of some improper practice ; such
as that of a person being a thief from his going
abroad in the night.

IV. The poetical, which are founded on fiction.
Honey, for example, they makea liquid ruby.

K 3

134 EXTRACTS FROM THE
Cl gator g CLAD 9 jl Opts

pS oS Cul and gl OLD 4 bl
ies te eae dye! AS yo wybigls Ditis
| oie een

hel aah avin or ma oe : “4
Cunt Sgro Gy gae ee af ODM

TEHZEEB UL MANTIXK. 135
V. The sophistical, are composed,

1. Of vague language without specifying any pre-
cise object, such as the vague expression “ ‘The
person to whom we allude.”

2. Quibbles, which, though absolutely false, ex-
hibit some appearance of truth; as if I should
say, that “‘ the figure of the horse which is
painted on the wall is a horse ;” ¢hat ‘* every
horse neighs ;”’ and, consequently, that “ the fi-
gure on the wall must also neigh.”

wb tt aie ee ee :
“eS eee ee ee re eh 8s Me A, 4 , . i

V.

>

An Account of the Measurement of an Arc on the
Meridian on the Coast of COROMANDEL, and
the Length of a Degree deduced therefrom in the
Latitude 12° 32’.

By Bricape Major WILLIAM LAMBTON.

In a former Paper which I had the honour to com-
municate to the Aszatzck Society, | gave a short
sketch of an intended plan for establishing a ‘series
of connecting points commencing from the Cora-
mandel Coast, and extending across the Peninsula;

but that Paper was only meant to convey a sencral
idea of the principles on which the work was to be |
conducted; a more circumstantial and scientific ac-
count, it was thought, would be more to the pur-
pose, when I had the means of putting the plan in exe-
cution, and detailing the particulars. Since that time
I have received a most complete apparatus, which
has enabled me to proceed on the scale I originally
proposed, and what is here offered is the beginning
of that work, being the measurement of an arc on
the meridian, from which is deduced the length of a
degree for the latitude: 12° 32° which is nearly the
midd} e of the are.

The triangles here mentioned are those only, fro:a
which the arc is obtained, and the base line, the
foundation to the whole, is a measured line near tlie
Séa Coast, an account of which is here subjoined.

138 MEASUREMENT OF AN ARC ON THE

SECTION I. Aw account or THE BasE Line.

Some time had been taken up in examining the
country. best. suited for this measurement, and at
length a tract was found near St. Thomas's Mount,
extremely well adapted for the purpose, being an
entire flat, without any impediment for near eight
miles, commencing at the race ground, and extend-
ing southerly. ‘This being determined on, and the
necessary preparations made, it. was begun on the
10th of 4pri/, and completed on the 22nd of May,
1802.

I had expected a small transit instrument from
England, for the purpose of fixing objects in the
alignement, and for taking elevations and depressions
at the same time; but that instrument not having
arrived, [ thought it unnecessary to wait, particularly
as the ground was so free from ascents and descents ;
I therefore used the same apparatus as I had formerly
done, viz. the transit circular instrument and the
levelling telescope fixed on a tripod with an elevating
screw in the center. In all horizontal directions,
this telescope fully answers the purpose, and as
there has been no deviation from the level to exceed
26’ 30” excepting in one single chain, and those
cases but very few, I feel entirely satisfied as to the
accuracy of the whole measurement.

The chain which was made use of is the one I
formerly had, and I was fortunate enough to receive
another from Egeland, made also by the late Mr.
Ramspen, and this having been measured off by
the standard in London, when the temperature was
50° by FAHRENHEIT’s thermometer, it afforded me
an advantage of correcting for the effects of expan-
sion, a circumstance in which I was by no means sa-
tisfied in the former measurement. In order, there-
fore, to have a standard at all times to refer to, I have
reserved the new chain for that purpose, and used the

MERIDIAN ON THE COAST OF COROMANDEL. 139

old one only as a measuring chain, by which means I
can always determine the correction for the wear.

By referring to the annexed table, it will appear
that there are only four angles of depression, and two
of elevation, taken in the whole length of the base ;
the rest are all horizontal measurements, and many
of them consist of a great number of feet before it
became necessary either to sink or elevate the cof-
fers; when that was done, great care was taken to
mark the termination of the preceding measurement ;
and for that purpose a small tripod was used in the
shape of a T, with three iron feet to run into the
ground, the straight side of which T was placed in
the line. Another small r was mace with ms top
also parailel to the line, and fixed upon the large
one soas to slide tothe nght or left, and upon that
again was.a long piece of brass made to slide out at
right-angles to the top of the T; in the middle of
this brass a mark was made, which was brought to

a plumb line let fall from the arrow, and the height
from the brass to the arrow was noted down; when
the succeeding chain was laid, which was to com-
mence the new level or hypothenuse, the arrow was
then brought, sothat a plumb line freely suspended,
would coincide with the mark on the brass slider.
The height of that chain above the brass was like-
wise taken, by comparing those two heights the ele-
vation or depression of the new commencement was
determined, and those differences noted in the se-
venth and eioth columns of the table. The differences
of the two aggregates contained in those columns,
when applied to the ascents and descents, will theres
fore shew how much one extremity of the base is
above the other. The height of the chain at the

. 25 i
commencement and termination of the whole was of

course taken from the ground.
All the other particulars respecting this measure-
ment are nearly the same as that in the AZysore coun-

7

140. _ MEASUREMENT OF AN ARC ON THE .

try, a full account of which has been published ina_
former volume of the Asiatic Researches. Some lit-
tle alterations haye been made in the coffers; that
is, they were all of the same length, and the whole
together about ninety-six feet, so as to give room
for the pickets with the brass register heads. . Their
sides continued to the ends, and their depth on each
side was the same, for the purpose of being turned
every day that they might fall into a curve by their
own weight and that of the chain. I also used tripods
with elevating screws in the center, for supporting
the coffers, making no other use of pickets than for
the drawing and weight posts, and for carrying the
register heads. ‘The top of each stand on tripod was
a thick circular piece of wood fixed firmly to the
end of the elevating screw, and a slip of board was
fastened across the circular top, screwed into the
center, and allowed toturn round. When the ends
of two coffers were placed on the top piece, this slip.
of board was admitted into the under part of each,
and prevented their sliding off, a precaution that was
very necessary on account of the high winds. _ |
The point of commencement of the base was had
by dropping a plummet, from the arrow of the chain
suspended by a silken thread. Along but small
bamboo picket had been driven into the ground till
its top was level with the surface, and the cavity of
the bamboo was such as just to receive the plummet,
and when the first chain was in the coffers, drawn
out by the weight at the opposite end, it was adjusted
by the finger screw at the drawing post in such a.
manner that the plummet might hang suspended over
the cavity of the bamboo, while the thread was ap-
plied to the arrow. This was done within the obh-
servatory tent, that the plumb line might hang freely
without being disturbed by the wind. ‘Phe bamboo
picket was preserved with great care during the time
| was observing for the Jatitude, and was then pro-

MERIDIAN ON THE COAST OF COROMANDEL. 141

tected under the frame of the zenith sector. When
the tent was removed, a large bamboo flag-staff was
erected, whose cavity covered the picket, and in that
state it remained until the measurement was com-

pleted.

At the termination of the base, being the end of a
chain,, one of the large hooped pickets was driven
into the ground till its top was on a level with the
coffers and.under the arrow of the chain, The op-
posite end being adjusted by the finger screw, the
arrow at the leading end was nearly the center of the
picket. A mark was made, and a small round headed
nail was driven in till it was level with the surface.
The chain was again applied, and the.arrow cut the
center of the nail. The picket had been driven up-
wards of two and a half feet into very hard clay.

But that those extremities may be preserved, in
case they may hereafter be referred to, I erected small
masses of hewn stone eight feet square at the bottom
and four at the top, the axisof those masses being
made to pass throvgh the points of commencement
and termination, and in order that this might be cor-
rectly done, the following method was used.

I marked ont the foundation of the building, so
that the picket tnight be as nearly in the center of it
as possible. ‘The earth was dug about a foot deep,
reserving a space round the center untouched. After
the foundation was brought toa level with the sur-
face, the first tier of stones was laid, being one foot
in height. The inner part was then filled up wit
stones and mortar, taking particular care at the same
time that the'center was not touched. The next tier
of stones was then laid, which was six feet square and
one foot high. This also was filled in with great
care, and some cement and bricks put gradually
round the picket. After that the last tier was laid
which was four feet square and also one foot high.

142 MEASUREMENT OF AN ARC ON THE

When these stones were firmly fixed’ small silken,
threads were drawn across each other in the diagonals
of the square. A plummet (pointed) was then sus-
pended from the point of intersection of those
threads, and they were so moved that the point of the
plummet coincided with the center of the nail in
the picket. The position of these threads being de-
termined, marks were inserted in the stone. The
cavity was then filled up, and a square thick stone
was fixed in the middle of the mass, having a circu-
lar place of about four inches diameter, sunk half an
inch deep, and whose center was marked by a point.
This point, by moving the stone and again applying
the silken threads was brought to coincide with the
point of intersection, and then it was firmly fixed and
pointed. :

Precisely the same kind of building was erected at
the beginning of the base, but in place of having a
picket in the center, four large hooped ones were
driven into the ground, forming a square of about
ten feet, the small bamboo picket being intended as
the center. Silken threads were then drawn across
from the diagonal pickets, and so moved, that the
plummet first used, suspended from the point of in-
tersection of the threads, might drop into the cavity
of the bamboo. That being adjusted, lines were
drawn on the tops of the pickets where the threads
had been extended. The building was then erected,
and the center both of the second and last tier, was
marked by the intersection of those threads when ap-
plied to the marks on the pickets.

Such has been the mode of defining the extremi-
ties of the line. The buildings are well built of
stone and some brick, and will remain for years, if
not injured by acts of violence. They are intended
to receive an instrument on the top, and the points
are points of reference if it should ever be thought
necessary to have recourse to them, ;

MERIDIAN ON THE COAST OF COROMANDEL. 143.

EXPANSION or THE CHAINS anp tHrrr COMPARATIVE
LENGTHS.

As I wished to be satisfied with respect to the ex-
pansion of each of the chains, and their comparative
lengths, I made a course of experiments for both
purposes. I had accordingly the coffers arranged
near the ground, that the drawing and weight posts
might be driven deep and firmly fixed. Both the
chains were then put into the coffers, and the com-
parisons made as follows :

April \@, at six P. M. the temperature by a mean
of five thermometers was 85°,6.

Three comparisons were made, and the old chain
exceeded the new one, nine divisions of the micro-
meter screw.

April 10, at six A. M. the temperature by a mean
of five thermometers was 79°.

Four comparisons were made, and the old chain
exceeded the new one nine divisions. ‘Therefore at
the commencement, the old chain exceeded the new
one in length, nine divisions of the micrometer.

May 23. After the base was completed, the tem-

perature by a mean of five thermometers,
was 806°.
By a mean of fiye com-
parisons, the old chain
. exceeded'the new one 10,65 divisions.
24. The temperature by a mean
of five thermometers
was 84°,
And a mean of six cormpa-
risons, gave the excess
of the old chain above
the new one - -
25, The temperature was 87°.
And a mean of two com-
parisons, gave - - 11,00 do,

4

11,08 do,

eemcmeninnen meme I
Mean 10.86 do.

144. MEASUREMENT OF AN ARG ON THE

Hence it appears, that at the conclusion of the

base, the old chain was longer than the new one, 11
divisions of the micrometer very neatly, so that it
had increaséd from pone in use, 2 divisions, or =>
inches. ;
These experiments were made with great atten-
tion, and when either chain was. stretched out by
the weight, it was carefully brought into a line in
the coffers.

As I had reserved the new chain for a standard,
and knowing the temperature at which it had been
measured off in London, I considered it an object
to determine its rate of expansion and contraction

compared with the thermometers which had been 1 In-

use in measuring the base, since these were but com-
mon ones, and might probably differ’ from those
made use of by, General Roy and others, who had
determined the expansion of métals by the pyro-
meter ; and I was further induced to do this, from
seeing the great variation among them, when the
degree of heat became above one hundred, which it
generally was in the coffers every day before I left
off. ‘To avoid those irregularities arising from the

expansions being checked by the’resistance from the’

pressure on the coffers, I chose the times of sunrise,

and from. one. to twoo’clock, P.M. for making the
observations. Sunrise in Ladia is generally the coolest
time of the twenty-four hours, and the - chain had
during the night, on accotint of the uniform state of
temperature, full time to free itself from any resist-

ance. At the hottest part of the day likewise there.

is a considerable time when the thermometers are
nearly stationary, w which will afford time for the re-
sistance in the coffers to be overcome, and it is ne-
Cessdry to pay particular attention to this circum-
stance, for the chain will be perceived to lengihen
often for nearly half an hour after the thermometers

are at theirhighest.

a

MERIDIAN ON THE COAST OF COROMANDEL. 145.

I had made a great many experiments prior to
the measurement, but found great irregularity,
partly from not attending sufficiently to the above
circumstance, and partly from the unsteadiness of
the drawing post, notwithstanding it was driven
deep into very hard ground, and secured, as I
thought, by’ having large stones pressed close on
each side of it. To remedy this latter inconveni=
ence, I had a staple driven into a brick wall, into
which the iron was fixed with the adjusting screw
for the chain, after which I perceived a perfect
coincidence with the arrow and mark on the brass
head, except what arose from the trifling expan-
sion and contraction of the iron which held the
chain. I then began a new course of experiments
on both the chains, and the results were as fol-
jows :—,

Experiments for determining the expansion of the
new Chain.

Se 7
1802. ie : £5 a |e Total ex- Pedi
oa DD = 4 |pansion
TIME.| 224) 23 |= 2 lend con-| due to | REMARKS.
. So ss 5.2 aa
Month. = a eslgaé z, ® traction, .
i 5 pantes-) te

Inches. -| Inches.

33,4 | 51 |,245157| ,00734| Weather

40,8 |.64 |,307648] ,00754| clear and

41,3 | 04 |,307648],00744| windy
during

June 4./2 P.M.) 116,4
5./0 rise.| 83

2-P.M.| 123,8

6./© rise.| 82,5

14,/O rise.| 80 ' ~ ied a se
2 P.M.} 119,1 39,1 | 60 |,288420} 00737 ne wh

; 37,7 | 57 |,273994|,00727 of these
wg a ayes 40,5 | 63 |,302841|,00747] — experi
. ot on 0) 7265 52| ments.
16. © rise, 79,7 42,2 66 Aare

Mean 00,742

Vou. VIII. L

146

MEASUREMENT OF AN ARC ON THE

Experiments for determining the expansion of the
| old Chain.

: 6 [se |:
1802. mS & | . [Total ex-
qimE.| £3 | 28, [5 Z {pansion | Total | a arns,
S|] £22 |saland con
Month. =e 5 |OHS |Z {traction
June 8.0 rise.| 83,5
2 P.M.! 110,3 pedi Herd ek gi ponds Cloudy wea-
g.|O rise.} 85,2 2954.9 40 AS2 ORO GOT ther and
j 1 P.M 110 24,8 | 39 |,187473),00755 high i
1 1© rise. 52 winds du-
se PM ps1 | 229 | 42 | 201894],00724 cme
13|© rise.| 83,3 24,8 | 38 182666 00736 whole of
2p-vil1ir3| 28, {42 /20ts9s|o0721| hese
14] rise.| 80 ; irate experi-
ments.
Mean ,00737 “

It appears from these results, that the expan-
sion due to 1° of the thermometer is less than what
. has been allowed by experiments made in England,
but this might arise from the thermometers, as they
were such as could be purchased in the shops, and
therefore most probably of the best kind. Great
care, however, was taken to watch the moment
when they stood the highest, and though they va-
ried from one another considerably at that time,
yet that variation was generally the same in equal
temperatures, y

The reductions from the hypothenuses to bring
them to the horizontal level, were made by num-
bering the feet from the old chain as they were
measured, viz. by calling 32 chains 3200. feet,
which would be 3200,115 feet by the new chain;
but this would produce no sensible error in the
versed sign of a very small angle, and on that ac-
count these decimals were not taken into the com-

MERIDIAN ON THE COAST OF COROMANDEL. 147

putation, which was thought less necessary, since
the whole deduction did not amount to three
inches. Neither was any notice taken of the dif-
ferent heights of the hypothenuses or levels one
above another, as that difference was too trifling
to affect a length of thirty or forty chains, The
base has therefore been considered at the same dis-
tance from the center of the earth, before it was
reduced to the level of the sea, and the perpendi-
cular height of the south extremity, which I have
considered as nearly the general height, has been
taken for that purpose. That perpendicular height
Was obtained by comparing the south with the north
extremity, and the height of the latter was deter-
mined by observations made at the race-stand and
on the sea-beach, where allowance has been made
for the terrestrial refraction. The following is the
manner in which it has been determined:

On the top of the race-stand, the under part of
the flag on the beach was observed to be depressed
9 30’; and at the beach, the top of the race-stand
was elevated 7°15”. When the instrument-was on
the platform of the race-stand, the axis of the te-
lescope was on a level with the top of the railing,
which was observed from the beach. But at the
beach the axis of the telescope was four feet below
the part of the flag which had been observed.

The horizontal distance from the station on the
stand to that on the beach is=19208 feet. Then
as 19208 : 4:: Rad : tan. 43”, which must therefore
be added to the observed depression of the flag—
Hence 9’ 30'+43’=10' 13" is the depression of the

axis of the telescope on the beach, observed from
the race-stand.

‘
Now the station on the beach is nearly at right
angles to the meridian, “therefore, by allowing
Lg

148 § MEASUREMENT OF AN ARC ON THE

60957 fathoms to the degree, 19208 feet will give an
arc of 3’ 9’ very nearly, which is the contained arc.
And the difference between the depression and ele-
vation being 2’ 58", we have #+-2=*4%=5" 5 for
the terrestrial refraction. Hence, since the observ-
ed elevation of the stand, plus half, the contained
are would give the angle subtended by the per-
pendietlar height of the stand above the telescope
at the beach, were there no refraction, we shall
have 7 15’ +44%'—5’,5=8' 44” for the true angle
subtended by the perpendicular height, which. be-
ing taken as tangent, to the horizontal distance
and radius, we have R: tan. 8 44” :: 19208 :
48,797 feet the height required. But the axis of
the telescope on the beach was ‘determined by
levellnge down to the water, to be 21,166 feet
above the sea. Which, added to the above, give
69,963 feet for the perpendicular height of the top
of the stand above the level of the sea.

Now the top of the race-stand was determined
by levelling to be 31,25 feet above the north ex-
_tremity of the base; which taken from the other,
leaves 38,713 for the north extremity of the base
above the sea, which extremity being, by the ta-
ble, 22,96 feet above the south extremity, we
shall have 15,753 feet from the perpendicular
height of the south extremity of the line above '
the level of the sea; and from this height the
length of the base has been reduced.

The angles of elevation and depression were
taken by the circular instrument, from a mean of
several observations, and the error of collimation. °
was corrected by turning the transit over, and the
horizontal plate half-round. But the weather was
rather dull during the whole of these operations.

,

MERIDIAN ON THE COAST OF COROMANDEL, 149

TABLE.

Containing the particulars of the measurement
of a base line near S¢. Thomas's Mount, commenc-
ing in latitude 13°,00,29559 N. and extending
40006,4418 feet South Westerly, making an angle
with the meridian 0° 10’ 36”. The first column con-
tains the number of the hypothenuse, or measured
distances. ‘The second the length of each in feet.
The third the angles of elevation and depression
(which each hypothenuse makes with the horizon).
The fourth the quantities to be subtracted from
the respective hypothenuse to reduce it to the ho-
rizon. ‘The fifth the perpendicular ascents and de-
scents to each hypothenuse, The sixth the com-
mencement in inches of every hypothenuse above
or below the termination of the one preceding;
and the seventh contains the mean temperature
during the respective measurement.

a Commence- |,,
= z $2 ner of =a Perpendicular. — ge % F
. CIS elevations jons from 1e iast. we a
ae 2E and de- jeach hy-; — ee E as REMARKS.
ze - = Bae pomen- Ascents.| Descents. Bree Rok: i) a
ae ALS
1 | 600!0 19 40} 00984 8,432.5] 25,5 86,6 \Commenced
2 | 500)0 26 OO}, 430 S,781a}.. - 81,9 jthe 10th
3 1210010 26 30} ,06237 10,1878} 2,5 84,5 |April, 1802,
4 | 300] Level. 2,37 94,5
5 | 600] do. 7,37\ 84
6 | 100} do. 2,75 90,4
7 | 400] do. 5.75 95,3
§ | 500} do. 1,12 82532
9 | 100| do. 5,0 91
10 | 400] do. 4,0 93,2
11 | 300) do. 7,25) 93,3
12 |} 300/0 20 30} ,00534 41,7890 8,25| 84,9.
13 } 100) Level. 10,0 | 90 {In the water,

14 | 100/13 02 30|,14088] 5.3062 8,5.| 96 Lins of 2
15 | 100} Level. 8, 107,4 Tank,

150 MEASUREMENT OF AN ARC ON THE

Commencement

= g|‘s % Angles of |Deducti-}| Perpendicular.
s & 3S * ations ons from : i aa) a | REMARKS
S| 8 Joressions. [poten "Gove, | below ah
SE - s pI HF obi ow » |Ascents. Descents, Puthee Inches, (7 & &
Oo ee
16 100 Level 40,87|105,8
ib 900 (8) 1 172 82,2
18 900 do 14,12 83,4
20 | 300| do 5,25! 92,9
21 700| do 12,25 87,5
221 300] do 7,87| 93,7
23 | 500] do 17,5 | 92,8
94, 900 ‘ do 10,1 91,2
25 400] do 4,75| 85,8
26 500] do 10,62| 85,8
27 300 do 11 93,5
28 | 400} do 12 | 86,8
29 | 1200] do 11,37| 88,9
30 | 600] do 3,5 86,7
31 | 1700|° do. 9,37 90,0 |The 2 chain
32 700 do 85,4 in the
33 200] do a 5 91,3} Chingle-
34 |° soo] do 7:5 91,5| pet road.
35 | 400] do 12,75| 94,8
36 | 2000| do 15 | 90
37 | 2100] do. 6,9 | 91,5
38 | 3200/0 04 50 00320] 4,4.991 8,8 90,1
39 |. 900} Level? 1,8 | 96,9
40 | 1200] do 11,4 | 90,5
41 | soo} do 7 93,7
42 | 1400} do 6,7 | 93,4
43 | 1100} do 2,8 | 90,9
44 | 500] do 3 | 93,4
45 | 600| do 2 88,7 | \°
46 | 1200] do 10,2 93,8
47 | 8200] do 2 93,1
48 | 1400] do 3 90,4
49 | 2200] do 5,0 91,8
50 | 800! . do 7,3 97,3 are Sila

——-]| 1802. |

‘North above the south extremity 22,96 feet in perpendicular

. lit
leg Lit

MERIDIAN ON THE COAST OF COROMANDEL. 15]

At the commencement, the old
which the measurement was made)

chain (with
exceeded the

new one by nine divisions of the micrometer, equal
to ossans feet.. Therefore 100 + 24323" x
400 will be the measures in lengths of the new

chain, C@ligh Gini oetea ate a ss po
At the conclusion, the old chain
exceeded the new one by eleven di-
visions, consequently it had 1 increas-
ed by wear two divisions of the mi-
crometer — 0,0008 feet. Hence **22%

x400=—0, 1600 feet, is the correction

for the wear, whichadd .-......
Whence the apparent length of the
base, will be 400,016020 lengths of.
REPO MULT, 3 eco oe se ete Oe, irs
The sum of all the corrections in co-
lumn fourth for obtaining the ho-
rizontal distances, is 0,2359 feet,
which must therefore be deducted
And this will give the apparent hori-
zontal length of the base, in terms
of the new cham 400,013661
RG OF 5%) ysis
The mean temperature for the whole
base is 90°, 8 and the new chain
was measured off when the ther-
mometer stood at 50° hence to re-
duce the whole horizontal length
to the standard temperature of
62°, the equation will be expressed
by. (gor, oa 8 Se ace La x
400,013661 fees: or 5,1162 feet
which must be added, i eee
Hence the whole horizontal distance
corrected for 62° will be,.....
Which reduced to the level of the
oe WHE TE, 2 so. eee kes ae :

40001, 4420

—0 2559

40001,36661

152 MEASUREMENT OF AN ARC ON THE

Note, the quantity +,0074 inches is the expan-
sion of the chain due to 1° of the thermometer as
determined by my own experiments detailed in the
annexed memoir. By General Roy’s experiments
with the pyrometer, it was +,00763 inches.

The quantity +,01237 inches is the expansion
of 100 feet of brass due to 1° of the thermometer.

By the experiments I made in the Mysore the
expansion of the old chain was +,00725 inches
due to 1°. By these experiments it is +,00737
inches, but I give the preference to the latter on
account of the chains being fixed to the wall.

The radius of curvature for reducing the base
to the level of the sea, is assumed at 3448748
fathoms being the radius to the meridional circle.
on which one degree is computed to be 60191 in
the latitude of 13°? a

Section Il.—Observations for determining the
Angle which the Base Line makes with the Me-
ridian,

At the North end of the base =!

WAG. 4. Ne | hase ae 13° 00 29", 59N.
September 24th, on the evening .

the polar star when at its

greatest Eastern elongation

was observed to make an an-

gle North Easterly with the

base line produced,..... 1° 35° 08," 7
The apparent polar distance of

the star at that time was 1°

44' 40° 2 with which and the

above latitude, the computed

meatal Wrage. 075" abet. 1 47 Bigeeg

a

MERIDIAN ON THE COAST OF COROMANDEL. 153

Therefore the line when produced
Northerly will make an angle
with the meridian North East-
Be k-th es RE Ie hes

September 26th, on the evening
the angle North Easterly with
the base line produced was,

The apparent polar distance on
that day was, 1° 44 39° 8
which will give the azimuth,

Therefore the ‘angle between the
line and meridian will be,

September 30th, on the evening the
angle was observ Ob) Sen cshetel:

~ The ‘apparent polar distance for
that day being 1° 44’ 38” 1 the

eaiinuth will Hej.) {6 yess s
Hence the angle by this observa-
RN ARG es picu ya’ attg wis Whale Sh

At the South end of the base—La-
RIGEL)) sixes eisveabienmnrt ef.
October 7th. In the morning, the
polar star when at its greatest
western elongation, was observ-
ed to make an angle N. Westerly
with the base line produced .
The apparent polar distance at
that time was 1° 44 35,7, and
this with the above latitude will
Piven azimuth \.4s)% te) Sols
Therefore the angle which this
line produced, makes with the
meridian North Easterly.

And the mean of these four is . . .

The last observation was made

Q 412
i esas
1 47
ED
ba
1 47
0 12
19. 53
1 59
1 A7
0 19
0; 42

36,9

©

18,

1% i7
16,15

under the most
favourable circumstances, it being just day light;

: + ‘
154 © MEASUREMENT OF AN ARC ON THE .

the flag-staff at the north extremity of the line was
observed immediately after the star ; and the morn-
ing being perfectly clear, no unsteadiness or uncer-
tainty arose from the effects of the vapour, which
had occasioned the difference between the angles
on the 24th and 26th. th

When the observation was made on the 30th, a
blue light was fixed at the south end of the base.

Section ITI.—Commencement of the operations from
the base. The large theodelite.

After the completion of the base line, there re-

mained nothing of importance to be done until I
received the large instrument, which arrived in the
beginning of September. 1 had however made an
excursion down the sea coast, as far as Pondicherry,
for the purpose of selecting the properest stations
for determining the length of a meridional arc.
This and the measurement of a degree at right-an-
gles to the meridian I considered as the first object
of this work: I accordingly lost no time in pro-
ceeding to-accomplish these desiderata. |
The instrument above alluded to was made by
Mr. Cary, and is in most respects the same as
that described by General Roy in the Philoso-
phical Transactions for the year 1790, with the
improvements made afterwards in the microscopes,
and in ar. adjustment to the vertical axis, by which
the circle can be moved up or let down by means
of two capstan screws at the top of the axis. These
are mentioned in the Philosophical Transactions
for 1795, in the account of the trigonometrical
survey. By sinking the circle on the axis, it is
better adapted for travelling, and when the micro-
scopes are once adjusted to minutes and seconds,

MERIDIAN ON THE COAST OF COROMANDEL. 155

on the limb of the instrument, the circle can always
be brought back to the proper distance from them.
Great attention however is necessary in bringing
the axis down, so that the wires in each microscope
being fixed at opposite dots on the limb, they may
coincide with the same dots when the circle is
turned half round, or made to move entirely round,
and in a ¢ontrary direction to what it had been
moved before; which latter method has been re-
commended by the maker, ‘This circumstance re-
specting the axis should be most scrupulously at-
tended to before the adjustment of the micrometers
begin, so that when by arranging the lenses in such
a manner that ten revolutions of the micrometer
may answer to ten minutes on the limb, and there-
fore one division to one second, the circle can
always be brought to its proper height, by trying
the revolutions of the inicrometer.

It has however been found from experience,
that unless in cases of very long and troublesome
marches, it is not necessary to sink the axis. The
carriage being performed altogether by men, there
is not that joltmg which any other mode of con-
veyance is subject to, and as I found, that a con-
siderable time was taken up. in adjusting the axis
before the revolutions of the micrometers could be
brought to their intended limits, I therefore laid
it aside, unless under the circumstances above
mentioned.

The semicircle of the transit telescope is ¢radu-
ated to 10 of a degree in place of 30, which was
the case with the semicircle described by General
Roy, and the m‘crometer to the horizontal aicro-
scope applied to this semicircle, making one revo-
lution in two minutes, and five revolutions for ten
minutes on the limb; and the scale of the micro-

156 | MEASUREMENT OF AN ARC ON THE |)

meter being divided into sixty parts, each part’is
therefore two seconds of the circle.

A number of experiments have been made for de-
termining the error of the semicircle, and to ascer-
tain the place of the fixed wire in the horizontal
microscope, so as to divide the error. It has ap-
peared.in the event, that the telescope being in its
right position, (that is, when the limb and micro-
scope were on the left hand;) and the fixed wire
placed at Zero on the semicircle, when the circle
or limb of the theodelite was turned 180° in Azi-
muth,and the telescope turned over, the fixed wire
was then distant from Zero on the opposite part of
the arc by a mean of a great many observations
9 57°, the half of which is therefore the error.
This half was carefully set off from Zero by the
moveable. micrometer wire, and the fixed one
brought to coincide with it. On the right appli- .
cation of this error, there will be 1/28", 5 to add
to the elevations and subtract from the depressions.
The obsetvations for determining this quantity
were repeated at different times, and under the
most favourable circumstances; the adjustments of |
the whole instrument being frequently examined,
and the level applied to the telescope, reversed at
most of the observations. For the line of collima-
tion, as these corrections depend on having a well-
defined object, I fixed a bamboo upwards of a mile
distant from the observatory tent, and tied round
it several narrow stripes of black silk, one of which
was near the horizontal wire when the axis of the
telescope intersected the staff after being brought
to a level- by the bubble. Then the mstrument
being adjusted, and the telescope directed to the
bamboo, being perfectly level, and the wire of the
micrometer in the piece brought to the intersection
of the cross wires, the angular distance to the

MERIDIAN ON THE COAST OF COROMANDEL. 157

mark on the bamboo was measured by the runs of
that micrometer, and the wire brought back to
the point of intersection of the other wires. The
circle was then turned half round and the telescope
reserved or put again into the same Ys. The level-
ling adjustment was then made, and the angular
distance from the intersection of the wires to the
black mark again taken, half the difference be-
tween which and the former was of course the er-
ror of collimation. -This error-was repeatedly re-
duced till it became very small, half by the finger
screw of the clamp to the semicircle, and half by
the adjusting screws to the levelling rods. After
that, the remaining error was repeatedly examined
and found to be 2’,36 to be subtracted from the
elevations and added to the depressions when the
telescope is in the ordinary position, or when the
semicircle and microscope are on the left hand;
but vce versa when in the contrary position. These
errors of the semicircle and line of collimation being
opposite, the result from comparison will be, “That
when elevations or depressions are taken with the se-
micircle, 126° must be added. to the former, and
subtracted from the latter.”

And that when the. elevations and depressions
are taken by the micrometer in the eye piece 2’,36
must be deducted from the elevations and. added to
the depressions. >

The micrometer in the focus of the eye-glass of
the transit telescope is the same in all respects as
the one mentioned by General Roy, that is to say,
the circle or scale is divided into one hundred divi-
sions, and there is a nonius fixed to the upper part
of the telescope, which defines the revolutions of
the micrometer as far as ten for the elevations and
ten for tlie depressions. The following experiments

158’ MEASUREMENT OF AN ARC ON THE

have been made with the same marked bamboo,
for ascertaining the value of these divisions, and it
has been found that seven revolutions and 61,4 di-

' visions are equal to ten minutes on the limb of the
semicircle, so that one division is equal to ,788 of
a second.

TABLE

Of experiments for determining the valuation of the
revolutions and divisions on the micrometer in the
eye-piece of the telescope.

Microme-| No. of -| No. of [Value of

Month. | ter Divi- se- }1 Divi-
sions. _| conds. |sion.
d
Nov. 26. | 994,5 | 783,5| 0,788 || Nov. 26. 780 | 0,780
094 800 | 0,800
994 787 | 0,787
1005 794 | 0,794
1002 788 | 0,788
782 | 0,782
788 (0,788

Hence one second will be equal to 1,269 divisions.
Pie mmute so. ee 75,72 ditto.
Tenmmutes 65 ae 757,2 ditto.

SECTION IV.

Angles taken with the large theodelite between
27th September 1802, and 13th of April, 1803.

AT THE NORTH END OF THE BASE.

Between And Observed Angles.
South end of i
die base, \ Mount station,. . . 91 09 Of

Perumbauk hill, . . 09 47 58,9

Perumbauk hill, Mount station,... 81 21 05,2

MERIDIAN ON THE COAST OF COROMANDEL. 1359

AT THE SOUTH END OF THE BASE.

Mullapode hill, Munnoor station, . 49 14 29,4

Between And Observed Angles.
North end of : “Se
Eee base. \ Mount a . + 1 te
Perumbauk hill, . . 113 56 47,3
Mount station, WRU uaat - so te 102 37 14,8
AT THE MOUNT STATION.
North end of Me re
ar ie. : South end of the base, 77 31 23
Perumbauk till, .. 88 06 38,2
South end of : ) tn
aca ; Sithan okctoro-2. ; 10 35 19,9
Perumbauk hill, Mungot station, .. 92 30 03,6
Mullapode bill, . . .. 63 30 18,2
AT PERUMBAUK HILL. |
North end de South end of the base, 56 15 26
the base,
Mount station,. .. 10 32 16,8
South end of , ee
A itise eae amit aap 66 47 42
_ Mungot station, Mitton es 36 58. 15,1
Coonoowaucum hill, 59 43 12,9
- Muilapede hill,. . . 42 52 13,9
Mullapode bill, Coonoowaucum hill, 16 50 59
AT MUNGOT STATION.
Perumbauk hill, Coonoowaucum hill, 88 03 47,6
Mullapode hill,. .. 79 08 56,4
Mullapode hill, Tandray station, . . 124 40 24,8
_Mannoor station, ditto,...... C5 QS 54,8
Mount station, Perumbauk hill, . . 50 31 41,7

160 MEASUREMENT OF AN ARC ON THE

AT MULLAPODE HILL.

Between And Observed Angles.

° / “

Perumbauk hill, Coonoowaucumhill, 139 29 07,8

= emg ee i Munnoor station, . 81 21 03,0

3

Tandray station, ditto, ...... 52 53 20,0
Mungot station, .. 28 17 36,7

AT MUNNOOR STATION.

Mungot station, Coonoowaucum hill,. 100 27 11,4

Mullapode,..... 49 34 32,4
Tandray station,.. 44 15 34,9
Mullapode hill, ditto,.:.\\ai he - 93 50 05,9

Coonoowaucum hill, 50 52 39

AT TANDRAY STATION.

Mungot station, Munnoor station, . 60 18 30,7
Mullapode hill,. . . 27 02 00,1

Munnoorstation, ditto, ...... - 33 16 30,8
Mullapode hill, Urrumbaucum hill, 94 00 01,7
Poonauk hill,.... 80 48 38,8

AT URRUMBAUCUM HILL,

Mullapode hill, Tandray station, .. 43 02 50
Poonauk hill,. . . . 111 52 28,9

AT POONAUK HILL.

Mullapode hill, Urrumbaucum hill, 39 25 15,6
. Tandray station, .. 27 13 47,4
Maumdoor hill,. . . 49 19 0,46

MERIDIAN ON THE COAST OF COROMANDEL. 161

AT POONAUK HILL.
Between And Observed A ng: I,

Allacoor hill, | Padree station, . . . 23 se 57,5
_ Urrumbaucum hill,. 32 18 50,7

AT ALLACOOR HILL.
Poonauk hill, Padree station,. . - 91 22 13)"
* Urrumbaucum hill, . 110 08 22,3

_ AT PAUDREE STATION. te
Poonauk hill, Allacoor hill, .... 64 44 591

) AT MULLAPODE HILL. a. hae
Poonauk hill, . .Tandray station, < . 71 39 26,3
Urrumbaucum hill, . 28 42 12,6
+. ..Maumdoor ill,. . .. 58.02 19
Tandray station, Urrumbaucum hill, . 42 57. 07,9.
cei “ i Mowsray’shouse,. 35 17 60
Maumdoor hill, Carrangooly hill, . . 45 48 00,5

ai ., AT MAUMDOOR HILL. yD
Mullapode hill, Poonauk hill, . 72 38°40

Carrangooly hill, 69 50 21,5

Carrangooly hill, Woritty hill, .... 44 46 21,6

_AT CARRANGOOLY HILL.
Mullapode hill, Maumdoor hill, . ; 64 21 4451
Maumdoor hill, Woritty hill, .... 80 37 28,3°°
Permacoilhill, © ditto, ..... . 28 33 28,6.
Fellungcaud hill, . . 36 40 28,2

AT WORITTY HILL.

Carrangooly hill, Maumdoor hill,.... 54 36 13,1
Permacoil hill, . . . 109 25°09,4 —
Permacoil hill, “Coonum mill, . . Z . 17 46 10,3
Vor. VIII. M

162 MEASUREMENT OF AN ARC ON THE
AT PERMACOIL HILL.
Between And Observed Ang les.

— Woritty hill, ~ Carrangooly hill, . . 49 ol 25,1

Coonum hill; .. . . 134 51 00,6-

Coonum hill, - 1st flag on red hill,. 53 13 11,8
Vellungedud hill, Carrangooly hill, . . 28 58 23,4
‘New station on ted hill, 98, 29 08, 8

Mooratan ae ditto ditto, . . 15 57 39,8.

sist
Chengcaud station, . 42 57 14,4

Mylum station, ditto” ditto, ve $020 41,3 -

AT VELLUNGCAUD HILL.

Permacoil hill, “Carrangooly hill, . . 114 21 15,4

Newstation on red hill,37 15° 17,4

AT THE NEW STATION ON RED HILL.

Permacoil hill, Vellungcaud hill, . . 44 13 33,8 )

_ Mooratan station, . 99 25 04,4

AT MOORATAN STATION. —

Chengcaud wt Permacoil hill, ... 85 13 36 ,0

tion, . ..
Trivandepoorum. hill, “64 42 38, 5
Ist, Coonum hill, 1st flag on red hill, 81,48 30,
Chengcaud station, . 54 33 15

New station ot Permacoil hill, ... 64 37 21,4

red hill, .

AT THE FIRST FLAG ON RED HILL, |
Coonum hill, Permacoil hill, ... 38 54 56,4
Station near Mooratan, 76 26 03,1

AT COONUM HILL: § |,

Permacoil hill, Woritty hill, ... . “97 29 53, 8
‘Ist flag on red hill, . 87 5151, 8.

vole

4

MERIDIAN ON THE COAST OF COROMANDEL. 163
Between And . Observed Angles.

er onred i Station near Mooratan, 21 45 26,9
Chengcaud sta- i bu bY «ia
> deat i ditto, ... . . 76’ 02 °09}3

: AT MYLUM STATION.
Permacoil hill, Chengcaud station, . 129 25 52,8
) ) Mooratan station, . 73 09 50,7
Woritty hilly... . 46 21 11,4

AT CHENGCAUD STATION.
Permacoil hill, Mylum station, . . 21 04° 26,9)
Mooratan station,. 51 49 03,6

Trivandepoo- 2. HS ca EEN
era Lal t ditto, 66-08 35,2
mum ball, : GittG, =|.) eN4 49 24 35,75"

_AT THE STATION OF ‘OBSERVATION AT aia baa ok
POORUM HILL.

Mooratan sta- \ Chengcaud station, 49 08 53,9

tion,
Referring light CoN sable
near Tr ip fat bhai west elon-
numbaucum, : .
February'3, . 11°29 43,95
*, 44,9
or 4A, 33
7; 40,5
0,*. 42°92,
10, 39,6
eapeaceee bL 43,67
eferring light
near Trip= piled fet Moor, 57 45,36
mumbaucum,

M 2

164 MEASUREMENT OF AN ARC ON THE.

The angles in general havebeen taken three and
four times, and every time that the object was ob-
served, both microscopes were read off thrice, and |
two separate field books kept for making out the
angles.. What are here recorded, are the means ©
taken from the two books. In case a difference in
those angles, noticed at the time, left any reason
to suspect an error in the instrument, the division
between the dots was carefully examined, as well -
as those to the right and left, and if any error was
discovered, allowance was made accordingly.

SECTION: V. Triane Les.

North End of the Base from the South End of the -
. - » Base 40006,4.

;
Angles ft
caleulati

No.| . _ Stations.,

North end of the}

base, 91 09 04,0/—,03 91 09 04,2
1. {South end of the ’ f ete gents
base, 11 19 32,5}—,02 11 19 32,6)
Mount station, |.77 31 23,0;/—-,03 | 2

77, 31 23,2)

Po

179 59 59,5} ,08] ,08| —,58!180°00. 00

North end of the base,
South end of the base,

Mount station from }

ae

North end of the '

base, 5.” 9 47 58,9'—,01
g, |South end of the
base, 14 & {113 56 47,2)——\08

Perumbauk bill, |} 0 0.0

7 > North end of the base, |
Perumbauk bill from j South end oftheltane

MERIDIAN ON THE'COAST OF COROMANDEL. 165
North end of the Base from Perumbauk Hill 43971,8.

Observed . ug Angles for | Distances
Angles. Dit. a Eros calculation, | in feet.

ee

|North end of the
, base, °
3. |\Perumbauk hill,
Mount station,

81 21 05,2;—,03
10 32 16,8'—,02

$8 06 38,2}—,03

North end of the base,
Perumbauk hill, -— -

$046,7

Mount station from } 43495,4

South end of the

| base, 102 37 14,8 —,06 102 37 14,7

4. |Mount station, 10°35 12,9 —,02) 10 35 12,9

Perumbauk bill,| 0 0 0 01] ae 66 47 32,4
‘bees liso

South end of the base, 8$189,2

Perumbauk from ) wiount station; - = | 43495,5

It appears from examining the above triangles;
that there is a difference in the distance Spek! the
north end of the base and Mount station, by the
first and second triangles, and also a difference in
the distance fromthe “south end of the base to Pe-
rumbauk hill. Itmay be necessary to notice here,
that there was great difficulty in taking all these

- angles, on account of the v ery thick vapour which
constantly floated near the surface of the flat where
the base line runs, almost immediately atter day-
light, to.very near the time of sun-setting. All
the angles, and particularly at the north and south
end of. the base line, have been repeatedly taken,

. and the only time when the flag-staff appeared dis.
tinctly, - was in the morning of “the 7th of Octuber,
mM 3

166 MEASUREMENT OF AN ARC ON THE

when I observed the polar star at the south end of
the base line.

It was discovered, that at Perumbauk hill, there —
had been an error in reading off the south end of
the base, most probably of 10’ from the microme-
ters, as all the angles which had a reference to that
point, exceeded what they ought to have been by
ten or twelve seconds. In consequence of this dis-
agreement, I chose to take the supplemental angle
in the second and fourth triangles, after the other
angles had been corrected. The distance of the
north end of the base from Perumbauk, as deter-
mined in the second triangle, being taken as a base
in the third triangle, wherein the three angles have
been observed to determine the distance from Pe- —
rumbauk to the Mount, and from the north end of —
the base to the Mount, it appears that the latter ~
distance comes out within 0,4 of a foot to what.
had been brought by the first triangle; and that,
the distance from the south end of the base to Pe-
rumbauk hill, derived from the second and fourth
triangles, differ only ,14 of a foot. The distance
from the Mount to Perumbauk being that from
which all the operations are to commence, I wished
to be as particular as possible in determining it,
and the results from the third and fourth triangles
make it 43495,4 and 43495,5, differing only one-
tenth of a foot.

Mount station from Perumbauk Hill 43496,4.

Distances
in feet.

Angles for

Observed
Diff. ‘| calculation.

Angles. ~ uf. I

Mount station,
5. |Perumbauk hill,
Mungot station,

36 58 15,1;—,08
50 31 41,7;/—,08

Perumbauk hill, oe

Mungot station from 1 Mount station - - -

MERIDIAN ON THE COAST OF COROMANDEL. 167
-Perambauk Hill rene Mungot station 56292, 1.

mene osha

Observed 3 y Angles for {Distances
= Diff. Be Error. calculation, | in feet. |

Perumbauk bill, 42 52 13,9/—,16
6. |Mungot station, | 79 08 56,4} — 25
Mullapode bill, |.57 58 51,5) —,17

180. 0 01,8|—,53] ,59| +1,4 )
= Perumbauk hill, - - 65205,2
Mullapode hill from } Mungot station, - - | 45169,5

c ‘ “ “
Perumbaucum
hill, 16 50 59 | +,3
| 7. \Mullapode hill, |139 29 7,8 | —,9
| |Coonoowaucum
hill, , 0 0 (0

C sucum hill Geom ee eek ils = = 105534,6
ae peice conf Pen hill, - - _47088,5

Mullapode Hill from Coonoowaucum Hill 47088,5.

° ’ “ uw °o ‘ “ |

Mullapode hill, | 81 21 03,0/—,2 81 21 02,5
8. Coonoowaucum
hill, 00-0. }—,10 47 46
Manoor station, | 50 52 39,0 50 52

_ —— ee

180 00 00,0

. Mullapode hilt, = =

Manoor station from }

18,3] ~
38,9
Coonoowaucum hill, - |

M4

168 | MEASUREMENT OF AN ARC. ON THE
Mullapode Hill from Mungot station 45109,5.

~ Observed -
Angles. Diff.

Mullapode hill,
9. |Mungot station,
Munnoor station,

81 10 56,8|—,21
49 14 29,4} —,13
49 34 32,4,—,14

Mullapode bill,

Munnoor station from } Mungot hill; - - -

Mullapode bill, | 28 17 36,7\-+,04
10. |Mungot station, {124 40 24,2/—,6 124 40 23,
Tandray station,| 27 02 00,1)—,1 _ | 27 02 00

—_——- (-

,42| x3

Mullapode bill, - 9p
Mungot station, - -—

180 0 01

Tandray station from }

Mullapode Hill from Munnoor station 44944, 3.

o / “” “ ° 4 ua

52 53 20 | —,2 52 53 21
93 50 5,9] —,3 93 50 08
33 16 30,8] —,1 33 16 31

179 59 56,7

Mullapode hill,
11. |Munnoor station,
Tandray station,

| 7 | —,4 [180

Mullapode hill, - - | 81732,7

Tandray station from ; Munnoor station, © - | 65325,7

i tos SPytis jaa

MERIDIAN ON THE COAST OF COROMANDEL. 169
Mungot station from Munnoor station 58633,7.

7

c

Mungot station,
12. | Munnoor station,
Tandray station,

Mungot hill,
Munnoor station,

Tandray station from }

In the quadralateral formed by Aullapode. hill,
Mungot hill, Munnoor station, and Tandray sta-
tion, the side JZudlapode and Tandray is common
to the tenth and eleventh triangles, the first of
which gives it 81731,9 feet, and the latter 81732,7
feet, the mean of which is 81732,3 feet, which be-
comes the base for extending the triangles westerly.
These results appear to be sufficiently correct, since
the bases.on which the two triangles have been
formed, were derived trom the different sides of
the triangle Permnbauk -hill, Mungot hill, and
Mullapode hill,. viz. one from the side Aullapede
hill and Mungot hill, the other from the side Aful-
lapode hill and Perumbauk hill, on which was com-
puted the side Mullapode hill and Coonorwaucum
hill, and from that again the side Afullapode hill
and AMunnoor station, which, however, came out

the same as when obtained trom the distance #Zu-
lapode hill and Mungot hill.

.

It will also appear that-in the triangle computed
on the base Mungot hill and AZunnoor station, that
each of the sides, A¢unnvor station and Tundray
station, and J/ungot and Tandray become common
to the triangles, A/ullapode hill, ALunnoor and Tan-—

ian .“S
170 MEASUREMENT OF AN ARC ON THE
dray and Mullapode hill, Mung oot ‘and Tandray, oe
~each to each, and that in the first case, there is a —
odifference of =2 ~*, and in the second of ~6, of a foot.

| ese circumstances will, I conceive, prove the
a “operations to be sufficiently satisfactory.

ce.

Mullapode hill sb Tandray station $1732,3._ .

| 1Mullapode hill,
13. |Tundray station,

Urrumbaucum, |

119444,7
81587,1

Mullapode ill, - -

Urrumbaucum from } Bastirey, deltas xi

71 39 26,3}—1,1
80 48 45,7/—1,3
27 31 47,44—0,8

Mullapode hill,
- 14. |Tandray station,
Poonauk mullah,

179 59 59,4

f PEA hill,
Poonauk \itl from } Tasker dep static, 1):

Poonauk hill from Urrambaucum hill 90399,4.

}

ec 7th a oe RE ‘ .
Poonauk hill, -'! € 18 50,7;—,1 32 18 51
15.|Urrumbaucum, sas : 0 37 32 47
Allicoor bill, ates $.22,3\—,5 | 110 \8 22
0,07
RROD Cc 07] ial oaks ae
Poonauk hill, - = | 58638,4

; hj ‘
Allicoor bill from 4 Urrumbaueum hill, -, | 51436,9
ceasing l

MERIDIAN ON THE COAST OF COROMANDEL.
From hill, fram Allicoor mill 58638,4.

ya ae =

Angles. calculation. }

a
Obssryed Diff. Be Error Angles for 4
A gy

23 52.57
Yl 22 13
64 44 51

37 | +23 2)180

ileal hill, - - <

Paudree station from } Allicoor hill, - - =

171

Distances
in feet.

64815,7
26248 ,9

Mullapode fill from Urrumbaucum 119444,7.

o ’ “

98 42 19,
LLL 52 32,3
39 25 15,1

. ;- Oo ‘ w 0
Mullapode hill, | 28 42 12,6) —,3
17.|Urrumbaucum, {111 52 33,6,—1,9
Poonauk hill, 39 25 15,6;—,8

i80

ee

1,8 2,4) —.9 {180

Mullapode hill, - -

Tyrumbaucum bill, -

Poonauk bill from {

$7A554,3
90339,4

’ ° , " ” ° ‘ ”
Mullapode hill, | 58 02 19 |—1,5] © 58 | 2/18
18. |Poonauk hill, 49 19 4,6)—1,5 49 19 3,5
Maumdoor, 7238140." fee 72038 \3855
180 00 3,6) — | 4,9} 1,3 {130
Mullapode hill, - - \138685.5

Maumdoor from }

—
.

Poonauk hill, - - - mata

172 | MEASUREMENT OF AN ARC ON THE
Maumdoor Aili from Mullapode138685,5.

- ° ‘ ” “ ° te “
Carrangéoly hill,] 80 37 28,3}—1,1 80 37 27
20. |AZaumdoor hill, | 44,46 21,6}— ,7 44 46 20,5
Vooritty hill, 54 36 13,1]/— ,7 54 36 12,5 -
180 00 03 2,51 +,5 {180

i

donk. Carrangooly hill, - | 95282,8
hi vy Ril frown | Maumdoor hill, - - |133481,5

s

Wooritty hill from Carrangooly hill 95282,8.

Ce ” OA Piet .

Wooritty hill, |109 25 09,4|—1,1 109 25 07,7

21. |\Carrangooly hill,| 28 33 28,6} —,22 28 33 27,8

Permacoil hill; | 42 01 25,1;—,13 42 01 24,5
180 00 3,1 1,4| +1,71180 ~

Wooritty hill, - - | 68041,5

Permacoil hill from } Carrangooly hill, - |134236,4

reese
ae |

| MERIDIAN ON THE COAST OF COROMANDEL. 173°
Carrangooly hill from Permocoil hill 134236,4.

Observed |
_ Angles.

Distances
in feet.

Aneles
chicalalion:

: “Stations.

fal n

q DO!

Diff. | 2] Error.
on |

36 40 28,2/—0,1
- 58 23,4|—0,1
14 21 15,4|—1,2

ee as a)

180.00. 07,0} 1,4}-+5,64180 00 00

A meri _- § Carrangooly hill, -
mE an PPro hill, = sm

Carrangooly hill,
22.|Permacoil hill,
Vellungcaud

New statios Onsred.bil] from |

Vellungcaud hill, - |124716,7! |

° ‘ “ 4 ; re] ‘ mgt
_ |Permacoil hill, | 93 29 03, s}— +9] lb 98 29 08
23..|Vellungeaud, | 37 15 17,4,—,3" dian G7 45. Popes
New ara! ‘0 0 0 ht a 15 a5" :
{ ee Sas es —— eee ;
oe -naae 1,6! 180 00 00
: ——
Permacoil hil, - - | 76334,1 if

; Bis
Wooritty bill, 17 46 10,3 tho! | 17 46 09 '
24. |Permacoil ble 134 51 00,6 —39 ; 134 50 58,5
Coonum hill, 27 22 §3,3) +53] | |, 27 "92.525 al |]
4180 00 4,2 35 1 +3,7 liso 00 00 esi
Wooritty | geomet 2 104887,5 1
| Coonum hill rom nf Pérmacaibhilit.-— | 451 50, '

ey

a

174) MEASUREMENT OF AN ARC ON THE
Permacoil hill from: Coonum hill 45150,5.

Permacoit hill,
25. |Coonum hill,
ist Flag on red
hill, ,

First Flag on red hill from Perntacoul bill, - - | 71825,3 |

Coonum hill, - - - | 57567,7

000 8,3
46 21 11,4J—,13 46 21 11,3

— { ———- | —— —— — ———— — -

49184,8
91939,0

Permacoil hill, -

Mylum station from ‘ Wooritty bill, - -

o ‘ ” ” |

72 26 53 |

Permacoil hill, | 72 26 53,3|—,34 bes
27. |Mylum station, } 73 09 50,7}—,3 73 09 50,4)
Mooratanstation,| 9 0 0 34 23 16

| $e |

180 06 00

Permacoilhill, - -

Mooratan station from } Mylum station, Line

a

MERIDIAN ON THE COAST OF COROMANDEL. 175)
Coonum hill from first Flag on. red hill BIGOT

Observed ‘
Angles. Dif,

a
a¢ Error.
Re

_ (Coonum hill, 00 0
28./Ist Flag on red

hill, 76 26 03,1; —,1
Mooratanstation,| 81 48 30

First Flag on red-hill, sed

Permacoil Hill from the new station onred hill7 6: 334, 1.

°o ’ wu a” J oO ’ n
Permacoil hill, 15 57 39,8|—,1 $5.57 38
29.| New station, 99 25 04,4) —,28 , 499 25° 2,4
_ |Mooratanstation,| 64 37 21,4 —,04 64.37. 19,6
iso 00. 5,6}. 10,42 +5,18 180 0 QO

Permacoil hill, - - | 83348,4

Mooratan station. from a New station on red hill,| 23231,9

Permacoil fill from Mooratan station. 83350, 15.

Permacoil hiil,

30.| Mooratanstation,

Chengcaud _ sta-
tion,

51 49 04,4

179 50 54,3]

la —6,6 |180 ©

Permacoil hill,

Chengcaud station from } Maeralen eet

——

5: baa for Distances}.
calculation. | in feet.
F 2 Oo ’ nN ae

: 21 45 27)
tt ) 76 26 03
i 81 48 30

: Bu =) 7, 38,5

Mooratan station from jira out ’ fhe

am)

176 - MEASUREMENT OF AN ARC ON THE
Coonnm hill from Mooratan station 56538,5..-

| ; Observed | nd 5S TSE tAleadesttinispictances | |
Ne} | Stations. ‘Angles. Diff. 3S 3 nrg ay cealeaation. in feet.
° ’ u ” wn (Dh. : ie = Ta ath
Coonum hill, 0 0.0 iis Gem 2 i
31.|Mooratanstation,| 54 33 15 |—,2 PIP 90 eee es ee
Chengeaud sta-\|) |. A PME. Stats git Pe
tion, ~ 49 24 35,7} 2) oo} ods | 49.24 35,5) 9

a "JOT Lois} 2 > |186%66 00,0

‘

Ah i a §Coonum hill, ~ + -, | 60654,3
Chengcaud station fom ; Mooratan station, + | 72252,9

Mooratan station from Chengcaud: station 72253,8.

° , a u“

64 42. 38,5] —,5

Mooratanstation,
32.|Chengcaud sta-
tion, :
Trivandepoorum,

66 8 35,2}—,5 |"
49 8 53,9] —,4

180 00 7,6

t wore Peg dene ; . eeey
te ee tray “© € Mooratan station, © -
of Trivandepoortum from ; Chengcaud station, -

The angles have been taken with much care, and
I believe with as much accuracy as the nature of
such a process admits of; difficulty, however, very
frequently arose from the haziness of the weather,
which rendered the objects at the very distant
points extremely dull, and occasioned someirregu-
larity in the angles. Whenever that happened,
the observations were often repeated, and in case
any one, in particular, was different from the
other so much as ten seconds, it was rejected till
the three angles of the triangle had been observ-
ed. Ifthe sum of these angles was near what it

MERIDIAN ON THE COAST OF COROMANDEL. 177

ought to be, no further notice was taken of it;
but should the sum of the three angles be nearer
the truth by taking it into the account, and that
there appeared an irregularity in the other two ob-
served angles, I have made it a rule to take each
observed angle as a correct one, and divide the ex-
cess or defect between the other two, and then
compute from the given side the other two sides;
and after doing the same thing with each of the
angles successively, a mean of the sides thus brought
out was taken, which, to certain limits, will al-
ways be near the truth. I then varied the selec-

tion of the observed angles, rejecting*such as I

had reason to doubt; and by correcting them, and
computing the two required sides of the triangle,
those which gave the sides nearest to what had
been brought out by the other method, were adopt-
ed, let the error be what it would. This, however,
has rarely happened ; and when it did, great pre-
caution was used; and no angle was rejected with-

out some reason appeared to render it doubtful.

In correcting the observed angles to obtain those
made by the chords, I have used the formula given
by the Astronomer Royal, in his demonstration of
M. De Lamsre’s problem, which appears in the

‘Philosophical Transactions for 1797. The spheri-

cal excess is of course had from the well known
method of dividing the area of the triangle in
square seconds, by the number of seconds in the arc
equal to radius, where the number of feet in a se-
cond may be had by using the degree as has been
commonly applied to the mean sphere, or the mean
between the degree on the meridian and its per-
pendicular. This being of no further use than to
check any error that might happen in computing
the corrections for the angles. Fi

In converting the sides of the triangles into arcs,
Vor. VIII. .

178 MEASUREMENT OF AN ARC ON THE

the length of a degree has been computed for every
ten degrees from the meridian to its perpendicular
on an Ellipsoid, whose diameters were in. the ratio
of one to 1,0067, which is derived from taking the
degree on the meridian, in latitude 50° 41’ to be
60851, and the degree perpendicular thereto 61182,
in the same latitude. These data would give the
meridional degree, in latitude 13°; to be 60191,
and the degree perpendicular equal 60957, which,
however, is not the case; but no sensible error wilk
arrive in making those corrections from taking the
arcs a few seconds more or less than the truth.

SECTION VI.

Reduction of the distances to the meridian of Trivan-
_deporum, for determining the length of the ter-
restrial arc.

_ The sides of the great triangles, from which the ©
arc is derived, falling very nearly in the same me-

ridian, and not more than 16363,3 feet west from

the meridian of Trzvandeporum, the south extre-
mity of the arc, there required no reference to any
hypothesis of the earth’s figure for getting the exact
distance between the parallels, so that the latitude
of a point where a great circle falling from the sta-
tion of observation near Paudree, will cut the me-
ridian of 7rzvandeporum at right angles, may be de-
termined with sufficient accuracy by computing
spherically, and the distances, when reduced to the —
meridian, (the distance from Zrivandeporum to
Coonum hill excepted,) may be considered as the
chords of arcs on the meridian, and therefore the
arcs themselves may be had, by allowing 60494
fathoms to the degree, as had been obtained from
the sum of those reduced distances, the suny there-
fore of all these arcs will make the whole meri-
Sati arc, which is a nearer approximation to the
truth. "

‘MERIDIAN ON THE COAST OF COROMANDEL. 179
Seeing that'a line drawn from ‘the station of ob-
servation at Paudree, to the station at Mauwmdoor
hill, would fall néarly in the direction of the meri-
dian, that distance has been computed, by taking
the sides Poonauk hill to Maumdoor hill, and Poo-
nauk hil} ‘to’ Pédree, and using the internal angle
at Pootiawk hill,’ corrected for the’ chords: Tse
however, was scar cely necessary, except for shew-
ing the’ arrangement ¢ of the points.
abs
The followin’ table will shew the ar rangement

fo)
of the sides, ‘and their reduction to the meridian

of Trivandeporum.

Distances from the

‘ Bearings referred to

Stations at yan the meridian of Tyi-| Distances. Peer ie the

referred to. re SER a. —
=e Meridian. | Perpendicular.
tvandeporum, \Coonum hill, 5 31 50,3 N. W.| 125129, 1|12059,8 W.) 1294547,5 N,
onum hill, Wooritty hill, 0.03 18,4 N. W.| 104887,5| 108,3 W.| 104887,4 N.
doritty hill, |Carrangooly, |52 45 21,9 95282,8/75851,4 E.| 57666,0 N.
iy Maumdoor, 150 51,2 N. W.| 133481,5} 4303,5 W.| 133412,5 N.
1 02 00,7 N. E.}2!1512,1) 3894,4 FE.) 211477,5 N.

aumdoor, Paudree station,

THE NORTHINGS REDUCED TO ARCS,

Tricvandeporum to Coonum hill, . . 124548,77
Coonum hill to Wooritty hill, . 104887,47
Weoritty hill to Adaumdoor hill, . 133413,15
Maumdoor hill to Paudree station, 211478,57

—_——_—_——_—_ —_—__—.

Length of the terrestrial arc, . . . 574327,96

ooo

eae ae Ane ae » a 0, « 4 9O791,3906

180 MEASUREMENT OF AN ARC ON THE
SECTION VII.

he

Observations by the Zenith Sector for the latitude of

' Paudree station, and the station near Trivandepo-
rum; and the length of the celestial are. |

The zenith sector, with which these observations
have been taken, was made by Mr. Ramspen,
and is the one alluded to by General Roy, in the
Philosophical Transactions for 1790, being then
unfinished. The radius of the arc is five feet, and
the arc itself is of that extent to take in nine de-
grees on each side of the zenith. It is divided into
degrees, and smaller divisions of 20’ each, which
are numbered. Each of these last is again subdi-
vided into four, of 5’ each. The micrometer which
moves the telescope and arc, is graduated to se-
conds, and one revolution moves the are over
1’ 10’ 08”, but the scale being large, a small frac-
tion of a second can be easily defined. The con-
struction, and improvements to the zenith sector,
are so well known, that a minute description of it
here would be unnecessary. It will therefore suffice
to say, that as far as so delicate an instrument can
be managed .in a portable observatory, or travel-
ling tent, which never can offer the advantages of
a fixed, well contrived building, I have every rea-
son to be satisfied with it. |

The time I commenced observing at Paudree sta-
tion was during the heavy part of the monsoon,
which occasioned frequent interruptions: and al-
though I had intended observing by at least three
fixed stars, I only succeeded to my satisfaction in
one, which was Aldebaran. With that star I had a
fortunate succession for about sixteen nights ; some
few of those observations being less favourable than
the others, were rejected, and the rest, from which
the latitude was determined, appear im the following
tabie,arranged in the order in which they were taken.

MERIDIAN ON THE COAST OF COROMANDEL. 181

During the time I was at Trivandeporum, near
Cuddalore, the weather was settled and serene, and
the nights perfectly clear, so that I had an unli-
mited choice of stars, but having been successful
with Aldebaran, I chose that star for determining
the length of the arc.

As I consider the celestial are more likely to be
erroneous than any terrestrial measurement, I have
thought it necessary to give some account of the
manner of observing and of adjusting the instru-
ment, for after two years experience, I have found,
that notwithstanding the great powers of the zenith
sector, extreme delicacy and attention are requi-
site to render the observations satisfactory. The
following method of adjustment I have always prac-
tised. After having brought the vertical axis
nearly to its true position by the adjusting screw at
the bottom, or so that the wire of the plummet
would bisect the same dot when the telescope was
moved to the opposite side, or half round on the
axis, I then examined whether the dot at the cen-
tre of the horizontal axis was bisected, and whether
the wire moved in the vertical plane clear of the
the axis; for unless it be perfectly free, all the ob-
servations will be false. When I had bisected the
dot, I either took out the microscope and looked
obliquely, or did the same by a magnifying glass,
and by that means I could discover the smallest pa-
rallax. If it admitted being brought nearer to the
axis, it was done; but I found from experience,
that it was more eligible to leave the wire at a sen-
sible distance than to bring it very near. Having
satisfied myself in this particular, I examined with
the microscope again in front, moved the wire freely
in the vertical plane, and then bisected the dot.
The telescope was then moved, so that the wire
was brought over the dot zero on the are, and the
same precaution used with respect to the wire mov-

NS

182 MEASUREMENT OF AN ARC ON THE

ing free of the arc; and here, asywellvasiabove, I
found it best to’allow a sensible. distance ‘between
the wire and the arc. Lite eddeoelis.
* es No tka de bes
The microscope by which the upper doticin the
horizontal axis is examined, being ‘fixedyby the
maker, the axis of visions of course at right angles
to the vertical plane, and will meet that plane mithe
centre of the axis, but the lower microscope is 'move-
able, and requires care to fix it so.as to have the
wire in the axis of vision, and be free from «the
effects of parallax, this ] have done by moving it
along the brass plate in front of the are, till the
wire appeared free from curvature, and then ad-
justed the dot. In these late observations, I have
generally made the final adjustment by the light of
a wax taper, for the wind being sometimes high and
troublesome, I found there was much irregularity
in the observations, until I adopted that method.
I therefore closed the doors and windows of the ob-
servatory tent, so as to have a perfect stillness
within. The distance of the wire from the axis
and the arc is likewise better defined: by a taper by
noticing the shadow in moving the light to the
right and left. | . li
i ‘ofl JS IDG
In fixing the mstrument for the star; great care
was taken to have it placed in| the:meridian; which
was done by a mark at near the distance of a mile, —
(generally one of my small flags), the polar star,
having been previously observed by the large the-
odolite for that purpose. The telescope was. then
moved in the vertical till the wire of the plummet
was at the nearest division on either limb to the
zenith distance of the star, which could always be
nearly known.. The micrometer, having been put
to zero, was firmly screwed, and the dot on the
limb carefully bisected, the instrament was turned
half round ; the adjustment examined and correct-

- MERIDIAN ON THE COAST OF COROMANDEL. 183

ed, if necessary. That being done, the degrees
and minutes, &c. on the are were noted down, as
was also the particular division on the micrometer
scale, at which the index stood, and the fractional
part of a division in case there were any. In this
state every thing remained to within fifteen or
twenty minutes of the time the star was to pass,
when I repaired to the tent, and again examined
whether the wire bisected the-dot; if it did not, the
instrument was again adjusted to the same dot, and
the horizontal axis also examined by the upper mi-
croscope, all this being done, the sector was placed
in the meridian.

When the star entered the field of view, the mi-
crometer was moved gently till the star was near
the horizontal wire, but not bisected till it came
near the vertical, that the micrometer might not
be turned back, but continue moving in the same
direction. This I did to avoid any false motion
in the micrometer screw, and I was led to this
precaution by the repeated experiments I had made
in examining the divisions on the arc, for it some-
times happened after moving the arc over one of
the divisions till the wire bisected the next dot;
and then turning it back again, that the index of .
the micrometer was not at the same second, but
had passed over it perhaps one, and sometimes two
seconds ; but by moving over the next five minutes
in the same direction, the number of revolutions
and seconds were always what they ought to be,
to some very small fraction. This anomaly, how-
ever, only happened in some situations of the screw,
and to avoid any errors arising therefrom, I adopt-
ed the above method, » iS .

The zenith distance of the star being now had,
on one part of the arc or limb, after the same pro-
cess had been gone through the next. night, with
regard to the adjustment, the zenith distance was

N 4 sone

184 . MEASUREMENT OF AN ARC ON THE)

taken on the other part of the arc, by turning the
- Instrument half round on its vertical axis:- The
mean of these two was therefore the true observed
zenith distance, and half the difference was*he error
of collimation. _ For applying these to the }urpose
in question, the mean of the zenith distances\being
corrected for'refraction, the declination ‘of tl\e star
for each of these nights, was corrected for nuta\ti
aberration, &c. to the time of observation, and the
mean of the two taken for determining the lati

In this manner has the whole series of observa-
tions been continued, by turning the sector half
round every night, for the purpose of observing on
opposite parts of the arc, and each compared with
its preceding and succeeding one. “In pursuing this: .
method, it was unnecessary to notice the error of
collimation for any other purpose than as a test to
the regularity of the observations; for until they
became uniform, no notice was taken of the zenith.
distances, concluding that there had been some
mismanagement, or some defect in the adjustment.

The following tables contain the observations by
the star Aldebaran, for determining the length of
the arc. | a *

Observations at the station near Paudree.

Mean of the ze-/Mean of the}
Day of the month. nith distance| corrected de| Latitude,
on each arc. | clinations.

a “ ° ‘ “ ° ‘ “

Nov. 23d and 24th, 2 46 32, 5| 16 06 20,70 | 13 19 48,20
24th and 25th, 2 46 32,46 | 16 06 20,69 | 13 19 48,23
25th and 26th, 2 46 31,78 | 16 06 20,68] 13 19 48,90
30th and Ist Dec.| 2 46 31,60 | 16 06 20,61 | 13 19 49,01

Dec. ist and 2d, 2 46 32,60 | 16 06 20,60 | 13 19 48,0
2d and 3d, 2 46 32,90] 16 06 20,58 | 13 19 47,68
12th and 33th, 2 46 30,96 | 16 06 20,39 | 13 19 49,43
13th and 14th, 2 46 28,57 | 16 06 20,36 | 13 19 51,79

Error of col- . ; ,
-oataygats 9 t 27th, 2 46 29,71 | 16 e 19,64 | 13 19 49,93

13 19 49,013

MERIDIAN ON THE COAST OF COROMANDEL. 185
(5 Me at. bitioe station near ‘Tr ieabdqyarum:

Sy vga TF ofthese: Mean of the ae
Day of the month. nith distance} correct decli-| Latitude. -
» SAT BBvr 95 on each arc, -| nations. i

{iy pi bis) +77 Ma Sit 5 ae 01.4% ree
wight 10th and Tithj}) 4 21 27, ia 16°06 18,00} 11 44 50,86
11th and 13th,}) 4 21-24,04';16 06,17,93| 11 44 53,89

13th and 14th,|. 4 21, 23,04| 16 06 17,87| 11 44 54,83

+e 14th and 15th,|. 4 21 25,10} 16 06 17,83] 11 44 52,73
} ° 15th and 16th,| 4 21 26,73) 16 06 17,79] 11 44 51,06
WI 16th and 17th) 421 25,60°116°06 17,754 11 44 52,15
24th and 25th, 4 21 24,17 | 16 06 17,44] 11 44 53,27

25th and 26th,| 4 21 25,17) 16 06 17,40] 11 44 52,93

26th and arth, 4°21 25,04! 16 06 17,37| 11 44 52,33.

Mean 11 44 52,59

Latinude of the station near Paudree 13 19 49,02 —
Latitude of the station near T7i- i
cae ikea + bess hd See

. e e@

Difference of latitude, gis 1 34.56,43-.°

The latitude of a point where a great circle pass-
“ing through Pawdree station, and ¢ cutting the me- .
ridian of 7° rivandeporum at right angles, will be
13° 19° 49",02 —, from which seduck the latitude
of the station at Trivandeporum, equal 11° 49° 52’,59,
will leave 1° 34 56°43, or 1°,58233 nearly; by
which divide the number of fathoms i in the terres-
trial arc = 95721,3266, &c. we shall have 1°
60494 fathoms, nearly, for the degree in the cee
dle of the arc, or latitude 12° 39’ nearly,

APPENDIX.

Since the account of the meridional arc was made
out, I have completed the measurement of a de-
gree perpendicular to the meridian in latitude 19°
39’ nearly, which is derived from a distance of
fifty-five miles and upwards, between Carangooly
and Curnatighur ; two stations nearly east and

oe ee AT

f ' 'y;

i a
“ae

186 MEASUREMENT OF AN ARCON THE

_west from each other; and the following triangles -
have been made use of to obtain that distance.

Distance, Carangooly from Permacoil 134236,4.

3 Observed . 5 g Angles for Distances
No. Stations, Angles. Diff. Bz i eompatstuien! in feet.
°o 7 u”
| |Carangooly, 38 00 53,47|—0,74 38 00 53 208418,2
33.|Permacoil, 103 08 30,05|—2,64 103 08 27,5 § 1318038,9

Maillacherry 14

Droog, i 38 50 42,44/—1,71

38 50 39,5 |->

ee ee

180 00 05,96 4,08|-+1,88/180 00 00,0 |}

q ° / “7 ° / a ;
Caranrgooly, 30 44 38,7 r 30 44 37,0 291189,3 }

ggrnssoond 3 + hos 42 14,3 | 105 42 09,0 ( 154625,8
i 8
‘Curnatighur, 43 33 15,1 | 43 33 14,0

os

180 00 08,1 7,4 | +0,7|180 00 00,0

‘The distance from Curnatighur to Maillacherry
has also been brought out from a northern series
of triangles derived from the side of Poonauk hilk
and Maumdoor hill, of the great triangle JZaum-
daor, Poonauk, and Mullapode hill: the triangles
are Poonauk, Maumdoor and Hanandamulla ; Ha-
nandamulla, Maumdoor, and Telloor ; Telloor, Ha-.
nandamulla and Curnatighur; Curnatighur, Tel-
loor and Maillacherry Droog. Upon the. distance
from Curnatighur to Maillacherry as a base, the
distance from Curnatighur to Carangooly has been
computed, and differs only two feet from that
derived from the side Carangooly and Maillacherry
Droog: but there was some variation in the angles
taken at Poonauk hill, which renders it doubtful,
for the present, which to select; I have therefore 4
relied on the single distance given in the thirty-
fourth triangle. pit gg eed. Dita

Re ae

‘MERIDIAN ON THE COAST OF COROMANDEL. 187

Of the Polar Star. Observations at Carangooly and
Curnatighur, and the Length of a Degree, per-
pendicular to the Meridian, deduced therefrom,
Sor the Latitude of 12° 3% nearly.

As the method of determining the difference of
longitude of two places, by taking the angle with
the meridian and each station reciprocally, requires
very great accuracy, I have thought it necessary
to give an account of the observations for that pur-
pose,-and to state at the same time, the difficulty
of taking them, particularly at Curnatigur, whose
great height subjected it to a constant haziness,
whereby the blue lights at Carangooly were repeat-
edly fired without effect, appearing too faint to be
seen when the wires of the telescope: were illumin-
ated: some nights, however, were favourable, when
the whole of the lights were distinctly seen; but
the anxiety, which occurs on such occasions, will
sometimes cause irregularities in the angeles ; a few
on that account, when the lights expired before
the observations were thought sufficiently satisfac-
tory, have been rejected. Those which appear in
the following account, are such as I have deemed -
good, though there is a greater difference among
them than I could have wished. But as I had no
positive reason for setting them aside, I have accord-
ingly used them ; and have endeavoured to lessen the
error, by mcreasing the number of observations,atCa-
rangooly, between the polar star, at its greatest west-
ern elongation, and the referring lamp at Sadlawauk.

March 20, inthe evening,;.... ... 0 34 48,4

RE SEE SER ee 52,9
Oe, Sos, LALOR, Bim 52,8
SS A ro ; 48,8
Ee eS Pe 50,2
OG: UN Rite allt) lain 48,0
Be) ee ceo 46,9

rt, Oe a ae is, 45,4

188 MEASUREMENT OF AN ARC ON THE

Between the Lamp at Sallawauk and the Blue Light
at Curnatighur.

March 30, . . . 84°38’ 24’,0

oY pag Ce 23.58.
April 4; oA 19 ,2
wpe 20 ,0 18
Be oegugt'999 92 62 7

Mean... .. . 84° 88° 21,87

TABLE. Containing the apparent Polar Distances
of the Star, and the apparent Azimuths for the.
Nights of Observation ; and also the Angles be-
tween the referring Lamp and the Meridian of
Carangooly.

March| Apparent Apparent Z Star and|Z Pole and
1803. | Polar dist. | | TLauhide, Azimuth. Lamp. {| Lamp. |

20 |1 44 22,32) ( 21 43,72
21 |! 44 22,62 21 48,53
22 |1 44 29,88 21 48,70
23 |1 44 23,16 RG 21 44,98
25 |1 44 93,71|} 1% 32 12,27 21 46,92
26 |! 44 24,01 21 45,05
27 11.44 24,98 21 44,93
29 |1 44 24,82 21 43,29
2 21 45,67

Observed angle between the lamp and Curnatighur, - 84 38 21,87
Observed angle meridian of Carangooly and ditto, - - 87 00 07,54

Observations at Curnatighur, between the Polar
Star, at its greatest eastern Elongation, and phe
referring Lamp at Maudimungalum. :

May 14, in the morning, .. . 89° 26’ 25",6

Eire oot eign! ih nigtts 25 ,2
Gy Fatten 0:3, a dette CER , 25.6
BOS je» nc 5 at a 28 ,29
By on hue tele ove >

May] Apparent , Apparent | Angle Star | Angle Pole
1803.| Polar dist. Latitude. g

Observed angle meridian of Curnatighur and Carangooly, 92 49 15,93:

MERIDIAN ON THE COAST OF COROMANDEL. 189

Hetgeen the referring Light and the Blue Lights
at Carangooly.

May 18, ..... . 8 35° 34”,50

Rt ae 36 ,30
7 OR 40,10
PRL Ree 42,0
Pang itty Al ,25
MR asenatbsa spe ans 38 ,20
i: eee 35 ,57
es i 38 ,40
Mean"... SOR Res. S826

TABLE. Containing the apparent Polar Distances
of the Star, the apparent Azimuths for the Time
of Observation, and also the Angles between the
referring Lamp and the Meridian “of Cur natighur.

Azimuth. | and Lamp. | and Lamp,

me | | a a | a

1Oreeow OUue it ° Vy 74 ° A eae

13 |1 44 36,4 1 47 10,76|82 26 25,6 |84 13 36,26)
15 |1 44 36,78 1 47 11,15)82 26 25,2 184 13 36,35)
16 |1 44 36,96 12° 34/ 38”,87 1 47 11,34/82 26 25,6 |84 13 36,9
20 .|1 44 37,68 | 47 12,08|82 26 28,29)84 13 40,37.
21 |) 44 37,85 1 47 12,25|32 26 26,1 |84 13

84°13
Observed angle between the lamp and Carangooly, - + 8 35 38,26

If the mean of all the angles be taken, the ob-
served angle at Carangooly, between the meridian
and Curnatighur, will be 87° 00° 07,54; and the
observed angle:at Curnatighur, between that meri-
dian and the station at Carangooly, will be 92° 49’
15,93. In order, therefore, to correct these angles
for spherical computation, it will first be neces-
sary to ascertain the distance between the parallels
of Carangaoly and Curnatighur, so that the one
being known, the other may be obtained.

190 MEASUREMENT OF AN ARC ON THE ih: ae

Let PC and PG be two meridians, and se oY
and G be the stations at Carangooly and Ci ;
ghur. Let Cs be a parallel of latitude at C, meet-
ing the meridian of Curnatighur produced,, f Tet
CR bea great circle perpendicular to the meridian
of Carangooly falling from that place, till it meet
PG produced in R.

Now GCR is a P
spheroidical — trian- ae
gle, and the chord
of the are GC is gi-
ven from the thirty-
fourth triangle; and
since the angle PGC
is known, the angle
CGR is known, be-
ing equal 180° manzs
the observed angle
at Curnatighur, or
87° 10'44’,07.—And
by the same reason-
ing the angle GCR
- will be given, being
equaltheangle PCR
(90°) minus the ob-
served angle at Ca-
rangooly, ‘that is 2° e
59 59",46—Hence, by first connate this as a
plane triangle, and taking the angle at R, the
supplement | to the other two, the sides CR. and
GR may be obtained, and used as ares for cor-
recting the angles at C and G, which will then be
Q° 59 3g 2 aad 87° 10’ 43",79 respectively, which
are the angles made by the chords of the ares CG
and RG at C and G. Hence the supplement to
these (89° 49’ 24”,01) will be the angle at R made
by the chords of the ares RC and RG. From
these data will be had RC=290837,8, and RG=
¥5228,74 feet.

———E——————— el

MERIDIAN ON THE COAST OF COROMANDEL. 191

But to find the small space Rs on the meridian
of Curnatighur, between the perpendicular arc and
parallel from Carangooly, let the triangle CRs be
taken as a plane one. Then if to the corrected
angle CRs (89° 49’ 24,01) be added the supple-
ment to the spherical excess in the triangles RCG
(0’,5), we shall have 89° 49 24”,51 for the angle
sRC. Draw Rt parallel tosC, meeting the me-
ridian of Carangooly, produced in ¢. Then since
the angles PtR and PsC are equal by construc-

‘tion; and the triangles sCR, CR¢t considered as
plane ones, ‘the angle CR¢ is equal half the diffe-
rence of the angles PCR and PRC, that is =
got eet so 24 8 V=0° 5:17",74. _ Hence sis giver
the two angles CRs, sCR, and the side CR, by
which the small side Rs is had, equal to 448,02
feet, which, deducted from GR, gives Gs=
14780,72 feet, equal to.an arc of 2’ 267,58 on the
meridian, and this is the difference of the latitudes
of Carangooly and Curnatighur. Uence if the la-
titude of *Carangooly be 12° 32° 12",97, that of
Curnatighur will be 12° 34° 38°,85, and their re-
spective complements will be 77° 27' 47,73 and
77° 25 21",15. Hence in the triangle PCG, on the
spheroid, is given the two sides PG and PC, the
co-latitudes of G and C, and the two observed

angles PCG and PGC.

Then as the tan. 77° 26° 34,44 (half the sum of
the sides PG and PC) to tan. 0° 1’ 13’,29 (half
their difference) so is tan. 89° 54° 41,73 (half the
sum of the angles), to tan. 2° 56 10,23 (the half

* When the polar star observations were made at Carangooly,
no double azimuths could be taken, and therefore the latitude of
the place was necessary to compute the azimuths, in order to get
the direction of the meridian. As I wished to deduce the latitude
of Carangooly from that of the observatory at Madras, the fol-
lowing method was used to obtain it.

Let P be the pole, PT the meridian of .Trivandeporum, O the
observatory at Madras; and let C be the station at Carangooly,,
T that at Trivandeporum, OM an arc of a great circle, perpendi-
eular to PT, falling from the observatory, and Cm another per-
pendicular arc from Carangooly. Then it the ratio of the earth’s
diameters be taken as 1 to 1,003567, and the degree on the mes

i. a

° - > P
192 MEASUREMENT OF AN ARC ON THE Lae:

difference of the angles). Therefore 92° 50’ 51",96
and 86° 58° 31”,5, will be the angles at Curnatighur
and Carang cooly, ‘such as would have been observed
ona sphere, the latitudes and longitudes being the
sane. Then by using these angles, with the sides
PC and PG, and computing spherically, the angle |
CPG, or difference of longitude, will be 48’ 47,75
with which, and the side PC, or. pe Sd of
Carangooly, in the triangle PCR, right angled at

C, the side CR will be had equal 0° 47’ 37’,45.

f
Now the chord of this are is the distance CR,
equal 290837,8 feet, and therefore the arc itself is |
290841 feet nearly. Hence 47’ 37’,45 : 290841::
60’: 366355,08 feet; or 61059,2 fathoms nearly,
which is the length ‘of the degree perpendicular to
the meridian at Carangooly *.

ridian be 60494 fathoms; by using these p
data, and computing on the elliptic hypo-
thesis, the degree perpendicular to the me-
ridian 12° 32” would be 60906 fathoms,
which for the present purpose is made use of.
By the triangles, the point O is east from
the meridian of Trivandeporum 190561,12
feet, and north from the perpendicular at
that station 480563,62 feet. Also C is east
63690,8 feet, and north 287100,96 feet,
from which, and applying the above de-
grees, we shall have the are TM 1° 19’ 26",4;
Tm—47' 27,56; and therefore=Mm 31’
58”,84. Also OM ° 3Y 17,13, Cm=10"
27",42, and PO 76° 55’ 56”,7, the latitude
of the observatory being 13° O04’ 09,3.
Then in the spherical triangle PO,
right angled at JM, we have Cos OM: Rad
::Cos. PO : Cos PM=70° 55’ 48”,72, to
which add the are Mm, there will be had
Pm=77° 27’ 47”,56, the co-latitude of the
point m.
Then again as rad. : Cos Cm:: Cos mP:
Cos PC=77" 27’ 47’ aT: therefore the latitude of Catahgooly
will be 12° 32’ 12”,23.
* The ratio of the earth’s diameters has been determined, by \ an
using the degree as brought out here, and the one in: latitude. 50°
41’, as deduced from the measured are between Greenwich and
Paris, which is 60851 fathoms; and these two give the ‘ratio of
the polar to the equatrial diameters. to be 1:1 1003597, Supposing
the earth to be an ellipsoid.

MERIDIAN ON. THE COAST OF COROMANDEL. 193

POSTSCRIPT,

Since the above has been written, the triangles
derived from the side A/aumdoor and Poonauk, and
brought down westerly as far as /Voritty, have been
computed, and it appears that the distance be-
tween Afaumdoor and /Voritty, which is common
to both series, exceeds the former by 6,9 feet;
so thatthe mean of the two, equal 133485,0 feet,
has been taken for obtaining anew both the meri-
dional and perpendicular ares; the former of which
is 574537,04 feet, and the latter 290848,5 feet;
whence the degree cn the meridian will be had
60495 fathoms nearly, and the degree perpendicu-
lar to the meridian at Carangooly 61061 fathoms ©
nearly, :

The difference of 6,9 feet is more than what I
expected, but it has been occasioned by the great
difficulty in getting the angles in the great triangle,
Maumdoor, Mullapode, and Poonauk. But as it
appears that the side AZullapode and Afaumdoor has
been in excess, and the side Poonauk and AZaum-
door in defect, it must follow that the mean dis-
tance of Afaumdoor and /Voritty, brought out by
triangles derived from these two sides,’ must be
very near the truth.

Now this latitude has been made use of io find the latitude of Cur-
natighur, and the same process has been followed for finding the
length of a degree on the perpendicular in the latitude of Carangooly
as is here given; and that degree taken, with the easting of the ob-
servatory from the meridian of Carangooly to compute the latitude
a second time, which came out 12° 32’ 12”,27, and is here applied _
for re-computing the perpendicular degree: but the difference is
too trifling to affect the difference of longitude, and therefore the
degree comes out the same. :

It is scarcely necessary to notice, that the distance of the obser-
vatory from the meridian of Trivandepoorum beimg so trifling, no
spheroidal correction has been thought requisite for obtaining the
latitude of ihe point M, and much less for that of C. _

Vor. VIII. O

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’ 195

VI.

On the Hindu Systems of Astronomy, and their
connection with History in ancient and modern times.

BY J. BENTLEY, ESQ.

a: my last paper on the antiquity of the Sérya
Siddhanta, published in the sixth volume of the
Asiatic Researches, I endeavoured to explain, in
as simple a manner as possible, the principles on
which the Hindu artificial systems of astronomy
are founded. It was my intention to have post-
poned the present paper until I should procure se-
veral valuable works, which, through the assis-
tance of my friends, I am endeavouring to collect
from different parts, which would enable me to
give a more perfect and satisfactory account of the
ancient astronomy and history of Jndia, than I can
at present; but having lately, by chance, seen the
first number of the Edinburgh Review, wherein the
writer has thought proper to attack my last paper,
I feel it incumbent on me to come forward as early
as possible, to repel his observations, and to shew
‘how little he is acquamted with the matters he
pretends to review.

The Reviewer says—

“ Mr. BenTLEY appears to be a mathematician of
“‘ considerable industry and merit. In this disquisi-
* tion he has supplied some instructive observations
‘on the principles of the Hindu astronomy, and on
“the manner in which their cycles were or might
“have been formed; he has also exhibited useful
* formule, shewing their application in discovering
“ the actual position of the heavenly bodies. .

“ His discussion relative to the antiquity of the
02

196 ON THE HINDU *

‘ “ Starya Siddhanta, involves points of the utmost
“importance; no less, indeed, than whether the
whole of the Sanscrit literature shall be consider-
ed as the spurious production of a recent age, or
genuine monuments of primeval times. We shall
endeavour to do justice to his formidable attack
‘on the Indian gymnosophists.

«ce
74

34

“ The Sir ‘ya Siddhanta is generally believed to be
the most ancient astronomical treatise the Findus
have; and, according to their notions, was re-
ceived by divine revelation 2,164,899 years ago.
But the mean result of calculations, from ten dif-
ferent data afforded by that work, and on its
own principles of assuming the position of the
heavenly bodies to have been accurately observed
at the time it was written, gives only 731 for the
date of its composition, or the year of our Lord
“1068. But, independent of all calculations, an
astronomical work, entitled the Bhaswotee, was
composed 700 years ago by Soronunp, who, ac-
cording to Hindu accounts, was a pupil of Va-
RAHA Mruira. The commentary on this trea-
tise declares, that VAara’ma was the author of the
“ Surya Siddhanta. Therefore any Hindu work, in
which the name of Vara‘HA is mentioned, must
evidently be modern, and-this circumstance alone
totally destroys the pretended antiquity of many
** of the Purans and other books, which, through
“ the artifices of the Brdhminical tribe, have been
‘‘ hitherto deemed the mast ancient in existence:
‘‘ Now all the other astronomical works Mr, Bent-
LEY has seen, sont the system im aos ru
“Siddhanta by Vara‘a*

“ce

¥

* This must bea misrepre sentation of the Reviewer, see page 546,
547, of Vol. VL where I have mentioned and described other
systems. OLB

-

SYSTEMS OF ASTRONOMY. 197

A work ascribed to Parasara, a philosopher,
“who is supposed to have lived before the Vedds
“were arranged in their present form, exhibits a
“still more manifest proof of forgery, since one of
“ the formulz it exhibits mentions the era of SACA,

“ which began Anno Domini 78.”

After giving this outline, which is very defec-
tive in many “respects, the Reviewer commences
his attack as follows :—— |

“Tt would be easy to shew, that the circum-
* stances so forcibly stated, by no means justify
“the sweeping inference deduced by our author.
“J * Vara’ HA MrHira was never considered as an an-
‘cient writer; and is supposed, by Sir WrnL1am
** Jongs, to have flourished A. D..499. That he
“was the author of the Surya Stddhdinta, rests on
“ the single authority of the commentator of the
Pi Bhaswotee, a work which seems to*have been
‘composed in Stam; though we greatly wish Mr.
* Benrrey had imitated Sir Wrtiram Jones, on
“‘ such occasions, by inserting the original passage.
“ But on what. authority does our author assume,
that the Calpa, or cycle of Vara‘na, is that of
“ Vara‘ua Mrurra, the modern astronomer? We
“ find the Hindu cycles always distinguished by
« * the names of different Deities. There is the De-
‘vi Calpa, the Su’rya Calpa; the present is the
“ Visunu Calpa, and we entertain no doubt that
“ the Vara‘ua Calpa derived that designation from
“ the Varaua Avatar, or incarnation r of VISHNU,
“in the form of a Boar, as is the universal opinion
“ of the natives. Now the name of Vara’na Mi-
‘“ HIRA unquestionably does not occur in the Pu-
‘rans, or in any work pretending to antiquity ;
‘cand we have seén i in what light we are to consi-
“* der the fi cana Ciipa? sf * eh?" 93
bhlB Te ied -

198 ON THE HINDU

That Vara’ha Minrra was the author of the
Stirya Siddhanta, does not rest upon the single au-
thority of the commentator on the Bhaswotee, but
on several undeniable facts,—it is clearly shewn by
the other works of Vara’Ha, which bear his name,
one of which, the Jdtacarnava, (JATOKARNOVO) is
compared with the Surya Siddhanta, at page 573,
§. 72. Nay, the very circumstance to which the
Reviewer himself alludes above, of Vara‘na being
supposed to have. flourished A. D. 499, ought to
have led him to the same conclusion. For why is
Vara‘Ha supposed to have flourished in A. D. 499?
Because he had fixed the vernal equinox to the be-
ginning of .4swini in that year, and settled the rate
of precession to be from thence computed at 54” an-
nually: Now this is absolutely the case in the
Stirya Siddhanta, as well as in all the other works
of Vara‘Ha; and the same system, motions, and
positions of the planets, given by that astronomer
in those works which bear his name, are likewise
the same in the Strya Siddhdnta. But, indepen-
dent of all these undeniable facts, there is not a
Hindu astronomer, who has the smallest preten-
sion to the knowledge of the history of astronomy
in India, that does not know that Vara’Ha was
the real author of the Swrya Stddhénta, and not
only of that work, but also of the Brahma Sid-
dhanta, the Séma Siddhanta, the Vasishta Siddhanta,
and the Paulastya Siddhdnta, which are called the
tive Siddhantas of Vara’ua Mrurrea; and in allu-
sion to which, one or more single works have been
written under the titte of ‘“‘ Pancha Siddhénta,” as
supposed to contain the essential parts of the five
Siddhdntas of Vara’Ha.

The Hindus, in general, know very little about
the time in which yar flourished. Some refer
him to the eta of Vicramanpitya, or fifty-six
years before Curist, while others, from the cir-

SYSTEMS OF ASTRONOMY. 199

cumstances abovementioned, refer him to A. D.
499, which shew how little they know of the real.
time he lived in, which was between seven and
eight hundred years ago.

With respect to the different systems of astrono-
my which have been framed from time to time,
there are but three now generally known, all of them
modern. The first is the Bra‘Hma Calpa, invented
by Bra‘uma Gupta, near 1300 years ago; the se-
cond, the Papma Calpa, said to have been in-
vented by a person of the name of Sri Duara
Papa, or Sri Duara Papma Na’sua, between
eight and nine hundred years ago; and the third
and last, the Vara’Ha Calpa, invented by Vara’
HA Mruira,’ between seven and eight hundred
years ago. Hence it may be seen, that the diffe-
rent systems bear the names of their inventors, and
not of the Deities; for there is no such Deity as
Papma, though there is a system of that name;
therefore it must be sufficiently obvious to every
candid mind, that these real systems of the astro-
nomers, were the basis on which the writers of
Hindu romance, or modern Purdnas, erected their —
ideal ones of the Bra’uma Calpa, the Papma Cal-
pa, and the Vara‘Ha Calpa; the two first of
which they fancifully represent as past, and assert
that we are now in the third or last. But the truth
is, that none of these artificial systems are yet ex-.
pired (except in the idea of visionaries), nor will
be for many millioiis of years to come.

The number of years now elapsed of

the-firsty 0 Ye 21972948905
And there are yet to expire, 234705 1095
The years elapsed of the Calpa of (i

VARA/HA, 2. oes se + | 955884905
And there remain yet to expire, . . 2364115095
As to the systems which were in use before the in- »

200 ON THE HINDU

vention of these modern’ ones, and by which the
Hindus regulated their history im ancient times, I
shall notice them in their proper place.

I have nothing to do with visionary dreams of
antiquity, nor with the ideal systems of the Edin-
burgh Reviewer, my object is truth. The Edinburgh
Reviewer says, there is the Devi Calpa, the Surya
Calpa, and the Visunu Calpa; yes, and a great
many more, which he will find in the Zantras and
other books of the Hindus; as the Gan‘es’a Calpa,
the Pirrr Calpa, the Sa'wrr Calpa, &c. But are
‘these astrononomical systems? And if they are,

upon what authority does he give them as such?
For he does not vouchsafe to inform his readers
where he found them. Jam afraid the Reviewer has
mistaken the sense of the word Calpa, which he will
find to have many meanings. The Hindu astronomers
whom I have consulted on the subject, and who
certainly are the best judges in matters of this na-
ture, positively deny that there are any such sys-
tems as mentioned by the Reviewer ; that, on the
contrary, they imply nothing more nor less than
the particular form of worship directed for each
Deity, &c.* and are to be found, in that sense
only, in the Zantras, &c. ‘Hence the reader may
easily see in what light the Devi Calpa, the Su’rva
Calpa, and the Visunu Calpa, of the Reviewer,
are to be considered. i i
No astronomical system can possibly have a
name before it is invented: and whether such sys-
tem is called by the name of its inventor, or whe-
ther fancy or caprice may call it by the name of
_ any Deity, flower, mountain, or any thing else,
- still this can’ make no difference whatever with
~“* Some writers of romance may have adopted these names as

‘so"many systems, but they have nothing to do with real history or
astromolny. ; 4 ,

SYSTEMS OF ASTRONOMY. 2OT

' Pespect to the antiquity of the time in which the
system was framed. If, therefore, the time in which
any system was framed be known, (either from
that of the inventor, or from the positions of the
planets or other data, given in such system,) then I
say, that any book in which the name of that par-
ticular system is mentioned, cannot possibly be
older than the time the system was framed and ob-
tained its name.

That system which is contained in the Surya
Stddhanta (though originally invented by Vara‘Ha
Miura), is now most certainly called the Calpe
of Vara‘Ha, or of the Boar; but whether that sys-
tem obtained its present name fronr the inventor,
or whether fancy has had any share in it since, still
this can make no difference, as it can neither en-
crease nor diminish the antiquity of the system ;
which, from computations founded on undeniable
principles, I have shewn and demonstrated to be
only between seven and eight hundred years old;
and this 1 maintain to be true, whether Vara‘Ha
Minka was the inventor of the system or not.

Now since this system, called the Calpa of Va- |
RAHA, or of the Boar, has been framed only be-
tween seven and eight hundred years, it follows in-
dubitably that any work in which the Ca/pa is men-
tioned, cannot possibly be older than the time of
its invention, but may be considerably less.

It was not necessary that the name of Vara‘Ha
Miurra should occur in the Purdnas, to prove
them modern; for, putting Vara’‘Ha and his sys-
tem altogether out of the question, yet still the
names, not only of the princes in whose reigns he
lived, but also of several others, down to the last
Mahomedan conquest, with the years of each reign,
are to be found in some of the Puranas; a most |
certain proot, that these works are not the genuine ~

202 ON THE HINDU >

monuments of primeval times, as imagined by the
Reviewer. The Reviewer again says :—

‘The mention of the era of Saca, in a work at-
“ tributed to Para’sara, is only decisive against
“the passage; for we are satisfied, no work of
“ ereat antiquity can exist in a country where the
“art of printing is unknown, free from interpola-
“tion. ‘The institutes of Trmur are now acknow-
“ledged to be genuine, and written under the di-
“rection of that conqueror, though they are found
“to contain an account of his own death. Some
* copyist of the Cris: Parasara was acquainted with
“an useful formule: which he injudiciously inserted
“in what he considered its proper place: did our li-
‘‘ mits permit, we could distinctly prove, from con-
“‘ siderations unconnected with astronomy, that the
“high antiquity attributed to the Hindu records is
“ founded on evidence of a nature almost conclusive.”

It would appear then, if my pandit, or any other
Brahmen, should take it into his head to compose
a book, and father it on some ancient philosopher,
_or Rishi, but, from ignorance or inadvertence, he
should introduce some modern expressions into it,
that, according to the notions of the Reviewer, the
words by which the forgery would be detected. are
to be considered as interpolations only, and the rest
of the work genuine, though a downright imposi-
tion. It seems the Reviewer is not aware of the
difference between the style of the ancients and that
of the moderns, by which we can in some measure
form an opinion whether a work is forged or not.
Neither does he seem to be aware that, if an ancient
work is interpolated by some modern copyist, se-
veral other copies ought to be found free from the
interpolation. |

Pana’sara is supposed to have lived near 3000
years ago, and from that time to the era of Saca

SYSTEMS OF ASTRONOMY. 203

there were about 1300 years, during which a great
number of copies of the Crisht Pardsara might have
been written in different parts of /ndia; yet no copy
has been ever yet seen, that does not contain the
passages alluded to. But independent of this fact,
(which is a strong proof of the whole being a mo-
dern forgery) the style of Para’sara, according to
Sir Witxtram Jones, resembles that of the Veda,
whereas that of the Crishit Pardsara has not the
most distant similitude; and, according to the in-
formation which I received respecting it, was com-
posed by a pandit, not a great many years ago, at
Nuddea. We know to a certainty, that books have
been ushered into the world under different titles,
as if written by different people, and at different
periods immensely distant from each other, though
composed by one person only. Of this we have an
instance in the five Siddhantas of Vara‘ua.

The most candid part of the Hindus, indeed, will
acknowledge, that literary forgeries are thus fre-
quently committed; yet, at the same time, they en-
deavour to palliate it by saying, that men are under
the necessity of doing so, in consequence of the de-
pravity of the age we live in, which can relish no-
thing but what is supposed to bear the stamp or
appearance of antiquity. Hence, they say, learned
men are sometimes under the necessity of fathering
their works on the sages of antiquity, to obtain a
due respect and attention to their precepts, which,
otherwise, would not be attended to. And with
respect to modern names orexpressions occurring in
such books, they are considered by the generality
of the Hindus, rather as indubitable proofs of the
gift of prophecy, which they firmly believe their an-
cient sages possessed, than as marks of forgery or
interpolation. Hence every species of literary im-
position may be committed without the smallest
danger of*detection. 3

:

a

204 _ON THE HINDU

‘With respect to those considerations unconnected
with astronomy, from which the Reviewer says he
could distinctly prove, ‘‘ that the high antiquity
‘“‘ attributed to the Hindu records is founded on evi-
** dence of a nature almost conclusive,” we wish he
had stated those we-ghty considerations, or told us
where we might find them; for the astronomers
and others now engaged in imvestigating the anti-
quities, arts, and sciences of India, are unwilling to
take his ipse divit for it; particularly as he had but
the moment before totally destroyed the credibility
of those very records he would wish to support, by
saying, that “no work of any great antiquity can

“exist in.a country where the art of) printing is un-
“ known, free from interpolation.” How is it pos-
‘sible then, that they are to be considered as ancient
records, when every line of them may be interpo-
lated? who can pretend to judge of those parts which
are genuine, and those which are not? for certainly
itis not necessa ry that a part that is interpolated
should have any date or mark annexed to 11, by.
which it might be known; therefore the authenti-
‘city of works so interpolated, must be as fully to
all intents and purposes destroyed, as if the whole
were an actual forgery. Sih Nag, 0A Si A

The Reviewer should only Tater for Ptelf -—~
for that evidence which he may think is of a nature
aimost conclusive, may be no evidence at. all to
others: » And I am atraid, that unless his gymnoso-
phists find ax better, advocate im their cause, | their
pretensions to superior antiquity, to eit and. to.
sciences, must soon fall to. the grownd.- “Lastly,
the marion rex pays, yi * i RAR at

Hike 4 “f Pe 4
** By exhibiting the mean result one we have
given Mr. CON LEY S argument an advantage to
Miveek, it.1s* not! entitled : the individual adults

“ from cach of the ten data vary from 300 to 1100

&

ia)

SYSTEMS OF ASTRONOMY. 905

% years for the age of the Sérya Siddludnta. Hence
« the only legitimate inference that can be deduced,
‘is either that the heavenly bodies were so inaccu-
‘rately observed by the author as to furnish no ba-
“sis for calculation, or that the observations were
“made at a period prodigiously anterior to that as-
“sumed by Mr. Bentiey. The first alone is admis-
“ sible, and in that we are disposed to acquiesce.”

Lest, however, his readers should not be inclined
. - e 7 M
to admit of such a conciusion, he endeavours ‘to
throw a suspicion on the whole ‘thuat

“ But when it is recollected how many collations,
researches, and ingenious conjectures have been
requisite to restore Greek and Roman writers to
their pristine sense, some enquiry would be ne-
cessary respecting the manuscript used by Mr.
“ BenrLey, and the certainty of comprehending
a his text, which he interprets differently from his
‘instructors. At present Mr. Bent ry is involved
oe the following dilemma, either that the obser=-_
“‘ vations of the heavenly bodies contained in the
** Strya Siddhdnta are wholly erroneous, or that they
*“ were not made at the period he conjectures.”

oe
sé
‘a4

74

“ec

The Reviewer had it fully in his power to have
_ ascertained the fact, whether the copy of the Surya
'” Siddkdnta, in my possession, was correct or not, by
merely refetring to a paper of Mr. Davis, in the
second volume of the Asiatic Researches, page 232.
He might have calculated the places of the planets
from the numbers there exhibited, and compared
them with those given by me; which would have
shewn him whether 1 deviated from my estructors
-ornot. If he found that { had committed a mate-
rial error, or deviated from truth, he.would then
have been justified in exposing it to the world.” On
the other hand, if he found: Feet it was rioht, it

‘ ve Meg Ty
would have been equally his duty to have candidly

= “eA, \

206 ON THE HINDU

acknowledged it. For, as Pore very justly says,
respecting the moral qualities of a good Critic:
"Tis not enough WIT, ART, and LEARNING join;
In all you speak, let rRUTH and CANDOUR shine.

It is much to be lamented, that the very reverse of
this is but too often the case, and that men suffer
their judgment to be biassed by their prejudices.

By exhibiting the mean result of ten different
operations *, viz. 731 years for the age of the Surya
Stddhanta, the Reviewer conceived he did me more
justice than I was entitled to; and therefore, to
counteract it, as he thought, instead of giving the
whole of the different results, from which his readers
would be enabled to form a just opinion, he makes
choice of the two extreme results, as differing most
from the mean, and concludes from thence, that
either the heavenly bodies were so inaccurately ob-
served by the author as to furnish no basis for cal-
culation, or that the observations were made at a
period prodigiously anterior to that given by me.

Now, it must be immediately apparent to any
man of common sense, that by taking the two ex-
treme results only, no other inference could, consis-
tently with truth, be drawn from thence, but that
the work must have been written at some period
between these extremes; the mean of which
wot BO STAN Co 79e weats:

In computations, depending on a number of ob-
servations, it is well known that astronomers reject
such as are found to differ most from the mean re-
sults; for in all cases some of the data, from their

* These were the results which the Reviewer ought to have given
his readers. -

Moon’s apogee, gave 605 years. || JUPITER, «+++++ 875 years.
Moon’s node,---- 580 . || SATURN, ‘«e*s+ 805 .
SuN’s apogee, +--+ 1105——. |! Mars’s aphelion, 641 ——.
VENUS, -«-....-. 860 ——. || Length of the year, 736——.
MARS,+ +++ eee 340 ———_- . _

MOON, -+resee- 759 —. “Mean age, 731 ——.

SYSTEMS OF ASTRONOMY. 2907

nature, will be more erroneous, and less to be de-
pended on than others. Had the Edinburgh Re-
viewer, therefore, adopted this plan, and rejected
the extremes, 1105 and 340, as too incorrect, no
fault whatever could be found with him for so
doing; for the remaining eight results would still
have been more than sufficient to answer the purpose
required.

But his views, as may be easily seen, were to en-
deavour, if possible, to discredit any investigation
that should in the smallest degree tend to open the
eyes of the public with respect to the true antiquity
of Hindu books; and therefore he asserts, that the
heavenly bodies must have been so inaccurately ob-
served by the author, as to furnish no basis for cal-
culation, or that the observations were made at a
period prodigiously anterior to that assigned by me.
Why did he not point out what these errors were,
that his readers might judge of the truth or false-
hood of his assertions ?

But in order to shew the fallacy of the Reviewer's
argument, let us endeavour, if possible, to ascer-
tain the quantity of the errors from the years only,
on which the Reviewer grounds his notions.

The years are obtained by dividing the error in
the position of the planet, at a certain instant, by
the error in the mean annual motion, which, by its
gradual accumulation, is supposed to have caused
the error in position. Therefore, suppose we de-
note the error in position by 2, and that in the mean
annual motion by y, and that ==1105; it is re-
quired from thence, to determine the quantities z |
and y, which the Edinburgh Reviewer would wish
to make his readers believe, must be so extraordi-
narily great as to leave no basis for calculation: I
say it is absolutely impossible, nor does the nature
of the case admit of such an unjust inference. For

el
w

208 ON THE HINDU

any two quantities whatever, whether large or
small, that are in the proportion of 1: 1105, will
give the same quotient. Thus, suppose’ w=1105
Srinntes; ahd y=1 minute, then, 44 95=1105.
Again, suppose 2=1105 seconds, and y=1 second,
then, 422'=1105, as betore. Or, suppose 7=221",
and y= 0, 9”, then, +*+~=1905, as before. Rivas
it ev ‘idently follows, that as 1105 may be deduced
from any two quantities, however small, that are
in the proportion of 1 : 1105, so may 340 irom any
other two quantities whatever, small or large, that
are in the proportion of 1: 340, It is, therefore,
the heighth of absurdity to pretend to draw any
conclusion relative to the supposed qnantity of er-
ror from the years exhibited; and if we wish to
shew the errors, it must be done by a direct com-
putation, and not by ideal notions or sophistry.

The Reviewer perhaps conceived that all the re-.
sults should come out exactly the same; if so, it is
more than he had a right to expect from the most
correct European tables extant. If we examine the
second edition of La Lanpess tables, we shall find
that one of the data will give us 318 years for the
age of it, and another 243 years: but would this
be a sufficient eround to assert, that either the hea-
venly bodies were so inaccurately observed by the
author as to furnish no basis for calculation, or that
the observations were made at a period prodigiously i
anterior to that assigned to La Lanpr’s second edi-.
tion? The error from which the 243 years arise, only
amount to about one minute and half, which may
shew the Reviewer, that he is not to asswme the quan~
tity, of the error from the number of years. There
axe, perhaps, no astronomical tables in existence, that
do not contain errors, but these errors are always less
at oraiear the time the work is written thanvat any
distant period whatever. Therefore, to put this
matter out of dispute, I shall ‘exhibit, an: the

a

SYSTEMS OF ASTRONOMY. 209

following table, the errors in the Sarya Siddhanta
with regard to the places of the planets, &c. at
different periods, by which may be known by in-
spection only, the period of time at or near which
it was written.

TABLE

Of the errors in the Surya Siddhanta, with respect to
the places of the Planets, &c. at the under-men-
tioned periods.

Planets, Se. \.B.C. 3102."| A. C. 499. | A. C. 999. |4: C. 1499.|A4. C. 5099.

°o ‘ 7 fe) ‘ “ ° t “ o ‘ a 0 ‘ “
Moon, 5 52 34—| 0 20 14—/ 0 01 02—/ 0 07 39+] 3 43 37+},
-- apogee,|30 11 25—} 4 52 53—| 1 21 59—| 2 09 564/27 27 284
———-node, (23 37 314+) 3:56 06+] 1 12 O1+) 1 32 04—/21 13 29—
VENUS, 32 43 30—| 3 33 41—| 0 29 22+] 4.32 2541393 42 204
Mars, 12 05 42+) 2 32 42+/| 1 13 08+! 0 06 27—| 9 39 27—
--aphel. | 9 47 00+] 1 30 50+) O 21 55+] 0 47 00—| 9 03 11~
JUPITER, 17 12 36—} 1 48 56—| 0 24 20+] 2 38 36+118 OL 454
SATURN, 21 25 43+} 2 50 09+) 0 03 33—| 2 54 05—j21 36 57—
SUN'S apovee.| 3 15 53+| 0 05 45—] 0 33 45—! I O1 45—| 4 23 22—
_C. Before Corist.—A.C. After Curis.

By comparing the errors given in the preceding
table at the different periods, with each other, it
will appear, that they were least between seven aid -
eight hundred years ago; which clearly demon-

; strates that the Sivirya Siddhanta, was written at: or
near that time. For all astronomical works, whe-
ther founded on real or artificial.systems, must ne-
cessarily give the positions of the planets nearer the
truth, at, or about the time in which they were
originally framed, than at any other distant period.
whatever either before or after. F

s

_ With respect to the errors in the places of the.
planets as computed from the Svya Siddhdnta, they
are not to be attributed to incorrect observations 3)

Vox. VIL. ys a

210 ON THE HINDU ‘

for they principally arise from the nature of the
artificial system adopted by the author, which did
not admit of a nearer approach to truth; in order
to explain which, it is necessary to be observed,
that in the Hindu artificial systems, the astronomers
fix on a point of time back as an epoch, at which
they assume the planets, &c. to have been in a line
of mean conjunction in the beginning of Aries in
the Hindu sphere. But as no period can be found,
at which the planets were actually in a line of
mean conjunction, it must be obvious, that the mo-
tions requisite to give the mean places of the
planets when the system is framed, commencing
from any such assumed epoch of mean conjunction,
must deviate more or less from the truth. For,
the mean motions of such of the planets, as were
actually passed the position assumed, will come out
greater, and those that fell short of it less than the
truth, in proportion to the differences between the
real and assumed mean places.

Thus :—suppose », to be the number of years
expired from the-assumed epoch of mean conjunc-
tion at the time the system is framed, and let 47,
be the real mean annual motion of a planet deduced
from observations or otherwise; then Jf x n, would
be the mean place of the planet at the end of 2 years
from the epoch of assumed mean conjunction, pro-
vided the planet was in the position assumed. But
if M xn, was found to exceed or fall short of the
real mean place of the planet at the end of # years,
then, it is evident, that the planet was not m the
position assumed at the epoch, and the motion must
be encreased or diminished accordingly, so as to
make it give the real mean position of the planet ;
——for instance, suppose that 17 xn, fell short of
' the real position of the planet at the end of 7 years,
by the quantity ¢d—then, 14+, would be the

SYSTEMS OF ASTRONOMY. Q11

mean annual motion required; but if 17x, ex-
ceeded the real mean place by the quantity d, ‘then
M—-=, would be the motion required. Hence,
it must be evident, that the mean annual motions
deduced on these principles, must be always affect-
ed by the differences between the real mean places

of the planets, and that assumed at the epoch.

The motions requisite to give the real mean
places of the planets being ascertained, the astro-
nomer in the next place assumes, at pleasure, any -
convenient cycle of years, and assigns the number
of revolutions of each planet in that cycle.

In computing the number of revolutions of each
planet, in order to avoid fractions, he rejects such
as are less than six signs, as of no consequence;
and, for the rest, he takes the next greater entire
number. Unless he may deem it necessary, in
some instances, to encrease or diminish a little the
motions; in which case, though the fraction may
be under six signs, he may take the next higher
number to encrease the motion, or if above six
signs, he may reject it, to diminish the motion.

From the revolutions thus obtained, the mean
places of the planets in the heavens are determined
by the following proportion :—

As the number of years in the cycle.assumed,

Is to the revolutions of any planet in that cycle;
So is the time expired from the epoch assumed,
To the Planet mean longitude.

These are the Seta tstes on which the system
given in the Surya Siddhdnta, as tar as relates to
the planets, is founded, and which I ahall how pro-
ceed to demonstrate.

P2

mes"

212 ON THE HINDU

According to the Stirya Siddhdnta,the planets
are assumed to have been in a line of mean con-
junction in the first point of Aries in the Hindu
sphere, at the beginning of the Cal Yug; I shail
therefore carry back the calculation to that time,
in or‘er to shew more clearly, the actual differences
between the real mean places of the planets at that
period, and that which was assumed, and the con-
sequent effect thereof on the mean annual motions
thence deduced.

The year 4900 of the Cali Yug, ended on the 12th
of April 1799, at forty-five minutes forty-four se-
conds past nine P. M. on the meridian of Lanka ;
or fifty-one minutes forty seconds past four, P. M.
on the meridian of Paris. The mean places of the
planets at that instant of time were, according to
the third édition of ra Lanpe’s tables, as follow:

European sphere. Hindu sphere.

Cp ee ee 4 Bis Cho as ‘4
Sun; 0 20, 52 98,5 0 00 00 00,0
Moon, 3 22 55 09,3. 3 02 02 40,8
VENUS, 2 24 06 14,0 2.03 13° 45,9 *
Mars, 3.04 50 40,0 . 2 13 58 1L5
JUPITER, 1 29 58 02,1 1 09 05 33,6
SATURN, 3 24 16 56,1 3 03°94 27,6

The leneth of the Hindu year, according to the

Surya Siddhanta, is 365 days, 6 hours, 12 minutes,
36 seconds, 33 thirds, 36 fourths, in which time
the sun is supposed to make one complete revolu-

Nore—There being an error in the number of revolutions of
Mercury, as given in the Sirya Siddhdnta, it is here omitted,—
See Asiatic Researches, volume VI, section 61, page 500.

.-

SYSTEMS OF ASTRONOMY. 9183

tion in his orbit. The mean motions for which, ac-
cording to-La Lanpve’s tables, are as follow :—

European sphere. Hindu sphere.

rs °? : . Road!) 2 ; *
Sun, 1 0 00 00 58,671 1 0 00 00 00,000
Moon, 13 4.12 47 39,284.13 4 12 46 40,613
VENUS) ) 1.7) 15 12.299;3806° 1:7 15 11 23,636
Mars, 0:6 11 25 17,822 O 6 11 24 19,150
Jupirer, O 1 00 21 49,153 0 1 00 20 50,483
SATURN, 0 0 12 14 08,015 00 12 13 09,343

4900 Ties, years, of the above length, are equal
to 1789767 days, 21 hours, 45 minutes, 44 seconds;
or 4900 Julian years, 42 days, 21 hours, 45. mi-
nutes, 44 seconds; the mean motion for which,
from LA Lanpr’s tabl es, are as follow :——

European sphere.. Hindu sphere.

Sica 2 q 4 e <9 . »
Sun, YX $9 526975 0 00 00 00,0
Moon, 5 21 48 12;3 3°01 56 44.8
Venus, -3 20 21°37,0 1-00 30 09,5
Mars, 5 15 55 21,0. 2-96 03 53,
Jurirer, 3 11 54 08,1 0-22 02 40,6
Saturn, 6 14 14 58,1 © 3 24 23 30,6

which motions, being deducted from the mean lon-
gitudes at the: end Ef the year 4900 of the Cali
Yug, above determined; we shall have their .re-
spective mean positions at the beginning of the
Cali Yug, the assumed epoch of mean conjunction,

_as follow :—

P3

214 ON THE HINDU

European sphere. — Hindu sphere.

Ss. ° 7 a s. ce ’ : ”
Suy, 10 01 Of O1 0 00 00 0
Moon, 10 61 06 57 0 00 05 56
VENUS, 11 03 44 37 1 02 43 36

Mars, 9 18 55 19 11 17 54 18
Jupiter, 10 18 03°54 0 17 02 53
SATURN, 9 10 01 58 11 09 00 57

Whence, it is evident, the planets were not in
the position assumed. Now taking the differences
between the positions above found in the Hindu
sphere, and that which is assumed in the Surya
Siddhanta, noting those which were past the point
assumed, with the sign +, and those which fell
short of it, with the sign —, we shall have

° ’ a

Sux, 00 00 00

Moon, + 0005 56 = + 356”
Venus, + 3243 36,= + 117816"
Mars, — 120542 = — 43549
JuPITER, + 170253 = + £61373’
SaTuRN, — 205903 = — 75543’

Now, since the planets were not in the position
assumed, by the above differences, it is evident,
that if we wish to calculate the mean places of the _
heavenly bodies, at the end of any number of
years from this assumed epoch, we must take the
above differences into the account, by adding
those of the Moon, Venus and Jupiter, and sub-
tracting those of Mars and Saturn :—Thus, if 2,

_ be any number of years whatever, then I say,
; ]

Filion omen

\

SYSTEMS OF ASTRONOMY. 215

that the mean places of the planets at the end of 7

years, in the Hindu sphere, will be as follow :-—
Mon ap ean 9
Sun, 10 00 00 00,000xn o> * »
Moon, 13 4 12 46 40,613*n+00 05 56
Venus, .1 7 15 11 25,635 *n+ 32 438 36
Mags, 0 6 11 94 19,150% 7-12 05 42
Jupiter, 0 1 00 20 50,483 X21 17 02 53
_ Saturn, 0 0 12 13 09,343 Xn—20 59 03

Therefore, if we divide these by », we shall
have the mean annual motions requisite to give
the same positions at the end of # years, as
follow :— |

Hindu sphere.

ros 9 N .

Sun, 1 0 00 00 00

Moon, 13 4 12 46 40,613 + 286
Venus, 17 15 11 93,635 + +281e
Mars, O 6 11 24 19,150 — 48442
Jurirer, 0 1 00 20 50,483 + S44
Saturn, 00 12 13 00,343 — 2242

Tre

Hence, it is apparent, that all Hznadu books or
.tables, which assume a mean conjunction of the
planets at the beginning of the Cali Yug, must ne-
cessarily give the motions of the Moon, Venus, and
Jupiter, greater, and those of Mars and Saturn less,
than the Luropeans make them. |

Let us now put this to the test with respect to
the motions in the Stirya Siddhinta. I have al-
| Pa

216 ON THE HINDU

ready shewn, that the Surya Siddhanta must have
been written between seven and eight hundred
years ago; we shall therefore call it the end of the
year 4.100 of the Cali Yug, or A. D. 999, which
will be near enough for our purpose; then 2, in
the above formule, becomes 4100. | |

In the year A. D. 999, the corrections requisite
to be applied to the Moon, Jupiter, and Saturn’s
mean places, on account of the inequalities in their
respective motions ar ising from mutual attraction’,
were

For the Moon, — + 8 50” = + 53040
For Jupiter," — +13 11,7 = + 791,7
For Saturn, —.— 31,48... =e 1908,0

These must be brought now into the formule
as they could not, from being variable, be in-
cluded in the mean motions. Hence, the mean
motions requisite to give the mean places of the
planets in A. D. 999, agreeing with Luropean ta-
bles, are as follow :— |

Hindu sphere,
Son, 1 0.00 00 00
Moon, 13 4 12 46 40,613 +ass'bese
VENUS, \ Baie GB bs Sane (4 | 23,635 +e
Maks, 0-6 11 24 19,150 — sate"
Jupiter, 0 1 00 20 50,483 + sists"broat

41
SATURN, 0 0 12 13 09,343 — rants 1008"

4100

which quantities being reduced, and compared
with the motions given in the Sérya Siddhanta, we
shall have

See Asiatic Researches, Vol, VI, p. 568, § 64.

SYSTEMS OF ASTRONOMY.

217

From computation. . Pre ae

1. tg"? ; a fo S20 ‘ 3
Sun, 1 0 00 00 00,00 1 0 00 00 00,00
Moon, . 13 4 12 46 40,82 13 4 12 46 40;80
VENUS, 17°15 Lf 8996 °° LF THAD 5880
Mars, 06.11 24 08,53 .06 11 24 09,60
Jupiter, O 1 00 21 05,64. O 1 00 21 06,00
Saturn, 0 0 12 12 5048 00 12 12 50,40

- Here we have a most decisive proof of the prin-
ciples on which the system given in the Surya
Siddhanta is founded, and consequently of the
time at or near which that work was written: for
the motions, above deduced from computation,
scarcely differ half a second from those given in
the Stirya Siddhinta. But these differences, small
as they are, do not arise from errors in observation,
but from the revolutions of the planets assigned to
the cycle of years assumed by the author of the
Starya Siddhdnta.

In the Stirya Siddhanta, the least cycle in which .
the planets are assumed to return to a line of mean
conjunction in the beginning of Aries, is 1080000
years. Let the motions above found, therefore,
be multiplied by this number, and we shall have

Revolutions. s. °

SUN, 1080000 0 00 in 1030000 years.
Moon, 14438354 0 06

VENUS, 1755593 7 18 eau S
Mars, 574207 1 09 —_—_—.
JUPITER, 91054 8 12

SATURN, ~- 36642 0 94

PS

918 ON THE HINDU

Now, taking the nearest entire numbers (ex-
cept for Mars, which in order to increase its mo-
tion a little, take the next greater number), and
we shall have

By the Stirya
Siddhanta.
Sun, 1080000 Revolut. 1080000 Revolut.

From computation.

Moon, 14438334 14438334

Venus, 1755594 —— 1755594 ——
Mars, 5742908 -—— 574208 ——
JUPITER, 91055 —— 91055 ——~—
SatuRN, 360642 —— 36642 ——

The numbers from computation being the same
as in the Sarya Siddhdénta, the mean motions and
positions of the planets, to be from thence de-
duced, must necessarily be the same also.

If the numbers above found, be multiplied by
4, we shall have the revolutions ef the planets in
a Maha Yug, or 4320000 years: and if the revo-
lutions in a Méha Yug, be multiplied by 1000, we
get the revolutions in a Calpa. |

The mode of applying the above numbers to
practice, must be sufficiently obvious from the
manner in which they are determined, as well as
from the rule laid down at page 211. I shall,
however, ddd here a few examples.

Ist. Let it be required to determine the Moon’s
mean longitude, at the end of the year 4100 of
the Cah Yug.—

The revolutions of the Moon in 2_ |
the cycle of 1080000 years. . . t= 14438334

SYSTEMS OF ASTRONOMY. 219

Hence the longitude required, i ,
A Ravel: 9 48 o
4 ee O46 Mi wk
Pawan ore tapes Pn cs ee, eal
Hindu sphere, . : 2%. 9 41°.10
Inequality (see page 216) + 8 52
29 v 2
Difference, the former shortby . . *00 18

Or thus—

Qd. Let it be required to determine the Moon's
mean longitude, at the end of the year 4100 of the
Cali Yus, reckoning the years from the beginning
of the Ca alpa of VARA'HA.

The years expired of the Calpa of Vara‘a, at
the beginning of the Cah Fug, . = 1955880000
Ae oe é 4106
Total years expired A.D. 999, ; 1935884100

Hence, 14428334<195 5854100»

epGUyR776RG ren S| MS 48 08

the Moon’s mean longitude as before.
Or thus—

Sd. Let it be required to determine the Moon's
mean longitude, at the end of the year 4100 of
the Cali Yug, reckoning from the end of the eh ce :
as directed in the Graha Yémul.

The years in the whole Calpa,_. =4320000000
The years elapsed, as above, . . =1955884100
Therefore to expire in A. D. 999, 29364115900

Hence, 14428334X2s64115009
10800090 a td > (\° oO’ of
=31605458313 revol. . . i 9s. 20 12 06

* The difference of. 1’ 2” in ihe moon’s place, arises from the re-
jection of the fraction 6° in forming the number of revolutions—
the real quantity being 14438334 rev. Os. 6°, instead of which
14438334 was taken as the nearest entire number—fractions not
being adinitted in the Hindu artificial systems, and the error pre.
duced in consequence = #49995 = 1’ 2” in A.D.999. In A.D.
1040, the error was nothing; since that time it has encreased,
and now amounts to upw ards of eleven minutes.

220 ON THE HINDU

which, substracted from twelve
mets, leave Yip at) ome i

2 9' 48 00
the longitude as befare. :

My intention in giving these examples, is to
shew, that as the system is entirely artificial, it is
immaterial whether. we make the calculation from
the beginning of, the Calpa, the end of the Calpa,
or any other period-at which a mean conjunction
of the planets in the first point of Aries, is assumed
in the system; for the result must ultimately come
out the same, either way. ;

By attending to the principles on which the mo-
tions given in the Svsya Siddhdnta ave founded, it
must appear evident, that it could not. give the
places of the planets sufficiently cornect, for any
considerable length of time: for, as yz, the number.
of years from the epoch of assumed mean conjunc-
tion (in the formula, page 215), varies, so must the
mean annual motions depending thereon. Therefore
those motions which would have given the posi-
tions of. the planets sufficiently correct, when the
arya Siddhanta was written, would not answer at
present. ‘This fact the Hindu astronomers disco-
vered by some means or other, between two and
three hundred years ago; they found, that in order
to have the places of the planets sufficiently accu-
rate, it was necessary to subtract three revolutions
from those of Venus; two from those of Jupiter ;
and to add three revolutions to those of Saturn, in
1080000 years.

The works in which these corrections are given,
are, the Stddhdnta Rahasya, dated in 1513, Saca;
Graha Tarangini, dated 1530; Siddninta Munjari,

‘dated 1531; and several others of modern date

now in use.

E's
in ee

SYSTEMS OF ASTRONOMY. 991

These corrections appear to have been introduced
about 245 yéars ago; therefore let us try how far.
they will agree with our formula, page 215. Let
the time at which they were introduced, be sup-
posed the end of the year 4660 of the Cali Yug, or
A. D. 1559. Then substituting 4660 for 7 in the
formula, we shall have the mean annual motions
requisite to give the places of the planets at that
time, agrecing with Huropean tables as follow :—

‘ Ld

i Ce en

SUN, 1 0 00 00 00

Moon, 13 4 12 46 40,613 + 338°
Venus, 1.7 159 TT 93,635 + 24288
Mars, . 06 11 24 19,150—4325—
Jupirer, 0 1 00 20 50,483 +4318"
SATURN, 0 0 12°13 09,343——12543°

4000

The corrections, on account of the inequalities in
the motions of the Moon, Juniter, and Saturn,
being at this period inconsiderable, they are ac-
cordingly neglected, as of no consequence: there-
fore the above quantities being reduced and com-
pared with the motions in the modern tables, we:
shail have

From computation. Modern Hindu tables.

&. Ga res VS CR oe

ws . .
SUN, 1 0 00 00 00,00 1 0 00 00 00,00
Moon, 13 4 12 46 40,70 13 4 12 46 40,80
VENUS, LvY? DS) Ty 4O8scuul Pialducdd. AGO
Mars, 0 6 11 24 09,81 . 0 6 11 24 09,60
JupirerR, O 1 00 21 03,65 0 1 00 21 03,60
Saturn, 00 12 12 (53,13 0 0 12 12 54,00
|

The agreement between which is sufficiently ob-.
vious. Let tuc motions above found be now mul-

992 ° ON THE HINDU

tiplied by 1080000, the number of years in the
assumed cycle, and we shall have

Revolutions. s. ° .
Saws |<) <i, «> . TOBCG0G.) sae
Moow,.. . +, 4498333) Tig
Viwus,, |. » 1 76GdG0t eee ?
Mars, 3... &7€205 Bs
VUPERER, | 6 c 91053. ., -O..56
MATURN. yy 36644 3 00

Now taking the nearest entire numbers (except
for Saturn, which, im order to encrease its motion
a little, we take the next greater number), and we
shall have

From computation. Modern Hindu tables.
Sun, 1080000 revol. 1080000 revol.
Moon, 14438334 14438334. -
VENUS, 1745591 —— 1755591 ——
Maks, 574208 —— 574208 ——
JUPITER, 91053 —— _ 91053 ——
SATURN, 36645 —— 36645. ——

Having thus, I hope, fully and clearly demon-
strated the principles on which the Hindu artificial
systems of astronomy are founded, and shewn that,
according to these principles, the Surya Siddhénta

' must have been written between seven and eight

hundred years ago, and at no other period what-
ever; it must now be obvious to every candid
mind, that the assertions of the Edinburgh Re-
viewer are totally unfounded.

The table exhibited in page 209, will shew how
much he must have been mistaken in his notions
with regard to the dasis of calculation : Yor if there
was no such dasis, then the errors, or differences
in that table, ought at every period to be the same,

SYSTEMS OF ASTRONOMY. 2293

neither encreasing nor diminishing ; the contrary of
which most clearly appears ; for between seven and
eight hundred years ago, the errors were /cast,
and encrease gradually, “whither we go back into
antiquity, or forward from that period ; which de-
monstrates, beyond the power of contradiction, that
the work was written at or about that time.

The formation of the numbers, given in the Sur-
ya Siddhanta, will shew likewise, that no other mo-
tions could have been given to correspond to the
positions of the planets, with which they inust
agree. Therefore, I say, it is indispensibly requi-
site that the Edinburgh Reviewer, if he does not
choose to acknowledge his error with the candour
due from a gentleman, should distinctly point out
to his readers, and the world at large, that precise
period of time, so prodigiously anterior to that given
by me, at which the Starya Siddhdanta, in his ideas,
~ gave the positions of the heavenly bodies nearer
the truth than between seven and eight hundred
years ago. And not only point out the precise
time, but also the then actual mean positions of
the planets, &c. according to the Sérya Siddhdnta,
and the best modern European tabies. It is by
these means only he can-conviuce his readers of his
candour, truth, and abilities.

As I have, in the preceding pages, stated fully
all that can be necessary respecting the principles
of the Hindu artificial systems of astronomy, the
Surya Siddhdnta, and the antiquity of the system
it contains, I shall row take leave of the Reviewer,
and proceed to other matters of more importance
to those who wish to form a true ju dement of the |
real antiquity of the Hindu history, &c.

_ Most of the Zastern nations, and the Hindus in
particular, appear to have employed, from time

he ON THE HINDU

immemorial, artificial systems, not only in astro-
nomy, but also for chronological purposes. There- ~

fore, to form a just idea of the Hindu history and

its antiquity, a knowledge of these systems, and:
of the various changes that have taken place from

' time to time, is absolutely necessary. nit

Two of the most ancient Hindu systems now

known, and which in early times were applied to —

the purposes of chronology, are contained m an as-
tronomical work entitled the Graha Munjari.
This work is extremely valuable, as it enables us

to fix, with precision, the real periods of Hindu

history, with their respective durations; and to
shew from thence the alterations that have since
taken place by the introduction of new systems.

The first system mentioned in this work consisted
of 2400000 years, which was called the Calpa.—
This period was divided into Afanwantaras and
Yugs*, as follow:

A Satya Yug consisted of . . . 960 years.
ASP? fei Acods ep oe 720
Ai Deeper, 0 5c ++ ones iglaaee 430 )
PACA einrve iss, op oo ne 240

oe

A Mahé Yug,, . ss .: 44 2400

71 Mahé. Vugs,..<.,...», »scibumen Ao ne
WAL ANGey OO, "4:56 6. <9 cok ae 960

A Manwantara, ... +. «+ 171360

14 Manwantaras, . +. + + + 2399040
which, with a Satya at beginning, 960

Form-the whole Calpa, .... .» 2400000

The Calpa is alsodivided mto 1000 Maké Yugs, of 2400 yearseachs —

) > a = ee

“ —

4

:

fap

a ee

«

“299 “SaUy eoLO TY 04 alas UL suDWAS yUDTDUT TI G9AMI9q WaMID22TN op ALCP

—_

—

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SYSTEMS OF ASTRONOMY. 995

The years expired of the above system, at the
era of VicraMa’DITYA, were 1190627; which
being reduced into Manwantaras and Yugs, we
shall have

A Satya at the beginning,...... = 960
6 Manwantaras complete, ...... 1028160
67 Maha Yugs of the 7th Manwantara, 160800
Thence to the era of VicraMaDITYAa, 707
Total years €xpired;) 2)... 0... 1190627

-

Hence it appears that the Cali Yug, of the 67th
Mahé Yug, of the 7th Manwantara of this system,
ended 707 years before the era of Vicrama’DiTra,
or 764 years before Curist—Therefore

The Satya Yug, or golden age, began B.C. 3164

The Tréta Yug, or silver age, .... 2204
The Dwapar Yug, or brazen age, . . 1484
The Cali Yug, or iron age, ...... 1004
Se er ae eae ae eee 764

Making in all 2400 years.

During the first period of 960 years, called the
golden age, the Hindus have no real history; the
whole being fabulous, except what relates to the
flood, which is allegorically represented by the
fish incarnation.

With the second period, or silver age, the Hindu
empire commences, under the Solar and Lunar
dynasties; and from Bupua, the son of S6ma,
the first of the Lunar line, they reckon about
fifty reigns down to the end of the Dwdpar,

Vor. VIII. Q

i

2296 ON THE HINDU

which make, at an average, twentiaant years to
a reign ™. .

Towards the close of the fourth period, ye sys-
tem appears to have been laid aside, as the re-
peating the same names over again, would, in
time, cause a confusion in history.

The next system mentioned in the Graha Mun-
jai, consisted of 387600000 years, which was
called the term of Brauma’s life. This period is
divided and subdivided in the following manner:

A Calpa is called a day of Brauma’, which in this

system contains, .......... 5000 years
And his night is of the same length, . 5000
A day and night therefore,. . = 10000.
50 of such days and nights make
NOME. ME LOS 256. ae = 300000
And 12 such months a year,. = 3600000

And 107 such years and eight
months make the full period
of Brauma’s life, ... . . . = 387600000

The Calpa, or day of Brauma’, is divided into
Manwantaras and Yugs, in the following manner :

7

* The Trétd and Dwépar together make 1200 years, which,
divided by 50, give 24 years io a reign. It is somewhat remark.
able, that the principal Eastern nations date the commencement
of their empires from nearly the same time. Thus we find the
Chinese empire began under: the Bynasty of H1A, according to

PLAYFAIR, ee ee ee ee ee ee ee a ee eeeeee B.C, 2207
The kingdom of Egypt, ceccesee a ees —— 2207
The kingdom of Assyria, eees'eesese tose seeees ——— 2921

The empire of India under the solar and lunar lines, —-— 2204

’
-*

SYSTEMS OF ASTRONOMY. - JO?
Years. Months,

Batya-containis, PY IW ae ee 2:0
Pere. EL SPRATT Cae aa Bio NG
MDs, |. AE EOP oe ae PO
PG > OR EE I OR EE 0 6
Re PTE Vira ober, te, es
C) Mahi VU) aa 885 Fears
With erg ols sola Dis atari 2,
Make a Manwantaraof, ...... ft) SRT

14 such Manwantaras,.......4% 4998
Which with a Satya at the beginning, Q

Make a Calpa, or day of Brauma’,. . 5000 years

The years expired of this system, at the be-
ginning of the Satya, or golden age of the former
SySteM;" Werete sf. mereka) ata 3 An ae 212560000
Add thence to the Christian era, ... 3164
Total years expired at the Christian era, 219563164

After 193799286 years had been expired. of
Brauma’s life, he, for the first time, created the
Earth, and ordained that, at the end of every
Calpa, or 5000 years, it should be destroyed, and
again reproduced.

Therefore, from the years elapsed, . 2129563164

Take the years at the first creation, = 193799286
PROV AAM aE is SW s! olay shad elon oes 18763878
The years from the first creation to the Christian
era—which being divided by 5000, the quotient
will be the number of times the world has been
destroyed and created, and the remainder will
shew the years expired since the last creation.

* This Yug of five years is to be met with in many books.
fy)

, A

oe

998 ON THE HINDU

Thus *276227* = 3752 times destroyed and
created, and 3878 years from the last creation to
the Christian era.—Now since there are 357 years
in each Manwantara, we have the date of the
commencement of each as follow:

The first Manwantara, .. B.C. 3878 years.

ane SOmately ial so) Nae —- 3521
PN II gi gly gg ee — 3164 ——
WC MONTI 66s iE as A —— 2807 ——
HSE GS Sie a eee —— 2450 ——
Thevsixth,..f . sc% oo. ae oo BOOS
whe seventh, o6 .f viiee —— 1736 ——
The eae, |. ecse oo —— 1379 ——
The ginth,...c¢., Grohe —— 102g ——
De COMO s uy sk we eaten —— 665 ——
The eleventhy :)....°%..4igas — 308 —.
The twvrelBt iy} dive isos. 438 es A.C. 49 ——
The thirteenth,....... — 406 ——
The fourteenth, .°. . ....: — 763 ——
at CNded, '.. ids eel 1120

Making in all about 5000 years, with the Sandhi
of two years.

Having thus exhibited the periods of ancient
history, according to both systems, the annexed.
table will now shew, at one view, the commence-
ment of each period, by which the corresponding
times in each system may be more easily seen and
underst6od,

By this table it will appear, that the Satya, or
golden age, as we may call it, of the first system,
began on the same year that the third MZanwantara
of the second system did; that is, the year before
Curist 3164. And that the ninth A/anwantara,
of the second system, began the year B. C. 1022,
only eighteen years after the commencement of
the Cali, or iran age, of the first system. -

SYSTEMS OF ASTRONOMY. 229

Hence, from the beginning of the third Man-
wantara, down to that of the ninth, includes nearly
the same time as the Satya, Trétd, and Dwdapar of
the first system ; and consequently, that the events
of history recorded in these periods, if transferred
to the former, should be found under those parti-
cular Manwantaras which corresponded with the
actual times in which they happened, unless pur-
posely destroyed or perverted, in modern times,
to prevent a discovery of the change that has
been made in the systems.

Therefore, without entering minutely into the
Hindu history, let us see how far the periods of
the two ancient systems agree, with respect to the
same events, which will be the most certain mode
of proving the truth of these systems.

The Hindus place the flood in the Satya, or
golden age :—on referring to the Manwantaras we
find, according to the Marcan‘déya purdna, that
the flood took place in the fourth Manwantara;
and that the fourth Menu derived his name,
Ta’masa, from the universal darkness which then
overspread the earth—therefore the two systems
agree in this point.

The next period is the 7réta, or silver age, at
or about the commencement of which the Hindu
empire began under the Solar and Lunar dynas-
ties. Bupua, the son of Séma, the son of Arr,
was the first of the Zunar line, and from him
down to the end of the Dwdpar, or brazen age,
(being 1200 years) there were about fifty reigns.
Now by referring to the table, we see that the be-
ginning of the 77é¢é of the first system, corresponds
to the latter part of the fifth Manwantara of the
second; we therefore naturally look into the Pu-
rdénas under that period, and there find, among

Q 3

230 ON THE HINDU

other names of persons who then lived, those of
Atri, S6ma, and Bupa, which shews the exact
agreement between the two systems.

We next come to the sixth Manwantara*, which
by the table, began 111 years later than the 77é¢d,
or silver age. Among the names we find men-
tioned in the Puranas in this period, are Buricu
and Dacsua, who appear to have been cotempo-
rary, or nearly so.—For Yayatr, the fourth prince
in descent from Bupua in the Lunar dynasty, ac-
cording to the Purdnas, was married to Dr'va-
yawr, the grand-daughter of Buricu, of whom
he begat two sons, Yapu and Turvasu; and of
SARMISHT A’, the daughter of Vrisnaparvan, the
grandson of Dacsua, he begat three sons more,
viz. Druuya, Anu, and Puru; consequently,
Buricu and DacsHa must have lived about the
same period, and that Bupua could have been
earlier only by a few years, perhaps one or two ge-
nerations at most. ‘These circumstances, though
they may appear to some at first sight as trivial,
involve facts of considerable importance in the
Hindu history, while, at the same time, they
prove the truth of the ancient systems.

Dacsua appears to have been an astronomer,
and to have formed the twenty-seven lunar man-
sions, and other constellations, of which he is al-
legorically called the Father, as in the followmg
verse of the Calicé Purana. a

| Sarr seat ara Rarey ATTA 1
weal BUH: Vlas BI

* Before CHRIST 2093.

SYSTEMS OF ASTRONOMY. 931

That is—“ In the early part of the 7réta Fug,
‘‘ the daughters of DacsHa were born; of these
“‘ daughters he gave twenty-seven to the Moon.”

Dacsua, in some respects, bears a strong re-
semblance to Arias, who, according to heathen
mythology, was the father of the Pleiades and
Hyades, the Critica and Rohini of DacsHa. Ar-
LAS is supposed by some to have been the son of
Asta, the daughter of Oczanus:—The Purdnas
make Dacsua the grandson of the daughter of
OcEanus.

We next proceed to the 7th MJanwantara.
Among the names given in the Purdnas in this
period, we find those of Jamapacnl, Bis wa‘MiTRa,
and Buarapwa‘sa, men who, according to the
ffindu history, lived towards the close of the Trété
Yug; for Jamapoeni was the father of Paras'v-
rA MA, and nephew of Bris‘wa’mirra. Hence the
two systems agree in this point.

The next period we come to is the Dwdpar Yue,
or brazen age of the first system. This period is
rendered famous in the Hindu history, by the war
that took place towards the close of it, between
the sons of DurirarasuTRa and those of Pa’npv.

Among the names of men we find mentioned in
Hindu history, as living in this period, are those
of Para’sarna, Vya’'s his son, Garca, Ga’Lava,
AswaTTHA’MAN, Causica, Di‘prima‘n, Cripa,
RisoyasRiInGa, &c.

By reference to the table, this period corresponds
to the eighth Adanwantara of the second system, ©
under which we accordingly look in the Purdnas,
and find, as might naturally be expected, among

Q4

232 ON THE HINDU

others, the following names, viz, Vya’s, Ga’Lava,
AsWATTHA MAN, Causica, Drprima’y, Cripa,
and RisHYASRINGA*,

Having thus fully and clearly proved the truth
of the ancient systems, it is unnecessary to pro-
ceed farther in the way of comparisons; nor in-
deed could we, as the fourth period ended shortly
after. |

We shall, therefore, now proceed to some of the
observations that have been left us by Para’sara,
Gareca, and others of the ancients, which will
enable us to judge with more certainty of the
actual time in which they lived, as well as of the
progress then made in the science of astronomy in
India, |

It appears, from what is stated in the Pdrdsart
San'hita, relative to the commencement of the
six Hindu seasons, that the solstitial colure had
passed through the first point of Dhanisht’ha,
and the middle of Asleshé, while the equinoctial
colure cut the tenth degree of Bharani, and 3° 20°
of Visac’ha, |

The same positions of the colures are also given
in a little treatise on ancient astronomy, annexed
to one of the Védas, in the possesion of Mr. Cor-
BROOKE, Which he obligingly lent me, the sixth
verse of which runs thus;

* In each Manwantara, down to the fourteenth, only a few
names are given us in the present Purdnas, which seem to
have been extracted from some larger works, that are not now tq
pe found, ;

| SYSTEMS OF ASTRONOMY. pe
mya SS qay WH VE ABSA
Mae afew ale Wawa Wal

That is—“ In the beginning of S’ravishtha, the
“ Sun and Moon ascend towards the North, and
“in the middle of Sdrpa, or the mansion of the
“serpent, the Sun goes towards the South; the
“ former, always in Mdgh, the latter in S’rdvana,.”

About the year A. D. 527, the solstitial colure,
according to Bkauma’ Gupta, cut U. A’shara in
3° 20’, and Punarvasu in the tenth degree, which
made a difference in the positions of the colures,
of 23° 20’, from the time of Para’sara. For, the
longitude of the first point of S’ravisht’hd in the
Hindy Sphere is, ) "2 ae — 9s. 23° 290
And 3°—20' of U. A'shéré,.. = 9 00 00
Difference or precession to A.D. 527 = 23 20
Which at 50 seconds per annum gives 1680 years.
Add from A. D. 527, to this time, = 1277
Total years since the time of Para’sara 2957
Which make about one hundred and fifty years,
before the beginning of the Cali Yug of the first
system of the Graha Munyari ; or about one hun-
dred and thirty-one years, before the end of the
eighth Manwantara of the second system.

It appears also from the little work above-men-
tioned, and its commentary wherein GarGa is re-
peatedly quoted, that the Sun and Moon were sup- q
posed to return to a line of conjunction in the first
point of S'ravisht?hd, at the instant of the winter
solstice at the end of every cycle or Yug of five
years. In this period the moon was supposed to
make sixty-two revolutions to the sun, and sixty-. |
seven to the same fixed star, or the equinox ; for,

‘254 ON THE HINDU

it seems, they had no knowledge of the precession
of the equinoxes at that time.

The number of mean solar days assigned to this
cycle of five years was 1830, and the number of
lunar days in the same time 1860.. Henc

Ist, The solar aes . me
days Ina year, . = hie = 366 days
2d, The et et
days ina year,. $75 7 = 372*
3d, The moon’s nm %. gc ae
mean annual mor f= —Ai=13—4 2 0.0
ale” Comer ee tg eat, al

4th Che maan’s >») 4b. cae ae ct,
daily motion. . j Fag ee ee et
\ days. fh. m. sec.

5th, The mooned = 1029 = 07 = 7 — 31-90 42
periodical revol. yet
6th, The moon’s t ~

. 30 . 2 a,
‘synodical revol. ee. ae Dp 113.4

62

It appears also, that the greatest length of the
day was thirty-two Dandas, or twelve hours,
forty-eight minutes 5. consequently, the latitude of
the place of observation must have been about
132° North. There is no mention made in this
work, nor in that of Para’sARA, of the names of

* Capmus, about fifteen centuries before CHRIST, intro-
duced the Octeteris, or cycle of eight years, into Greece. In
this cycle there were ninety-nine lunations, of thirty lunar days
each. Therefore, | ;

The lunar days in the cycle were, +++*+" able ccs ¢ + 2970

The lunar days in a year, *+*+**"** soe 2979 = 3714

The ancient Hindus made it as above, +--+**+++++ 372
The difference is 3 of a lunar day, which being taken from 366
ihe solar days, leave 3654 days for the year of Capmus,—this

ds. hrs. m.

in eight years makes 2922 solar days—Hence, **>5 = 29 12 21
ec

yk m. sec.
49-1. the lunation of CADMUS, which is 1 24 short of the an-
cient Hindu lunation. .

SYSTEMS OF ASTRONOMY. 935

the days of the week, or of the twelve signs;
which seem to have been introduced into the Hindu
astronomy at a much later period.

From the above short sketch, the reader will be
able to judge of the progress made in astronomy in
India near 3000 years ago. He will perceive that the
Hindus at that time, possessed nothing that could
be called astronomy, no more than other nations.

days. hrs. m. sec.
The Hindus made the Heat 29 -- 19 - 23 1934
Hamer thee oe:
The Europeans make it now 29 -- 12--44 3
Difference about... . - . 20 494
Which in less than 165 years would produce an
error of one lunation *.

After this period, we meet with nothing on
astronomy till we come down to Brauma’ Gupta,
being a space of about 1680 years, which seems
to be an entire blank in the Hindu astronomy.
This astronomer flourished about A. D. 527, and
finding that the ancient systems were very imper-
fect, on account of the shortness of the periods,
he framed an entire new system, on a much larger
scale, making the Calpa to consist of 4320000000
years. To this cycle or period of years, he as-
signed the following revolutions of the planets, &c.

Planets. Apsides. Nodes. retro.
Sun, 4320000000 480
Moon, - 57753300000 488105858 232311168
MERcurRY, 17936998984 332 511
VENUS, 7022389492 653 893
Mars, . 2296828522 292 267
JuPireR, 364226455 855 63
SaTuRN, 146567298 Al _ 584

* This makes an error of one day in less than six years, which _
shews that the Hindus, at that period, could not determine the —
times of conjunctions and oppositions of the Sun and Moon for six
years together correct, much less eclipses; the calculation of which
they must have been then, and for many ages after, totally un-
acquainted with.

236 ON THE HINDU

The revolution of the equi- bre }
noxes, in 4320000000 years f = 199669
Mean solar davies. vie achi woes 1577916450000
Lunar days or tithis,...... 1602999Q00000

He made Sunday* the first day of the Calpa, on
which day, at sun rise, the planets, &c. are as-
sumed to have been on a line of mean conjunction
in the first point of Aries in the Hindu sphere.
The years expired of this system on the Ist of Vai-
sacha (or Vysakh) this year = 1972948905. Hence,
the mean places of the planets, &c. may be com-
puted, from the above data, for any instant required.

This is the third and last system, to which the
Hindus have transferred their history, and for
which purpose, in imitation of the ancients, they
divide it into Manwantaras and Yugs, as follow:

A Satya Yug of, ..... . . 1728000 years.

CATON, OE, Rs Ree 1296000

Be ERDEREP OF). se 864000 ——

A Cam'ar, “2k, eat: 432000 ——

DN Pe Se 4320000 ——

PU TTS. F vain bs Pe ae 306720000 ——

with a Satya.of,..° 2". .’, 1728000 ——

A Manwantara,. 2... 308448000 ——

14 Manwantaras,.... . 4318272000 ——
with a Satya at beginning of, 1728000 ——

oe

‘The modern Calpa, . . ... 4320000000 —— —

* This is the first system, so far as we yet know, in which the
names of the days of the week and the twelve signs were intro-
duced. ‘These were probably received from the West, and the
first point of Aries was fixed to that point in the Hindu sphere,
which corresponded with the instant of the vernal equinox, which,
in the time of BRAHMA’ GupTa, was the beginning of Aswini.
This position has, therefore, a direct reference to the actual time

SYSTEMS OF ASTRONOMY. O37

In order to show how the Hindu history, accord-
ing to the two former systems, had been trans-
ferred to this, let 1972948905, the years now ex-
pired be reduced into AZanwantaras and Yugs, and
we shall have

A Satya at the beginning, . . = 1728000 years.

6 Manwantaras complete, = 1850688000
27 Maha Yugs of the 7

7th. Manwantara, i Aaa 116640000 ——
Satya of the 28th Maha Yug, 1728000 ——
Tree Orato? 5. HO. 1296000 ——
Dagpar otvditto, .. . .. SS. 864000 ——
Expired of the Cal of ditto, . 4905
Total years expired, . . . . 1972948905.

Hence, it is evident that, we are now in the
4906th year of the Cali Yug, of the twenty-eighth
Mahé Yug, of the seventh Manwantara of this
new system.

Now, if we transfer the names, &c. in the four
ages of the first system of the Graha Munjari, to
the Satya, Tréta, Dwdpar and Cal above-men-
tioned, and those in the AManwantaras of the se-
cond system, to the Manwantara of the same name
in this; then we shall have the periods of Hindu
history, according to modern notions, founded on
the system of Bkauma’ Gupta.

In the first place, by transferring the names, &c.
in the Dwapar Yug of the first system, to the pe-
riod of the same name in the new system, Para’-
saRA, Vya’s, and others, who lived near three
thousand years ago, are thrown back into antiquity
about 5000 years; and the same persons who lived
in the eighth Manwantara, of the second system,
by the transfer, willappear as yet to come; for we
are now only in the seventh of thenew. Secondly,

the twelve signs were first introduced, that is to say, near 1300
years ago; though hitherto but little, if at all, attended to by writers
onthe Hindu astronomy, &c.

238 ON THE HINDU

~

Bupa, the son of Séma, the first of the Lunar
line, who began his reign about the beginning of
the Tré¢a of the first system, or 2204 years, B. C.
will, by the transfer, be placed at the distance of
2163102 years, before the Christian era ;—Thirdly,
in the Trétd and Dwdpar of the first system, there
were (taken together) 1200 years, during which
about fifty princes in the Lunar line had reigned in
succession, but the Tréta and Dwapar of the new
system contain 2160000 years, which divided
among fifty, give 43200 years toa reign ;—Fourthly,
Bupua, the son of Séma, lived towards the close
of the fifth Manwantara of the second system, »
which being transferred to the new, his name will
appear at two distinct periods of time, immensely
distant from each other, viz. in the fifth AZanwan-
tara, and again in the 7réta Yug, of the twenty-
eighth Maka Yug, of the seventh Manwantara,
being an interval, at the least, of 426816000 years;
—Fifthly, the mothers of the children of Yaya’rr
(see page 230) who lived in the sixth Manwantara
of the second system, by being transferred to the
sixth Manwantara in the new, are thrown back
several millions of years before their children, and
Dacsua and Buricu, by the same transfer, are
thrown back, from their cotemporaries, many mi-
lions of years. Lastly, SwayamBHuva, the Apam
of the Hindus, who, according to the second sys-
tem, lived 3878 years before Curist, is placed,
by the transfer, 1972947101 years before that
epoch.—These are a few of the inconsistencies in-
troduced by the adoption of the new system of
Brauma’ Gupta, the rest may be easily conceived.

_To reconcile these different absurdities, it was
necessary to new model the whole of the Puranas,
and to introduce such fictions and prophecies, as
seemed best calculated to answer the end in view ;
but which after all, only serve to shew, in a more

glaring manner, the folly of the attempt.
5

SYSTEMS OF ASTRONOMY. 939

The enormous length of the periods in the
new system, required that the life of man should
be proportionably extended, which was accord-
ingly assumed: In order to account. for the same
Rishis being mentioned in different periods, im-
mensely distant from each other, they are asserted
. not only. to have existed at all times, but to be
still living. But as all men were not ‘Rishis, and
as there were twenty-seven Maha Yugs from the
beginning of the seventh Mdanwantara to the com-
mencement of the twenty-eighth Mahé Yug =
116640000 years, during which there is no sha-
dow of history ; to account for this, they there-
fore pretend, that at the end of every Maha Yug,
or 4320000 years, the same names, persons, &e.
again occur, as in the preceding period : so that
by having the names, &c. for one Adaha Yug, or
set of four ages, we have them for all the rest.

Vya’s, and others, as I have already noticed,
lived in the eighth Manwantara of the second
system of the Graha Muyari, but by the trans-
fer of the names in that Wanwantara, and in the
ninth, tenth, &c. to the periods of the same names
in the new system, they would appear as yet to
come; therefore, to reconcile this, all that was
necessary was to convert it intoa prophecy, which
was accordingly adopted in the modern Purdnas ;
so that those men who in reality are long since
past and gone, appear, in these books, as if. yet to
come ; and as many millions of ages must elapse,
by the new system, before the periods of their
pr rophesied existence can arrive, there is no great
danger of detecting the falsehood of such pro-
phecy. ae .

It may however be easily conceived, that such
a change in the history, by the introduction of 4
new sy: ‘stem, though highly flattering to the vanity
of the Hindus in general, in exalting them, at

240 ON THE HINDU

least nominally, in point of antiquity above all
other nations, would naturally be opposed by many,
as long as any knowledge remained of the ancient
systems, therefore, the § suppression of these would
become necessary. Accordingly we find, by a
tradition still current among the learned. Hindus,
that the Mahdrastras, ( Mharatas ') destroyed all
the works of the ancient astronomers they could
meet with; which, in some measure, may account
for the deficiency we have observed in astronomi-
cal works, anterior to the time of Brauma’ Gupra.
But if the Mharatas did actually destroy the works.
of the ancient astronomers, it may be justly in-
ferred that other works of antiquity, the subjects
of which might contradict the new order of things,
have also met the same,fate. *.):

From the foregoing view of the artificial systems
which have prevailed at different times, and of the
various changes that have been made in the Hindu
history, &c. ‘the reader will now be able to judge
for himself, and form a just opinion of the anti-
quity of the books of the Hindus, their arts +
their sciences.

In the first ica: it must be evident, that as
the artificial system of Bkama’ Gupta, now called
the Calpa of Brauma’, and to which the modern
Hindus have artfully. transferred their history,
is not yet 1300 years old, no book whatever,
let its name or title be what it will, in which the
monstrous periods of that system, or any allusion
to them, is found, can posse be older than

the time of its invention*. And hans that

* The author of this ae as well as the faite in as he
lived, is well known to the learned, and subject to no doubt.
Those who wish to see the age of the system determined from

computation, may consult Vol. VI, Asiatic esconai page
579-581.

SYSTEMS OF ASTRONOMY. 241

none of the modern Romances, commonly called
the Purdnas, at least in the form they now stand,
are older than 684 years; the time when the four-
teenth Manwantara of the second system of the
Graha Munyari ended; but that some of them are
the compilations of still later times.

We may, perhaps, be told by some person who
has suffered his imagination to get the better of
his judgment, that the Hindus firmly believe in
the prophecies in the Puranas, and that we have
no right to doubt their authenticity, or what uni-
versal opinion sanctions as true.

With respect to the firm belief or universal opi-
nion of the Hindus, we know too well the fallacy
of it, and that it is not in the smallest degree to be
relied on. We know that it is the universal opi-
nion of the Hindus, that Para’sara, Vya’s, GarGas,
and others, lived near 5000 years ago. But we
know, to a certainty, from the positions of the co-
lures in the time of Para’sara, &c. tliat such
opinion is totally false, and that it arose from the
transfer of the names of men living in the Dwdpar
Yug of the first system of the Graha Miyari, to
the period of the same name in the modern system
of Brauma’Gupta; and that a similar transfer of
the names in the eighth, ninth, tenth, &c. JAdZan-
wantaras of the second system, to the periods of
the same name in the new, gave rise to the pre-
tended prophetic effusion in the modern Purénas,&c.
—Moreover, we know, that it is the general opi-
nion of the Hindus, that Vara’ua Muinirza not
only lived about the year A.D. 499, but also at
the era of VicraMa’pitya, or fifty-six years be-
fore Curist; which opinion we know to be incon-
sistent with truth, and contrary to the course of
nature. WVara’HA Mrurra, in-his rule for ealcula-
ting the precession of the equinoxes, given in his
work, entitled the Jétacarnava, says,—

Vor. VIII.

242 ON THE HINDU

maRAaal ala fee FAT SMS V1
ad S47 AAT RUAN AG nls \1

That is, ‘‘ From the year of Saca take 421:—
“having put the remainder down in two places,
“let one of them be divided by ten, and the quo-
“tient taken from the other, the residue is the
‘ precession in minutes.”

Hence many of the Hindus have, erroneously,
concluded that Vara’Ha Mrurra must have lived
in the year 421 of Saca, or A.D.499. But surely
there is not the smallest foundation to draw any.
such inference from the passage, for, he might have
lived at the present time and given the same rule.
In fact, it might, with equal propriety, be pre-
tended that he lived at the beginning of the Cal
Yug, because he assumed the planets to have been
in a line of mean conjunction in the first point of
Aries at that time. Not satisfied, however, with
thus stretching a point in favour of the antiquity
of their author, they go something farther, and en-
deavour from the following verse of the Navaratna,
which they generally quote, to refer him to the era
of Vicrama‘DityA, fifty-six years before Curisr,
or upwards of 500 years still earlier than the former.

qaaiy amare WH

anrans weany assis 4
cat awreftfet asa andy
Tala area aq faq »

That 1s, “ Duanvanrari, CsHapanaca, AMA-
RASINHA, S‘an’cu, Bera‘ LABHATTA, GHATACAE-

SYSTEMS OF ASTRONOMY. 943

pura, Ca‘Lipa’s, the celebrated Vara Ha Minira
and Bararucui, were the nine gems in the coun-
cil of Raja Vicrama.” :

Upon shewing the above verse to an intelligent
pandit, he smiled and said, with a degree of can-
dour I did not expect, that the inference, with re-
spect to time, usually drawn from it, was not just;
for that. there had been several princes of the name
of Vicrama, or VicraMaA’piTya. That, exclu-
sive of the one from whom the epoch:is reckoned,
there was another in the time of SALVAHAN; a
third who had succeeded Raja Buosa; anda fourth
lineally descended from the latter, now living at a
place, called Bhéjpoor, beyond Patna :—that, be-
side these, there were many others, who had sprung
up at different periods in the same family, but that
the particular prince in whose time Vara‘na Mr-
HIRA, and the others above named, flourished, was
the immediate successor of Raja Buosa. For, that
they were first in the council of Rajah Brosa, and
afterwards in that of Vicrama DiTY<« his successor.
This simple explanation of the pandit, was a com-
plete solution of the mystery on which the pre-
tended antiquity of the works of Varaua, AmMa-
RASINHA, CaLipas, Bararucut, &c. were found-
ed, and which led many into an error that they
were written before the Christian era, though in
reality little more than seven hundred years old.

Raja Buosa, according to the Ayeen Akbery, be-
gan his reign about the year 1153 of SarvanAaNnN.—
This, however, must be incorrect, for it seems, that
according to Hindu accounts, and others, he began
his reign about 210 years before the death of Raja
Piruavura, who fell in battle with the Mahomedans,
A. H. 588, or A.D. 1192. And as Raa Buosa is
said to have reigned 100 years, he must consequently
have ascended the throne A. D. 982, and died A.
D. 1082: which agrees exactly with the time in

Re

ol

244 ON THE HINDU SYSTEMS, &c.

which we know Vara‘ua Mriu1ra must have flou-
rished, according to the positions of the planets, &c.
given by him in his works, as well as from the
date of the Bhasvati, composed in A. D. 1099, by
one of his pupils. Raja Buosa, according to the
Agni Purana, was succeeded by Raja Vicrama.

BaRrARuUCHI, one of the nine above-mentioned,
was the author of a popular Work, entitled Sinhd-
sana dwatrinsati, relating to Raja Buosa. The
names of Ca‘Lrpa’s, BarArucutI, &c. are to be met
with in the Bhoja Champu, as also in the Bhoja
Prabandha, from which last-mentioned work the
following passage is taken :—

ddan RISA) aware sears
aay dafadt dm: fafa aries n
“ The Brahmens seeing him (i. e. Ca’t1pa's) said

—O Ca‘trpa’s, Buosa does not give us, who are
learned in all the Védas, any thing.”

Several other passages might be quoted from the
Bhoja Prabandha, to shew that Ca’t1pa’s, BARA-
RUCHI, and a great many other learned men whose
names are therein mentioned, lived at the court of
Buosa. The Bhoja Prabandha, 1s said to have been

written by Raja Burya'La SENNA.

We may now plainly perceive, from the whole
of the above facts, the little dependence there is to
be placed on what is usually called the universal or
general opinion of the Hindus ; which when tho-
roughly sifted and examined to the bottom, proves
at last to be founded, principally, in vanity, igno-
rance, and credulity.

A great deal more might be said, respecting the
history and astronomy of the Hindus; but having
already extended this paper to a much greater
length than I originally intended, I shall now take
leave of-the subject, .

245
Vil.

An Essay on the Sacrep Isies in the West, with
other Essays connected with that Work.

BY CAPTAIN F. WILFORD.

==

INTRODUCTION.

At the moment of appearing before the tribu-
nal of the Asiatic Society, and of the public,
it would be in vain to attempt to conceal my emo-
tion and anxiety. On the merit of the composi-
tion alone, I am conscious their judgment mus;
rest; and this conviction agitates me with doubt
and apprehension. |

I have omitted no endeavour to render this work
as free from imperfections as my abilities would
allow ; but the subject is so novel, and the source
of information so remote from the learned in Hx-
rope, that I must confess I feel no small degree of
uneasiness on that account. Fortunately for me,
the Society, to which I have the honour of pre-
senting my work, willstand between me and the
public, for it is in the power of every member,
whether conversant with the Sanscrit language or
not, to ascertain the genuineness of all the autho-
rities cited by me; the books, from which I have
drawn my information, being by no means. rare
nor difficult to be procured.

The grand outlines and principal features of this
essay are also well known to pandits and learned
men in India. A few passages, anecdotes, and
circumstances may be, perhaps, unknown to many
of them: but these are perfectly immaterial ; and,
whether allowed to remain or not, neither my
foundation nor superstructure can be affected.

a3

246 AN ESSAY ON THE

_ The Sacred Isles in the West, of which S’weta-
dwipa, or the White Island, is the principal, and
the most famous, are, in fact, the holy land of
the Hindus. There the fundamental and myste-
rious transactions of the history of their religion,
in its rise and progress, took place. The White
Island, this holy land in the West, is so intimately
connected with their religion and mythology, that
they cannot be separated: and, of course, divines
in India are necessarily acquainted with it, as dis-
tant Muselmans with Arabia. |

This I conceive to be a most favourable circum-
stance; as, in the present case, the learned have
little more to do than to ascertain whether the
White Island be England, and the Sacred Isles of
the Hindus, the British Isles. After having ma-
turely considered the subject, J think they are.
My reasons for this opinion are given in the pre-
-sent work, and I submit them with all due defer-
ence to the learned, declaring publicly, that I have,
to the best of my knowledge, fairly stated the
case, and that I have not designedly omitted any
passage that might induce a different conclusion.
At the same time I desire them to believe, that I
do not mean to write dogmatically, even when I
seem to make a positive assertion, and that I never
entertained an. idea that my conviction should
preclude the full exercise of their judgment.

Should the learned, after a due investigation of
the subject and of the proofs I have adduced in
support of my opinion, dissent from it, and assign
another situation for the White Island, and the
Sacred Isles, I have not the least objection to it:
for, admitting my position to be right, I am con-
scious that Britaim cannot receive any additional
lustre from it. Indeed I had originally supposed
Crete to be meant, and it was not without some

SACRED ISLES IN THE WEST, &c. 247

reluctance, that I gave up the first impression,
originating from no unspecious reasons, which
however yielded to more solid proofs.

The difficulties I have experienced in bringing
forward this work, were numicrous. Some origi.
nated from the nature of the work itself, and "or
the sources from which I drew my information,
whilst others were of a most perplexing and dis-
tressing nature in themselves.

My original design was to have published my
essay on the Sacred Isles by itself, and this several
years ago, when it was ready for the press. But
in that detached state, if I may be allowed the ex-
pression, unaccompanied with the geogr aphy of the
country from which I drew my information re-
specting them, and unconnected with the general
system of eweooraphy of the Hindus, it would have
appeared to great disadvantage. Beside, it was far
from being so complete as it now is; for I have
since found many valuable and interesting mate-
rials, which have enabled me to form a more ade-
quate idea of the subject.

A fortunate, but at the same time a most dis-
tressful discovery contributed to delay its publica-
tion. Though I never entertained the least doubt
concerning the genuineness of my vouchers (hav-
ing cursorily collated them with the originals a
little before I had completed my essay), yet when
I reflected how cautious an author ought to be,
and how easily mistakes will take place, I resolv ed
once more to make a general ‘collation of my
youchers with the originals, before my essay went
out of my hands. This I conceived was ‘a duty
which I owed, not only to the public, but to my
own character.

248 AN ESSAY ON THE

In going on with the collation, I soon perceived,
that whenever the word S’wetam, or S'weta-dwipa,
the name of the principal of the Sacred Isles, and
also of the whole cluster, was introduced, the
writing was somewhat different, and that the
paper was of a different colour, as if stained. Sur-
prised at this strange appearance, I held the page
to the light, and perceived immediately that there
was an erasure, and that some size had been ap-

lied. Even the former word was not so much
defaced, but that I could sometimes make it out
plainly. I was thunderstruck, but felt some con-
solation, in knowing that still my manuscript was
in my own possession. I recollected my essay on
Egypt, and instantly referred to the originals which
I had quoted in it, my fears were but too soon
realized, the same deception, the same erasures
appeared to have pervaded them, [I shall not
trouble the Society with a description of what I
felt, and of my distress at this discovery. My
first step was to inform my friends of it, either
verbally or by letters, that [ might secure, at least,
the credit of the first disclusure.

When I reflected, that the discovery might have
been made by others, either before or after my
death, that in one case my situation would have
been truly distressful; and that in the other my name
would have passed with infamy to posterity, and
increased the calendar of imposture, it brought on
such paroxysms as threatened the most serious
consequences in my then infirm state of health.
I formed at first the resolution to give up entirely
my researches and pursuits, and to inform Govern-
ment and the public of my misfortune. But my
friends dissuaded me from taking any hasty step ;
and advised ine to ascertain whether the deception
had pervaded the whole of the authorities cited by
me, or some parts only. I followed their advice,

SACRED ISLES IN THE WEST, &c. 249

and having resumed the collation of my vouchers
with unexceptionable manuscripts, I found that
the impositions were not so extensive as I had ap-
prehended.

The nature of my inquiries and pursuits was
originally the source of this misfortune. Had they
been confined to some particular object, to be
found within the limits of a few books, as astro-
nomy, it could never have taken place; but the
case was very different. The geography, history,
and mythology of the Hindus are blended toge-
ther, and dispersed through a vast number of vo-
luminous books, in which prevails a most disgust-
ing confusion and verbosity. Besides, the titles
of their books have seldom any aftinity with the
contents; and I have often found most valuable
materials in treatises, the professed subject of
which was of the most unpromising nature.

Thus when I began to study the Sanscrit jan-
guage, I was obliged to wade, with difficulty,
through ponderous volumes, generally without find-
ing any thing valuable enough to reward me for
my trouble. But in the course of conversation,
my pandit, and other learned natives, often men-
tioned most interesting legends, bearing an astonish-
ing affinity with those of the western mythologists.

I consequently directed my pandit to make ex-
tracts from all the Purdn‘as and other books rela-
tive to my inquiries, and to arrange them under
proper heads. I gave him a proper establishment
of assistants and writers, and I requested him to
procure another pandit to assist me in my studies ;
and I obtained, for his further encouragement, a
place for him in the college at Benares. At the
same time, I amused myself with unfolding to
him our ancient mythology, history, and geo-

950 AN ESSAY ON THE

cw *

graphy. This was absolutely necessary, as a clue
to guide him through so immense an undertaking,
and I had full confidence in him. His manners
were blunt and rough, and his arguing with me on
several religious points with coolness and steadi-
ness, a thing very uncommon among natives, (who
on occasions of this kind, are apt to recede, or
seem to coincide in opinion,) raised him in my es-
teem. JI affected to consider him as my Guru, or
spiritual teacher; and at certain festivals, in return
for his discoveries and communications, handsome
presents were made to him and his family.

The extracts which I thus received from him, I
continued to translate, by way of exercise, till, in
a few years, this collection became very volumi-
nous. At our commencement, I enjoined him to
be particularly cautious in his extracts and quota-
tions; and informed him, that if I should, at a
future period, determine to publish any thing, the
strictest scrutiny would take place in the collation.
He seemed to acquiesce fully in this; and we went
on, without any suspicion on my part, until Sir
Wixriam Jones strongly recommended to me to
publish some of my discoveries, particularly re-
specting Egypt. 1 collected immediately all my
vouchers relating to that country, carefully revised
my translations, selected the best passages, com-
pared them with all the fragments I could find
among our ancient authors, and framed the whole
into an essay. I then informed my pandit. that,
previously to my sending it to Sir W. Jones, a
inmost serupulous collation of the vouchers, with
the original manuscripts from which they were
extracted, would take place.

To this, without the least alteration in his
countenance, nay, with the greatest cheerfulness,
he assented; and as several months intervened, he

SACRED ISLES IN THE WEST, Xc. 251

had time to prepare himself; so that when the col-
lation took place, I saw no ground to discredit his
extracts, and was satisfied.

I have since learned, that, as the money for his
establisliment passed through his hands, his avari-
cious disposition led him to embezzle the whole,
and to attempt to perform the task alone, which
was impracticable. In order to avoid the trouble
of consulting books, he conceived the idea of
framing legends from what he recollected from the
Puranas, and from what he had picked up in con-
versation with me. As he was exceedingly well
read in the Puran‘as, and other similar books, in
consequence of his situation with a Wearhatta chief
of the first rank in his younger days, it was an
easy task for him; and he studied to introduce as
much truth as he could, to obviate the danger of
immediate detection.

Many of the legends were very correct, except
in the name of the country, which he generally
altered into that of either Egypt or S’wétam.

His forgeries were of three kinds; in the first
there was only a word or two aitered; in the se-
cond were such legends as had undergone a more
material alteration; and in the third all those which
he had written from memory.

With regard to those of the first class, when he
found that I was resolved to make a collation of
the manuscripts, he began to adulterate and dis-
figure his own manuscript, mine, and the manu-
scripts of the college, by erasing the original name
of the country, and putting that of Egypt or of
S‘wétam in its place. i:

To prevent my detecting those of the second

-

252 . AN ESSAY ON THE ©

class, which were not numerous, but of the great-
est importance in their nature; and as books in
India ave not bound as in Kurope, and every leaf
is loose, he took out one or two leaves, and sub-
stituted others with an adulterous legend. In
books of some antiquity it is not uncommon to see
a few new leaves inserted in the room of others
that were wanting,

To conceal his impositions of the third class,
which is the most numerous, he had the patience
to write two voluminous sections, supposed to be-
long one to the Scanda purana, and the other to
the Brahman'da, in which he connected all the le-
gends together, in the usual style of the Puranas.
These two sections, the titles of which he bor-
rowed, consist, as he wrote them, of no less than
12,000 Slocas, or lines. The real sections are so
very scarce, that they are generally supposed to
be lost, and probably are so, unless they are to be
found in the library of the Rajah of Jayandgar.
Other impostors have had recourse to the Scan‘da,
Brahminida, and Padma-puranias, a great part of
which is not at present to be found; and for that
yeason, these are called the Puranas of thieves or
impostors ; though the genuineness of such parts as
are in common use has never been questioned.
—Some persons attempted, by such means, to de-
ceive the famous Jayasinua, and the late Ticat-
RAYA, prime minister of the Nabob of Oude.
They were discovered, lost their places and ap-
pointments, and were disgraced,

My chief pandit certainly had no idea, in the
first instance, that he should be driven to such ex-
tremities. I used (as already remarked) to trans-
late the extracts which he made for me, by way of
exercise; and never thought, at that time, of
comparing them with the originals; first, because

:

SACRED ISLES IN THE WEST, Xc. 253:

J had no reason to doubt their authenticity; and
secondly, because it would have been soon enough
to make the collation when I had determined upon
publishing any part of them.

This apparently lulled him into security; but,
being afterwards sensible of the danger of his de-
tection, he was induced to attempt the most daring
falsification of the originals, in order, if possible,
to extricate himself. ° When discovered, he flew
into the most violent paroxysms of rage, calling
down the vengeance of heaven, with the most
horrid and tremendous imprecations upon himself
and his children, if the extracts were not true.
He brought ten Bréhmens, not only as compurga-
tors, but also to swear, by what is most sacred in
their religion, to the genuineness of these extracts.
After giving them a severe reprimand, for this
prostitution of their sacerdotal character, I, of
course, refused te allow them to proceed.

And here I shall close the recital of what relates
personally to a man, whose course of imposition I
have deemed incumbent on me to lay before the
public. He came to me in distress, but with a
fair reputation ; he is now in affluence, but with a
character infamous for ingratitude, and fraud, and
deceit. His voluminous extracts are still of great
use to me, because they always contain ays
truth, and the learned, therefore, have not been
misled i in their general conclusions from my essay
on Egypt; though it would be dangerous for any
one to use detached passages, and apply them to
any particular purpose. In the.course of my pre-
sent work, I have collected carefully what I could
find in India concerning Ethiopia and Legypt.

A few instances of the impositions of my pandit
willexemplify his mode of proceeding. The first

Q54 AN ESSAY OWN THE

is alegend of the greatest importance, and said to
be extracted from the Padma. It contains the
history of Noaun and his three sons, and is writ-
ten in a masterly style. But unfortunately there
is not a word of it to be found in that Purdz‘a.
It is, however, mentioned, though in less explicit
terms, in many Purénas, and the pandit took
particular care in pointing out to me several pas-
sages which confirmed, more or less, this interest-
ing legend. Of these I took little notice, as his
extract appeared more explicit and satisfactory ;
and I do not now recollect in what Puran‘as, or
other books, they are contained. It is acknow-
ledged, that the three sons of SWAYAMBHUVA are in-
carnations of theTr1 MURTI; and they are declared,
im general, in the Purdnas, to have been created
by the Deity to marry the three daughters of the
first man, with a view to avoid the defilement of
human conception, gestation, and birth. |

Dacsua and BrauMa ina ‘nittba shape; Carp-
DAMA, or Capita, or Cart, (the name of Carn
among Muselmans ) was Siva; and the benevolent
Rucut, was Visunu: one of Rucut’s titles is S’ar-
ma and Sama: Siva is called Ha and Ham in
the objective case; and Brauma, or Dacsua, is
declared to be Praga’ PATI, nearly synonymous
with Jya’PATI.

In the Afahd-Bharata, section of the Adipurva,
there is a much more positive passage. D’HarMa,
or the first man, sprang from the right side of
Brana’, which was cut open for that purpose ;
to him were born three sons, S’ama, Cama, and
Harsna.

The rest of the legend, about the intoxication
of Noau, is from what my pandit pe up in

conversation with me.
]

SACRED ISLES IN THE WEST, &c. 255

One of the sons of Noau is called Ina-part,
synonymous with Jya’patr, the lord of the earth,
the same with Prasa’pati, or the lord of man-
kind. Indeed the denomination of Prajdpati is
originally no more than Jépati, with the upsarga,
or indeclinable particle pra, used intensively. Jak
is the principle of life in a living being; hence a
man is called Pra-jd, from his superiority above
the rest of the animal creation. Besides, it is very
common in Jndia to prefix the particle pra to pro-
per names of holy men, and more particularly so
among the Baudd*hists. Thus they say, Pra-
S‘wana, the venerable Swana. Pra-aryya-sira,
the venerable sire of the A’ryyas, Pra-Iswara, &c.
In the same manner, Praja’patt signifies the ve-
nerable Ja‘patr, the chief of the animated crea-
tion. This will not seem in the least surprising,
when we reflect that the Hindus never admit of
any legend, without disfiguring it so as to make
it their own. Besides, we see the enmity between
Branma’ and S'tva remaining still in their human
shapes; for CarppameEs waka killed his brother
Dacsua.

It is acknowledged, both by Hindus and the
western mythologists, that at every renovation of
the world the same events take place, the same
heroes re-appear upon the scene; and of course
Sama, Cama, Harsua, or Pra-sa’patt, are born
again to every MENv.

Iza, or Ita’, called also Ip’a’, and Ir’a’, was
the son of Noau; and Ina-pati is synonymous
with Jya’Pati, and implicitly so with Ja’Parr.
This Ita is called Iiys in the theogony of Or-
pHeusS, and GHILSHAH in Persian romances, which
literally answers to Ina’-patr. He is, perhaps, the
same with the eldest ILus of Homer.

256 AN ESSAY ON THE

The next legend is that of Semrramts, which
the pandit has most shamefully disfigured. She is
well known in Jrdia under the name of S‘amipevi;
and she is the goddess of the element of fire, so ini-
mical to the vegetable kingdom, the Sthawaras, or
immoveable beings; and of course to their chief,
Visunu, in the character of the Aswattha tree,
whick is declared to be the first, the chief of trees,
and of course Sf#hawarpati, or Staurobates.

Sami, and the Aswatt’ha tree, have each two
countenances; one is that of a tree of the same
name, the other is that of a human being. In this,
which is their original character, Sa’mi is the same
with Urvast, who married Pururava, the grand-
son of Noau, exactly in the same degree of de-
scent with the founder of Ninive. The same 1s
called also Aira in the Puranas, and LarLan-
sHAH by Persian romancers, Nrnus by the Greeks,
and in the Tamuli dialect he is called Nitzan.
Their amours and their quarrels, and ultimately
their reconciliation, are the subject of a beautiful
drama. Her charms certainly effected the conquest
of Lartan’s heart; they quarrelled, and she dis-
‘appeared in a most wonderful manner; but Lar-
LAN, with powerful spells, forced her back. SE-
MIRAMIS first conquered SravuroBATEs, but was
conquered by him at last.

S‘ami and Pururava were changed into two
trees, without losing their human countenances,
the Sami and the As’watrHa; the STHa’waRA-
PATI and S‘aMi-pEvi remain dallying in the tree
of the same name; hence she is really Sami-rama,
though that denomination be never used.

48
Her history is to be found in the Gaw‘Es,
Visunu, and Bhdgacvat Purdnas, and also in the
Mahé Bharata, but it is incomplete in each

SACRED ISLES IN THE WEST, &c. O57

of them: and the whole must be brought together
and compared with the account given ae het | in the
above Na/aca, or dramatic poem.

It is my intention to resume her history in the
course of this work; and, in the mean time, I shall
observe, that she was born at Tihotra (or Tri-hotra),
to the west of Dehli; acknowledged to be the same
place which is now called Zehora or Tehaura, and’
ahora in the Peutingerian tables, near the river
Sutluj: Tihotra is also supposed to be the same with
Tri-garta, a place often mentioned in Hinda books.

That goddess was the daughter of Mera dak te
presides over theelementary fire, and is mostinimical
to the S¢hawars, and their lord and pati of course.

The story of the two ‘doves, mentioned in my
essay on Semiramis, is unknown to the Pawr anics ;
but there are some legends about them in the wes-
tern parts of India, where they apply them to, or,
perhaps, framed them, in consequence of the two
doves found by Mouammen in the Caaba at Mecca ;
which they claim,. with some reason, as a place of
worship belonging operas to the Hindus

The misfortune ee befel Maa-pEvAis well
known: but the discerption of the sacred Linga is
represented, in the Puranas, in a diiferent light.
It was divided into twelve parts; besides many
splinters. These twelve. Lingas ‘preside over the
twelve months of the year. ‘L was concerned, for
a long time, that I could not discover the least ves:
tiges ‘of the legends concerning Persaus, ANDRo-
MEDA, and PEGasus, nor even the names of the
principal. characters: but these [ have lately found
in the Yantra-rdja, and other books, with a most

ample account of the thirty-six Decani, 89 famous
Vou. VII. - S

958 AN ESSAY ON THE

in Egyptian astronomy, and called Drescén in
Sanscrit.

Perseus is called there Pretasrra, or the man
with the Larva’s head, and the same situation is
assigned to him in the heavens. He is also called
S‘AILA-MUC’HA (or having a stony face or head), al-
luding to the head of Mrepusa, which turned the
beholders into stone. PrGasus is also mentioned
there under.the name of Samu’pRA-Pacsut, or the
bird of the ocean. He is likewise called Samu’pRaA-
PADA, because his hindparts and feet are concealed
in the ocean. The lesser horse is called Hayagriva:
but the legends of all these are still wanting, ex-
cept the last, which will appear in the course of
this work. AnpromeDa is called Vesja‘ra’‘, and is
represented with her head shaven, and her hands
bound in fetters. CassiopEa is called Lepana’,
and Cepurus Nripa or Nri-rupa, and Persian
authors say, he is the same with Car-caous. He
is slightly mentioned in other Hindu books as a
ereat king. He was the father of the CepHENEs,
and Cephisene was their native country ; in Sanscrit
Capis‘ayana. Capes’a is Cerneus, apd Cdpis‘a is
the patronymic appellation of his descendants,
called also Schhicas. ,

My essays on the chronology of the. Hindus and
mount Caucasus, are almost entirely free from the
forgeries which I have stated, because my chief
pandit had little todo with them. I recoileet’only
three instances in which he interfered; and in them
the legends were, as usual, disfigured by him. They
are legends respecting Promerueus and the Eagle;
with some particulars relating to Bémtyan and the
Lipari islands. Gartda’s den is well known to this
day, to pilgrims, and the Hindus of these parts.
The place is called Shibr, in Major RENN E's maps,

SACRED ISLES IN THE WEST, &c. 259

for Shabar ; and it is not far from Bamiyan. There
Garida used to devour all the Shabaras who passed
by; and, in the Purdn‘as, all savage tribes are thus
called. Amongst others were some servants of
Mauna’-peva whom he devoured; this drew upon
him the resentment of that irascible deity, whose
servants are called Pramathas: hence, probably,
» the ground-work of the fable of PromEerueus and
the Eagle. All the rest is an improvement, from
what the Pandit gathered out of our conversations
on the subject of ancient mythology. His account of
Bamiyan, from the Budd’ha-dharma-charitra must
be rejected till its genuineness be ascertained. There
is such a book at Benares, but all my endeavours to
procure it have been fruitless. In this legend he
has certainly adopted admirably the manner, style,
and notions of the followers of Bupp’Ha, and the
idiom of the language of their books. I have seen
the original legend from which he framed his own,
about the islands of Lipari, but it has not the least
relation to these islands, and belongs to some place
in the mountains to the north of Lndia.

In like manner, many of the legends cited in
my essay on Egypt, though they have a striking af-
finity with those of that country, are not expressly
said to belong either to that or to any particular
country, being related in general terms. In these
cases, my Pandit inserted the name of Egypt, and
if the name of any other country was mentioned, he
erased it, and put that of Egypt in its place. Yet
the similarity between these legends, and many
more which are quoted in the course of this work,
and the authenticity of which may be depended
upon, with those of the Egyptians and other my-
thologists, is so striking, as to evince their original
identity: for so near a coincidence, in my humble
opinion, could not have been merely accidental.

52

260 AN ESSAY ON THE

It evinces also some remote communication, at least,
if not some affinity, at an early period, between the
nations among which we find these legends equally
current. . ;
In the Hindu books we read of some princes who
raised mountains of gold, silver, and precious stones ;
some three; others only one: but whether this be’
applicable to Egypt does not appear, rather the con-
trary. It was, however, a practice formerly, and,
if restricted to a single pyramid, it was imtended
for the mountain of Gop, the holy mount Meru.
If three pyramids were constructed, they were in-
tended to represent the three peaks of Meru. There
is a beautiful pyramid at Sarndth near Benares,
built by a king of Gaur, or Bengal. It is conical,
and of earth, with a coating of bricks, and is about
seventy feet high. In the inscription found there
some years ago, it is declared to be intended as a ©
representation of Aferu, which is:represented of a .
conical figure by the Hindus, but like a square py-
ramid by the followers of Bupp’ua. The tower,
or pyramid of Babel, was’ of a square form, with
seven stages or steps, like Meru. ;
The recession of the sea from the valley of Egypt

is no where mentioned: but the same miracle is re-
corded as performed by several holy men, particu-
larly on the western shores of India. Indeed, when-
ever the Hindu writers treat of the accession of
lands, which were formerly. occupied by the sea,
they never fail to attribute it to the prayers of

some holy personage.

In the courseof my correspondence with the ve-
nerable Sir Wiiiram Jones, the Institutor and first
President of the Asiatic Society, and my patron in
Oriental’ literature, I mentioned the discoveries
which I thought I -had made, and particularly re-

SACRED ISLES IN THE WEST, &c. 261

specting Lthiopia and Egypt. He expressed his

surprise; but could not be brought to believe an

early, or even any communication whatsoever, be-
tween the inhabitants of those couutries and the
Hindus. As 1 was just entering upon my studies
and literary enquiries at that. time, he wrote me
candidly, that he was afraid I had been misled by
enthusiasm, and cautioned me not to trust to the
verbal. accounts of the Brahmens; but requested
that I would, for his satisfaction, send to him the
necessary written documents from the Purdn‘as. I
complied with his request most chearfully, and sent
him all my vouchers as correct as possible. After
perusing them, he wrote to me nearly in the fol-
. lowing words, "the purport of which I recollect per-
fectly, but lament that his letter bemg mislaid, I
cannot produce it.

- “« Having read the numerous passage you adduce
“in support of your assertions, in their original lan-
“ ouage, in the extracts you Shave sent me, both
rh alone and with a pandit, I am fully satisfied that
‘¢ there existed an early communication between the
Hindus and the inhabitants of Hthiopiaand Egypt.”

He then informed me, that his collection of the
Puranas being incomplete, he had not been able to
compare all the extracts which I had sent to him
concerning Ethiopia and E gypt; but that he had
found several of the most essential, such as the le-
gends about Nairrit and the Patri, and that he
could bear testimony to their general accuracy.
Besides, Nairrit, and his being appointed guar-
dian of the south-west quarter o of the old continent,
being well. known to learned .pandits, ‘they had
pointed out to him several passages in other Purd-
was and Sanscrit books, relating to Narerit,

-Sancua-pwira, &c. so that he was fully convinced |

53

+i

W

262 AN ESSAY ON THE

of their genuineness and antiquity; and as for the
others of less importance, he did not entertain the
least doubt about their being equally genuine. He
added, that learned pandits were, besides, well ac-
quainted with the general outlines of most of the
other legends I had produced; and concluded by
saying, that he intended to make some remarks on
my essay on Egypt, in which he would express his
conviction in those terms.

In the remarks which Sir Witi1am Jones did
afterward subjoin to my essay, and which were
_ published with it in the third volume of the transac-
tions of the Asiatic Society, he could not have in-
tended a stronger public testimonial than that which
he had communicated to me privately. But as the
terms of one. passage, relative to the Sanscrit papers
which I transmitted to him, as taken from the Pu-
van'as, and other books, might be understood to
imply. a more general collation of my extracts with
the original works, than had taken place, or could
have been meant, I have thought it incumbent on
me to add the preceding explanation of the real
circumstances. . )

I shall ever lament that I was the cause of Sir
Wixi1aM Jones being thus misled like myself. I
have shewn that I was exposed to imposition ; first,
from the nature of my literary pursuits; and, in the
second place, from the confidence which I reposed
in the integrity of my native assistants, and more
particularly my chief pandit. This no longer exists,
and of course no similar deception-can now take place.
If a word, or a passage of importance in any manu-
script, bears the least mark of adulteration, 1t must be
given up, unless corroborated by collating it with
other books, which are totally free from suspicion.

I have prepared two copies of my vouchers, one
for the Asiatic Society, and the other for the Col-

-

SACRED ISLES IN THE WEST, Xc. 263

lege of Fort /Villiam. J have already presented one
to Mr. Corrsrooxe; and | take this opportunity
to acknowledge the friendly assistance I have al-
Ways received from that gentleman, and his ready
communication of every sort of information that
could be of use to me, through the whole course of
my literary pursuits, and for which return, most
gratefully, my most sincere and hearty thanks: and
I candidly acknowledge, that without his assistance
J should never have been able to bring to a conclu-
sion, in a manner satisfactory to myself, the pre-
sent work, which, from its nature, and that of
the materials, is attended with difficulties of which
few people, unacquainted with the subject, can
form any idea.

With regard to the British Isles, I soon found that
the grand outlines were perfectly correct ; even more
so than those of my essay on Egypt and Ethiopia,
which countries are very little known to the learned,
and of which little is recorded in the Purdias, when
compared to their holy land. My pandit had filled
up the rest with a vast number of legends of all
sorts, but most of them of little importance, and
affording very little light on the subject.

The White Island, in the West, is the holy land
of the Hindus. It is of course a sort of fairy laid,
which, as might be expected from their well known
disposition, they have not failed to store with won
derful mountains, places of worship, and_ holy
streams. It would be highly imprudent to attempt
to ascertain their present names and _ situation;
though I have occasionally broken through this
Tule, “and may have been seduced, by a strange si-
milarity of names and other circumstances, within
the fascinating attraction of conjectural etymo-
logy. . :

S4

. 264 AN ESSAY ON THE

Should the learned reject this; not deeming the
presumptive proofs strong enough, I beg their in-
duleence in the few cases of this description, which
certainly cannot mislead them. It is seldom the
lot of authors to write without some enthusiasm, a
portion of which may perhaps be necessary. I have
faithfully collected whatever I could find in the
Puranas and other Hindu books, relating to this
holy land, whether bearing some marks of truth, or
obviously fictitious; and I solemnly declare that I
have not the desire, either to defend or impugn the
notions of the Hindus, as I conceive them, 1n re-
gard to these Sacred Isles. :

It would have been doing injustice to the sub-
ject, to have attempted to give an account of these
Islands, without the geographical. system of the
Hindus, who believe them, and consider them as a
terrestrial paradise. : Sate

Thave, therefore, premised an. ample, but. still
incomplete system of geography, according to the
followers of Branma’ and Bupp’Ha,

I have added an essay on the chronology of thie
fTindus and the emperors of India; with geogra-
phical, mythological, and historical sketches of the
intermediate countries from Jndia to the British
Isles, inclusively. It will appear, in the course of
this work, that the language of the followers of
Brauma’, their geographical knowledge, their his-
tory and mythology, have extended through arange
or belt about forty degrees broad, across the old
continent, in a South-East and North-West difec-
tion, from the Hastern shores of the Malaya penin-
sula to the Western extremity of the British Isles.

Through this immense range, the same original

-

SACRED ISLES IN THE WEST, &c. 265

religious notions re-appear in various places, under
‘-yarious modifications, as might be expeeted ;, and

there is not a greater difference between the tenets
and worship of the [indus and Grecks, than exists

between those of the churches of Rome and Geneva.

With regard to the languages, both ancieat and
modern, through this de/¢, their radical words,
verbs and nouns, with others regularly deduced
from them, arein great measure Sanscrit. It can-
not be expected that their respective grammars
should preserve much affinity. It is the fate of
every language, when in a state of decay, to lose
gradually its cases, moods, and tenses of the se-
cond order, and to employ auxiliary verbs, which
the Sanscri¢ uses sparingly, and by no means through
necessity. Ihave observed that gradual state of
decay in the Sanscrit language, through the dia-
lects in usé in the Hestern parts of India down to
the lowest} in which last, though all the words are
Sanscrit more or less corrupted, the grammatical
partis poor and deficient, exactly like that of our
modern languages in Europe, whilst that of ‘the
higher dialects.of that country is at least equal to
that of the Latin language. From such state of
degradation no language can recover itself: all the
refinements of civilization and learnimg will never

retrieve the use of alost case or mood.. The im-,

provements consist only in borrowing words from:
other languages, and in framing new ones occa-
sionally. “This is the remark of an eminent mo-
dern writer, and experience shows that he is per-
fectly right. Even the Sanscrit alphabet, when
stripped of its double letters, and of those pecuhar
to that language, is the Pelasgic, and every letter

is to be found in that, or the other ancient alpha--

bets which obtained formerly all over Hurepe, and
I am now preparing a short essay on that interest- _

ing subject. 2%
1

266 AN ESSAY ON THE

The principal object I have in view in this essay
is to prove that the Sacred Isles of the Hindus, if
not the British Isles, are at least some remote
country to the North-west of the old continent :
for I cannot conceive that they are altogether Uto-
pian or imaginary. But a secondary one also is to
prove that the greatest part of the legends, which
formerly obtained all over the Western parts of the
world, from India to the British Isles, were otigi-
nally the same with those found in the my thology
of the Hindus. Besides these, they had. also in
every country local notions and. legends, as well as
local Deities, and which of course were peculiar
to them.

The principal essay on the Sacred Isles in’ the
West will appear, with the, permission of the
Asiatic Society, in a future volume of their Re-
searches; and it is proposed to, publish’ the series
of essays mentioned with that work in the follow-
ing or der.

The IntRopUCTION. .

Essay F.. On the geographical sy stenis ae
the Hindus.

—— II. Geographical and historical skebales
on Any-Gangam, or the Gangetic
provinces. “08

—— III. Chronology of the kings of AZa-
gadha, emperors ot India. |

— IV. On Vicrama'DiTya and S'ariva’-

| HANA, With their respective eras.

-——- V. The rise, progress, and decline of the
Christian religion in India.

— — VI. The Sacred Isles i in the West.

SACRED ISLES IN THE WEST, &Xc. 267

PARTMIPHE FAST

CHAPTER ‘THE FIRST.

OF THE GEOGRAPHICAL SYSTEMS OF
THE HINDUS.

Section I,

General Ideas of these Systems.

oO Rie Hindus have no name, either for geogra-

phy or geometry, but we are not to infer
thence, that they have entirely neglected these two
sciences. ‘They are cer tainly pretty well acquaint-
ed with geometry, but they consider it, and with
some reason, as part of the science of numbers ;
and neither can our denomination of geometry,
which signifies surveying, be considered as a very
apposite term. In the time of the famous Jayva-
Sinua, Raja of Jayapur, the learned at his court
gave it the name of Cshétra-dersana, or the mspec-
tion and knowledge of figures; and a treatise on
geometry, composed by his command, is still called
by that name. These elements begin with an in-
quiry into the properties of lines simply combined
together, which combination is called acshétra, or
informous. ‘They then proceed to the considera-
tion of regular figures or cshétra, as a triangle, a
square, cube, &e. whilst an angle is called acshé-
tra, or informous.

’ The Hindus give various names to geographical
tracts, such as Bhivana-Césa, or treasure of ter-
restrial mansions; Cshétra-Samdsa, or combina-
tion of countries; Bruvana-Sagara, or ocean of

268 AN ESSAY ON THE . -

-

mansions or habitable places. | Such a geographi-
cal treatise is cited by Signor Bayer, under the
corrupted appellation of Puwana Saccaram. Ano-
ther treatise in my possession is called Trailécya-
darpawa, and was given to me by the late Mr.
RevuseNn Burrow, who procured jt near Hardwar.
Its name signifies the mirror of ‘the three worlds,
meaning heaven, earth, and hell, and answers ex-
actly to the treatise ascribed to Samt Patrick,
and called Dissertatio de Tribus Locis, or habitaculis.
It was written some hundred years ago, and the
copy I have is of the year 1718 of Vicrama‘DI-
ry. In several Purditas, there is a_ section ex-
pressly on the subject of geography, and for that
reason called Bhivana-Césa. It is alsu denomi-
nated Bhi-chan da, or section of the earth. Except
the sections contained in the Purdm‘as, geographical
tracts are in gencral written in the spoken dialects,
and are extremely scarce, as they are discounte-
-nanced by the sacerdotal class, as are historical
books. ‘this they have often acknowledged to me,
saying, they have the Purdn‘as; what do they
want more? Besides, as they are written in the
vulgar dialects, they are the works of persons not
sufficiently learned and informed, and very apt, as
I am told, to hazard occasionally a few heretical
notions. They are not, however, so strict in the
Dekhin, and the-western parts of India: there, I
am credibly informed, they have treatises expressly
on the subject both of history and geography.

There are two geographical tracts in Sanscrit :
the first, called Vicramapratidésa vyavast hd, 1s at-
tributed te Vicrama’pitya, probably the one of
that name,- who lived, as we shall see hereafter, .
in the fifth century, and it is said to consist of
eighteen, or twenty thousand s/écas or lines: the
second, called Munja-pratidesa-cyavast’ hd, is dttri-

SACRED ISLES IN THE WEST, &c. 269

buted to king Munsa, the uncle of the famous
Buds, who lived in the latter end of the tenth
century. It is nearly the same with the former,
including some amendments and additions. These
two geographical treatises cannot but be curious
and interesting, but unfortunately, they are not to |
be found in this part of Jndia. ‘They are however
pretty common in the Western parts of it, and par-
ticularly so in Guryaré?, where they have been
seen by several respectable pandits of that country.
The Trai-Lécya-darpan'a, which I mentioned be-
fore, is according to the system of the followers of
Bupp’xA, and is written in an uncouth dialect of
the inland parts of Jndia; with a strange mixture
of Sanscrit words and phrases.

The Cshétra-Samdsa is another geographical tract
by the Jamas, which [lately procured. It is writ-
ten in Pracrit, asserted by some to be the same
withthe Bali or Magad’hit dialect, but probably
somewhat different from that used in the Burman
empire, Siam and Ceylon. The Bali or Magadhi,
was the language used at the court ofthe emperors
_of India, kings of Magadha or Bahar, and called
also Bali-putras, because they were descended from
the famous Baxi, or Nanpa; and their kingdom
is denominated after them Poli by the Chinese.
This last is accompanied by a copious commentary,
‘with several fanciful delineations of the world, and
of mount Meéru. thy

With regard to history, the Hindus really have
nothing but romances, from which some truths oc-_
casionally may be extracted, as well as from their
geographical tracts. Those in Sanscri¢ are the
Charitras, or actions of Vicrama’pitya, of king
‘Budésa, and others.

£70 AN ESSAY ON THE

The Vrihat-Catha is a collection of historical
anecdotes, sometimes very interesting, and consists
of 22000 slécas.

In the spoken dialects, there is the romance of
Prirnvu-ra yA, containing an account of his wars
with Sultan Guorr; part of it 1s in my possession.
It is exactly in the style of our old romances in
Europe, with nearly the same proportion of histo-
rical truth.

In several of the Pwran‘as there is an account of
the principal events, which were to take place dur-
ing the Cdali-yug *. These come down as late as
the eighth and ninth centuries, except in the dg
and the Bhavishya Puranas, i which there is an
account written, as usual; in a prophetical style, of
the principal events, which were to take place, as
late as the twelfth century. In the time of AcBar,
a supplement was added, down to Huma’yon, as
is obvious from the lists of the kings of Maka in
the second volume of the Ayim-Acberi. Since that:
time another supplement has been added, down to
the beginning of the eighteenth century.

It is universally acknowledged, that the court of
the kings of Magad’ha, now the province of Bahar,
was once, one of the most brilliant that ever existed,
and that learning was promoted there, through its
various branches: “Their vernacular language was
cultivated, and many valuable treatises wereswrit-
ten'in it, in order to diffuse knowledge among all
classes of men. This, I am informed, was carried
so far as to incur the resentment of the whole sa-
cerdotal class, who unanimously declared, that

ee ee TIED ENED Een ESSE

*The Brahménda, Bhigavat, Vishnu, and Vi dyu Purdnée.
Sections on Futurity. i

SACRED ISLES IN THE WEST, Xc. 271

Magad ha could no longer be considered as a pro-
per country for the twice-born to live in, without
losing the fruit of their good works, and greatly
impairing their energy in the paths of righteous-
ness.

Besides geographical tracts, the indus have also
maps of the world,+ both according to the system
of the Rauranics, and of the astronomers : the lat-
ter are very common. They have also maps of
India, and of particular districts, in which latitudes
and longitudes are entirely out of question, and
they never make use of a scale of equal parts. The
sea shores, rivers, and ranges of mountatns, are
represented in general by straight lines. The best
map of this sort I ever saw, was one of the king-
dom of Napdal, presented to Mr. Hasrines. It
was about four feet long, and two and a half
broad, of paste board, and the mountains raised
about an inch above the surface, with trees paint-
ed allround. The roads were represented by a red
line, and the rivers with a blue one. The various
ranges were very distinct, with the narrow passes
through them: in short, it wanted but a@ scale.
The valley of Mapal was accurately delineated :
but toward the borders of the map, every thing
was crowed, and in confusion.

. : ; . ”

These-works, whether historical or geographi-
cal, are most extravagant compositions, in which
little regard indeed is paid to truth. King Vicra-
MA‘DITYA had four lakhs of boats, carried on carts,
for ferrying his numerous armies over lakes and
rivers. In their treatises on geography, they seem
to view the globe through a prism, as if adorned
with the liveliest colours. Mountains are of so-
lid gold, bright like ten thousand suns; and others
are of precious gems. Some of silver, borrow the

o72 AN ESSAY ON THE

mild and dewy beams of the moon. There are ri-
vers and seas of liquid amber, clarified butter,
milk, curds, and intoxicating liquors. Geogra-
phical truth is sacrificed to a symmetrical arrange-
-ment of countries, mountains, lakes, and rivers,
with which they are highly delighted. There are
two geographical systems among the fHizdus: the
first and niost ancient is according to the Purdwas,
in which the Earth is considered as a convex sur-
face gradually sloping toward the borders, and sur-
rounded by the ocean. The second and modern
system is that adopted by astronomers, and cer-
tainly the worst,of the two. The Paurdnics con-
sidering the Earth as a flat surface, or nearly so,
their knowledge does not extend much beyond
the old continent, or the superior hemisphere; but
astronomers, being acquainted. with the. globular
shape of the Earth, and of course with an inferior
hemisphere, were under the necessity of borrowing
largely from the superior part in order to fill up
the inferior one. Thus their astronomical knew-
ledge instead of being of service fo geography, has
augmented the confusion, distorted and dislocated
every part, every country in the old continent.
The Paurdniics represent, in general, the Earth as
a flat surface; though it appears from the context
to be of convex figure, with a gentle slope all round
toward the ocean, “which is supported by a circular
range of mountains, called Locdlocas by the Hin-
dus ; Caf by ‘Musmbntae aiid by our ancient my-
thologists Atlas; Dyris, Dyrim, from the Sanserit
tir, a and tiram, the margin term or border of the
world, or the Larder (Ez arth’s) Threni m the Edda
Semudr. Ber
The Jews and the ancients in general, consider-
ed the Earth as a flat surface. “This idea was cer-
tainly a most natural one, till the study of astro-

SACRED ISLES IN THE WEST, &c. . 273

-nomy had undeceived the learned, who, as usual
at these early times, did not impart this discovery
to. the vulgar. .

On the higher parts, and in the center of the
Earth, the Hindus place a mountain standing like
a column 84000 Yojanas high, 32000 broad at the
top, and 16000 at the. bottom. It is circular, and
in the shape of an inverted cone. This idea pre-
vailed once in the West: for, when CLEANTHES
asserted that the Earth was in the shape of a
cone, this, in my opinion, is to be understood
only, of this mountain, called Méru, in India*.
ANAXIMENES said that this column was plain,
and of stone: exactly like the Adéru-pargwette
(parvata) of the inhabitants of Ceylon, according
to Mr. JotnviILye, in the seventh volume of the
Asiatic Researches. This mountain, says he, is en-
tirely of stone, 68000 Yaanas high, and 10000 in
circumference, and of the same size from the top to
the bottom. The divines of 7'tbet say, it is square,
and like an inverted pyramid. Some of the fol-
lowers of Bupp’naf, in Jndia, insist, that it is like
a drum, with a swell in the middle like drums in
India; and formerly, in the West, Leucrppus had
said the same thing; and the Baudd*hists in India

give that shape also to islands. This figure is given
as an emblem of the reunion of the original powers
of nature. Mérwis the sacred and primeva! Linga:
and the Earth beneath is the mysterious Yénz ex-
- panded, and open like the Padma or Lotos. The
convexity in the centre is the Os Tznce, or navel
-of Visunu: and they often represent the physiolo-
gical mysteries of their religion, by the emblem of
the Lotos ; where the whole flower signifies both
the Earth, and the two principles of its fecunda-

* PLUTARCH de placit. philosoph. -
+ Trailocya-derpana.
Vou. VIII. di

274 AN ESSAY ON THE

tion : the germ is both Méru and the Linga: the pe-
tals and filaments are the mountains which encircle
Méru, and are also the type of the Yéni: the four
leaves of the calyx are the four vast regions toward
the cardinal points: and the leaves of the plant are
the different islands in the ocean round Jambu: and
the whole floats upon the waters like a boat. The
Hindus do not say, like the Chaldeans, that the
Earth has the shape of a boat, which is only the
type of it. It is their opinion, I do not know on
what authority, that at the time of the flood, the
two principles of generation assumed the shape of
a boat with its mast, in order to preserve mankind.
Enthusiasts among the Hindus see these two prin-
ciples every where, in the clefts of rocks, commis-
sures of branches, peaks among mountains, &c.
The Earth is typified by a boat; the Argha of the
Hindus, the Cymbium of the Egyptians, are also
emblems of the Earth, and of the mysterious Yénz.
~The Argha, or Cymbium, signifies a vessel, cup, or
dish, in which fruits and flowers are offered to the
Deities, and ought to be in the shape of a boat;
though we see many that are oval, circular, or
square. Iswara is called Argha-nat’h’a, (or the
lord of the broad-shaped vessel*:) and Osrris, ac-
cording to Prurarcu, was commander of the Argo,
and was represented by the’ Egyptians in a boat,
carried on the shoulders of a great many men, who,
I think, might be called, with propriety, Argo-
nauts. ‘The ship, worshipped by the Suevz, accord-
ing to Tacitus, was the Argha, or Argo, and the
type of the mystcrious Yéni. The Argha, with the
Linga of stone, is found all over India as an object
of worship. Itis strewed with flowers, and water
is poured on the Linga. The rim represents Fénz,
and the fossa navicularis, and instead of the Linga,

* Asiatic Researches, Vol. III, page 304. —

» aN

SACRED ISLES IN THE WEST, &c. 275

Ys'wara ‘might be represented standing in the
middle, as they used to do in Egypt.

II. The Hindus have peculiar names for the four
cardinal points, derived from their respective situa-
tion, with regard to a man looking toward the ris-
ing sun, which is the most proper time to worship
him. The East, from that circumstance, is called
Para, and Pirva, or before: the West, Apara,
and Pas'‘chima, or behind. The South, being then
to the right, is called Dacshin'a, and the North
Vama, or the Zeft. ie

From dacshin'a comes obviously the Greek dexion:
the Latin dexter, derterum is trom dacsh-tir, or
dacshatiram, towards the right. Pas‘chima is ob-
viously a derivative form, the root of which, pas’cha,
is no longer to be found in Sanserit, unless in other
irregular forms, as pashchat ; but it is still in use in
the spoken dialects, in which it is pronounced
picha, and from pas‘cha is derived the Latin post, or
behind, and postwmus for postimus, answers to pas’-
chima, or pas‘chum, in the spoken dialects. Para
is the English word fore: thus we say a fairy from
the Persian Peri. It is also pronounced pra, as in
pra-pada, the fore-foot, or fore part of the foot,
including the Tarsus and JMJetatarsus; and from it
is derived the Latin pre and the Greek pro. From
this circumstance there arose a peculiar division of
the old continent; the midland countries are called
Mad hyama, or in the middle; those toward the
East Para, but more generally Pérva: Para is
used oftener as an adjective noun, as Para-Gamn-
dicé, the Eastern Gan'‘dica. "The countries towards
the West are denominated dparz, Apar. Its de-
rivatives are aparam, aparena, an adverb; aparica,
aparica, aparicam, so feminine, and neu-

A 2

276 AN ESSAY ON THE
ter*. This division is used in scripture, in which
the apellations of Parvaim and Ophir, signify the
countries to the East and to the West. These de-
nominations are not deducible from the Hebrew,
but only from the Sanscrit language: and Apar
and Aparica are the same with Ophir, Aphar, and
Africa. In Hebrew, the word’ Ophir, ‘without
points, is written Aupir; and the learned bishop
Lown derives Africa from Aupir or Auphir. That
country, we are told, was thus called from a cer-
tain ApHros, or ApHRAus, who was the son of
Saturn and the nymph Puraura, according to
the Paschal chronicle. He was the brother of Pr-
cus and Curroy, and is called Apuar by CEpRE-
nus. Another ancient author, as I have some-
where read, calls him Opuris and ApHra; atid
says he was a companion of Hercutes: and Isr-
porus adds{, that the apellation of Aser was sup-
posed to have been Aper originally. The word
-Aparica is then synonymous with Tbericus, Iberica,
&e. The Latin word Apricus’ seems to have been
used to denote a westerly situation, as being more
favoured with the congenial warmth of the sun.
This ridiculous notion, still prevalent among the
country people in many parts of Europe and in In-
dia, originated from a supposition, that the Earth
was a flat surface. Thus they say, that part of the
country is fertile, being under the sun of three;
but the other is not so, being under the sun of
nine o'clock. The word Aparica is not used by
the followers of Brauma’ to denote the Western
parts of the world; but it is constantly so by the
Baudd’hists. Thus in Ava and in Ceylon, the
Western parts of the world are called, by Mr. Jo-

* Aparica isa regular derivative form, but not in use in this part of
India: yet it is in the dialect from the Sanscrit current in Ceylon,
where itis written Apricc, and Aparega. '

+ Isiporus de originibus.

SACRED-ISLES IN THE WEST, &c. 277,

INVILLE*, Aprica-Dani, and Aparehgo-Daneh by.
Captain Maunoxy. These denominations are San-
scrit, Aparica-Dhini the Western mansions, of
countries. Dhdni is a place of abode in Sanscrit:
in the language of Tibet, it is den, and signifies also
a country t; and the word den, in English, claims
the saine original derivation. The Burm ‘mahs, say
Amaragoja, which is still a further corruption like.
Apparehgo. The Eastern parts are called, in Ceylon,
Pirwa-weedeseyeh from the Sanscrit Purva-deha, or
Purva-videha, or Videhasya ina uch i ative form, the
country of Purva, or toward the La In Ava they
say Pioppi-videha, but it should be Proppi-videha ;
for Mr. Bucuanan, in his interesting account of the
learning and manners of the Bur mahs, informs us,
that in that country they generally use the letter I
for R; thusin the Bengali dialect they say Purod, and
Pob for the East. The North is called, by the Sinha-
las, Ootooroocooroo- Dewehinneh, according to Captain
Manony, from the Sanscrit Uttara-curu, stili used
to signify the Northern parts of the old continent.”
The same is called Uncheugru by the Burmahs, ac-
cording to Mr. Bucuanan; but in the account of
P. SANGERMANO, lent to me by Captain Romaine,
it is Undeugru, which seems to be but a corrup-
tion from “Uttara-curu. The Southern parts are
called Jambu-dwipa in Ceylon, and Zabu-dib by the
Burmahs. In the Vayu Purdwa, the Eastern part
of the old continent is equally called Purva-dwipa as
in Ceylon and Ava, and the river Ovus is called
Apara-gandicd, or Western Gan'dicd; whence we
may sately conclude, that they said also Apara-
dwipa tor the West. Apareyam and Apareya are
regular derivative forms trom Apara ; and trom them
is “obviously derived Iberia, the ancient name of

* Asiatic Researches, vol. VIL.
+ Alphab. Tibet, p. 588, &c.
"3

278 AN ESSAY ON THE |

the Western parts of Europe, including Gaul and
Spain. Homer uses, in that sense, the appellations
of Hypereia and Apera*; Abera is found in Apollo-
dorus; for thus we must read instead of Abdera, as
we shall see hereafter. It is well known to the
learned, that, at a very remote period, Europe and
Africa were considered but as one of the two grand
divisions of the world; and that the appellation of
Africa was even extended to the Western parts of
Europe, all along the shores of the Atlantic. Hence
the West wind, or Zephyrus, is called the Lybian
or African wind; and Homer, if I am not mista-
ken, makes Zephyrus to blow directly from Lydia,
or Africa into Greece.

Instead of para and purva, the word much’a, face,
or front, is often used, particularly in the spoken
dialects, and some times with. the augmentative
particle sw; and in the dialect of Bengal, sho; thus
they say sho much, right in front, due East.
Though equally grammatical, yet it is not usual to
say, Su-para, Su-purva, Sho-para, or Sho-purva, in
that sense. It seems, however, that it was once in
use; for in Scripture we have Parvaim and Se-par-
vaim, or Se-pharvaim, the name of*a country, the
situation of which is by no means well ascertained ;
yet it is probable, that it was near the mountains
of Se-phar, or Se-para, towards the East, according
to Scripture: and it is not unreasonable to suppose,
that Parvaim, Se-pharvaim, with the mountains of
Se-phar, belong to the same country, which I take
to be India, called by the Copts, Sopheir ; and by no
means to be confounded with Ophir. India is also
called, by Hesycuius and Josepuus, Su-phir, or
Su-pheir} and So-phora by Procorrus. —

* Opyss. Lib. Ve. v. 4, et Lib. VII’. v. 8, Apollod. Biblioth,

p. Lib. I. §. 10,
+ PRocortus in Schol. ad Lib. 3, Regum,

SACRED ISLES IN THE WEST, &Xc. 279

The Sanscrit appellation of Purvam, for the
astern countries, is written Parvim in Hebrew
without points; but with points it becomes Par-
vaim, which appears in a plural form. The Sep-
tuagint read Pharvaim; and, in that case, in the
singular number, it should be Parva or Pharva.
In the course of etymological enquiries, I have al-
ways found it more convenient to read the Hebrew
without points, when the affinity is obviously
greater. Thus the word in question is written
without points P-7-v-1-m, or with the vowel inhe-
rent to every consonant, as in Sanscrit, and the
common Ndgri, Pa-ra-va-i-ma: the only difficulty
in Nagri and Hebrew, is to find out, in a word,
what consonants are to coalesce. The words Se-
phar, and Se-pharvaim, without the points, are to
be read Se-para and Se-parvim.

The mountains of Se-phar seem to be that range
called Be-pyrrus by Protemy, and placed by him
to the North of Jndia, answering to the first range,
or snowy mountains. This range, in Protemy,
begins at Hardwar, and instead of Bepyrrus, seve-
ral authors read Sepyrrus. In Sanscrit, Su-para,
and V7-para or Bi-para, for thus it is generally pro-
nounced, are synonymous, and perfectly gramma-
tical, though perhaps never used; and signify right
before, due East. Bi-para siguities also Eastern-
most; and, in its first acceptation, is the same
wath before in English, which is now synonymous
with fore, or afore: yet there is no doubt but that
formerly it was otherwise, and that before signified
right afore. Itis true, that the particles su, and
bi like ge, in the dialects from the Gothic, are often
used without enhancing the signification of the
word they are prefixed to. Thus fore and before,
para, su-para, bi-para, and su-mucha, or sho-mucha,

in Bengalee, signify the same thing. The posterity
| T 4 .

280 AN ESSAY ON THE

of Sem, we are told im scripture, dwelt in the
country extending from Mesha as thou goest unto
Sephar, a mount of the East. This seems to be
meant as an explanation of the word Sephar, and
at all events implies, that this mountain was a great
way to the Eastward. In Europe they called the
West Hesperus, and the country toward the West
Hesperia. That country is considered by the Pau-
ranics, as the abode of the Gods, or Surdlayam, an
appellation well known to the learned, and applied
by them, in conformity with the Pérdmas, to the
Westernmost part of Europe, or the British Isles.
Another denomination for Suradlayam, and which
might be Sanscrit, is I’sd-pura, or I’s'-pura, though
probably never used. This was pronounced by the
Gothic tribes As-burh, As-byrig, As-purgium: they
said also As-gard, which implies the same thing. —
There Is’a, or Iswara Visunv, resides with all
the Gods. eas Oro 8

The word Is‘a was pronounced Asos, Asioi, by
the Greeks, As by the Goths ; and for puri, or pura,
the Goths said .burh, byrig, or burgh; the Greeks
pyrgos. The words As-puri, As-burh, Aspurgium,
Hesperus, are pronounced by the Persians, As-
bur}; where burj or burujs, is synonymous with
puri, purh, &c. In their romances, we see Cai-
caus going to the mountain of Az-burz, or As-burj,
at the foot of which the sun sets, to fight the Déo-
sefid, or white devil, the Zara-daitya of the Para-
‘was, and whose abode was on the seventh stage of
the world, answering to the seventh zone of the
Baudd hists, and the sixth of the Purdn‘ics; or, in
other words, to the White Island. The Goths, it
is true, placed As-burh, or As-gard, in the East;
for when they had conquered the Western oo
of the Gods, they found none there; and «rather
than give up this idle notion, they supposed that

SACRED ISLES IN THE WEST, &Xc. 231.

As-burh, or As-gard, was in the East. Besides
mount Méru is another Surdlayam, As-burh, As-
gard, and is in the East.

. The Jews and the Arabians, to this day, call the
South Yaman, Yamin, and Jamin, which imply the
right. The Hindus call the South also Yamya or
Jamya, and Yamasya; because Yama (P.vu70),
called also Yamawn, is the guardian of that quarter:
-and when Priny* says, that the Hindus called
the South Dramasa, it should be Diamasa, trom
Jamasya, as Diamuna for Jamuna, the river Junnd.
We have seen that devion in Greek, and dexter,
dexterum in Latin, are derived from the Sanscrit
dacshin'a, dacsha-tir, and dacsha-tiram: and it is
not improbable, but that sister, siistrum, sinis-
terium, or the left in Latin, and aristeros, aristeron
in Greek, are equally derived from the Sanscrié
‘Senis-tir, or ‘Senis-tiram, and A’rasya-tiram, or
A'ras-tiram; that is to say, SaTuRN’s quarter, in
the same manner that the Hidus say, Yama’s
quarter, for the South; for Senin, or A’RAH, re-
sided in the North: Jupirer gave him that quar-
ter for his residence, and made him guardian of
it. Saturn, according to Crcrro and Piurarcn,
was peculiarly worshipped by the nations in the
Western parts of Europe, and in the North; though
the latter says, that, in process of time, his wor-
ship began gradualiy to decline there. He was
born in the left, and perished on the right. The
Greeks and Romans considered the South as on the
right, and the North on the left. Among them,
as well as the Hindus, the right was considered as
more honourable, and, of course, in worshipping
and performing processions, they turned towards
the right, keeping the*object of their worship on

@ * Libs @. c. XIX.

282. AN ESSAY ON THE

the right; but the Greeks, says Pitwy, on these
occasions, turn to the left: and, among the Greeks
and Romans, in their races in the cireus, they
drove round the Spina, or ridge in the middle,
keeping it all the while on their left. The Hindus
seem to have always considered the four cardinal
points in the same light ; but various systems ap-
peared at different times, in other parts of the.
world. Emprpoc ies, according to PLurarcn,
maintained, that the summer solstice happened in
the right, or North; and the winter solstice in the
left, or South. ‘This system prevailed once in the
West, and of course the West was before, and the
East behind, or aparam, aperen'a, &e. from that
tune the winter solstice was called by the Latians,
Eibernum, which cannot be derived from Ayems,
winter. This last comes from the Sanserit hima;
and, in a derivative form, haima and haimas, snow;
and hyems implies the snowy season: and mount
Haimos, or Hemus, in Thrace, signifies the snowy
mountain; and as the West was then before, it
was called Su-para or Zephyrus, Se-phar and Se-
pyrrus, like that famous range of mountains in the
East, mentioned by Proremy, and in the Bible.
King Jusa, .a famous antiquary, was.also of opi-
nion, that the North is on the right; and this is
confirmed by Acnitxtes Tativs. The Egyptians,
says Prurarcu, placed the North on the right,
and the South on the left. These alterations must
have occasioned fends among augurs and-astrolo-
gers; and were, probably either admitted or re-
jected at different times, according to the power
and influence of prevailing factions. This hap-
pened no less than four times in Egypt; and, of
course, four times the points wherein the sun rises
and sets, were considered’ in different points of
view, and received different denominations; and
well they might say to HERoporm@s, that the sun

SACRED ISLES IN THE WEST, &c. 283

had four times altered the time of its rising and
setting. Twice it rose where it rose before; and
twice it did set, where it was seen to rise before.
All this happened, they said, without the least al-
teration in the climate of Egypt. These enigmas,
or paradoxes; were much admired formerly, and
they were not very willing to explain them.

The same thing happened in Kurope ; for the sun,
shocked at the abominable repast of Arreus, turned
back, and set where it used to rise before ; that is to
say, an alteration took place in the application of the
denomination of before and behind, right and left,
with regard to the four cardinal points; and
ATREUs is represented as a famous astronomer,
who explained the yearly revolution of the Sun,
performed in a contrary direction ; in consequence
of which the Sun is said, by the Bawudhists, and
also by Brahmens, to rise in the West, and to set
in the East: and the famous mountain of <Aséa-
gira, behind which the Sun disappears, is called
also the mountain of the rising Sun, or Udaya-giri,
and even Mahodaya. In the extracts from manu-
scripts, in the library of the king of France, there
is one from the golden meadows of the famous
Masovn!, who lived in the tenth century. The
author says, thatin the opmion of some philoso-
phers, the renewal of the world would happen,
when the circle of the ruling stars shall be accom-
plished ; then what had been North will be South.
But, according to the Yndians, says he, the Sun
remains 3000 years in each of the twelve signs,
and performs his revolution in the heavens in
36,000 years. That, when he passes through the
meridional signs, the world will be reversed; North
will become South, and South will become North:
that is to say, as I take it to be, the North will
_ be considered as the right of the world, and the

284 AN ESSAY.ON THE

South as the left. Some, Hindus, are. of opinion,
that, at the end of the Celpas, a total renewal of
the world, will take place, and every thing will
be reversed; the gods will become devils, and the
devils gods, The giants, they acknowledge, were
Purva-dévas, or the first gods. The Egyptians,
perhaps, entertained the same notions, and. the
mythologists in the West certainly did.

II. Another division of the world, is imto'a
mainland and islands, which is also that of serip-
ture, in which the isles of the nations, or Jie-
hagoim, ave often mentioned. This division has
also been admitted by Jusulmans, who call them
. Jezair-alomam. Commentators understand by them,
not only the islands, but also the peninsulas in
the Western parts of the old continent; for in
_Sanscrit, dwipa implies only a country, with waters
on both sides ; so that, like Jazzrah in Arabic, they
may signify either islands or peninsulas; dwipa
and jazwak are often used'to signify countries bor-
dering upon the sea only. By the isles of nations,
the islands, peninsulas, and maritime countries in
the West, and particularly in Europe, ave under-
stood: itis even so with the Paurémics, who are
very little acquainted with the Eastern parts of
the old continent, even to a surprising degree, and
much less then we could reasonably suppose.

The most remarkable feature of this system is
mount Méru in the centre, the Olympus of the
Hindus, the place of abode of Brauma’, and his
Sabha congregation, or court. This mountain
made also part of the cosmographical system of
the Jews; tor Isaran, making use of such notions
as were generally received in his time, introduces
Lucier, in Sanscrit SwareHANu, or light of
heaven, boasting that he would exalt his throne

1

a

‘wala, vdla signifies a ring, or any thin
~nular shape, from the Sanscrit valya; and Zetkia-

SACRED ISLES IN THE WEST, &c. 285

above the stars of Gop, and would sit on the
‘mount of the congregation, in the sides of the
North. AZéru has also the name of Sabha, because
the congregation or assembly of the’ Gods is held
there, on its northern side. ‘The hill of Gop is
also frequently alluded to in the psalms, though,

“in some instances, it seems to imply mount AZoriah.

Musulmans have admitted this mountain, under
the name of Caf, though they confound it, in ge-
neral, with the mountains of Lécdléca, which sur-
round the world: but when they say it is the vated,
or pivot of the world, this is to be understood of
mount Méru, which the Pauranics describe exactly
in the shape of a pivot ; and even Meéru, in Sanscrit,
signifies an avis or pivot. According to ANnqueE-
T1L Douprrron, the Parsis call this centrical
mountain 7?reh; and the whole world is equally
surrounded by an immense range of mountains.
in Ceylon, this surrounding range is called Chacra-
vartta, according to Captain Manony™*, which,
in Sanscrit, siguifies any thing in the shape of a
ring or coit. The Burmaks call it Zetkia-vala,
which word is pronouced Sakwell by Mr. Jornvi ies,
and said to signify the world in general. In Zethia-
g in an an-
wdla, or Sakwell, may be a corruption from S’dcya-
vdlya, the ring of S’a’cya or Buppd' Ha, who is sup-
posed to have made it. The Western mythologists
suppesed the world, and its seas, to be surrounded
by a land; or continent, of a circular figure, ac-
cording to PLurArcu, and SiLenvs’s narrative, as |
related by Erran ; and the pilot of the Argunanés,
being near Peuce, or Iceland, was very much afraid
of being driven on its shores f.

£4

* Asiatic Reseatches, Vol. VII.

ee + Orph. Argonaut, Vol. XI, p. 187.

286 AN ESSAY ON THE

There are several divisions of the old continent:
the first, and the most ancient, according to the
Purdénas, is into seven dwipas; the Baudd’hists in
India veckon eight of them, this number being a
favourite one among them. The followers of Bup-
pHA in Tibet, Ceylon, and Ava, have retained the
Bréhmenical divisions, and reckon but seven. This
division was made by Prryavrkatta, the eldest
son of SwayamBuuva, or ADAM, in his old age,
and previous to his withdrawing into solitude.
He had ten sons, and it was his intention to di-
vide the whole Earth between them equally: but
three of them renounced the world: their names
were Mep ua’, Acnisuu, and Mina, or Mitra.
In the same manner Neprune divided the Atlantis
between his ten sons: one of them had Gades, at
the extremity of the Atlantis to his share. The
_ Atlantis was probably the old continent, at the ex-
tremity of which is Gades. This island or conti-
nent is supported by Vara‘Ha on one tusk accord-
ing to the Pauranics: but according to mytholo-
gist, in the West, Artas supported the heavens,
though, he is said some times to support the world.
The Musulmans say that the Earth is supported on
the horns of a bull. This Atlantis was over-
whelmed with a flood likewise ; and it seems that
by the Atlantis, we should understand the antedi-
luvian Earth, over which ten princes were born to
tule, according to the mythology of the West:
but seven of them only sate upon the throne, ac-
cording to the Paurdvics. The names of these
islands are Jambu proper or India, Cusa, Placsha,
_ Sdlmali or ‘Salmala, Crauncha or Croun‘da ‘Saca
and Pushcara. These dwipas, or countries, give
their names to so many respective zones round
Meru, which is the name the Paurdnics give also
to the Poles. If we disregard entirely the diagrams,

or fanciful:schemes, of the astronomers, and adhere:

SACRED ISLES IN THE WEST, &c. 287

to the text of the Purda‘as, we shall immediately
perceive that these seven zones are really our seven
climates: for Jambu, or India, is the first, and Push-
cara is declared to be at the furthest extremities
of the West, and in the same climate with Uttara
Curu ; which last is expressly said to be the coun-
try lying South of the Northern ocean. Pushcara
is the Thule of Protemy, and the modern Iceland,
under the Arctic circle, at least, the sensible one.
It is true that the seven climates, in general, were
not supposed to extend much beyond the mouth of
the Borysthenes: but Proremy, and AcATHEME-
rus, by dividing each climate into three parts
(like the Hindus, who divide the seven zone-like
regions of Heaven, Hell, and Earth into three, the
beginning, the middie, and the end), thus made
twenty-one subordinate climates, extending from
the equator to the polar circle. Every climate was
denominated from some famous city, country, or
island in it; thus we have the zone or climate of
Meroe, that of Rhodes, &c. The dwipas, or cli-
mates of the Hindus, gradually increase in breadth,
- from the equator to the polar circle, from a whim-
sical notion that they are all equal, as to the super-
ficial contents. The seven zones of the Hindus
correspond with the following countries : Jambu is
India, Cus‘a answers to the countries between the
Persian eulf, the Caspian sea, and the Western
boundary. of India. Placsha includes the lesser
Asia, Armenia, &c. ‘Salmaliis bounded to the West
by the Clean seas; that is to say, the Adriatic
and Baltic seas: Crauncha includes German ry
‘Sacam, the British isles; and Pushcara is Iceland.

The Pauranics, however, consider these seven
» zones in a very different light, and the text ofthe
« Puraias is equally applicable to their scheme. By
, Adéru they understand, in general, the North pole,

, QBs ‘AN cESSAY’ ON *THE: *

but the context of the Purdi‘as is against, this:sup-
‘position. In these sacred books, Méru is -consi-
-dered solely as a point to the North of India, from
which four large: rivers issue, and flow toward the
-four cardinal points of the world :,and we frequently
read of countries and places: said to' be to the North
of Méru, others are declared to be West, East,
South, and North-west from it. “This surely can
have no reference whatever to the North _ pole,
where the denominations of North, East, and West
vanish. :

This AZéru will appear in the sequel of this work,
to be to the North of Jndia, on the elevated plains
of Tartary, and in the latitude of forty-five de-
grees. This point is considered in the Purdmas, as
the center of the world as known to the Hindus:
there is its zenith or AdZéru, which is as applicable

‘to.aline passing through the centre, zenith, and
nadir of a plaee, as to that passing through the
poles. In whatever light we consider Méru, it is
always the centre of the world, as delineated by
the Paurdnics. Cosmas, surnamed InpoP.Leus-
tres, from his travels into Zndia, in the sixth cen-
tury, says, that in his time the Brdhmens asserted
that, if a line was drawn from China to Greece, it
would pass through the centre 9f the world, or
through this A#éru. The Pauradics and astrono-
mers in Jzdia, had not then attempted to disfigure
their cosmographical system: and did not,. at that
period, consider J4Zéru as the North pole. Round
this point they draw seven zones, and the context
of the Puranas is as favourable to this supposition,
as to the former, because these zones equally pass
through the above islands. These zones have in-
troduced much confusion, and entirely disfigured
their geographical system. They are by no means

-countenanced in the. body. of. the, Purdadas;. being

SACRED ISLES OF THE WEST, &c. 289

_ only introduced in a section of some of them called
Bhi-chan‘da, or section of the Earth, which seems
to be interpolated, and of a more recent date.

The Hindus, and the followers of Bupp’Ha, differ
considerably about the shape, and situation of the
zones. The Paurdiics say, that they are so many
concentric circles enclosing Jambu, and situated be-
tween it and the land which bounds the Universe,
and the first climate is that of Wéru, included in
the dwipa of Jambu: among the Greeks and Ro-
mans, the first climate was that of Aeroé. Astro-
nomers having discovered that the Earth is of a
globular form, have placed them within the South-
ern hemisphere, which .they fill up entirely. The
Baud@ hists of Tibet represent these zones as so
many concentric squares between Jambu or India,
and mount Méru. The followers of Bupp’Ha in
Ceylon consider them as so many circles, but place
them also between Jambu and Meéru, considered as
the North pole. The Jainas in India have, in great
measure adopted the Hindu system: but reckon
eight dwipas. Dwipa-at’ ha-mai hai Jégé sara, the
whole world consists of eight dwipas, says the au-
thor of the 7; railocya-darpana. Though the fol-
lowers of Bupp’Ha seem to reckon seven dwipas,
like the Hindus, they really reckon eight; for Méru
is not includéd among the seven: they say the se-
ven ranges of mountains, or zones round Méru:
but the Paurdnics consider Méru and Ja.ou as
one of their seven dwipas. Seven is a favourite and
fortunate number among the Hindus: eizh: among
the Baudd’hists ; and nine tormeriy in the ' West,
and in the North of dsia. Betweeu these zones,
there are seven seas, or rivers only, according to
some of the followers of Bunp’Ha, and some Hin-
dus also. ‘There are even some, who consider these
oceans, or rivers, either as one, or only as so many

Vou. VAL. U ;

290 AN ESSAY ON THE

branches springing from one head, and winding
seven times round Méru, according to the Paura-
wics, or, eight times, according to the Baudd’hists :
but according to Servius, the Styr went nine
times round the Earth. They reckoned, accord-
ingly, nine seas and nine dwipas, or worlds. These
nine worlds are noticed in the Edda-Semudr, and
the nine oceans are mentioned by PruTarcu, who
informs us that a certain 7imarchus visited the ora-
cle of Tropnowntus, where, in a vision, he saw the
islands of the departed in the eighth part, or divi-
sion of the ocean. ‘These islands, according to the
Hindus, and the followers of Jrwa, are constantly
placed in thé last sea but one: thus they are in the
sixth, according to the Hindus: in the seventh,
according to the Jainas: but the Western mytho-
logists placed them in the eighth, because they rec-
koned nine seas. Nine was held a mystical and
sacred number in the Northern parts of the old
continent, from China to the extremities of the
West. The Cimbri observed the ninth day, month,
and year, sacrificing ninety-nine men, as many
horses, &c. ‘The number seven was held to be sa-
cred by the Hebrews, and also by JZusulmans to
this day, who reckon seven climates, seven seas,
seven heavens, and as many hells. According to
Rabbis and Musulman authors, the body of ADam
was made of seven handfuls of mould taken from
the seven stages of the Earth: and, indeed, the
seven zones, or ranges of mountains, are arranged
by the Hindus like so many steps, rising gradually
one above another, in such manner that éru looks
like an immense pillar or obelisk with a case, either
circular or square, and consisting of seven steps,
but, according to others, of eight, or even nine.
The length, or height, of this obelisk is to its
bteadth, as 84 to 16. The Hindus generally repre-
sent mount Aéru of a conical figure, and kings

SACRED ISLES IN THE WEST, Xc. 291

‘were formerly fond of raising mounds of earth in
that shape, which they venerated like the divine
Meru, and the Gods were called down by spells to
come and dally uponthem. They are called AZéru-
§ringas, ov the peaks of Méru. ‘There are four of
them either in, or near Benares: the more madern,
and, of course, the most perfect, is at a place call,
ed Sar-ndt’h. It was raised by the son of an Em-
peror of Gaur, in Bengal, with his brother, in the
year of VicramaDITYA, 1083, answering to the
year of Curist, 1027, as mentioned in an inscrip-
tion lately found there. his emperor had, it seems,
annexed Benares to his dominions, for he is rec-
koned as one of the kings of Benares, under the
name of Bupp’'Ha-sewa. This conical hill is about
sixty feet high, with a small but handsome octa-
gonal temple on the summits It is said, in the
inscription, that this artificial hill was intended as
a representation of the worldly Jdéru, the hill of
Gop, and the tower of Babel, with its seven steps,
or zones, was probably raised with a similar view,
and for the same purpose.

I observed before, that the Hindus place Jambu
within these seven inclosures, while the heterodox
Baudd hists insist that it is without, and that these
seven ranges of mountains, or dwipas, pass between
it-and Méru. As these zones, ranges, and inclo-
sures are impossible, and, of course, never existed,
they are to be rejected: but the countries, and
islands, after which they were denominated, and
through which they are supposed to pass, probably
existed with their surrounding seas. The Nubian
geographer is the only author, I believe, who has
connected the seven climates with as many seas,
or rather bays, and gulfs, as he calls them.

IV. The first, or dwtpa of Jambu,: commonly
called ndia, was formerly an island, as it appears
4 U 2 ;

£99 AN ESSAY ON THE

from the inspection of the Country. The British
provinces along the Ganges from Hari-dwar, down
to the mouth of that river, was formerly an arm of
the sea: and, in the same manner, toward the West,
another arm of the sea extended from the mouth of
the Indus to Hari-dwar, and there met the other
from the East. A delineation of the Northern
shores of India could not be attended with much
difficulty, as they are, in general, sufficiently ob-
vious. The seacoast may be traced from the Neel-
gur mountains to Rajamdhl, where it turns sud-
denly to the West. ‘There the shore is bold, and
rises abruptly, forming a promontory, consisting
chiefly of large rounded stones, irregularly heaped
together, but these irregular heaps may be only
the ruins of more regular stata in the mountain. |
These stones are, in general, of an oval, yet irre-
gular shape, about two feet long, sometimes three.
Their superior and inferior surfaces are somewhat
flattened, and, in some instances, I thought I per-
ceived, that one was concave and the other con-
vex. I found, also, there some Volcanic nuclei above
one foot and a half in diameter: in one that was
broken the interior coats were very obvious: the
outward surface was remarkable for numerous
eracks and fissures, some very deep, and all form-
ing together a variety of irregular figures. ‘This I
found at the foot of the hill, near the Sécri-gully
pass ; unfortunately, I am not sufficiently acquaint-
ed with Natural History to enter upon such a sub-
ject; and I shall conclude with observing, that I
conceive the cascade of Muti-jirnd, near this place,
to be the remains of the crater of a Vulcano. This
I mentioned with a view to engage the attention

of persons better qualified than | am, for such en-
quiries *, .

+

* In consequence of this, Mr. SAMUEL DAvis, some time.
ago, requested a German gentleman, well skilled in Natural His-

.

SACRED ISLES IN THE WEST, &c. 293.

- From Raj indhl, the shore trends towards the
West, forming several head-lands; the principal of
which are Mongheir, and Chunar. From thence it
goes all along the banks of the Jumnd to Agra, and
to Delhi, where it ends, forming two small rocky
eminences; and then turns suddenly to the South,
West; and forming an irregular semi-circle, it.
trends towards the dndus, which it joins near Bac-
kar, at the distance of about four coss from that
place, and one from Lohri, or Rohkri, where, sud+
denly turning to the South, it goes towards Rani-
poor, sixteen coss from Rohri, and four from Gun-
mot on the Indus. ‘This account is from Captain
Fatvey, who visited that country about the year
1787. From Delhi to Backar, in a direct.line,
there are no mountains, for the hills remain to the
South of this line, forming an immense curve. Thus,
from the mouth of the Jndus to that of the Ganges,
round Delhi, it is an immense flat and level coun-
try. The beach of the shores to the North, at the
foot of the snowy mountains, and to the. South,
round the island of Jndia, in ancient times, 1s co-
vered with pebbles, some of the most beautiful I
ever saw. But the greatest part of them are not
real pebbles ; they are only fragments of stones,
marble, and agate, rounded and polished by mutual
attrition, produced by the agitation of the waves.
It seems as if the waters, which once filled up the
Gangetic proyinces, had been suddenly turned into
earth: for the shores, the rocks, and islands, rise
abruptly from the level; and are every where well
defined, and strongly marked ; except where the

tory, and who was going upon the Ganges, ior the benefit of his
health, to stay at RéjaméAl, and ascertain, whether these were
the remains of a Vilcano or not. ‘That gentleman, whose name I
do not recollect now, having maturely examined every particular ap-
pearance about Muti-jirnd and Rajaméhl, wrote a short essay, in
Whicl ae pyoves these appearances to be Vulcanic, ani ibe cas-
cade to be the undubitable remains of the crater of a Vulcano.

Us

904 AN ESSAY ON THE |

surface of the adjacent level has been disturbed by
the incroachments of rivers, and torrents from the
hills in the rains, or by the industry of man. This
I noticed particularly about Birbhoom, and to the
South-east of Chunar. What we call the hills in
this country, and which appear such, from the im-
mense plains below, are; in reality, the table-land
of old India. In the Gangetic provinces no native
earth 1s to be found, and the soil consists of vari-
ous Strata of different sorts of earths, in the great-
est confusion, the lightest being often found below
the heaviest. The deepest excavation, that ever
came to my knowledge, was made, some yeats ago,
near Benares, at a place called Comowly, within a
furlong, I believe, of the Ganges, by some gen-
tlemen who were ‘erecting some indigo works.
They pierced through an amazing thick s¢ra-
tum of stiff earth, without obtaining water. They
found then several beds of mould and sand, -re-
markably thin; then at the depth of about ninety-
five feet, they arrived at an old bed of the Ganges,
which consisted of a deep stratum of river sand,
with bones of men and quadrupeds. They were
supposed to be petrefactions; from their extraordi-
nary weight, though they preserved their original
texture. The human bones were entire, but those
of quadrupeds were broken, and bore evident marks
of their having been cut with a sharp instrument.
This bed was exactly thirty feet below the present
bed of the Ganges. Below this stratum of sand
they found another of clay; and below. it, some
mould: then, at the depth of about one hundred and
five feet, they found a bed of fine white sand, suchas
is found on the sea shore. Under this they found
a bed of the same clay and earth as there was above:
and they were relieved ‘from their labours, by a co-
pious stream of fresh water. -The sight of the sea
sand gave me some hope of finding some marine
productions, but Iwas disappointed: which shews

SACRED ISLES IN THE WEST, &c. 295

that this bed of sand was merely adventitious, and
had been brought down by the river from the
shores to the lower parts of its bed; and that the
old bottom of the sea was considerably below. The
same appearances, with human bones, have been
found lately at different places, in digging wells
near the Ganges, and generally at the same depth
nearly.

To ascertain the quantity of the declivity, both
of the country and of the bed of the Ganges, would
be useful and entertaining: but I have nothing
but conjectures to offer on this subject. When we
consider the numerous windings of this river, we
may safely conclude, that the declivity cannot be
considerable. It is greater from. Hurdwar to Alla-
habad, and through the country of Oude, than any
where else. From Allahabad to Sacri-gully, it ap-
pears to be trifling; but from the head of the Delta,
where the banks are generally about thirty feet
above the surface of the waters of the river, when
at their lowest period, the declivity is uniform down
to the sea (where the land is nearly on a level with
it), fora space of two hundred and thirty miles: I
have often observed, between Al/ahabadand Rijamahl,
that there was no sensible declivity m the surface
of the waters of the river, when at their lowest
period, for ten miles, i some ‘places fifteen, and
even twenty in others.. For since there was no
sensible current in the river, when the winds were
silent, there could be no declivity. Besides, the
river Cosa, which fell into the Ganges formerly
opposite Rajaméhi, has altered its course, and joins
this river twenty-five miles higher up, which is the
distance between Nabob-gunge and its present

-

mouth. If the declivity was very considerable, |

this could not have happened. In the Western
parts of the Gangetic provinces there are two de-
U4

296 « AN ESSAY ON THE —

clivities, one from the North and the other from
the West, in consequence of which the rivers flow
in a compound direction toward the South-east.
But as you advance toward the East, the declivity
from the West toward the East decreases gradually,
and of course the rivers incline more and more to-
ward the South, till the declivity from the West,
disappearing entirely, they run directly South into
the Ganges. The rivers in Bahar, to the South of
the Ganges, run also directly North into the Ganges.

This inland-sea being narrower at the bottom,
near Hardwar, was of course sooner filled up; and
the table land of old Jndia, about Delhi, is very
little above the level of the country. In the time
of BuaciraT ua, the Gangetic provinces are re-
presented as uninhabitable, except in the upper
parts of the country, where SaryavraTTA, or
Noau, is said to have generally resided. Buact-
RAT HA went to Hardwar, and obtained the Ganges,
led her to the ocean, tracing, with the wheels of
_ his chariot, two furrows, which were to be the
limits of her incroachments. The distance between
them is said by some to be four coss, and according
to others four Yojanas; and the Ganges has never
been known, it is said, to transgress on either
side. This legend is of great antiquity, as it is
mentioned by Puitosrratus in his life of Apox-
Lonius. The Ganges, says he, once nearly over-
flowed all India (the Gangetic provinces); but his
son directed its course towards the sea, and thus
rendered it highly beneficial to the country. Thus
we read in the history of China, that the Hoangho
formerly caused great devastations all over the
country: but the emperor Yu went in search of
its source, from whence he directed its course to
the sea. Herrcures, at the command of Osiris,
brought the Nile from Ethiopia; this Christians

SACRED ISLES IN THE WEST, &c. 297

and Musulmans formerly attributed to Enocu, or —

Ipris. Buacrirat ua thus brought the Ganges to
a place on the shores of the ocean, called Ganga-
Sagara, where it was made to discharge its waters
through seven channels; but, according to others,
through one hundred. The first number is men-
tioned by Meta, and the other by APuLeEtus,

Eois regnator aquis-in flumina centwm,
Discurrit, centwm valles illi, oraque centum,
Oceanique fretis centeno jungitur amni.

“ This king of the Eastern wave runs into a hun-
* dred streams; with a hundred mouths, through a
* hundred channels, like so many vallies; and joins
* the ocean through a hundredfold stream,”

The Ganges, advancing toward the ocean, was
frightened, and fled back through one hundred
channels, according to the Pauran'ics ; and through
this exercise she goes twice every day.

This happened at a place called Purdn‘a-Sagara,
or old Sagara; for the new Sagara is in the island
of that name near the sea, and the old one is near
Fulta, close to a place called Mun‘da-gachha, or
Moragatcha, in Major Rennex’s Atlas. There is
an insignificant stream very often dry, which is
the true Ganges, which divides its waters into se-
ven small rivulets, some of which are delineated
in the Bengal Atlas: from this circunistance, the
Ganges is called S’dt-muchi-Gangé in the spoken
dialects, or with seven mouths. When she is
called S’ata-muchi, or with one hundred mouths,
this implies her numerous channels, through the

Sunderbunds. The old Sagara, probably the Oceanis

of Dioporus the Sicilian, is now about fifty miles
from the Southern extremity of Sdgar island; and

y

oe es

5 Os, i, ee Ee

298 _ AN ESSAY OW THE

this distance shews the encroachment of the land
upon the sea, since the days of Buacrrat’ua, who
lived above two thousand years before Curist, ac-
cording to the genealogical scale prefixed to my
essay on the chronology of the Hindus. The new
Ségara was originally on the sea shore, but it is
now five or six miles from it, toward the East, and
many more toward the North. It is to be wished,
that the era of its foundation could be ascertained,
as it would enable us to form some idea of the
gradual progress of the encroachments of the Delta
upon the sea,

There can be no doubt, but that the factitious
soil of the Gangetic provinces, and of the Panjab,
has been brought down by the alluvions of rivers
from the countries to the North of India. The.
quantity of earth thus brought down must have
been very considerable at a very early period; but
tt is very trifling at present, for these alluvions
have left nothing but the bare rocks, with such
parcels of ground as were out of their reach, from
their being supported and protected by stony ram-
parts. The country between the ranges to the
North of Judia is a table-land, and forms, as it
were, so many steps, as mentioned in the T7raz-
locya-derpan'a, and by the Paurdniics. This cir-
cumstance was ascertained by Mr. Samuet Davis,
who went as far as the first range. This was also
confirmed to me by natives, with respect to other
parts of the country, as far as Cashmir. On these
table-lands are also various peaks and mountains ;
and the beds of the*rivers look like so many ra-
vines of an enormous size. .

V. By the dwipa of Jambu, the Pauranitcs un-
derstand, in general, the old continent, but the
followers of bupp’na, in Tibet, Ava, and Ceylon,

SACRED ISLES IN THE WEsT, Xc. 299

understand Jndia; and many passages from the
Purdaias, prove that it was originally understood
of fndia only. |

The dwipa of Jambu; or India, is ealled also
Can'yi-dwipa, or the island of the virgin or damsel,
daughter of king Buararta, the fifth from Swa-
yAMBHuva, or ApaM. Her name was ILa4, ot
the Earth: this was also’ the name of the daughter
of SaryawRaTa, or Pritau; for though the
Earth was his wife, she became also his daughter.
The sea surrounding Jambu, is called the Eavana-
samudra, or salt sea. It would have been highly
imprudent for the Paurdyics to have placed there
seas, either of milk or honey.

The second dwipa, is that of Cus‘a, thus called
either from a sage of that name, or from the grass
Cus‘a, or Poa, supposed to grow there plenti-
fuliy. It includes all the countries from the Indus
to the Persian gulf, and the Caspian sea, which
probably the Pawrdnics made the limits of that
country, or dwipa, and afterwards supposed to form
a watery belt round the zone of Cus‘a, under the
name of sea of Sura or Ira, or sea of intoxicating
liquors. The origin of this denomination may pos-
sibly have some affinity with Jran, and the Sur or
Assur of scripture. It is probable that Sur and
Assur were once considered as synonymous; if not,
then Sur, or Syria, certainly extended once from
the shores of the Mediterranean sea to the gulf of
Persia, and even meluded the ereatest part, if not
the whole, of Arabia. The dwipa of Cus‘a is the
land of Cush of scripture, at least, part’of it. Cu-
sha should be pronounced nearly like Cusha, but
not quite so forcibly, like the two ss in the Eng-
lish word cession... The third dwipa is Placsha, or
the country abounding with fig-trees.. It is called

300 AN ESSAY ON THE

-

Palangshu by the mythologists of Bootan, and in-
eluded the lesser dsia, Armenia, &e. The name
still remains in Placia, a town in Mysia, the inha-
bitants of which, with those of Scylace, had a pe-
euliar Janguage, which was the same with, tha
spoken by ‘the “‘Pelasyi of Crestone, or Crotone, above
the Tyrrhentans, in Italy ; and by the Pelasg:,
who lived on the shores of the Hellespont, accord-
ing to Heropotus. ‘Thus the denomination of
Placshu, or Palangshu, seems to be the same. with
Placia, and Pelasgia; and the Pelasgi came origi-
nally from the lesser Asia. It is bounded by the
sea of Icshu, or juice of the sugar-cane, and which
seems to be the Luxine sea: but this will be the
subject of a separate article, when it will appear,
that the Paurdnics have confounded the Ask, or
' Ash-tree, with the Jeshu or sugat-cane, as this tree

roduces also a sweet juice, famous in the Ldda,
and called, when boiled, asky, by the old Scythians
(according to Hxropotus, who has,, however,
strangely misrepresented the tree from which this
sweet juice was procured,) and which was after-
wards boiled into a hard substance, like that of the
sugar-cane, which is called gur in India. Hence
the Jcshu sea, is called also in the Purda‘as, the sea
of Guida in ‘Sanscrit, and pronounced gur in the
spoken dialects. |

The fourth dwipa is S'almah, S‘dlmala, or S dlma-
ica, or the country of the willow*, and of the
lord of the willow S’ainaleswara, Sdimahces.a, the
same with Zamolvis, called also, more’ properly,
Salnolzis and Zaliualvin, It extended from the
Ezine to the shores of the Baltic and Adriatic seas.

* The word S dlmala is generally understood to signify Bom-
bax; but it signifies also such trees as produce cotton unfit for
spinning ; and I suall shew, when I come to treat of S’almala-
dwipa, that it is to he understood there of tue willow, ,

L
SACRED ISLES IN THE WEST, &c. 301.

It is surrounded by the sea called Sarpi, Prita, o
clarified butter. 3

The fifth dwtpa is called Crauncha, and Craunda,
which included Germany, France, and the Northern
parts of Italy. Craunchais the same with Cronus,
confounded wih Saturn by Western mytholo-
gists; and the Baltic and Adriatic seas were, pro-
bably, called Cronan, from the dwipa of Craunca.
It is surrounded by the Dad’hi-Sagara, or sea of
curds. {

The sixth dwipa is called Sacg, and Sécum, and
includes the British isles. It is surrounded by the
sea of milk, or the white sea; Cshirddd’hi and
Dug@habd’hi, Cshira-Sagara, or Cshira-Samudra,
Cshira-Salila, Cshiranid’hi, Cshirdrn‘ava. It is call-
ed also Amritabd’hi, or sea of Amrita, synonymous
with Amalaci, from which they made Amalchium
in the West. It is called, also, Somas‘ailabd’hi, or
the sea of the mountain of the moon.

The seventh dwipa is Pushcara or Ice-land, sur-
rounded by the Swdéduda, Swadudaca, Swédujala,
Payod'hi, Toyabd’hi, or the sea of fresh water: for
it was, also, the opinion of the ancients, that the
furthermost ocean was of fresh water: Scythicus
Oceanus dulcis est, says PLiny.

The Western ocean is, in general, called AZaho-
dabd’hi and Maharn'ava, or the great sea; and in
the Revachainda, the Cshira-Samudra is said to
come down as low as the parallel of Mimavdn, or.
the snowy mountains, or about thirty degrees of
latitude North. Catanus seems to allude to these
wonderful seas, when he said to ALEXANDER’s
messenger, that formerly there were springs of
water, others of milk, honey, wine, and oi!; but

l

x

302 AN ESSAY ON THE |
that in the present wicked age and degenerated
times, they had disappeared. This is also the opi-
nion of many divines in India, who believe, that
in Cali-yuga these seas have disappeared, or are
turned salt, and bitter, and also, that the white
island, 1s become black, on account of the sins of
mankind. Ownesicritus, to whom CALENUS was
speaking, was probably unwilling to give credit to
these seas of milk, wine, and honey, but could have
no great objection to springs only of the same.
One of the seven seas is called Cshaudra-Sagara, or
sea of honey,.I believe, in the Stdd’hanta-Siroment.
There is another division of the world into seven
dwipas, more complete than the preceding, but its
origin is not mentioned. Their names are, Jambu,
in the center; to the West, reckoning from North
to South, are the dwipas of Varaha Cus‘a and
‘Sancha; to the East, reckoning from South to
North, Famala, or Malaya, Yama, and Anga. The
dwipas of Cus‘a and Yama, are acknowledged to be
East and West with respect to India. Jambu here
appears again in a different light. It includes Jn-
dia, the elevated plains -of Zartary, and mount
Méru,, and extends towards the West to the Cas-
pian sea and the Persian gulf. The followers of
Jina, in India, represent Jambu nearly in the same
light, except that they make it larger, and seem
to extend it as far as the shores of the Huvrine and
Mediterranean seas. Varéha dwipa being situated
in the North West quarter of the old Continent,
is Europe, as will appear more fully in the course
of this work. The dwipa of Cus‘a, according to
this new division, includes the lesser 4sza, Arme-
nia, Syria, and Arabia. There seems also to be a
third dwipa of Cus‘a near the equator, which in-
cludes Lithiopia, &c. The Pauran'ics account
plausibly for these three different situations as-
siened to Cus‘a, by supposing it owing to the

SACRED ISLES IN THE WEST, &c. 303

successive emigrations of the original inhabitants
of that country; and the first and second Cus‘a they
consider but as one and the same.

The third dwipa is that of S‘ancha, or Africa, of
which they know but little, and nothing beyond
Ethiopia, or rather Abyssinia and Hgypt, with the
Eastern shores. It retains, in great measure, its
Sanscrit name; an extensive part of that coast be-
‘ing called Lengh, and Lengh-bhar, to this day. But
Proremy extends it as far as cape Gardafui, to
the South of which he places another cape, called
Lingis, or Singis extrema. The denomination of
S‘ancha is obvious also in the names of Singis,
Lenghistan, and perhaps Lengitana, Langiro, Lan-
haga, Lemghi, and even perhaps Senegal, from the
Sunscrit Sanchala, in a derivative form;. and the
Troglodytes are called to this day Shangalas.

S‘anc ha-dwipa signifies the island of shells, and
the natives, according to Straso, used to wear
large collars of them; but, according to the Paw-
ranics, the inhabitants used to live in shells: pro-
bably in caverns, hollowed like shells, or compared
to shells. The famous demon S’a’ne’HaAsura, lived
ina shell. When Crisuwna killed him, he took
the shell in which he lived, and which is now be-
come one of VisuNnv’s insignia.. This strange idea
was not unknown to the Greeks, who represent
young Nerites, who is one of the Cupips, ‘as
living in shells, on the shores of the Red sea.
Sdnc’ha-dwipa is then synonymous with Trogiody-
tica of the ancients. The Zroglodytes, or inhabi-
tants of Caves, are called in scripture Sukim, be-
cause they dwelt in Sucas, or dens; but it is pro-
bable, that the word Suca, which means a dex only
in a secondary sense, and signifies also an arbour,
a booth, or a tent, was originally taken in the

. = Pe

a= >

$04 AN ESSAY ON THE
sense of a cave, from S’ancha, and afterwards used
to imply any fabric to dwell in. Thus the word den
is obviously derived from the Sanscrit @hdni, or
den, in the language of TrBxrT, in which it signi-
fies any place, house, or even country to live in.
The Sukim, or Sukkiim, were a powerful nation in
the time of Reaxosoa, for they accompanied Sni-
sHAC in his expedition against Jerusalem; and we
find their descendants, in the third century of the
Hejira, crossing Arabia, and invading Lrak-Arabi,
or the country about Babylon, under their king
SAHEB-AL-ZENG, or the lord of Zeng, who appears
as a successor of the famous SaANCHA-MUCHA-
NAGA, a giant in the shape of a snake, with a
mouth like a shell, and whose abode was in a shell;
and who had, as usual, two countenances, that of
aman, and another of asnake. He was killed by
Crisuna ; but his descendants and subjects, in si-
milar shapes, still remain there. He is called also
Pa'ncua-sanya. The breath of the SancHa-
NAGA is believed, by the Hindus, to be a fiery
poisonous wind, which burns and destroys animals
and vegetables, to the distance of a hundred Yo-
Jjanas round the place of his residence: and by this _
hypothesis they account for the dreadful effects of
the S@mum, or hot envenomed wind, which blows
from the mountains of Hubab, through the whole
extent of the desert. The sage Acastya, who is
supposed to live in the South West, or Abyssinca,
put an end to this evil, and even reduced the ser-
pent so much as to carry him about in an earthen
vessel. This legend is current in the Western parts
of India, but, how far it is countenanced in the
Purdias, I cannot say. The Hindus, in the Wes-
tern parts of India, are remarkably well acquainted
with the superstitious monuments, rites, and le-
gends of the Musulmans in Arabia and Egypt, such
as the serpent Heredi, the black stone im the Caada,

SACRED ISLES IN THE WEST, &c. ° 308

the two pigeons destroyed by Mouammen, and
the impression of a foot on a stone there. These,
plausibly enough, they claim as. their own pro-
perty, and have ‘traditionary legends, purporting
to be grounded on the Pauramas, though, perhaps,
not expressly found there. They say, there was
formerly a great intercourse between them and
Egypt, Abyssinia, aad Arabia, where there are
Hindus and Bi ‘ahmens, even to this day, as wellas
all over Persia, and even in Georgia. Fackeers
occasionally go there; and certain it is, that the
famous Urp’ia-Ba‘nu, who travelled to Moscow,
and died lately at Benares, attempted to go to
Egypt, but he went no further than El-Catif and
Baharein, on the Western shores of the Persian
gulf, being deterred from going further. I have
made mention of him in my essay on Sami-Ramis,
called Samr-De'vy by the Hindus. ProLtemy
saw many Hindus at Alewandria, and they used to
visit the temple of Mana-bua’Ga-pevr’, at Bam-
byke, or Maboy, in Syria, according to Luciay,
as cited by the authors of the ancient universal
history. as

The mountains in which S‘anc’Ha’sura lived,
are called to this day fubab in Arabic, or the
mountains of the serpent; and the people of these
mountains have, according to the dbyssinian tra-
veiler, levendary traditions of a snake, who for-
merly reigned over them, and conquered the king-
dom’ of Siré. They are famous, with their serpen-
tine tribes, in Oriental tales; and in the Arabian
Nights, we read of the miraculous escape of Sin-
Bap from the devouring mouth of that dreadful
race, who lived in caves among the mountains.
- Near that country he was exposed: to many dan-
gers from the birds called Rocks, or Simorgs, the
Garidas of the Paurin’ics, whom Persian roman-

Vou. VIII. x

306 | AN ESSAY ON THE

cers represent as living in Madagascar, according
to Marco Porto. The serpent Sanc’ha-Naga is
now called Heredi in Egypt. The Musulmans in-
sist, that it is a Shaikh of that name, transformed
into a snake; the Christians that it is Asmodeus,
mentioned in the book of Tobit, the Ashmugh-div
of the Persians. There, in the dwipa of S’ancha,
is the capital city of Naisrit, or Pall, called Crish-
ningand, being situated on the river Crishna, or
Crishnanganda, that is, with a black body ina hu-
man shape; for rivers have two countenances.
Natrrit had a famous elephant called Cumuda,
with the title of Nazrrityddigaja, or the elephant
of the South West quarter, or Nairrit. Wonder-
ful stories are related of him; and there is no doubt
but some of them are mentioned in the Puranas,
or some other books; but I could not find them.
This famous elephant is, however, mentioned in
Lexicons, and lived in S‘ancha-dwipa, with his
tribe of giants in the shape of elephants, or rather
with two. countenances. The names of several
rivers in that country are pure Sanscrit, and ob-
viously allude to the ancient inhabitants, in the
shape of elephants, living and sporting on their
banks. Thas the Aistamenos is from Hastimdn,
or Hasti-mati, full of elephants. The Mdareb was
called Astosalas, from Hasti-sabhd, because their
chief held his court there. Astaboras, or Astaba-
ras, was also the name of another river there, from
Hasti-vara, ov IHasti-bara, the country along its
banks being full of elephants, whose abode it was.

There the unfortunate Sin BAD, according to the
author of the Arabian Nights, was once more in
the most imminent danger amongst this Zlephan-
tine tribe, on his return from Seren-dip, or ra-
ther Serandah, or Madagascar, called also Raneh,
and in the Puranas, Hariva.

SACRED ISLES IN THE WEST, &c. 307

In my essay on Egypt, I mentioned the unfor-
tunate aftray between the son of Cussrp, and some
of these elephants, in consequence of which he be-
came a Caunapas, or like a dead corpse. I cannot
ascertain whether the whole legend be genuine or
not: certain it is, that in Lexicons the Carenapds
are mentioned as belonging to the train and re-
tinue of Narrrit, or Part, and of course they
lived either in Ethiopia or in Egypt.

The dwipa of Sanc’ha is supposed, by the Pau-
ranics, to join the island ot Sumatra, or of the
Moon. This mistaken notion has been adopred by
Proremy, and after him by Oriental writers. In
the beginning of the Brakmdn'da-purana, Lancé,
or the peninsula of Malaya, and Sumatra join the
island of Sancha, or Zengh. Samést'hitam, adhering
to, is a participial form, answering to con-stitum in
Latin, aud sun-istamai in Greek. This is under-
stood of the island of Mandara, or Sumatra ; for it
is positively declared, that Adahdé Lancé, or Ma-
lacd, and Sumatra, are separated by a strait called
Lancié-dwara, or the gates of Lancé. ProLtemy,
however, supposed it was the peninsula of Malacd
that was thus joined to Africa; and, for this pur-
pose, makes the shores take a most circuitous turn.
_ Ex Eprisst asserts equally, that the isle of Malai
joins, toward the West, to the country of Zengh.
The inland, or Mediterranean sea, is called Ydmo-
dadh'é, or the sea of Yama; and by Protemy Hip-
pados, perhaps from the Sanscrit Updbd’hi, which
would imply a subordinate or inferior sea. This
expression would be perfectly grammatical, but I
do not recollect that it is everused. Hppados may
also be derived simply from Add kz, pronounced
Apdhi,» or the sea. The tract of islands called
Raneh by Arabian writers, and including Mada-
gascar and the surrounding islands, is obviously

X 2

$08 ; AN ESSAY ON THE

the dwipa of Harina, mentioned in the Bhagavata, .

-along with S’ancha, in the South-West quarter of
the old continent. This island being also called in
Arabic, the isle of the Moon, has occasioned some
confusion. Doctor Vincent has thrown much
light on this subject, in his learned and elaborate
treatise on the Periplus of the Erythrean sea; by
which it appears, that the notions of the Arabs,
relating to these seas, are more conformable to the
Purawas than Protemy’s description. The three
dwipas to the Eastward, are Yamala, or Malaya,
now the peninsula of Mdlacd, and the adjacent
islands; as for the dwipa of Yama, its situation is
rather obscure; the third is Anga-dwipa, in the
North-East, by which they understand China.
There is very little about it in the Purdn‘as; and,
- with regard to the dwipas of Yama and Ma-
laya, they will be the subject of a particular para-

. graph.

VI. There is another division. of the old conti-
nent, extracted chiefly from the. Bhagdvata, the
Bramanda, and Brahmd-Puranas, which represent
the world under the emblem of a Nymphaea, or Lo-
tos, floating on the ocean. There the whole plant

signifies both the Earth and the two principles of

its fecundation. The stalk originates from the na-
vel of Visunu, sleeping at the bottom of the
ocean ; and the flower is described as the cradle of
Brauma, or mankind. The germ is both Mdéru

and the Linga: the petals and filaments are the.

mountains which encircle Aferu, and are also the
type of the Yoni; the four leaves of the calyx are
the four vast dwipas, or countries, toward the four
cardinal points. Eight external leaves, placed two
by two, in the intervals, are eight subordinate
dwipas or countries. ay ;

,

_ SACRED ISLES IN THE WEST, &c. 309

The four great countries, or Maha-dwipas, are
Uttara-curu to the North, Bhadrasva to the East,
Jambu to the South, and Cetumala to the West.
In the intermediate spaces, in the North-West, are
Swarna-prastha, or Ireland,, and Chandra-sucla-
Avarttana, or Britain. In the North-East are .
Ramanaca and Mandara ; these are unknown, and
have been placed there probably for the sake of
symmetry. In the South-East, Zancd, the penin-
sula of Mdélaca, Sinhala, or Ceylon: in the South-
West there is Harin'a, the Raneh of. Arabian au-
thors, now Madagascar; and Péncha-jahya, or
Sanc’ha ; as may be seen in the accompanying deli-
neation of the worldly Lotos.

The usual division of the known world is into
nine chan‘das, or portions, exactly of the same size, as
to superficial contents, but of very different figures
and dimensions. In the center of the old conti-
nent, on the highest and most elevated spot, is the
division called //dvrattd, or the circle of fla: to the
East is Bhadrasva, and to the West Cetumdla, or
simply Cetu. Toward the South are three ranges
of mountains, and as many tothe North; between
them are four divisions, two between the three
ranges in the South, and as many between these in
the North. The names of the ranges, to the South
of Jlavratta, are Himéchala, Himddraé, or the
snowy mountain: to the North of this range is the
second, called Hema-cit'a, from its golden peaks ;
the country, or division, between them, is called
Cimpu-rusha, or Cinnara-chan'da. 'The third range
is called Nishad’ha; and the country between this
and Hema-cut'a, is called Hartvarsham, or Hari-
chanda, :

To the North of Iiévratta are the Nila, be blue

mountains: to the North of this range is another,
X 3

310 AN ESSAY ON THE

called ‘Sweta, or the white mountains: the coun-
try between these two is called. Ramyaca: the
third and last range is called ‘Sringa-vdn: and the
country between the two last, is Hiran‘'yamaya, or
Hiran'maya. These six ranges extend from sea to
sea, and are of ditterent length, according to the
latitudes they are in. The length of the two in-
nermost ranges, and of course of the longest, is
equal to the breadth of Jambu-dwipa, or 100,000
Yojanas; the iength of the two middle ranges,
‘Sweta and Hema-cut'a, is 90,000 Yojanas: the two
outermédst, Sringa-van and Himdchala, are 80,000
Yojanas in length. ‘These mountains are 2000 Fo-
janas broad, and as many high, or about 10,000
miles: we are informed, in the Calicd-purdwa, that
it was so formerly; but that since, the mountains
have gradually subsided, and that the highest is
not above one Yujana in height, or less than five
miles,

_ According to the Trai-locya-darpan’a, these
ranges do not extend from sea to sea, and occu
little more than the fourth part of the breadth of
the old continent, which is, in that treatise, said
to be equal to 60,000 Yojanas. ‘The length of the
two outermost ranges is declared to be 4202 Yo-
janas ; the two middle ones 8416, and the two in-
nermost 16,832... This is the more reasonable, as
these three ranges, very plain and obvious in the
North of Jndia, are soon confused together, and
disappear at some distance from it; and as 150,000
Yojanas, in the Trai-locya-darpan'a, are considered
as equal to 180 degrees of longitude, the first range
will extend East and West, about two and twenty
degrees of longitude, which is the utmost breadth
of India. The difference between the two other
ranges, and the first, is disproportionate and inad-
missible; and the proportion given in the Puranas

SACRED ISLES IN THE WEST, &c. 311

of their respective lengths, is more natural, being
in the ratios of ten, nine, and eight.. In this m man-
ner the three ranges are, in a oreat measure, con-
fined to the original Jambu, or india.

The country, to the South of the Southernmost
range, is called Bharata, and originally was con-
fined to India; but it is also enlars ged, along with
Jambu, and isnow made to extend "- om the s shores
of the ‘Atlantie to those of the Eastern ocean.

In the same manner, the country beyond the
Northernmost range, as far as the Frozen ocean, is
called Curu, or Airdvata, being the native coun-
try of the famous elephant of In pra, called Azra-
vata, and of his numerous tribe and descendants,
whose eruview, or spoils, are to be found in vast
quantities in the Northern parts of the old conti
nent. These nine divisions are said to be perfectly
equal in superficial contents, though of different
shapes: and the only difficulty in delineating a ge-
neral map of the world, is to divide the whole sur-
face into nine equal parts, one of which, in the
centre, is to be a pertect square, and cut of the
eight others, every two divisions are to have ex-
actly the same figure and dimensions. The ac-
companying map “of Jambu, which is very com-
mon, is supposed to be drawn on these principles ;
but whether it be very exact in that respect, I
shall not determine, as I am by no means willing
to go through the necessary calculations, which,
after all, would prove of nouse. In consequence
of this arrangement, the first range, or the snowy.
mountains, fies under the parallel of fifty-two de- .
grees of latitude ; the second under that of 65° 487;
and Nishad’ha in 76°. Jééru is here supposed to
be the North pole. The three other ranges be-
yond Mér uw are exactly in the same latitudes,

X 4

' Sie AN ESSAY ON THE

reckoning from the opposite side of the equator,
which circumscribes the Northern hemisphere.
But Méru is not the North pole; it is true that it
is the Nava, Nobeh, or under the ninetieth degree,
not from the equator, but from. the horizon ;, or, in
other words, it is the zenith and centre of the
known world, or old continent, not including the
sea; and this centre, according to the Peurdvics, in
the time of Cosmas Iypopirustss, in the middle
of the sixth century, was said to be exactly be-
tween China and Greece. We read constantly in
the Purdvas of countries, mountains, and rivers,.
some to the North, others to the East, or to the
West of Méru; the country of North Curu, be-
yond Méru, is repeatedly declared to be to the
South of the Northern ocean. All these ex-
pressions shew very plainly, that by J/éru, the
Pauranics did not originally understand the North
pole, which they call Sidd’hapur, which place, the
astronomers say, cannot be under the North pole,
because. it is in the track of the sufi; for when the
sun is there, it is midnight at Lancd and in India;
it must be then under the equator. This is very
true; but we are to argue, in the present case, ac-
cording to the received notions of the Pauranics,
who formerly considered the Earth as a flat sur-
face, with an immense convexity in the centre,
behind which the sun disappeared gradually, de-
scending so as to graze the surface of the sea at
Sidd’hapura. In the Brahmén'da Purdma section
of the Bhuvana-Cos‘a, it is declared, that one-half
of the surface (védi) of the earth .is on the South
of Méru, and the other half on the North. All
this is very plain, if we understand it of the old
continent; one half of which is South of the ele-
vated plains of little Bokhdra, and the other half
to the North of it. ‘Then, twelve or fifteen lines
lower, the author of the same Purana adds, and

/

SACRED ISLES IN THE WEST, &c. $13

these two countries, South and North of Méru,
are in the shape of a bow; this is to be understood
of their outermost limits or shores.

Another irrefragable proof, that by Méru we are
to understand the elevated plains of little Bokhara,
are the four great rivers issuing from it, and flow-
ing toward the four cardinal points of the world;
three of which are well known to the Hindus.
These rivers are the Ganges; the Sita, flowing to-
ward the East, and now called the Hara-Moren;
the Bhadra to the North, and probably the Jenisea
in Siberia; the fourth is the Apara-Gan‘dica, or
Western Gan dicé, called more generally Chacshu.
It flows toward the West, and its present name,
among the natives, toward its source, is Cocsha,
and from the former is derived its Greek appella-
tion of O.rus.

Thus the distance of Wéru from the equator is
reduced from ninety degrees to forty-five; the dis-
tanee from the equator at Luncd, to Sidd’ha-pura,
or the North pole, is reduced from one hundred _
and eighty to ninety degrees; and every distance —
from North to South, in “the Hindu maps, must be
reduced in the same proportion.

Thus the snowy mountains, to the North of Jn-
dia, and placed in the map in the latitude of fifty-
two degrees, are brought dowa lower into twenty-
81x degrees, the half of fifty-two: and they really
begin that latitude near Assam; but they are made,
most erroneously, to ran ina ‘direction East and.
West. Srraso descants a great deal upon the di-
rection of the mountains to the North of India*
from Hipparchus and ratosthenes; and,coneludes

* SrRaBo, lib. U, page 118 and 122.

ang

$14 AN ESSAY ON THE

by saying, that the obliquity of the direction of
these ranges was to be retained in the maps, ex-
actly as it was in the old ones. The whole reduc-
tions are thus exhibited in the following table :—
The North Pole, 90° .

66° parallel of 66° or Polar circle,

BABI re AR je! 68 64° first range North of AZeru,
yy go a a 57 1 second ditto, ditto,
WOM sey NG 52 third ditto, ditto;
OOBRDL: 335) 45 Meéru,
ee TED. 38 third range, South of Méru,
Se See 32° 34’ second range ditto,
52 ...... 26 snowy mountains.

Instead of the numbers beyond JMéru, their com-
piement to ninety is to be used. .

But as MJéru, or the centrical point between the
sources of the four great rivers, is not in the lati-
tude of forty-five degrees, a further correction must
take place. No precision can be expected here ;
but this ceutrical point cannot be carried further
North than thirty-nine or forty degrees; and the
three Northern ranges will fall in the following
Jatitudes.

Me’ru in 40°, the Nila range in 47°, Sweta ia
52, and Sringd-van in 59°.

The summit of J/éru is represented as a circular
plain, of a vast extent, surrounded by an edge of
hills. The whole is called [/@vratta, or the circle
of Ila, and considered as a celestial Earth, or
Swargabhimi; and it is thus called to this day, by
the people of 7zbet, the Chinese, and the Tartars ;
and, like the indus, they have it in the greatest
veneration, worshipping its encircling mountains
whenever they descry them. According to Dr
Guiewes, the Chinese call them Tien-Chan, and

SACRED ISLES IN THE WEST, &c. 315

the Tartars Kiloman, or the celestial mountains.
In Tibet they call them Tangra, or Tangla, accord-
ing to F. Casstano and Pura’n-cir; the latter
accompanied the late Lama to China, and gave
me an accurate journal of his march from Tissoo-
Lumbo to Siling, or Sining. Tingri, in the lan-
guage of the Jartars and Moguls, signifies the hea-
vens; and even Tibet 1s called Trbet-Tingri, or the
heavenly country of 72bet. The name of Tien-chan
is given by the Chinese to the mountains to the
North of Hima: tothe Southern part of the circle
they give the name of Stowe-chan, or snowy moun-
tains. This range, says Dx Guienes, runs along
the northern limits of Zvdia, toward China, encom-
passing a large space, enclosed, as it were, within
a.circle of mountains*. The Southern extremity
of this circle is close, according to the present
Hindu maps, to the last, or Northern range, called
Nishad@ha; and this is actually the case with the
mountains of Tangrah, near Lassa, which is in the

interval between the second and third range. Ac-.

cording to F. Cassiano, the mountains of Zan-.
grah are seen from the summit of Cambdld, several
‘days journey to.the Westward of Lassa. The fa-
mous Pura’x-eir left them on the left, in his way
from Tissoo-Lumbo to China, at the distance of
about twelve coss, and did not fail to worship
them. At the distance of seventy-seven coss from
the last place, he reckoned Lassa to be about
twenty coss to the right; twenty-three coss beyond
that, he was near the mountains of Ninjink Tangra,
a portion of that immense circular ridge. In his
progress toward the famous tenyple of Cjuk, or
Ueuk, called Souk in the maps, he saw them se-
veral times. Close to Niink-Tangra he entered
the mountains of Lerhkinh, called Larkin in the maps.

oo

* Histoire des Huns, Vol. UM, in the beginning,

.

row.

316 AN ESSAY ON THE

VII. This sacred mountain, or heaven-like coun-
try, made part, it seems, of the sacred cosmogra-
phy of the ancients. The Jews had some notions
of it, and called it the mountain of Gop: they
afterwards, with great propriety, gave that name
to mount Moriah. The Greeks, had their mount
Olympus, inaccessible but to the Gods; and I’dé-
wratta, or Lld-vratta, signifies the circle of Ia,
the Earth, which is called also J’dé. Olympus is
derived from the Sanscrit Llapu, or Ilépus, the holy
‘city of Ina, or Ina: thus it appears, that Olympus
and /da were originally the same. - In remembrance
of this holy circular space, the Greeks and Romans,
when wishing to build a town, marked_outa circle,
which the first called Olympus, and the others
Mundus, from the Sanscrit Manda, a circle; they
said also urbs orbis, which is a translation of manda,
in the language of the Gods, into that of mortals.
According to Du Perron, the Parsis are acquaint-
ed with such a mountain in the centre of the world;
and so are the Jdusulmans to this day. It was not
unknown to our ancestors, the Scythians; for they
are introduced by Jusrin, saying, that their na-
tive country was situated on an elevated spot,
higher than the rest of the world, and from which
rivérs flowed in all directions. The Jews and
Greeks soon forgot the original Avéru, and gave
that name to some favourite mountain in their own
country ; the first to mount Sion, or Moriah. The
Greeks had their Olympus, and’ mount Jdé, near
which was the city of Lum, Aileyam in Sanscrit,
from Ila, whose inhabitants were Jeropes, from
AMerupa ; being of divine origin, or descended from
the rulers of Adéru.

This mountain was even known in Europe to a

late period; for it is mentioned in the Nubian geo-
evapher, under the name of Moregar, from Meru-

.
e os

| SACRED ISLES IN THE WEST, &c. ae

giri, or Meru-gir, the mountain of Meru. It is
described by him as of an immense height, circu-
lar, and enclosing several countries within.

This sacred mountain is called, by divines in Zi-
bet, Righiel: hence Sostuxnes, as cited by Pru-
TARCH™, instead of saying that Dionysius, or
Baccuus, was born on mount JMJéru, or Meros,
says, that he was born on mount 4Argillus, which
he places, it is true, either in Mgypt or Ethiopia.

In the same author we find another ridiculous
story about this mountain, under the name of the
bed of Borras, which he says was one of the high-
est peaks of mount Caucasus, and from which
Juerrer hurled Sarurn down into Vartarus.
Mount Meéru is called, in the Deccan, the moun-
tain, peak, Cut’‘a of Boreca, or the pole Boureka,
by Mr. Battiy, and other French authors. In
the Zamuli language, and others in that country,
the North ts called Vadaca, Vadaburram, or Vada-
purram, generally pronounced Varaca, &c. the
North wind Vdran'ada, from the root Vada. In
Sanscrit, Udac is the North, or Uttara. Vada sig-
nifies originally high, great, &c. and the North is
called, in Sanscrit, Uttara, from its being sup-
posed to be the highest point on the surface of the
earth. The Greeks thus translated Cuta, the peak
of Burraca, Badaga, Badaca, by the bed of Bo-
REAS; because Koité, in Greek, signifies a bed.
This mode of translation seems to have been much
in use among them; for they translated Deo-ban,
the forest of the Gods, by T'heon-painai, Deorum-
pene. The Atshami, a powerful tribe in the hills
near the Ganges, by <Astomi, or peopie without
mouths.

* PLUTARCH de flum.

ae

‘318 AN ESSAY ON THE

The Bittig? mountains of Proremy, in the Dees
can, are in the country of the Badegas, according
to European travellers of the seventeenth century ;
and their language is called Badega. The inhabi-
tants of that countr v are called, in the Tamudi dia-
lect, Vaducin; and by others Vaduca and Vadugas,
but generally pronounced Varugas and /Varugas ;
though in writing they retain the letter D, which
has a peculiar sound between D and R, as in San-
scrit. Nonnus, in his Dionysiacs*, takes particu-
lar notice of mount J¢éru, and of its circular sur-
face on its summit. ‘‘ Baccuus,”. says he, “ or
““Crisuna, divided his forces into four armies;
‘one he sent to the foot of the Northern moun-
“tain, with a circular summit, and surrounded
“ with deep vallies shaded with trees; and from
“this peak, in Caucasus, issue many rivers, de-

“riving their waters from Juprrer.” This was
Jupirer Prouvi ALis, the Inpra of the Hindus,
who holds his court on the summit of Méru, which
is called the Swerga, or heaven of Ivpra. To
this mountain Euseununs gives the name of
Olympus, and very properly. “It is emphatically
called, as we have scen, the circle of I/é, or
4d, or Ilavratta; it might be called also Llapu, or
flapus, the city of the Earth, or Ll@-pus, from Ila
or Ilas, which sounds exactly like I/os in Greek.
Iza was the son of VaivaswaTa-MANQU, or Noan,
and who, in his old age, resigned the empire of
the Earth to him; and thus he became Jld-pati, or
Jija-pati, the Lord sov ereign of the earth, and Inus
the eldest, in Homer, lived near mount Olympus
and Jda, in the city of Zium, inhabited by Me-
ROPES.

Ira’, Idd, and Ird, in Sanscrit, signify the earth;

* Nonni Diony. lib. AXVIL v. 150, &e.

SACRED ISLES IN THE WEST, Xc. 319

and these three names are to be found in the Greek
language: J/ys, or Llos, signifies mud; Era is the
earth; and Ina’ is the name of the ooddess Earth,
Idea mater, both in Greek and the ancient Gothic.
ATHENAGORAS, as cited by RupsEcK*, informs
us, that, according to OrpHEus, water was first,
and from it was created J/ys, or Earth, i an un-
formed state; Ina‘, or Ixa’s, was the son of Manu,
or Noau, called also Mrrra Varun’a in the Pu-
rdnas, or the friendly Varuna, or NEPTUNE.
According to Hesycurus, Inaon, a hero, was the
son of Poserpon, the God of the sea. Jy, in
Sanscrit, is the Earth; ; and in Greek, Aia, Gé,
or Gaid, which last signifies earth, and also dust.
Thus, in Sanscrit, [ld is the earth, and Aileyam is
dust and earth also. Adleyam-pus 1s synonymous
with Jid-pus, and is the famous city of InprRa,
and of the Gods; a heavenly city, which is really a
terrestrial heaven. The followers of ALEXANDER
mistook a smail mountain, between Cadbul and
the Indus, for the original Adéru. This is called
Meéru-sringa, or the peak of Meru, in the Purd-
was, and is considered as a splinter of that holy
mountain. There are many other hills thus called
in India, besides artificial ones ; and the Gods are
supposed to come and sport there occasionally.
The Greeks had likewise several holy mountains,
called Olympus and Ida. , KuuEMeERus calls it 7ri-
phylian Olympus, because JuritEr TRIPHYLIUS, oT
Siva, with his trident (trisul), resides there, and
fixed it on its summit. The T'risud is called Tri-
phala, in the North-West parts of Zzdia, from the
Sanscrit Tri-phala, which is rendered in Lexicons
by Tri-cantaca, or having three points. ‘The word
phala was used in the West in that sense, and the
obelisks in the circus were called Phale. But as

* Volume II, page 406.

$20 AN ESSAY ON THE

Tri-philios, in Greek, signifies three tribes or fami-
lies, EvunemeEnus thought proper to translate it
thus; besides, he found three nations and cities in

the legends of India, which he might conceive
~ countenanced his tin ddtibinl The abode of Urd-
nus was called Celus, or Coils, by the Latians ;
and he is the same with Siva, called the God of
Cailas, because he resides on Caildsa; one of an
three peaks on the summit of Méru.

Mount Meru is said to be of four different co-
lours, toward the four cardinal points; but the
Paurditics are by no means unanimous about them;
and the seas, through the. reflection of the solar -
beams from ‘eaield sill; are of the same colours.
The East; like the Brahmens, is of a white colour;
the South, like the Vaisyas, is yellow; Apara, the
West, like the Sédras, 1s of a brown or dark co-
lour; and the North is red,-like the @shatriyas.
But in the Hammavatchan'da, Méru is said to be
supported, or propped, by four enormous but-
tresses; that toward the East, is of pure gold;
toward: the South, of iron; to the West, of sil:
ver; and the buttress to the North, of copper.
Thus toward the Fast it is yellow, to the South
red, white to the West, and of a dark brown to
the North. There are several other opinions, which
T shall pass over with observing, that the Indian
ocean is called Arunoda, or Arunoddani, or the
Red sea, being reddened by the reflection of the
solar beams from that side of Méru which is of
that colour; and Puiny nearly says the same
thing*. I shall pass over the extravagant ac-
counts of this, famous mountain, represented by
some as a cone, by others as an inverted one.- In
Ceylon, they say.it is inthe shape of an immense

7
as

* Purny,’ Lib. 6; ©. 23.

,

SACRED ISLES IN- THE WEST, &c. 321»

round column: in Ztbet this column is said to be
square; some of the followers of Jina compare it
toa drum, that is to say, they give it the shape
ofa barrel. This idea, however extravagant and
absurd, prevailed once in the West, as we have
seen before.

VIII. The rivers flowing from J4é-v are four in
number: there are four also in sci. p ure; and we
read, in the Edda, of four primevai rivers of milk
flowing from the teats of the cow Audhumbla. Tn
all these accounts, these rivers are only branches
of an original one, called Swarganga, or Manda-
cini, in the Purdn'as: in the Edda-ali rivers derive
their origin from. that called-L/ver gelmer; but in
scripture it has no name.

It rises from under the feet of Visuwu, at the

polar star, and, passing through the circle of the

moon, it falls upon the summit of Avéru, where it
divides into four streams, flowing toward the four
cardinal points. According to Genesis, this river
went forth, watering the garden of Eden, and of
course winding through it; from thence it was
parted, and became into four heads. The Paura-
nics use the same expression, but iti a literal sense ;
and suppose that these four branches pass actuaily
through four rocks, carved into the shape of four
heads of various animals. The Ganges, running
towards the South, passes through a cow's head 3

hence Jndia is enlled the country of the Cow, its
inhabitants are descended, according to some, from
a cow, whence they are styled Gau-vansas, they
were originally Go-pélas, or simply Paillis, or shep-
herds. ‘To the West is a horse’s head, from which
flows the chacshu or orus; and the. inhabitalaee of

the countries bordering on it, are of course As‘vas,

oD
or Zurangamas, horses or rather horsemen, © Ac-

Vou. VIL iy i

Pa

322 AN ESSAY ON THE

cording to Scripture the house of Tocarman, or
Tuorcama, as he is called by Ceprenus and Syn-
CELLUS, traded in the fairs of Tyre, with horses.
Toward the East is the head of an elephant, from
which flows the river Sitd: and to the North is a
lion’s head, from which flows the Bhadrasamé ;
rence this country, the same with Szberva, is called
the kingdom of the lions: and there was actually
a powerful Tartarian tribe called the tribe of the
lion.

The Baudd’hists have no rivers on Méru; but
place the origin of them in the South-West quar-
ter. The reason of this is, that they place the
seven dwipas, or ranges of mountains, with their
seas between J4éru, and India, or Jambu-dwipa.
These seven seas, or rather the river of milk,
winding seven times round Méru, is the ori-
ginal river, which re-appears in the South-West,
and there parting, becomes into four heads of ani-
mals, the same as in the Purén‘as. But the rivers
are very different, being the Ganges, the Sind’hu
or Indus, the Pahkiu or Brahmda-putra, which springs
from the head of an elephant; and for this reason
upper Zibet is called the kingdom of the elephant,
though there are no elephants there at present.
The other river, toward the North, issues from a
lion’s head, and is called Sita: it is the Oxws.
These four rivers spring from the roots of the tree
Jambu, of a most extravagant size. The Baud-
d’hists seem to know but of one tree of knowledge,
and granting all our wishes. The Paurdnics have
many, which they call Calpavricsha, There is but
one in the Mosaical account, and the Musulmans
acknowledge but one, which they call Tuba: and
our ancestors boasted of the famous Ash-tree
Ygdrasil. This river of milk, winding round Meéru,
is not, peculiar to the followers of Bupp'ua; I re-

SACRED ISLES IN THE WEST, &c. 323
‘member seeing in one of the Purdn‘as, that the
heavenly Ganges winds seven times round Méru:
that is between that mountain, and the dwipa of
Jambu. The Styx, according to mythologists in
the West, went nine times round the world; for |
nine was a favourite number among them: and the
ancient Goths reckoned nine worlds, or dwipas.
The elevated plains of Méru are perhaps the high-
_ est spot, or at least the highest flat in the old con-
tinent. Its height toward India, and China, is
prodigious: it is not so considerable toward the
North, and is still less toward the North-west,
where the ascent between the Lithinos-pyrgos or
stone-tower, and the station of the merchants
trading to China, is by no means very difficult.
The Lithinos-pyrgos still exists under the name of
Chalsatoon, or the forty columns ; and is famous all
over these countries. The station of the merchants
is still their place of rendezvous to this day, and
is called Tuct-Soleiman, or the throne of Sotomon.
The Lithinos-pyrgos is at the extremity of a small
branch jutting out of a range of mountains to the
left of the road, or to the North, and projects to-
ward the South, and ends abruptly in the middle
of aplain. Its extremity, consisting of a solid
rock, has been cut into a regular shape, with two
rows, each of twenty columns. The front part is
in a very ruinous condition, and the upper row of
columns remains suspended from the top: the co-
lumns below ‘answering to them, with their enta-
blature, having been destroyed. It is a most won-
- derful work, and ascribed by the natives to super
natural agents as usual.

_At the distance of a day’s march toward the East,
is. Hoshin, or Oshn, called also Oosh, or Owsh:
there begins a chain of mountains, from which
springs a rivulet called Aschon by STRAHLEN BERG:

¥2

37 A AN ESSAY ON THE —

Here I have placed the three ranges of rfoun-
tains, according to the documents of Hindu astro-
nomers: but not according to their usual delinea-
tions: for, according to these, the three ranges

should be represented by three concentric half -

circles, parallel to the meridians of the projection.
It is acknowledged, that these ranges are in the
direction of as many parallels of latitude. In that
case the outermost ranges must be the longest:
and this is the opinion of the Jainas, as I observed
before, in the sixth paragraph of the first chapter.

No. IV, exhibits the old Continent, projected
upon an imaginary circle passing through the
North pole, and just grazing the equator in the
_ South. Instead ofa circle, it should be an oval,
with the longest diameter East and West. But as
the tracing of an oval would be attended with some
difficulty, the indolent Paurdniics have adopted the
circle in its room; and seldom use the other. As
such a delineation would be useless, I have, of
course, omitted it. . |

The chasm in the North-West, through the
mountains surrounding ‘the world, was made by
Crisona, when he went to see his prototype
VisHNu, or the great spirit, the Paramdtmé of the

world, whose abode is among waters, in the land |
of darkness. Several heroes have passed since

‘

a particular paragraph hereafter.

through this chasm, which will be the subject of

No. V, explains the true system of the known
world, according to the Purdas, and ithe Jainas,
reconciled with that of the astronomers of India.

Here the Méru of the Paurdnitcs is brought back
to its proper place, whilst the JZéru of the astro-

SACRED ISLES IN THE WEST, &c. 375

noimers remains under the North pole. The zones
between Jambu or India, and the AMdéru of the astro-
nomers, are obviously our seven climates; and the
points where the astronomical zones intersect the
zones of the Paurdnics round their respective cen-
tres equally called Méru, shew the true situation
of the dwipas or countries, from which these zones,
according to the system either of the astronomers
or of the Paurarics, are equally denominated,
whether they are reckoned relatively to the North
pole, or to a centrical point in the elevated plains
of Tartary.

No. VI, is a delineation of the country of Bhd-

rata, in the fullest acceptation of that denomina- -

tion. Its nine divisions with Curu, or Siberia,
and the Northern parts of Europe, making in all
ten districts, were all destroyed by a violent storm,
and inundation, except one. Thus the ten divi-
sions of the dtlantis were all destroyed by a flood,
except one, called Gades, which probably included
Spain.

Some also are of opinion, that, out of the seven
dwipas, six were likewise overwhelmed by a flood.
This circumstance is also noticed inthe third vo-
lume of the 4yin-Acberi. But I believe that this
notion originated with the Purdnicas, who, unable
to point out these wonderful countries, described
in so extravagant a manner in their sacred books,
found that the best way was to swear, that they
had disappeared.

Bb 4

326 AN ESSAY ON THE

miles, which agrees tolerably well'with the above
account.

Between the ranges to the North and South of
Méru, the Paurdnics place two other ranges of
‘mountains; one on each side of Méru, and in a
North and South direction. The Western range,
called Gand’hamddana, does really. exist, and an-
swers to the Comedi mountains of Protemy, called
also Cumuda in the Puréz‘as. But the Eastern
range, called AMJdlyavdn, and answering to the
former, exists but in the imagination of the Pau-
rdnics ; symmetry certainly required it, and this
was enough for them.

IX. In the Vayu Puran‘a, we are told, that the
water or Ogha of the ocean, coming down from
heaven like a stream of Amrita upon Méru, en-
circles it, through seven channels, tor the space of
84,000 Ycjanas, and then divides into four streams,
which, falling from the immense height of J/éru,
rest themselves in four lakes, from which they
spring over the mountains through the air, just
brushing the summits. This wild account was not
unknown in the West; for this passage is trans-
lated, almost verbally, by Purwy and Q. Currtivs,
in speaking of the Ganges. Cum magno fragore
apsius statim. fontis Ganges erumpit, et magnorum
montium juga recto alveo stringit, et whi primum
mollis planities contingat, in gquodam lacu hospitatur,
The words in Italics are from Puiny*, the others
from Currtius f. |

These four lakes are called Arun‘odd in the East;
Miénisa in the South; in the West Sitoda: the
fourth, in the North is called Mahd-Bhadréa.

* Puiny VI. ¢. 18°, + CurTivs VIII. c. 9°.

SACRED ISLES IN THE WEST, Xc. 327

From Mana-Sarovara, or, according to the vulgar
pronunciation, MJadnsaraur, the lake of Adana or
Manasa, issues the Ganges. According to Pura’n-
e1R, who accompanied the late Lama to China,
and had seen that lake in his way from Lassa to
Ladac, it is called in Tibet, Chu-Mapanh, or ‘the
lake of Mdpanh. In the Lama’s map it is called
Mapama: but Pur’an-cir, a well informed man,
assured me that its true name was Addpanh. It
was probably written at first Mapam by Portuguese
Jesuits, i whose language the letter M, at the end
of a word, has a nasal sound, as it had in Latin,
and is to be sounded like the letter N at the end of
a word in French.

This lake is constantly called Mdansaraur by
pilgrims; but there appears, according to the Pau-
ranics, to be another, a great way to the North;
this they call Bindu-Sarovara, or the lake formed
by the Bindu, or drops of water falling from the
hair of Maua-prva, when he received the holy
stream, from on high, on his head, There is cer-
tainly some confusion in the Purdnas about AMdna-
Sarevara; and we must then acknowledge two
lakes of that name: one on the summit of JZéru,
and the other to the South of it: for the sacred
books cannot be reconciled otherwise. In that case
Bindu-sarovara, mentioned but seidom, is the same
with the Southern MMana-sarovara. The great
Mana-sarovara, which proceeded trom the heart of
BrauMa, is on Méru, and the four great rivers
-yssue from it: but from this Mansaraur,.South of
Meru, the Ganges is the only river issuing. It is
of course the same with Bindu-saraur, or the lake
Mapanh of those of Tibet,

According to Pura’n-crr, this lake is situated

on an elevated plain covered with long grass, to the .
Y4 |

328 AN ESSAY ON THE -

North of which is a conical hill called. Khyem- bic.

and dedicated to Maua’-prva; and which is in-
serted in the map of the Lamas, but without name,
and with two roads ending there. It is one of the: .
Southern peaks of mount Cantaisch, which rises
above the rest to an amazing height. A small
stréam, rising behind the subordinate peak of
K hyem-lung,is considered by pilgrims as the source
of the Ganses. There ended the sur vey of the Lama

emavincaati catia: and the countries to the South,

and South-West, were added afterwards, from the
report of natives. During the rains the lake is said -
to overflow, and several streams rush down from
the hills: but they soon dry up, ‘even the sacred
stream itself not excepted,

According to Pura’y-cir, and other pilgrims
from: Snaia, “this extensive plain is surrounded on
ail sides by peaks, or conical hills, but very irre-
gular: toward the North they rise gradually, and
a little beyond the sugar-loaf hill of Khyem-lung
begins the base of C antaisch. Toward the East the
range of peaks is very low, forming only a serrated
crest. To the South this crest is much higher than
toward the other cardinal points: but, to the North,
the mountains beyond the crest are very high.
The Southern crest is very near the banks of the
lake. The lake itself forms an irregular oval, ap-
proaching to a circle, but the two inlets or smaller
lakes to the North are said not to exist, for Pu-
RAN -GIR’'s route was to the North of the lake, and -
close to its shore, and he did not see them. © Pil-
grims are five days in going round the lake, and
the place of worship, or Gombah, is to the South.
It consists of a few huts, with irregular steps down
the banks of the lake. The Ganges issues from it,
and during the dry season its stream is hardly five

_ OF six inches deep. It does not go through the

SACRED ISLES IN THE WEST, &c. 399

Jake called Lanken in the maps; it flows to the
South East of it, at the distance of two or three
coss. This laker is called in /ndia the pool of Ra’
VANA: and because he is the Lord of Laned ; his
pool is called the take of Lancé, or Lanken, in the

Maps,

The lake of A/an-saraur is mentioned by Priwy,
as I observed before, and it is probably rhe same
that is mentioned by Cresras, who says it wale
eight hundred sfadia in circumference. M. Pore

. describes it as to the West of 7i/et, but Hows not

mention itsname. It is noticed by P. Monserrat,

who accompan ied the Eniperor Acpar in his expe- .

dition to Cabul, in the year 1531. He calls it Wan-
saruor, and, trom the report of pilgrims, places it
in thirty-two degrees of latitude North; and-ahout
three hundred and fifty miles to the North-East of
Serhind. ‘The first European who saw it, was P.
ANDRADA, in the year 1624: and in the years 1715,
and 1716, it was visited by the anissionaries P,
Desiperivs, and Emanvet Frever.

The Burmahs call this lake Anaudét, and place
four heads of animals to thefour cardinal points,
from which spring the four great rivers; and thus,
in the opinion of the divines Sof Tibet and Av a, this
lake is the real Afan-saraur. From this description
one might be induced to suppose this lake to be the
crater of a Volcano, but much larger than any now
existing. Crersias says that a liquid matter like
oil was swimming on Its surface, and was carefully

collected by the inhabitants, and M. Poro adds,

that pearls were found there. The pilgrims I have
consulted knew nothing either of this precious oil
or of the pearls. Thev shcwed me, however, small
pebbles, some like pease, others as big aS a pigeon’s

egg, which they told me were found on the shores e

330 AN ESSAY ON THE

of that lake, and that pilgrims used to take a few
of them as relics, to give to their friends: and I
was presented according!y with some, They are in
general as transparent as the purest chrystal, and I
should suspect them to be pieces of chrystal, broken
and rounded by mutual attrition, occasioned by
the motion of waters: , mm

To the West of this lake springs the Seta-Cant’ha,
probably the Sitocatis of Akrran. It is called also
the Mlech’hd-Ganga, or impure Ganges: and is sup-
posed, by some, to be the same with the ‘Satlaj or
Sitlodd in the Panjab: this erroneous idea seems to
originate from its being called by. pilgrims Sttlodd :
but its true name is Sifodd, nearly synonymous with
Sita-céntha. The famous Java-stnua, Rajah of
Jaypoor, sent people as far as the Cow’s-mouth, and
they found that the Sttodd, after flowing for a con-
siderable space toward the West suddenly turned
to the South, came within two miles of the Cow’s-
mouth, and fell into the Ganges about sixteen coss
lower,

To the East, or para, is the Arunoda lake, lite-
rally the water or lake of drun‘a or Dawn: and it
is called to this day Orin-nor, or the lake of Orin,
and from it flows the yellow river, the Sida of the
Purdias, called also Para-Gandica, or Eastern
Gawdica, :

APAREN’A, or to the West, is the Sitodd lake
from which issues the Apara-Gan‘dicd or Western
Ganidicd, called also Chacshu in the Puran‘as, Ovus
by the Greeks, and Cocshu by the natives. This
lake at the source of the Ozus, is noticed in some
maps: by the natives it is called Cu/ or the lake ;
and by Persian authors Div-sardn; according to

4 Sir W. Jones, in his life of Naprr-Suan; Devas
]

SACRED ISLES IN THE WEST, &c. 331

sara, in Sanscrit, signifies the lake of the Gods, or
the divine lake. According to them it is near the
mountains of Andemas from the Sanscrit And ’ha-Ta-
masa, or And’h-Tamas: both words imply darkness ;
_ but being joined together, imply it ina superlative
degree; and it is the name of one of the divisions

_ of hell. On their summit is the Belur, or dark coun-

try of the maps. The Ant’hema mountains are called -
Sacranthema by BennarpGoez. An intelligent and
well informed native of Biducshan, and royal mes-
senger of that country for forty years, under
AuMED and ZEMAN-SHAH, informed me that Ser-
Anthema is the true name; that ser or sereh signi=
fies in his country, end, Limit, or border, and ap-
pears to be the name of a place near the Anthema
mountains, as Ser-Hind, or on the borders of Hind,
This lake is said to be three days journey in cir
cumference. The Orus does not spring immedi-
ately from it, but at the distance of fifteen miles to
the West it emerges from the ground. The Cocsha
is the sacred stream which sanctifies the waters of
the Orus ; but by no means the main stream, which
is more to the North. It is so with regard to the
Ganges, the sacred stream of which is cailed Alaca-
nanda, and is but a small river, the source of which
is twelve coss to the North-East of Badaricdésrama,
and, I believe, about 130 miles from Hardwar.
From the lake to the hills to the Eastward is an
extensive plain, called Sarégh-Chopawn, or the
plains of Chopawn. There are four places there men-
tioned by Gorz, Crarciunar, or Char-Chundr the
four cedars, like the four cedars, or pines, perhaps,
near Cashmir, called Char-Chundr also: these four
trees no longer exist *. Sarci/ was explained to me,
by Camper-Aur, the king’s messenger, by Sereh-

* Mr. Forster renders the word Chundr by plane trees in his
account of Cashmir, and he is perhaps righit,

$62. AN ESSAY ON THE ,

cul, or Ser-cul close, or on the borders of the lake:
and Serpanil by Ser -pamer. ‘These mountains are
called in the Purémas’ Cumuda, the Comedi of
Protemy, and Anjana or Crishna the black moun-
tains. Camper-A1i gave me a dreadful account
of them from report, for he never saw them, bat
-ata distance, — : .

_ The fourth lake in the North is called Mahd-
Bhadré, which is probably the lake Saisans, from
which flows the river Jrtiz, As the epithet Maha
implies'a great lake, 1 am sometimes inclined to
suppose it to be the same with the lake Baikal;
but it is too much out of the way: though I must
confess, that its distance can be no objection with
the Pauriitics. Besides, the Baikal. jake is called
to this day Sweto-more, or the holy and sacred sea,
and the country about it, and all along the Ergone,
or Argon, is considered as holy by the Hindus, who
_ occasionally visit this sacred spot. Bex, in his
travels, mentions his seeing a Hindu there from
Madras. StTRAHLENBERG saw another at Tadolsk,
who, it seems, had settled there. I have seen two
who had visited that country, one was called Arees-
wara, whom I mentioned in my essay on mount
Caucasus. The four sacred rivers springing from
the Mdn-sarovara, according to the divines of
Tibet, are the Bramd-putra, the Ganges, the Indus,
and the Sita. The Ganges is the only one: that
really issues from that lake, or if the three others
do, it must be through subterranean channels; and
such communications, whether real or imaginary, )
are very common in the Purdiwas. The Sitd may
be the Svicdé, Sitlodé, supposed to communicate
with the ‘Satlaj or ‘Satodara, thus called from its
hundred branches or bellies, through which it ig _
supposed to fall into the sea. a

SACRED ISLES IN THE WEST, &Xc. 833

The Indus was supposed formerly to have its
source not far from Mén-sarovara, which P. Mon-
SERRAT places in thirty-two degrees of latitude
- North; and the source of the Jndus in latitude
$2° 15, the difference of longitude between the
source and the lake 145:

he difference of longitude between Delhi, and
Mansarovara is according to Monserrat $° 9’,
This places A/dnsarovara in 82° 9' of longitude,
and both its longitude and latitude are remarkably
correct: but what is more surprising, the good
father was ignorant that the Ganges issued from it.
Azur Faziu places the source ‘of the Indus nearly
in the same latitude with Cashmir, but eighteen
degrees to the Eastward. The Indus has its sonree
four or five days journey to the North-West of
Yarchand, according to CzeRNIcHEF: it runs
thence in a direction South South-East toward
Ladac, and within two days journey of it: nay,
mereliants; who trade from India to Cashghar, say

it can be done in-one day. The Indus then turns

immediately toward the West, taking an immense
sweep round Cashmir ; and the place near Lddac,
where it turns suddenly to the Westward, has been
mistaken for its source,

X. The followers of Jina in the Trai-locya-der-
pana represent the. old continent, as consisting of
two concentric dwipas, of the same superficial ex-
‘tent. hey call the whole world drai, or Adai-
dwipas, literally the two and half Js/ands. The
two first dwipas are Zambu in the centre, and
Dhétuct: and they are divided by an. intermediate
sea.. The whole is surrounded by the ocean, in
which are many. islands, called, in general, Antaca
or Antd-mai- -duv't ipas, OY the islands at the anta (end,

\

1
nant Batol

334 AN ESSAY ON THE

or extremity) of the world. The first of them is
the White Island, and the last Swayambhuva-dwipa,
called Pushcara in the Purdr‘as.

Beyond this is the half of Pushcara, the ‘Swarn‘a-
bhumi of the Purdnas, which surrounds the world,
as well as the mountain of Mdnasottara, called
Localoca by the Pauranwics. Beyond this circular
range is the other half of Pushcara: but as it is out
of the world, it is not included in their system of
geography. : fren

In the division of the old Continent into nine
parts by the Paurdnics, Bharata is erroneously in-
troduced: it should be Ndbahi. For Acnip'ura,
the son of Privavrata, the eldest son of Anima,
had nine sons; called Napa‘ut, ILA’vratra, Cim-
PurUsHA, HARIVARSHA, CETUMA LA, BHADRA'SVA,
Ramaw‘aca, Hinan'mMaya, and Curvu. Thus we
read in Sanchoniathon that Puos, Puur, or Putox,
answering to AGNI'DHRA, begat sons of vast bulk,

whose names were given to the countries they in-
habited. .

Prryavrata had ten sons, as we have seen be-
fore; among whom was Acnip HRA. Three with-
drew into forests; and the seven remaining were
appointed to rule over the seven great divisions of
the. world, called the seven dwipas. The great
grandson of Acenip’HRA, called BHaraTa, gave
his name to the country South of Himdlaya, which,
under that denomination, was originally confined
to India; but it is now made to extend from sea to
sea, along the range of the Snowy mountains. This
we are told in general in the Purdmas: but it is by
no meaus the case, as it will appear from the parti-
culars, that Bhérata, forms a semi-circle round

,

SACRED ISLES IN THE WEST, &c. $35

Meéru, beginning in the West in fifty-two degrees
of latitude, or nearly so: being, as it is declared
in the Purdn‘as, in the shape of a Cow.

To King Buarata, Maua’peva gave eight
sons and one daughter, called Ita’, or Cuméri, em-
phatically the JZaiden. A new division of the
Earth took place according to some; but the ge-
neral opinion is, that it was only a partial one.
Be this as it may, it appears that, out of the ten
divisions of the old continent, Bhérata, included
nine; Curu, in the North, being excepted and left
out.

According to the Prabhdsa-chan'da, the names
of these nine chan'das or sections are, reckoning
from the East toward the West, Jndra-dwipa or
Gand’ harva-chan'da, Caseru, Tamrapurn‘ah, Gab-
hastiman, Cumarica, (India), Naga-chan'da, Saumya,
Varuna-chavda, and Gand’harva-chan'da again.
In the Revd-chan‘da, their names are thus exhibit-
ed; Gand’harva, Ca'seru, Tamraparnii, Gabhasti-
man, Cumarica or India, Naga, Saumya, Varuna,
Chan‘dra-dwipa.

In the same section we find another variation;
Gand’harva, Caseru, Tamrapatra (erroneously for
Tamra-purnah), Shilastica, Cumarica (India), Bhé-
ga-dwipa (probably for Naga), Saumya, Varun'a
and Chan‘dra-dwipa. The first and the last divi-
sions are, in general, called Ghand harva-c hada,
being supposed to be the abode of the Gods, with
their usual retinue of heavenly musicians. Through
the seven remaining divisions, seven rivers are said
to flow. They have a common source in the lake
from which issues the Ganges. To the East are,
the Nalini, flowing through Cas‘eru; the Pévant,
through Yamrapurnah; Hlddini,, through Gabhas-

356 AN ESSAY ON” TRE .

timdn. To the West, the Sita or ier dirs
through the country of Varuna; the Chacshu;
through Saumya; and the Stnd*hu, - thre Néga-
chai'da. Between these, in the middle, %is the
Ganges, which flows through C wniricdoe handa or
India. oon ae

In the Vayu Puréna, the origin of | these seven
rivers is thus described; North»of Catlasa:is the
Gaura mountain, at the Gus of which is the Bindu-
sarovarda, or lake with golden sand. There went
Bnaci rata to’ fetch the Ganges, called Tripatha-
gd. because it goes through three paths, or chan- |
nels

There he obtained the Ganges from Mana“DEva,
which dividing into seven streams or paths, is
called, from that circumstance, Saptad’ha. The
Sité goes through countries inhabited by. the Si-
rind ’hras, the Cuntalas with long hair, the Chinas,
for this is considered as the native country of the
Chinese ; the Barbaras, Yavasas, Druhas, Tusha-
ras living among snow, Culindas, Ancas, Loca-.
waras. The Sia goes towards the West, and falls
into the'sea of salt water.

The Chacshu flows through the countries of ‘the
Chinamanus, or Chinamen, Tanganas, Sarca-Cdlicas,
Sand hras, Tusharas ; : Tumpacas, Ker ad Lumpacas,
Pahcas, Daradas, ‘Sacas ox Saxons.

The Sind’ hu goes ‘through Daradas, Clignibras:
Gand haras or Ghndiri: Yavunas or Greeks of Bac-
tria,’ Hridas, Rhotas, the Rhcdocs of the Bassarics
of Dionysius *, ‘Sivapaur as (living in the town of
‘Sivapura, or Sheopoor ), Indrahasas Vadéntis, Visare
jayas, Saind’havas, (living on the banks of the

* STEPHAN of Byzantium ad vocem,

SACRED ISLES IN THE WEST, &c. 337,

Sind’hu), Rand hracéracas, Brahmat'as, Bhiraro-
hacas, ‘Sund-muchas, Urdd@’hamanus. The Ganges
flows through the Gand’harvas, Cinnaras, Yac-
shas, Racshasas, Vidyad’haras, Uragas (or large
snakes ; these are tribes of demons, good and bad,
in the hills), Célapagrdmacas, Paradas, ‘Sviga-
nas, ‘Svas'as Cirdtas, Pulindas, Curavas in Curu
about ZYanehs‘ar, Sam-Bharatas,. Panchdlas, Cast
or Benares, Matsyas, Magad ‘has (or South Bahar ),
Brahmottaras, Angas, Bangas, Calingas, Tamra- ~
liptas (or Tamlook), Sam-Bharata or Sammarata,
as pronounced in the spoken dialects, signifies a
native of India: and I am told, that it is used,
though very seldom, in that sense. The Hladini
or Brahmdputra goes through the Nishddas, Rac-
shasas, Upa-Bangas, (or near Bengal), the Dhiva-
ras (or boatmen), Rishicas, Nilamuc’has, Ceralas,
Oshtacarn'as, Cirdtas, Cdlodaras, Vivarn'as, Cu-
maras, Swarn'abhishitas (living near Swarn‘a-gam,
or Sonargaum, near Dhacca.)

The Pévani flows through countries inhabited
by the Apat has, or whose country is without paths,
then through the large lake of Indrad’hiyumna,
through the C’harpathas’, living near difficult
passes, the Indras‘ambupat‘has, the Mad’hyanod’ha-
nas, the Namascdras, the Cus‘a-prdvaranias, then
falls into that sea, in which is Jndra-dwipa, and
which joins the sea of salt. The Nalini goes
through the Zomarus, remarkable for their quivers,
as implied by their name, through the Hansa-mar-
gas, or those living near the paths of the Anseres,
or water fowls, that is to say, among marshes;
through the Sa-hun-hacas, or who seem to repeat
incessantly the words hong hang, like the Chinese,
then, after forcing its way through many hills, it
goes through the Carnaprdvaran'as, or wearing
ear-rings, then through the As‘va-muchas, horse-

Vow. VIII. Z

A

338 ' AN ESSAY ON THE

faced, Sicatas, parrot-faced, Parvatamanus or hill-
men, and Vidyad’haras, and falls into the Maho-
dad’hi, or great sea. Pe

The Pévani is probably the river of Pé@ or Bhé,
and called Pa-chu or water of Pé before it enters
China, where it is called Kin-sha-kyang, and
Yangise-kyang. The lake of Indrad’hyumna is
probably that, which covered once the province of
Yu-quang, and was drained up in great measure

by one of the Emperors of China; some extensive —

lakes in the lower grounds still remain. The epi-
thet of Namascaras is well adopted to the Chinese,
from their polite and ceremonious behaviour, with
bowing, &c.

The dwipa of Indra, a very large island, appears
to be Japan: for it is described as the island of the
rising sun, which is the meaning of the words
Japan or Gepuen. The Nalini, called Sindhu, or
Burra-Attock by pilgrims from India, is the Hoang-
ho or Cara-Moran. It is called the great Attock,
or forbidden river, because strangers are seldom
permitted to go beyond it. This forbidden river
is noticed by Piiny *, ‘though he does not men-
tion its name. It was equally forbidden to those,
who came from the West, on the part of the Ro-
mans (negotiatores nostri), or to those who came
from India. For there were two roads frequented
by merchants, according to Protemy, from the me-
tropolis of China; one leading to Bactra, and the
Western countries, and the other to Palibothra and
India.

The learned in Napal, consider the Brahmaputra
to be the H/ddint of their sacred books. ‘There

* Puiny 46°, C. 22

er.
—

‘ ~

SACRED ISLES IN THE WEST, &c. 339

came to Benares, about nine years ago, a most re-
spectable native from that country, called Buact-
RATHA : being very old, he wished: to die on the
banks of the Ganges, at the holy place of Cas’.
He had been to China, and favoured me with a
short account of his journey. “There, he says, that
the Burrampooter is the same with the Hiladini,
and that. the Hara-moren is the Natni. This
river, says he, is also called, by Hindu pilgrims,
‘the Burrah-attaca, or great Attock, or forbidden
river. Hehad promised to favour me with further
‘particulars; but soon after, the venerable old man
breathed his last on the banks of the Ganges.

The dwipa of Chandra in the West will appear,
in the course of this work, from the Purdn‘as, to
include the British isles: but as it is considered
here as one of the nine grand divisions of the Em-
pire. of Bharata, the Paurdnics must have com-
prehended under that appellation a more extensive
region altogether, than the British isles, and 1n-
cluding the Western parts of Hurope, under the
name of Liguria, or Lloegyr, which I shall shew
hereafter to be synonymous with the country of
Chandra, ov Lunus, emphatically called Uriépa, or
the Lord of the Zodiac. The king of the dwipa of
Chandra being considered as a vassal, was occa-
sionally summoned to appear before his Lord Pa-
ramount, with all the Kings of the world in Juda,
at least, according to the Revd-ch'an'da, a section
of the Scanda-purdn‘a.

Z 2

340 an ESSAY ON THE

SECTION II.

List of Mountains, Rivers, and Covnrtrizs,
Srom the Pura’n’as, and other Books.

1. IN the Brahmdn'da-Purdv'a* we have the
following list of the mountains, tivers, and coun-
Aries in the Empire of Bua’Rata.

To the East it is bounded by the tribes of Ciré-
fas, or shepherds, living in the hills to the North
and North-East of Bengal; to the West, by the
Yavanas, or Greeks of Bactriana. 'The four great
tribes live in the middle, and there are seven prin-
cipal ranges of mountains, or cula parvatas: Ma-
hendra, toward Madras, Malaya, on the coast of
Malabar, Sahya, toward Poonah, Suctimén, Ric-
’ sha, Vin'dhya (the Bind hills), and Pariydira.

The inferior mountains are Mandara, Vaihara,
Dardura, Colahala, Sasurasa, Mainéca, Védhyuta,
Sriparvata, Cutuca, Cit'as ala, Tungaprast ha, Crish-
nigirt, Godhana, Hari-parvata, Pushpagiri, Jayan-
ta, Raivdtaca, near the Reva, or Narmada river.
In these mountainous countries live the \Aryya
Mlechhas, or foreigners; and all these mountains
are in the Deccan.

The principal rivets are Gungé, Sin'dhu, Saras-
wati, Satadru. or Satlaj, Chan'drabhaga or Chinab,
Yamuna or Jumna, Sarayt or Sarjew, Airavati or
Ravy, Vitasta or Bidasta, Viposa or Beya, Devica,
Cuhu, Gomati, Dhutpapa, Bdhudé, Drishatoaté,
Causici or Cosa, Vritiyd, Nirviraé, Gan‘daci, dcshu,
Ne oe

* Section of the Earth.

‘

SACRED ISLES IN THE WEST, &c. 341

Lohité: all these flow from Himavat, or the snowy
mountains.

Vedasmritt, Vedavati, Vratraghni, Sindhu, Va-

ran'sa, Chan‘dand, Sadynira, Mahi near Cambay,
Pard, Charmanvati Vidisa, Vetrdvatt, or Betwh
river, Sipré near Ujjain, Avanti: all these rivers
flow from the mountains of Pédriyatra. Sond,
Narmada, Sumahaddrumé, Mandacini, Dasarnié
from Chitract’ ta, Tamasa, Pippala Sront, Cara-
toyé, Curratya, Pis échicé Chilotpalé, | Vipésé,
Jambula, Valucahini, Sineraja, ‘Suctimati, Mat-
cun'd, Tridiva, Crama: These are born from the
Riesha mountains. ~

“The Tapi Tapti, Payoshn't, Nirvindhya, Madrdé,
Nishad’ha, Ven'ava, Vaitarant near Cuttac, Sini-
bahu, Cumudvati, Nipé, Maha-gauri, Dureé, An-
tahsila ; all these spring from the Vind ‘hya moun-
tains. Godévari, Bhimarat hi, Crishna, Ven'u, Van-
juld, Tungabhadra, Suprayoga, Caveri: all these
come from the Sahya mountains. Crittamélé, Tam-
raparni, Carmajd, Punyaldvati, from the Malan ‘ya
mountains. Trisama, Rituculyd, Dracshala, Tri-
died, Langilini, Vansad hard: These proceed from
the mountains of Mahendra.

Rishicd, Sucumari, Mandaga, Mandavéhini, Cri-

pa, Palasini, from the mountains of Suetimdn ; all

these rivers flow immediately into the ocean,
This is not true, for the Serasvoti, Yi amund, Go-
mati, &c. fall into the Ganges.

Then follow a list.of countries: the names are
in the plural, and of course signify the inhabitants
of these countries. Curu near Tahnesar, Panchdla,
‘Salva or Sdlava, Jangala, Siurasena, the Strrasens
of ARRIAN, hati Bod'ha, Patheswara,

bs

$49 ° AN ESSAY ON THE

Vatsa, Cisrishta, Culya, Cuntala, Cas'icos' ala or
Benares, Tilinga, Magad’ha, Vrica: “Sea are in
Mad’ hyades‘a or middle of India,

In the North of the Sahya mountains ne ie
Goddvert: on the banks of the Crishnd, are exten-
sive and famous districts: there is the mountain
Govad@’ hana, made by Inpra3; through Ra‘wa’s
pleasure itis Swerga, or heaven. T here Buarap-
waza built a town, with gardens and pools. Vah-
lica Balk, Vatad’ hone: Abhira or Pallis, in Can-
deish ; Calatoyaca, Aparita, Sidra, Pahwava. Char-
ma-Chandaca, probably the Charme of Privy,
Camboja, Cuj or Coj, Roh-Coj or Arachosia, Da-
rada Darde Dawurd, Barbara or Varvara Priya-
laucica, Pina, Tushara, or snowy country. Bahya-
todara; there live the descendants of Atri and
Buarapwasa; Prasthala, Cas‘eruca, Lampdcas-
thanaca, those who live near the sthan of Lampaca

or Lamech, now Lamgan; Pidica, Juhida, Apaga,

Alimadra, there live Cirdatas, or shepher ds ; "Tomara,
Hansamdrga, Cas'mira, Tangana, Chilica, Béhuca
in the Vayu Purama, ‘Ahuca, Purna-darva,

To the East are the And’hravaca, Sujaraca, An-
taragirt within the hills, Béhireiri without the
hills, Plavangava, Angeya ‘Malada, or Malda, Ma-
lavarti, Brahmottara, Pravijaya, ‘Bhar gacdngeya,
Art’ haca, Prag) iyotisha, now Gohati, in Assam,
Munda, V wehe the country of the inoue JANACA:
Tamralptica or Tamlook, Mala, the Math and
mount Mallus of Putny, toward the Ganges, now
Mal-bhoom in Midnapoor, Magad’ha, or South Ba-
har, Govind’ha. . Toward the ‘South is Pédndya,
the country of Paworon, Cerala,.Cerala-des‘a,
Chailya or Chola Co romandala, Culya Setuca, Mu-
shica, Cumdna, Mahé-Rashtras Mahd- rattas, Ma-
hishica, Colinga, Abhira, or Pallis, Vaishica, A ta-

SACRED ISLES IN THE WEST, &c. 343

ya, living in the middle of thick forests, Vara,
Pulinda, Vind@hya-murvica, Vaidarbha or Burra-
Nagpoor, Dan‘daca, Paunica, Maunica, Asmaca,
Bhoga-vard’hana, Nairnica, Cuntala, Andhra,
now Telingana, Udbhida, Nalaca, Alica.

The next are in front of the Vizd’hya mountains :
Surydcara, Colavéna, Durga, Calitaca, Puleya,
Surala,. Rupasa, Tapasa, (these are probably the
Tabassi of Protemy; for, in the Dekan, they pro-.
nounce that word Tabasa,) Surasita, Carancara,
Nasicya, Antara-Narmadaé within the Narmada,
Bhanu-Cach’ha, Maheya, Sasvata.

The following are behind the mountains of
Vind hya: Miéalaca, Carusha, Mecala along the
Narmada, talled also Mecalé, Utcala, or Orissa,
Uttamarana, Des‘dran‘a, (the country of Dosarene,
in the Peritprus and Prorremy,) Bhaja, Cish-
cind’haca, Tosala, (the Tosale of Proremy, and
Jesual of European travellers,) Cos‘ala, Traipura ot
Tipperah, Vaidica, Tumura, Tupura, Shatasura near
Naishad’ha-desa, Anaya, (in the Vayu Puraiva,
Anuya,) Tun‘dicera, Vitihotra, Dhananjaya.

There are also other countries called Nigarhara
for Nagarhara, called Nakierhur in the Ayin
Acberi, near Cabul, Hansamirga, the Hun‘sa, pro-
bably the white Hunni of Cosmas INDOPLEUSTES,
in the sixth century, and who inhabited the upper
part of the Panjab... Their chiefs were called Collas,
and it is related, that once their army besieging a
city, drank up all the water round it; as water is |
very scarce in that country, itis very pessible. Dar-:
va, Sahanhaca, Trigarta, Mldlaca, Cirdta 7 dmasa.

Il. In the Vard-sanhita, an astronomical trea-

tise, there is a more complete list. In Mad’hyam,

Z 4

344 ; AN ESSAY ON THE

middle or inland country, are the following tribes:
Bhadra, Arimeda, Man'davya, Salava, Nipa, Ud-
jihana, Méru, Vatsa, Ghosha, Yamuna, Sarasvata,
Matsa or Matsya, all these are Mad’hyamica or in
the midland Mathuraca, Apa-Jyotisha, Dharmi-
ranya, Surasena, Gauragriva with white necks,
Uddehica, Pan'dya, Gidasvattha, Panchala, Saceta
er Oude and Benares, Canca, Curu, Calacoti, Cu-
cura, Pariyatra (said to be at the source’ of the
Chumbul), in other Purdias it is called Péripdtra ;
Naga, Audumbara, Capisht'ala, Gajahoaya. To-
ward the East, are the Anjana, Vrishabha, D’hwaja,
Padma, Malyavatgiri, Vyaghra-mucha or Tyger-
faced, Suhma, Carvat'a, Chan'drapura, Suryacarana,
Chasa, Magad’ha, Sivirgiri, the mountains of the
Svoiras. (These no longer exist as a nation; their
name, in the spoken dialects, is Suir. They are
said to have been very powerful once in the Gan-
getic provinces, as well as the Bhar tribe, who no
longer form a body.) The Stviras, or Sibiras, are
the Sabiri of Nonnus. Mithila or North Bahar,
Samatata, Un'dra, Asvavadana or horse-faced, Dan-
turaca, Pracjyotisha, the Lauhitya river, Cshiroda-
Samudra, the sea or lake of milk, Pwurushdda or
Canibals, Udaya-giri, Bhadra, Gatdaca those of
Gaida or Gaur, (the Corygazus of Protemy,)
Paundra, Utcala, Casi, Mecala, Ambasht'a, (the Am-
baste of Arr1AN,) Ecapadaor single-footed, Tamra-
liptica or Tamlook, Cos‘alaca, called Tos‘ala-Cos alaca
in the preceding list, Vardd’hamana, or Burdwan.

In the South-East is Cos‘ala, Calinga, Banga,
Apa-Banga, Jatara, Anga, ‘Svalica, Vidarbha,
Vatsa, Andhra, Vaidica, Urddhva-cant’a, with high
necks,) Vrisha, Nalicera or Ndaricela, Sumatra, ac-
cording to the Vrihatcat’ha, Charma-dwipa, Vind’-
hydntaravdsina, (living in the interior parts of the
Vind hyan mountains,) Tripura or Tipperah, ‘Smas-

,

SACRED ISLES IN THE WEST, &c. 345

rud’hara, Hema-ci’ta, Vydlagrtva, (with necks
like snakes,) Mahdgriva, (long necks,) Cisheind’ha,
Cantacast hali, Nishadha-rasht'ra, Purica, Das‘ara-
wa, Nagnaparna, ‘Sabara, a wild race.

In the South is Zancd, or the peninsula of A%a-
flaca, Célajina, Sauricarn'a, Talicata, Girinagara,
Malaya the Malabar coast, Daradura, Mahendra,
Mialindra, Meéru-Cachha, Carcota, Tanca, Vana-
wasi, ‘Sivica, Chanicira, Cauncan'a, ‘Abhira, ‘Aca-
va, Vena, Acantaca, Dasapura, Gonardda, Cera-
daca, Carn'at'a, Mahat'avi, Chittra-Cata, Nasicya,
Collagiri, Chola, Crauncha-dwipdéh, (the islands of
the water fowls of Lacca-dives, ) Jat‘ad‘hara, Caéve-
rya, Rishyamucha, Vaidurya, ‘Sancha, or islands
of shells, (they are more generally called Barata
and Barola; hence cowries are called Barat‘as, be-
cause they come from that country). Aductdtri
Varichara, Dharmapattana-dwipa, an island oppo-
site to Dharmapattan. (IDharmapattan was for-
merly a place of some note between Calicut and
Cananor.) Ganarasht'ra, Crishna-Vellara, Pis‘ca,
Suryddri, Cusumanaga, Tumbavana, Carmdaneyaca,
Ydmyodad’hi the sea of Yama, or Southern sea, 74-
pasas'rama-Rishica, Canchipura, Canjivoram, China-
pattana or Madras, Deoarshica, Sinhala or Ceylon,
Rishabha, Bala-deva-pattana, or Maha Balipura,
now Mavelivoram, Dan'dacanana, Timingala, Sand-
bhadra, Cach’ha, Cunjaradari, Tamraparni.

In the South-West is Pahwava, Camboja, Ara-
chosia, Sindhu, Sauvira, Vadamucha, Amba, Am-
basht'a, Campilla, Narimucha, ‘Anartta, Phenagiri,
Yavana-margana, (those who live toward the passes
leading into the country of the Ydévanas, or Greeks of
Bactrrana, or the frontiers of the Vavanas,) Carn‘a-
pravarna, Sabaraca, ‘Sidra, Barbara, Cirata Chan'- |
da, Cravydehya, ‘Abhira, Chanchica, Hemagiri,

346 AN ESSAY ON THE ©

Sin@hu-Calaca, Raivitaca, Surdshtra, Béadara,
Dravida. . These aretin the. great sea,.or near the
great sea, Manimin, Meghoan, Vanogha, Cshurar-
pana, ASTAGIRi, APARANTICA, at the éndjof the
West, Sénatica, perhaps, Sintica, Haihaya the Per-
sians, Prasastiédri, Uccina, Panchanada, or Pan-
jab, Ramata, Parata, Taracshica, Jringa, Vaisya,
Canaca,.‘Saca, .Nirmaryddamlech‘has... These are
impure tribes living on the borders. In the North- .
West, Mandavya, Tushéra, Tala, Hala, Madra,
As'maco, Culu, Talaha,, (Strirajah) or Amazones,
Nrisinhavana, Chasta, Ven'umati, Phalaguluca,
Aguruha, Maruha, Turuca, Charmaranga, Ecaetlo-
chana, (one-eyed,) Sulica, Dirghagriva, or with
long necks. :

To the North is Catlésa, Himavodn, Vaswmangiri,
Dhanushmén, Crauncha Méru, Uttara-Curu with
the epithet of Cshudramina, or North Curw under
the lesser Fish, or the lesser Bear, ~

Caicaya Cabul, Vasati, or Yamuna, Bhogaprasta.
or Hardwar, Arjundyana, Agnd’hra, Adars‘a, Ag-
taradwipt, the Doab between the Ganges and the
Jumna, Trigartta, Tahora, Turagadma or As'va-
mucha, Ces'a@hara, Chipiinadsica, Ddseraca, Va-
tad’ hana, ‘Sarad@héna, Tacsha-sila in the. Vrihat-
catha, (these are called Tacshila, the Tawila of the
Greeks, and the ruins of which are to be seen be-
tween the Vetasta and Indus, ) Pushcaldvata, Cai-
nitaca, Cantadhdna, Ambara, Madraca, Malava,
Paulava, Cachha, Dan'da, Pingalaca, Manahatla,
(now Manhdl in the mountams to the North of
the Panjdb,) Hiuva, (the Hunnoi. of Cosmas,) Co-
hala, Saétaca, Mdan'davya, Bhitapura, Gand@hara,
Yasovati, Hematdla, Rdjanya, Cachara, Gacya,
Yaud heya, Sameya, ‘Syamaca, Cshema@hurtta.

SACRED ISLES IN THE WEST, &c. 347

To the North-East (it should be to the North-
West,) is Meruca, (the mount Meros of the Greeks, )
Nasht‘a-réjya, Pashupala, Cira, Cas‘mira, Abhi-
~ séra (which includes part of Cés‘mira to the North-
West: this was the kingdom of ABisarEes; by

Abhisara they oftener understand Cés‘mira,) Da-
vada, Tangan'a, Culita, Sauritya, Vana-rashtra,

Brahma-pura, Darvada, Amarasana, Rajya-Cirata,
’ Chita, Caulinda, Palava, Lola, Jatad’hara, Cunaha,
C’hasa, Ghosha, Canchica, Eca-charna, Suvarna-bhit,
Vasud’hana, Divishta, Paucara, Chivara, Niva-
sana, Trinetra, (or with three eyes,) AZunjadri,
Soma, Gand@’harca. Then Panchala, Magad’hica,
Calinga, ‘Avartta, ‘Anartta or Dwaraca, Sindhu,
Sauvira, Harhaura, Madrésa.

To the South of the Jambund, Prayaga, or Alla-

habad, Narmada, Ardd’ha-Son'a the Sone, (which

is considered as the half of the Narmada, ) Undra,.

_Vanga, Suhma, Calinga, Véhlica, or Balk, ‘Saca,
Yavana, Magad’ha, 'Sabara Prag jyotisha in Assam,
China, Camboja Arachosia, Mecala, Cirdta, Vicata,
Bahiranta-Saila, (within and without the _hills,)
Pulinda, Dravira, (all these are South of the Ya-
muna, ) Chamba, Udumbara, Causambi, Vedi, Vand-
hydt'avi, (the forests of the Vind’hyan hills,) Caln-
ga, Pundra, Golingila, ‘Sriparvata, Vardd’hamdn,
or Burdwan, Jeshumati, Tascara, (a tribe of rob-
bers,) Parata, Cantara, Gopacija, Tushad hanya,
Catuca, Taru-Canaca, (ov golden tree,) Dahana-
wisha, Samarasura, Bheshaja, Bhishaca, Chatush-
pada, (with four feet,) Crishicara, Nripahinsra,

Pépapapi,.(these are tribes of robbers,) Vydlaran'ya, .

(the woods of snakes,) Yashoyuta, Tieshn’a. (the
Sun rules there,) Girisalila, Durga-coshata, Maru-
cach’ha, Samudra-Romaca, (the sea of Rome,) Tu-
shara Vanavdsi, Tanean'a, Hala, Strirajya, and
the islands in the MWahérn'ava, or great sea, Afad-

348 AN ESSAY ON THE

hura-rasa, Cusimaphala, some read Madhura, Ra-
saca, Sumaphala, (this last is the name of the coun-
try at the source of the Ganges, aceording to the
divines of 7ibet, and the lake Su-A/apanh seems to
be called by them the sea of Matroba )‘Salila-mani
the jewel of the sea, Lavan‘a the sea of salt, “San’c-
ha, Mauctica, Abja, Mandacint, Uttara pandya,
or North Pandu, on ths banks of the Hystaspes.
Between the river Sind’hu and Mothura on the
Yamund, is Bharata, and the Sauviras, (Suir in
the spoken dialects,) Sughna, Divya, (a river, the
Vipas'a or Beyah,) ‘Satadru, ‘Satlaj, the country of
Ramata, ‘Silaca, Traigartta, now Tahorah, Pau-
rava or coustry of Puru, (Porus,) Ambashta Ban,
near Tanehsar, Dhanya, Yand’heya or country of
Yudd’ha, Ayoud between the Vetastd and Sindhu,’
the country of Sarasvata, Arjundyana, Matsya,
_ Arddha-gréma, Hastydsvapura, Mangalya, Paush-
tica, Sacta Carun'ya. ‘The following tribes drink
of the waters of the Airdcati ; Ravy, Vitastd, and
Chandrabhiga, the Prasthalas, Malava, Caicaya,
Das‘arn'a, Ushinara. 'The country of Catcaya is
acknowledged to be Cabal, and Mdlava is Malwa,
and of course they cannot drink of the waters of —
the above mentioned rivers: such blunders and

inaccuracies aré very frequent in the Puranas: in
the present list Cas‘mira is placed to the North-
East of India: and I could point out many more,

Ill. The Vacsha-silas mentioned in this list, are
called Tacshilas m the Vrihat-catha, and their
country is said there to be.on the banks of the
Vitasta, or Hystaspes. They still exist as a nu-
nerous tribe, under the name of ‘Sya/as or “Seyalas,
and are divided into several branches; the ‘Sydlas
' proper, those of ‘Syal-cote, of Jehung-Sydl, whose
principal town is called Vehungsidlan, by Major
Rennex, the Cac-Syalas, &c.

1

SACRED ISLES IN THE WEST, &c. 349

The immense ruins of Tacshaila, as it is spelt
also, cover a vast extent of ground, upon which a
town and several considerable villages: have been
built; but these ruins are now mere rubbish. The
Sydlas ave exceedingly proud of their antiquity,
talk of ancient heroes, yet they remember nothing
of ALEXANDER, and his conquests. They are a
fine race of men, tall, bold, and generous, like
their neighbours the Chdtars, the Chateri of Dro-
porus, the Sicilian; the greatest part of the latter
are still Hindus, and I have seen several of them
at Benares: and their tribe is well known in Pen-
jab. The Sydlas, and Chétars are certainly a dis-
tinct race in that partof the country. The Syé/as,
or Yacshas‘ailas, or Silas ave also called simply
LTacshas as well as Syalas. The Syélas say, that
the ancient name of their city was Uda-ndgri,
and Hud that of their country, from one Hup-
Vatiata, or the shepherd, called YuLtuLean by
Persian authors, and Liraros, by the Greeks*.
The country of Hud is called Hodu, in the book
of Esther, and seems to have included what is
called Sind by Persian writers, at least the North-
ern parts of it. It.is called Yud‘dheya in the
Puranas, and Ayud or Ayoud by European travellers
of the sixteenth century.

Serai Ravaut, called Rubbaut by Major Ren-

NELL, is built upon the site of Zacshila, near Serai-
Puckah.

* PLUTARCH de flumin. voce Indus.

350 AN ESSAY ON THE © (0)
CHAPTER, THE THIRD...)
GrocrapuicaL Extracts from the Puran’as.

I. FOR the satisfaction of the reader, I shall |
give a few specimens of the geographical_style of
the Hindus, 1 the very words. of the Paurdnics.
The first specimen is from the. Brahman'da-puran‘a.

Now I shall describe the length, and breadth of
the earth; and give-a true account of the seas and
islands. Between the seven islands are thousands
of smaller ones. I shall now describe the seven
islands, with the Moon, the Sun, and the planets,
with their dimensions, to the satisfaction of man-
kind. I shall describe the nine divisions of the
island of Jambu, which exists from old, their
length and circumference in Yojanas. The breadth
of Jambu-dwipa is 100,000 of Yojanas: it is very
Jarge, beautiful, and circular. It includes nine.
divisions, with mansions full of living beings ; it
is surrounded by the sea of salt; the breadth of
which is equal to that of Jumbu-dwipa. Six ranges
of mountains, with their divisions or countries,
extend toward the East; which on both sides,
East and West, join the Ocean.

Himapraya is Himavdn, or full of snow : Hema-
ciétaca, fall of gold, is Hemaoin: Nishad’ha re-
splendent with gold, like the rising Sun: Jere
of gold of four colours is the greatest of moun-
tains; its body appears high in all its dimensions,
of many colours all round, united, by the skill of
Praja’PATI BraumMa’. Eastward it is white, like |
the offspring of Brana’, born from the navel of
Visuxu; South it is yellow, and appears like 4

SACRED ISLES IN THE WEST, &c. 351

Vais'ya. On the side of Varun‘a, West, it is like
the dry leaves of a tree; and like a ‘Sudra, looks
Méru of many names. North it is red, and looks
like a Cshetri: these are conspicuous "from their
colours.

_ Like the Vaidiérya; or Lapis Lazuli gem, is the

Nila mountain: “Swetasringa, abounding with
gold, and ‘Sringavan. like the fedthérs of the pea-
cock. ‘These are ‘the chief hills, like so many —
kings; inhabited by Sidd’ has and Gand harvas.
The spaces between them are 9000 Yojanas. In
the middle is L/avrata, round Méru, a space of
9000 Yojanas, and this mount Meru, like. fire
without smoke, stands in the middle. The sur-
face of the Earth stands one half on the South of
Meru, and the other half on the North. Between
these seven divisions are hills; their breadth is
2,000 Yojanas each, and 2,000 Yiganas their
height.

I have mentioned the breadth of Jambu-dwipa,
now the two middle ranges~Nila and Nishad’ha,
are 10,000 Yojanas less, (in the Bhagavata 1000
only). ‘Sweta and Hemacit’a, likewise 10,000 less
than the two former in length, and.so are Hima-
ean and Sringavdn. In these seven Countries are
seen the footsteps of living creatures, with hills
here and there, as if scattered at. random. The
Céuntry below Himavat is Bharata by name : -be-
yond is Haimacii/a with Cimpurusha: beyond is
Naishad’ha with golden peaks, and the Country
of Harivarsham: and beyond Harivarsham 1s
Méru and flavrata ; beyond Léorata are the Nila
mountains, and the Country of Ramyaca; beyond
Ramyaca is Hiran'maya; beyond this is ‘Sringa,
and the Country of Curu. Know that the coun-
tries South and North of Méru, are shaped like a

$52 AN ESSAY ON THE

bow. These are four districts remarkable for their
length, between them is J/idvrata. The division
of the surface behind Nishad’ha is called the
Southern division: the division beyond Nila is
called the Northern one. South of Nila, and
North of Nishad@’ ha length-wise, and towards the
East is Mélyavdn, a thousand Yojanas: high, like
Nila and-Nishad’ha. Its length is 34,000 Yojanas,
West of it is the mountain of Gand’hamddana.
Its length and breadth like Mdlyavdna’s. In the |
middle of a sort of circle, is Meéru high, and of
four colours; of four sides is this golden mountain,
the greatest of all.

These four sides are remarkable, as they are the
four paths of the five affections of the mind, from
which, as they answer to the five elements, are pro-
duced all living beings.

The great Gon, the great, omnipotent, omni-
scient one, the greatest in the world, the great:
Lord, who goes through all the worlds, incapable
of decay, and. without body, is born a moulded
body, of flesh and bones, made, whilst himself was
mot made. His wisdom and power pervades all
hearts; from his heart sprung this Padma Lotos
like world in times of old. It was then in this,
that appeared, when born, the Gop of Gods with
four faces, the Lord of the Lords of mankind, who
tules over all, the Lord of the world: when this:
flower was produced by Visunv, then from his
navel sprang the worldly Lotos, abounding with
trees, and plants: then the dimensions of this
worldly Zotos became obvious to the sight.

Round it are four great islands or countries: in
the middle like the germ is J/éru thus called;
@ great mountain of various colours all round,

SACRED ISLES IN THE WEST, &Xc. 353

_ toward the East para it is white, Tsay: yellow

‘toward the South: apara Westward itis black; and
to the North red like the dawning morn bddarca.
Its height is 84,000 Yojanas: 16,000 below the
surface of the Earth. In the middle it is hol-
low like the germ of the Lotos. Its breadth
is above 32,000 Yojanas: its circumference twice
that, added to it. Round it are four larger coun-
tries, and many smaller ones. Bhadrasva, Bha-
rata, Cetumdla to the West, and to the North
the Curavas, Curu, in the singular number: in
which are men abounding in righteousness. ‘The
circumference of the germ carwica is 90,000
Yojanas, the internal circumference is 84,000:
the stamina, filaments, or chives ces‘arajdla ex-
tend length-wise to the number of 100,000;
and their circumference is 300,000 Yojanas. Thé
four petals are 80,000 long, and as many broad.
Iam now going to describe this. great and won-
derful germ carnica, drupe, or pericarp.

It consists of 100,000 angles: Buricu says

3000; Sa’vern1 8000; Varsuapant 1000; Bua |

GURI says it is square; Ga’Lava that it is hollow;
Gra’wya that it is like an egg, with the broad
end below. Urn’rver’n, like three twisted locks
_ of hair, whilst others will have it to be spherical.
Every Rishi represents this Lord of mountains, as
it appeared to him from his station. Brauma,
Inpra, and all the Gods, declare, that this largest
_ of all mountains, is a form, consisting of jewels
~ of numberless colours; the abode of various tribes;
like gold, like the dawning morn, resplendent,
with a 1000 petals, like 1000 water pots, with
1000 leaves.

Within it is adorned. with the self moving cars
of the Gods, all beautiful: im its petals are the
abodes of the Gods, like heaven: in its thousand

Vou. VIII. Aa

554 AN ESSAY ON THE «)
petals they dwell with their consorts.. There

faces, the greatest of those, who know the Vedas,
the greatest of the great Gods, also of the inferior
ones. ‘There is the court of Brana’, consisting
of the whole Earth, of all those who grant the ob-

»

sides above Brauma’,.God of Gods, with four

ject of our wishes: thousands of great Gods are in ©

this beautiful court; there the Brahkmarishis dwell;

it is called by all the world AZanovati. There in’

the East is Inpra for ever to be praised, the God
setting upon a vimdna, resplendent like a thousand ~

suns. ‘Ehere the Gods and tribes of Rishis are

always sitting in the presence of the four faced -

God: these the God makes happy with his re--
splendence: there the Gods are singing praises to
him. ‘There is the Lord of wealth, beautiful with
a thousand eyes, the destroyer of towns: the Jn-
dralocas enjoy all the wealth of the three worlds.
In the second interval, between the East and the
South, is the great vimdna of Agni or fire, with a
great resplendence, variegated with a hundred
sorts of metals, resplendent; and from whom
sprang the Vedas: there is his court; he does good
to all, and his name is Ji’vanr, in the mouth of
whom the sacred elements of the koma are put.
There fire Awata, the greatest of Gods, is seen in
rs proper form; he who gives delight to all the
rods.

On the third side, in this very same manner,
know there is the great court of VarvaswaTA=
Yama, called by mankind Su-Sanyama’. Thus.
in the next or feurth, is the court Sabha of the
Lord of the corner, or country, of Nairita: his
court is called Crishningand; his name is Viru-
PACSHA, with a disagreeable countenance. On the
West, know that there isthe court of VARUN‘”A,
called ‘Susuavati’: Now toward the North, im
the North-West, is the court of Vayu’, ealled

SACRED ISLES IN THE WEST, Xc. 355

FAND' HAviTI. In the seventh corner is the Sabhé
f the Lord of the Zodiac, called Manopaya’, his

“séat, most beautiful, is of Vatdérs ‘ya, or lapis lazuli.
“In the eighth corner is the seat of Is‘a’wa, or Siva;

its colour is of fervid gold, and it is called Yas‘-

oat. These are the oreat and beautiful vimanas -

in the eight corners of the eight most benevolent
Gods, called Indra: mic "Ayas. “There dwells on the

summit the God of Gods, with four faces. There-

is the beautiful court of Bra HMa‘, served by tribes
of Rishis: it is called Manovat}, by mankind.
There the Rishis, the Gods, and Gand harvas, the
Apsardsas, the great: snakes are the attendants,
most fortunate, “and constantly lifting up their

hands.

Such is this Carnica, or germ, above the surface
of the earth. Its circumference at the surface of
the Earth is 48,000 Yojanas. This AZéru, above the
surface of the Earth, is declared to be a hill full of
inhabitants. On all sides, in every country, are
marydddé, or dividing mountains. In these coun-
tries are mountains with seven channels, one from.
each hill, with beautiful peaks, like gold, yellow,
with many streams: without, there are three chan-
nels, and as many within Jaé‘ara, and Deva-cita,
are two hills. to the East. Their length is from

ye to South equal to that of Nila and. Nishad’-

: Caildsa and Himavén ave South and North of
ae other: their length is East and West, jutting
into the sea. Of this Avéru very high, and of
gold, the supports, ow buttress like mountains, I
shall now describe; like so many feet on four sides:
10,000 Yojanas is their breadth; and they are adorn-

ed on all sides with great + viménds. Eastis Man-

dara, South Gand hamadana ; Vipula West, Suparsve,

North. Their thousand peaks are so many seats

adorned with black and red coral. There are four
Aag

asf

Be i ee Ldn ao

J
356 AN ESSAY ON THE

Jarge trees, each with as many roots sa-mula, and
branches with thousand smaller ones, all beautiful,
an with flowers: these trees are the largest in the
dwipas. On the summit of the J/andara moun-
tain is a beautiful Cadamba tree: its fruit is like a
ereat waterpot, with flowers, with open Calices.
Its fragrance is felt one thousand Yojanas, and
above, all round: consider it then as a large flag:
from its excellence, the country it is in, is called
pi gt Ol. Here is seen Risuices‘A, Baaca-
ANA, and he, with numerous Lidd’has, rules
dee here Harauari the great, the white, did
obtain the tree Rudracadamba; he who does good
to every body. No great man, famous and learned
among the bipedes, ever saw this whole island called
Bhadras'va.. The Jambu tree, most beautiful, is on
the South of the mountain of Adééru; the fruits of
which are Amritcalpani, like those of the Calpa-
wricsha, and fall on the summit of the mountain.
From this mountain issues the Jambz river, flowing
with honey: in it is found the gold called Jambu-

nada, with which the Gods are adorned. This

flag-like tree is-in the Southern part of the dwépa,
and is called Jambu by mankind: from it Jambu-
dwipa derives its name.

On the Vipula mountain, toward the West,
the Placsha tree: from this flag-like tree, or Citu,
the country is called Cetu-Mala; the Gaus: and
Gand harvas worship it. On Supars va, in the North,

on its summit is a large tree, the Nyagrod’ha:

its Jarge branches, and thetr.circumference extend
many Yoj gjanas all round. Thus I have described
the flag-like tree of the North, Curus.. There
are the seven Curavas, or Curus: for Curava is 2
plural form, truly fortunate, and who obtained
happiness, unalterable, most exquisite in this world,
for a long time: and after them this island or

.

ie

-

SACRED ISLES IN THE WEST, &ce. Sar

eountr y was called the seven Curaons, or Curu
simply in the singular number.

This will sothice to give an idea of the geogra-
phical turn of the Hindus, and I shall leave off, in
future, the descriptions of mountains, dales, and
lakes, as if viewed through a prism, omitting the
enchanting buzz of the six-footed Bhramara, a
beetle, or rather a large black bee, /ucus, or drone,
the names of fragrant t flowers, and precious stones
with which the Hizdus are as. much delighted,. a
children are with the bare names of seeecink
and flowers jumbled together.

II. In the description of Bhadras‘va, or China,
as we have observed before, the Paurdaics take
peculiar notice, that this extensive country had
never been visited by great men, that is to say,
by men of learning and respectability. The au-
thor then gives an account of the four sacred
streams in these words ;

Hear now what divine streams issue from the
lakes, abundant with ogha living waters. The
water of the Ocean, coming fo heaven upon _
Meru, is like amrita; and from it arises a river,
which, through seven channels, encircles Meru
for a space of eighty-four Pojanas, and then di-
vides into four streams springing over the four
sacred hills, toward the four cardinal points. One

stream goes over Mandara in the East, and en-

circles the beautiful grove of Chaiti a-rat ha, aud
falls into the Arun odé, or Arun‘a lake, and goes
thence to the mountains of Sitanta, Sinan em
manjasa, Madhyavanta, to Vaicanca, Mazi, Rish-
abha, from hili to hill; then falls to the ground,
and waters the eed y of Bhadras’va, a St-mahé-
dwipa, or beautiful and extensive island, or coun-
Aa 3

i = : “Oe elaae ? he
ye ;

-

-

358 . AN ESSAY ON THE

try; and then it joins the Eastern Ocean near the = *
Purca-dwipa, or Eastern island, called, in other
Puranas, the island of Indra, and of the rising

sun, as implied also in its present Chinese name of
Gepuen, or Japan. aaa | Le

The Southern branch goes to Gand’hamddana,
from hill to hill, from stone to stone; it encircles
the forest of Gand’hamddana, or Deva-nandana,
where it is called Alacanandd. It goes to the
Northern lake, called Manasa, thence to the King
of mountains with three summits, thence-to the
mountains of Calinga, Rychaca, Nishad’ha, Jam-
ribha, or copper mountains, “Swetodara, Sumula,
another King of hills, Vasud’hara, Hemacut'a, Deva-
sringa, Pishachaca, a great mountain, Panchd-
cut‘a, or with five peaks; then to Cailas‘a, thence
to Himavat, or snowy range; and then, this AZa-
habhagd, or most propitious river, having watered
many countries, falls into the Southern Ocean.
Mana‘Deva received it on his own head, from
which, spreading all over his body, its waters are
become most efficacious. It falls then upon Himd-
chala, from which it gangs its way upon earth:
hence it is called Ganga.

To the West, apara is a large river encircling the
forests of Vaibhraja: it is Mahd-bhagd, most, pro- -
pitious: it falls into the lake Sitoda, called by Per-
sian authors Diva-Sdran: thence it goes to the Su-
Bacsha mountains, and to the Purn‘oda lake, or
the Caspian Sea, to the mountains called ‘Stc’hz,
Canca Vaidirya, Capila Gand’ ha-maddana, Pinjara,
Cumuda Mad’humdnta, Anjana, Mucita Crishna.
‘Sweta filled with large snakes, to the mountain
with 1000 peaks, to the Parijdia mountain, through
Cetumala, a large country, then falls into the
Western Ocean. It is the Chacshy or Oxus.

SACRED ISLES IN THE WEST, &c. 359

_ North from JZérz there falls a branch called Bha-
ard, and Bhadra-soma upon Supars'va of gold, which
it encircles; and goes to the lake called Sitodacd, in
the forest of Bhadra-soma, thence to the mountains
of ‘Sancha-cit'a, Vrisha Vatsa, Nila, Capinjala, Indra-

nila, Maha-nila, Hemas'ringa, ‘Swetasringa, Sunaga,

to the mouftain with an hundred peaks. Push-
cara, Dwija-rija, Vardha boar, Mayura peacock,

to the single peak Jdtudhi; then after corroding a

thousand inferior hills, it goes to the mountain

with. three peaks, to Vishudd’ha; then goes into
_the Northern Ocean. This mountain of Vatsa is
said by astronomers to be in the same meridian
with ZLanca, and as such is mentioned by several
French authors, as.Bariti1, Genrit, &c.

Close to the Gand’hamddana, along the banks of
the Apara-Gan'dicd, or Western Gan'dicd, is the
country of Cetu-mala, 34,000 Yojanas in length,
and $2,000 broad. The Cetumdlas are mighty in
deeds, strong and powerful; the women_ bright
like the Lofos flower: and whoever sees them, falls
in love with them. There is the great tree Panasa,
the Ygdrasil of the Edda, from which flow the
sixth juices. There resides iswara, or Is‘a, the
son of Bkanma’. The proper name of this coun-
try is Cetu, which has an obvious affinity with the
Cetiim of Scripture, a plural form, and in the sin-
gular number Ceé?, and with the Ceété of prophane
authors, rrty

On the East, in Bhadras'cva or China, is the
Purva-Gan aicd, or Eastern Gan'dicd: and the length

_of its course is the same with that of the Apara,

or Western one. in the Varéha-purdn‘a, it is said

that the course of the Purva-Gar'‘dicd is 1000 Ye-

janas, but that of the 4para or Western, is only.
é a4 MA

860 AN ESSAY ON THE ©

400, which is: more’ conformable to truth, as the
Oxvus does not fall into the Atlantic Ocean.
ee 4 t {

The author then gives an account of the coun-
tries round Méru, as far as the seas surrounding
the old continent. He treats first of the Dron’is,
vallies, or countries situated -betwe@n ranges of
mountains. . The Brahma, Vayu, and Brahmawda-
purawas, are the most copious ‘on ‘this subject.
The mountainous tracts to the North of Jndia, are
so.littl known to us, and to the Hindus them-
selves, that I can by no means throw any light
upon so extravagant and obscure descriptions of
them, as are to be found in these Purdvas. I shall
of course pass them over, after having taken no-
tice of two curious passages, one relates to the fa-
mous mountain of Cailusa or Cailas, the heaven
of ‘Siva, and often used by his followers for heaven
in general, as Cotlus, Cotlum, and Coila, by the La-
tians. ‘There resides ‘Siva, called also ARHAN, or
Uranus: for Stva, like Uranus, presides over
Astronomy. :

It is said to be one hundred yojanas in length,
and fifty broad; and a most extravagant descrip-
tion of it is given in the Purdn‘as. I have con-
versed with many pilgrims, who had seen this fa-
mous mountain, and they uniformly declared to
me, that it is only eight or nine miles to the South
of the lake of Ravana, the Lanken of the maps.
It is about three coss long, or seven miles, and
shaped like a mandap, by which they understand
a building, like a barn. Vaicanta, the heaven of
Visunu, is toward Assam; and that of Brana’,
towards 7artary, a considerable way to the North,
In the Vdyu-purdna we read, that in the Southern
vallics witli regard to Meru, is the immense forest
of UpumsBara, in which is the place of abode of

SACRED ISLES IN THE WEST, &c. 361

CarppaAmes wana, the eldest son of ADAM. This
place they suppose to be in the vast Mediterranean
island, in the Paltze lake in Tibet, a very proper
place for him, and-also to the Eastward of Eden.

But let us pass to the mountains, vallies, and
champain countriés to the West of A#éru. It is
said, in. the Brahma-purdna, that in Bhadrés‘va,
or China, Visunu resides with the countenance
and head of: a Horse. In BAcrdta, he has the
countenance of a Tortoise: in Cetu-mdla, or Europe,
he resides in the shape of a Varaha, or Boar, and
he is described as the chief of a numerous offspring,
or followers in that shape. He is then in Cetu-
mala Vardhapa, or the chief cf the Varéhas, or
Boars; a word to be pronounced according to the
idiom of the spoken dialects, /Varapa. In Curu
he has the countenance of a Matsya, or fish: and,
of course, he is there Stra-matsya, or with the head
or countenance of a fish. He is probably the
Curapo of the Goths, who was represented stand-
ing upon a fish in the waters. For the extensive
country of Curu is declared to be South of the
Northern Ocean, and North of Méru, inthe Pu-
rawas, and particularly in the beginning of the
Brahma-purava. It begins immediately at the
foot of the Northernmost range of Hills, a little
beyond fifty-two degrees of latitude North, and
extends from sea to sea.

TI. In the Vayu-purdn‘a, the countries to the
West of Méru are thus described; and the au-
thor begins with the vallies, and champain coun-
tries.

There are many vallies and flat grounds to the
West of Mێru, divided by numerous ranges of
hills. About the mountains of Su-bacsha, the Be-
cuis of ProLemy, and ‘Sichi-s‘aila is a level coun-

$62 - ' (AN ESSAY ‘ON’ oun ‘s

try about a hundred yojanas: in extent; @ndthere
the ground emits flames: : Its a :most: dismal
place, horrid to the sight, inaccessible to mortals:
the sight of it, makes “the very hair stand.- It is

the abode‘of the superior dewties Theres Viana’ -

vasu, or Vasu sittiply, who presides over the fire,
burning without fuel; he whoisethe great deity,
and: theréfire seems to have life.) When: perform-
ing holy rites with offerings to the Gods, “men al-
ways give fire his share. There that very fire,
which one day will spread ‘over, and encompass
the whole universe, is constantly baring. With-
in the mountains is the abode of the illustrious and
powerful Gods; with the place of the Mdtwlinga,
ten yojanas broad, and there is the hermitage of
_ Vrinaspart.

«

Like these two mountains are Cumuda and Ax-

jana: between these is an’ extensive valley with a
lake. The Cumuda range answers to the Comedi
mountains of Pronumy :; and the Anjana, or black
range, to the 4nthema of Persian writers, as 1 ob-

served before, and there is the id yatahe, or abode

of VISHNU.

The sthén of Vasw is obviously a*voleano in
the Al-durz mountains, and a volcano is really
Vasivayatana, or the abode'of Vv ASU Ina derivative
form: and here we have the etymology of Vesevus,
Vesuvius, and Aitna or Avtna, which words have
been improperly divided. Between the great moun-
tains Crishna and Pdn'dura, the black “and white
mountains, isa level country. In it 1s.a Padmini
land, or taarshy ground abounding with Lofos,
There resides the Gop with a thousand bodies.
Mankind call it Ananta-sada, or Anantee-sedes, the
seat of Harr, with the title of Ananta. In the
middle of the Cumuda mountains with a thousand
peaks, there is a forest fifty yojanas long, and thirty

te, ott ht ae ee

* «Jey
a.
'

L

SACRED ISLES IN THE WEST, &c. 363.

broad. There is the famous pool of the Apsarasas;
many holy men live there, and diink of, a pare
waters. 5 ror
Meat.
Between ‘Sancu-cuta, or the peak like a wooden-
pin, and the V7 ishahhia mountains, 1s the Sthal?, or
country of Parushaca, many yojanas in leng eth

There live the Cinnaras, Uragas, serpents, and.

holy men.

The tract between the mountains of Capinjala
and Ndga-saila, is two hundred yojanas in length,
and one hundred broad, truiy delighttul, adorned

with many groves. It abounds with, fruits, and

flowers of various sorts. The Cinzaras, and Ura-
gas, with tribes of pious and good men live there.
There are beautiful groves of Dréeshé of vine trees,
Naga trees, or Néga- -rangd, the orange-tree, and
plum, or rather stone-fruit trees | It abonntis With
jakes and pools filled to the brim, with sweet and
refreshing waters. What part of it lies between
the Pushpaca and Maha-Megha mountains, about
one hundred 2 yojanas long, and sixty, broad, is as
flat as the palm of the hand, as known to every
body, with very little water, which is whitish.
The soi! is hard, and tenacious, without trees, and
even ‘without grass. There are few living crea-
tures: and the-few inhabitants are without, fixed
habitations: this desert is so dreary as to make
the traveller’s hair stand. up. The whole country
is called Cénana, or Canan. 2 There are several large
takes, likewise great trees, and larger groves, called
Canta. The smaller lakes, pools, groves, orchards,
producing delightful juices, are numberiess. The
vallies, depths, lakes, and groves are, some ten,
others. tw elve, seven, eiaht, twenty, or thirty
yojanas in circumference. ‘There are ives, 1 aii
mountains, most dreary and dark, aac hebitlen

the rays of the sun, cold, and difficult of access.

+

864 AN ESSAY ON THE

Tn that country a are Sida’ kas, or, abel, pitts the

gift. of miracles; learned and 1 famous, Bréhmens,
brig! nt Like fire ; "hundseds of, thousands of them
are in that country. bid aostt’ cud REGED
at
It is toy surprising to’ find. so eh and sen-
sible a description. of a country,.in the Puranas:
forthe translation 1s faithful; and have not left
out, as before, any passage on any account what-
soever.., It appears to. be. Syria in. its largest. di-
mensions, and which, the author calls Cénan ; be-
cause the Cananeans, and amongst them the Phe-
nicians, were »possessed of the greatest and best
part of it, and were, moreover, famous all over the

} Fast.

The dimensions in 2 yoranas in general, must be
considerably reduced: but there are par ticular in-
stances’ when they must be retained, and such

cases are by no means numerous. I have noticed

that the description of this country was a plain
‘narrative, which, if not true, bore at least every
mark of probability.

The mountains of Capinjala, a sort of bird, and
Naga, or of the Serpents, are unknown: the re-
gion between them was 200 yojanas, or about
960 miles long, and 100 broad, or about 450
miles. °These are the dimensions of Syria from
Babylon to the Mediterranean sea. It consisted of
two parts, a dreary desert, and the other a most
charming and fruitful country, with six or seven
lakes, called seas, the largest of which is the As-
phaltite sea, thirty yojanas in circumference, ac-
cording to JosePHUS'’s account.

The Paurdv‘ics, in their description of countries,
never mention, at least as far as I can recollect,

ve SACRED ISLES IN THE WEST, &c. 365

the vine, and plum, or olive tree, nor the Naga-
rdnga, or orange tree, unless we are to understand
the latter of trees, bearing golden apples. . ‘The
Jarger lakes, the numberless pools, the caves in
the mountains, the abundance of vineyards and or-
chards filled with orange and. olive trees, is. per-
fectly correct, as well as the description of the
desert, with its scanty waters of a whitish colour,
and a few inhabitants, without any fixed habita-
tions, is literally true. ‘The numerous and learned
Levites, who were really Brahmens, the Sidd’has
or prophets working miracles, are certainly, won-
derful circumstances.

The Cinnaras may be the inhabitants of the
country of Crnereth, round the lake of the same
name with the town of Cimnereth. The tribe of
Uragas, or ‘serpents, were probably the Hivices,
whose name implies the same thing. Vadari sig-
nifies a plum tree, but, in general, a stone-fruit
tree; and is, of course, applicable. to the olive
tree, for which, I believe, there is no name in
Sanscrit. It is not understood here of the date
tree, for which there is a name in that language.

This curious passage proves the existence of an
early intercourse between the Hezdus with the in-
habitants:of the more Western countries, and par-
ticularly the Israelites. I shall show, in the course
of this work, that such an intercourse existed
formerly: and Lucraw takes a particular notice
of the Hindus visiting holy places in Syria, such
as the shan of ALahd-bhaga-devi, called Bombyce,
and now Jdanbeg. This, in my humble opinion,
explains an obscure passage of the prophet Isarau,
who lived in the eighth century before Curisr*:

* TsalAu, chap. ii. v. 6.—See also Bishop LowTH on Isalau.

ie.

.

B66, .o*% AN ESSAY ON THE |

“Verily thou hast forsaken thy soins the house
* of Jacos; because they are filled with piviners

© from the East, from. snore than or beyond the |

East; who are soothsayers like those of the
“ Painetiney and they: delieht in the society of

“ children of strangers.” This passage I conceive
‘to allude to Hindus, from the very forcible expres-

. sion of fromthe East, from ber yond. the East, or

Srom the remotest parts of the East, The prophet
did not mean the Chaldeans, who were well known
to him, as he repeatedly takes notice of them.

IV. The next mountains are those of Sttunta,
many yojanas in extent, abounding with all sorts
of metals and gems. It is skirted by a most de-
lightful country, well watered, enlivened with the
harmonious noise of the black bee and frogs.
There are towns with gates: and the refreshing
moisture of this country, proceeds from Urupa, or
the Lord of the Zodiac; and re-unitmg together,
forms a stream, called the Vahd of the Moon, or
Chandra-cahd. There live the Sidd’has and Yac-
shas, in caves, with intricate but delightful mazes.
There among immense caves, 1s the Cridavona,

lace of dalliatice of MAinknonn, where know-
led anid the completion of our wishes is fully
obtained. There is the great forest of the Pdar-
jata tree, of the kings of the Gods, known through

the thies worlds: and the whole world sings His

praise from the Védas: such is the place of dalli-
ance of him with 1000 eyes, or INDRA.

s

One side is Suvarn'a of gold, as naptied by its ©

name, full of hills of the purest g eems and corals.
In this char ming grove of ‘SACRA, or Inpra, the
Gods, the Dénavas, the snakes, Facshas, Récsha-
sas, Guin yd, OY Cuveras, Gand’ harvas, Vidydd" haras
live happy, as well as numerous tribes of Apsard-
sas, fond of sport.

~

\

SACRED ISLES IN THE WEST, &c. $67

To die East of this lerd of mountains: is Cumula,
a peak, with eight towns of the proud. Dénavas.
In the mountains of /% ajracd, with many, peaks,
live Racshasas, frightful, assuming whatever eoun-
tenance they please, strong, and performing won-

derful achievements : i Racshasas are called
Nilacas.

In Afaha-Nila, or the great blue. range,. are fe
teen towns belonging to ‘the Haydnana, or As'v
mucha, or horse- faced tribe, probably the Pat
thians, and the descendants of Tor ‘gama, who bred

horses, and carried them to the principal fairs in

the East. In Sauscri it, Turangama, pethaps ‘the
same with 7korgama, for thus Thogarma. is also
written, signifies a horse, and implicitly a horse-
man; and the Hindus derive from it the appella-
tion of Turcoman. ‘They are originally Cinnaras,
courageous like the leader of the armies of the
Gods; Ca’rtice ya, with large hands, and strong
like the Indrddicas.. 'There are fifteen chief efs of the
Cinnaras, elated with pride. ‘Therein towns, under
ground, like Bamiyan, live people like snakes; no
man can look them in the face,and meet their eyes:
their looks are like fire, like the poison of serpents.
These live upon the golden stamina of certain
flowers. In the hills there are above. a thousand
abodes. of Duaityas: the houses’ are elegant, like
high-embattled forts. :

In Ven'u-manta, or Ven'uman, are three forts be-
longing to the Vidyad’haras, thirty yojanas long,
and twenty-five broad. These belong to the (iz.
cas, the Romaskas, or Romacas, and the AMahd-
netras, These rank among the ercatest. of the
Vidyad’‘haras, and whose miehty deeds equal those
of Inpra. The country of Venuwnanta is one hun-
dred and forty miles long, and about sixty broad;

: ,

we

a, Kaeaat 74

\ \ \
868. AN ESSAY ON THE

in it there are three strong fortified places, held at
the same time by the three most powerful nations
then existing. The Romashas, or Romacas, are
the Romans, called Romaicot in Greek, and often
mentioned in the Purdnas and other books of the
Hindus, but only in general terms. The Ulucas
are the ‘Sacas, called also Bolga, Volce, and Wolke ;

these were probably the Parthians. ‘The Mdahd-

netra, or with large eyes, are probably the Arme-
nians: and it was in the first century, that these
three powerful nations were thus brought in con-
tact, on the borders of Syria, Armenia, and Per-
sid, in a country bordering upon the lake Van, thus
called from a town of the same name, which in the
Armenian language signifies a fortified place. Har-
Minni, or Har-Minnith, signifies the motntains of
Minnith, or Armenia, and Vani-minnith, or Vanni-
minni, the strong holds of dr-minni, Armona, Ar-
mana, or Armenia: for thus its name is variously
written.

In the Brahman‘da it is declared, that in the coun-
try of Cus‘a, including Iran, Syria, and Arabia, is
the Camudvat?, or Euphrates, with the Cumuda
mountains; from which Cus‘a is also denominated
the dwipa, or country of Cumuda. There live the
‘Sacas, a powerful nation: the Pdrasicas remark-
able for their beauty, and the ‘Sya@macas seemingly
thus called from ‘their black complexion. These
were subdued by Racuu: and in the book of his
wars, a few. remarkable.circumstances relating to
that extensive country, occur occasionally. Other-
wise the Pérasicas, or natives of Parasa, or Persia,
are seldom noticed by the Pauraniics. In Cumuda
is the Cumudvati river, and the sthdan of Mana
BHA‘GA-DEVI, the sister of Mana-prva. Of this
famous place, I took particular notice in my Essay
on Semiramis, under the name of J4abog: and

Manbeg. ,

oS

SACRED ISLES IN THE WEST, &c. 369

On Vaicana resides the offspring of Garun’a,
the destroyer of serpents: it abounds with metals
and precious stones. A strong and turbulent wind
swiftly passes over this mountain, in a human
form, called Sugriva. The offspring of Punna-
Ga’RV’, or Garund‘a, in the shape of birds, fly
about this mountain: they are strong, fly quickly,
and mighty are their achievements. On Caraja
always resides the mighty lord of living beings,
who manifests himself there to human sight, the
great Gop riding upon a Bull, hence called Vrisua-

BHA'NCA-SANCARA, the chief of Yogis. ‘The inha- |

bitants, like Maua™-prva, always carry poison
about them: they are Pramat’has, or servants of
Mana-peva, and difficult of access. Mana-DEVA
resides there among them.

On Vasu-dhéra in Vasumati, a mountain and
country full of fire, as implied by their names,
are the sthdns, or places of the eight forms of
Mauna’-pDeva, the merciful Gop. ‘They are full
of resplendence, and proper places of worship.

There are seven sChans of Sidd’has: and the sChan -

of Brauma’ with four faces, the mighty lord of
created beings, on a high peak: all living crea-

tures bow to it. The eleven Rudras reside there, —

on the Gaja-saila, or elephant mountain.

Su-Megha is full of metals, a king of mountains
it is, like the clouds Megha, with many caves in
its bosom, and arbours in its. skirts. It is the
A’yatanan, or place of abode of the twelve Suns,
and of the eight forms of Rudra. There also the
sChans of Visunu, and the As'winau or Dioscuri,
with many belonging to the Sidd’has and Gods.
There. the Yacshas, Gand*harvas, and Cinnaras,
probably priests and minstrels, are constantly per-

forming the puja. In the bosom of this mountain,
Vor. VIII. .

28 oF
—

370 AN ESSAY ON THE

are famous and large cities of the Gand’harvas, re-
splendent like Amara-puri, with large. forts well
embattled, in which reside the Sidd’has, and Gand’-
harvas deeply skilled in war, with their king Ca-
pINJALA, God and king of kings. \ From him
these are called the Capinjala mountains, of which
I took notice before.

On Anala, a fire mountain also, reside tribes of
Racshasas, or evil spirits with a human body, on
this mountain with five peaks, with the Ddnavas,
proud, enemies of the Gods, great, strong, and
of mighty deeds. These Dénavas are perhaps the
Greeks, the offspring of Danaus. |

On ‘Sata-sringa, or with one hundred peaks, re-
side the Yacshas, a benevolent tribe. On Yam-
rabha, or the copper mountain, is a town inha-
bited by the Cadraveyas, or children of Capru,
the wife of Ca’syvapa, and by TYacshacas, a ser-
pentine tribe of artists.

In the great and beautiful Vis‘acacha are many
caves in its skirts: it is the famgus place of abode
of the God, who always dwells in caves, Ca’Rrt-
cey/A, or Mars. On ‘Swetodara, or with a white
belly, is a large town, and settlement of the be-
neficent Suna’Bua, the son of GarupD‘a.

?

On the large mountain of Paisdchaca, is.a set-
tlement of the Cwveras, (called also Cuberas and
Guhyas, and the same with the Cabirian. tribes,)
with a,commodious palace, resorted to by the
Vacshas and Gand’harvas. On Hari-cit‘a resides
the God Haxt, to whom all the world bows: the
famous navel of this most resplendent mountain is
remarkable for its splendour. . |

* \

SACRED ISLES IN THE WEST, &c. 371

On Cumuda reside the Cinnaras: on Anjana the
ereat Snakes: on Crishna are the towns of the
Gand’ harvas with large houses.

On Péndura, on a beautiful peak, is the town
of Vidyddhara, well fortified, and a large palace
with battlements.

On the mountain with a thousand peaks, reside
the Daityas and Dédnavas in a thousand towns.
They are all shining with gold, and their voice is
most melodious.

On Suctta reside the chiefs of the Panndgas, or
ereat Snakes: and on Pushpaca many tribes of
Mums. On Supacsha, or Subacsha, are the four

mansions of Varvaswara, or Noau, of the Moon,
of Varu, and Na’ca’p’urpa’,, or King of Serpents.
The Gand’harvas, Cinnaras, Yacshas, Nagas and
_Vidyad’haras, and their chiefs, are constantly wor-
shipping their IsuTa, or favourite deity.

The place of Varvaswata, or Maitiaw, is
near Cabul, in the country of Lampacam, as it is
called in the Puran'as, and Lamgam, by the na-
tives. Of this place, I took particular notice in
my Essay on mount Caucasus. .

V. In this Purdna, the author, whilst describ-
ing the mountains to the South, and South-West
of Adéru, mentions’a circumstance truly curious
and interesting. Here, says he, in the forest of
Sancha was born Suapa’'nana, or Ca/RTICE YA,
Mars with six faces. Here he wished, or formed
the resolution of going to the mountains of Craun-
cha, Germany, part of Poland, &c. to rest, and
recreate himself after his fatigues in the wars of
the Gods with the giants. There, in the skirts of

Bb 2

372 AN ESSAY ON THE

the mountains of Crauncha, he flung his sword,
the very same which Arrrza, in the fifth century,
asserted he had found under a clod of earth. °It
was placed in his tomb, where it is probably to be

' found.

In the Devi-Purdmna, it is declared, that Drevy
in her charaeter of Jaya-pEvr’, or goddess of vic-
tory, is worshipped in the dwipa of Crauncha, un-
der the emblem of a sword.

The rest of the more Western countries is ne-
glected by the compiler, as they are described in
other paragraphs, under the names. of dwipas or
countries of Placsha, S‘alnali, Crauncha Sdcam, and
Pushcara. He takes particular notice of a singular
region in Salmati, called the peak-land of the Gods. |

Hear now: in Deva-cit'a, or peak-land of the

- Gods, which is a mountain dividing, parting coun-

tries, or, in other words, a long and extensive
range, is this place. where Garu’pa, the son of
Viwnata, was born; which is also his D’hama-
domus home, on a broad peak of this great range,
with a beautiful palace. This country is one hun-
dred yojanas in circumference, or about four hun-
dred and ninety miles. There resides the numerous
offspring of Garu’pa, in the shape of large birds,

‘and of men also swiftly flying, strong, ruling all
over the country, and full of pride. This is the

first mansion of the lord of birds, generous and

~ merciful, swift like the stormy wind, and who re-

sides in the dwipa of S‘dlmah. It is toward the
South on one of the peaks of this mountain, con-
spicuous, full of wealth, beautiful, seven in num-
ber, bright like the morning and evening skies,
with forts of silver, wel! embattled, adorned with
chaplets of houses made by the Gods, forty yojanas

SACRED ISLES IN THE WEST, &&. 373

long, two hundred miles, and thirty broad, one
hundred and fifty miles. These are called the
seven towns of the Gand’harvas, full of men and
women. ‘This is a peculiar tribe of the Gand’*hare
. vas, called Agneyas, fire-men, or rather artificers
by fire, very strong, and of mighty deeds. They
are the servants of the Cuveras, or Guhyas, whose
principal employment is to explore the bowels of
the earth in search of wealth. The rest of this
curious description will be hereafter the subject of
a particular section.

OO ———

Before we pass to the second part, it will be re-
quisite.to give some explanation of the accom-

panying Plates:

No. I, represents the worldly Lotos, floating
upon the waters of the Ocean, which is surrounded,
and its waters prevented from falling into the va-
cuum by the Swvarn‘a-bhimi, or land of gold, and
the mountains of Locddocas.

No. II, represents the globe of the Earth, ac-
cording to the Hindu astronomers. It is projected
upon the plane of the equator, and the Southern
hemisphere expanded in such a manner, that the
South pole, instead of a point, becomes the largest
circle of this projection. They also represent the
two hemispheres, separately upon the plane of the
equator.

No. III, represents the same, projected upon
the plane of a meridian. These two projections
are against the tenor of the context of the Purdn‘as:
a Southern hemisphere being then absolutely un-
known. Rane .

| Bb3

374 AN ESSAY ON THE —

Here I have placed the three ranges of moun-
tains, according to the documents of Hindu astro-
nomers: but not according to their usual delinea-
tions: for, according to these, the three ranges
should be represented by three concentric half -
circles, parallel to the meridians of the projection.
It is acknowledged, that these ranges are in the
direction of as many parallels of latitude. In that
case the outermost ranges must be the longest:
and this is the opinion of the Jainas, as I observed
before, in the sixth paragraph of the first chapter.

No. IV, exhibits the old Continent, projected
upon an imaginary circle passing through the
North pole, and just grazing the equator in the
_ South. Instead of a circle, it should be an oval,
with the longest diameter East and West. But as
the tracing of an oval would be attended with some
difficulty, the indolent Paurdniics have adopted the
circle in its room; and seldom use the other. As
such a delineation would be useless, I have, of
course, omitted it. "

The chasm in the North-West, through the
mountains surrounding the world, was made by
Crisuna, when he went to see his prototype
VisHNU, or the great spirit, the Paramdtmdé of the
world, whose abode is among waters, in the land |
of darkness. Several heroes have passed since
through this chasm, which will be the subject of
a particular paragraph hereafter. i,

No. V, explains the true system of the known
world, according to the Puranas, andithe Jainas,
reconciled with that of the astronomers of India.

Here the Méru of the Paurdamnitcs is brought back
to its proper place, whilst the Méru of the astro-

SACRED ISLES IN THE WEST, &c. 373

nomers remains under the North pole. The zones
between Jambu or India, and the Meru of the astro-
nomers, are obviously our seven climates ; and the
points where the astronomical zones intersect the
zones of the Pauranics round their respective cen-
tres equally called Aféru, shew the true situation
of the dwipas or countries, from which these zones,
according to the system either of the astronomers
or of the Paur amwics, are equally denominated,
whether they are reckoned relatiy ely to the Nor th
pole, or to a centrical point in the elevated plains
ot Tartary.

No. VI, is a delineation of the country of Bhd-
rata, in the fullest acceptation of that denomina- .
tion, Its nine divisions with Curu, or Siberia,
and the Northern parts of Europe, making in all
ten districts, were all destroyed by a violent storm,
and inundation, except one. Thus the ten divi-
sions of the Atlantis were all destroyed by a flood,
except one, called Gades, which probably included
Spain.

Some also are of opinion, that, out of the seven
dwipas, six were likewise overwhelmed by a flood.
This circumstance is also noticed in - the third vo-
lume of the dyin-Acberi. But I believe that this
notion originated with the Purdicas, who, unable
to point out these wonderful countries, described
in so extravagant a manner in their sacred books,
found that the best way was to swear, that they
had disappeared.

Bb4

La. 376.

Nei.

— SFA
SS ADS
i

South Dole nd &, %

hee

fog ne Al i Ue
fh od. sala

Me gre
Lat 76.° Nishwal
neat. O4-° :
“)
cs /Lat. 52° Eimalay
we 3. Py aae ¥
: \
2
v
|
oO .

BHARATA or INDIA

yni or L,
LAND of DARKNESS oa one ici
full of Waters : Abode S ——

the Great Spirit, or,
Vishnu. ’

ae

“> ‘i

5 ‘
‘

a ‘

5 / aap feb

Ni
Gs
ara Iceland and

"5.

377

VIII.

On the Ve'Das, or SacrED Wnritines of the
Hindus.

BY H. T. COLEBROOKE, ESQ.

N the early progress of researches into Indian

literature, it was doubted, whether the Védas
were extant; or, if portions of them were still pre-
served, whether any person, however learned in
other respects, might be capable of understanding
their obsolete dialect. It was believed too, that,
ifa Bréhmana really possessed the Indian scrip-
tures, his religious prejudices would nevertheless
prevent his imparting the holy knowledge to any,
but a regenerate Hindu. ‘These notions, supported
by popular tales, were cherished long after the
Védas had been communicated to Da’ra’ Suucon;
and parts of them translated into the Persian lan-
guage, by him, or for his use*. The doubts were
not finally abandoned, until Colonel Portier ob-
tained from Jeyepur a transcript of what purported
to be a complete copy of the Védas, and which
he deposited in the British Museum. About the
same time, Sir Ropgert Cuampers collected, at
Benares, numerous fragments of the Judian scrip-
ture: General Martine, at a later period, ob-
tained copies of some parts of it: and Sir Witt1aMm
JowEs was successful in procuring valuable por-
tions of the Védas, and in translating several cu-

* Extracts have also been translated into the Hindi lan-
guage : but it does not appear, upon what occasion this version
into the vulgar dialect was made, ~

Sb a y Ke
™ PB ie <

378 ON THE VE’DAS,

rious passages from one of them*. I have been
still more fortunate in collecting at Benares, the
text and commentary of a large portion of these
celebrated. books; and, without waiting to ex--
amine them more completely, than has been yet
practicable, I shall here attempt to give a_ brief
explanation of what they chiefly contain.

It is well known, that the original Véda is be-
lieved, by indus, to have been revealed by
Brauma’; and to have been preserved by tradi-
tion, until it was arranged in its present order by
a sage, who thence obtained the surname of
Vya’sa, or Ve'DAayyasa; that is, campiler of the
Védas. He distributed the Indian scripture into
four parts, which are severally entitled Rich, Ya-
jush, Saman, and ‘Atharvan'a ; and each of which
bears the common denomination of Véda,

Mr. Witxrwns and Sir Witt1am Jones were led,
by the consideration of several remarkable pas-
sages, to suspect, that the fourth is more modern
than the other three. It is certain, that Menon, like
others among the Jndian lawgivers, always speaks
of three only, and has barely alluded to the ‘A@har-
van'at, without however terming it a Véda. Pas-
sages of the Indian scripture itself seem to support
the inference: for the fourth Védais not mentioned
in the passage, cited by me in a former essay {,
from the white Vajush||; nor in the following text,

* See Preface to MENU, page vi. and the Works of Sir W1L-
LIAM JongEs, Vol. VI.

+. MENU, chap 11, v. 33.

t Essay Second, on Religious Ceremonies. See Asiatic Re-
searches, Vol. VII. page 251.

|| From the 31st chapter; which, together with the preceding
chapter (30th), relates to the Purushaméd’ha, a type of the alle-
gorical immolation of NARA’YAN’A, or of BRAHMA in that cha-
racter.

OR SACRED WRITINGS OF THE HINDUS. 379

quoted from the Indian scripture by the commen-
tator of the Rich,

“The Rigvéda originated from fire; the Vajur-

ac * ”

sun

Arguments in support of this opinion might be
drawn even from popular dictionaries ; for Awrra-
SINHA notices only three ’édas, and mentions the
‘At harcana without giving it the same denomina-
tion. It is, ‘however, probable, that some por-
tion at least of the ‘Af harvan'a is as ancient as
the compilation of the three others ; and its name,
like theirs, is anterior to Vya‘sa’s arrangement of
them: but the same must be admitted in regard to
the Itihasa and Purdn'as, which constitute a. fifth
Véda, as the ‘Atharvan'a does a fourth.

It would indeed be vain to quote in proof of
this point, the Puranas themselves, which always
enumerate four Védas ; and state the Itihdsa and
Puranas as a fifth: since the antiquity of some,
among the Puran‘as now extant, is more than
questionable; and the authenticity of any one, in
particular, does not appear to beas yet sufficiently
established. It would be as useless to cite the
Mandica and Tapaniya Upanishads, in which the
‘At harva-veda 1s enumerated among the scriptures,
and in one of which the number of four Védas is
expressly affirmed: for both these Upanishads ap-

* MENU alludes to this fabulous origin of the Vedas, (chap. 1,
v. 23). His commentator, MED’HA‘TIT’HI, explains it by re-
marking, that the Rigvéda opens with a hymn to fire; and the
Yajurveda, with one, in which air is mentioned. But CULLU’ CA-
‘BHAT'’T’A has recourse to the renovations of the universe. ‘In
one: Calpa, the Védas proceeded from fire, air, and the sun; in
another, from BRAHMA’, at his allegorical immolation.

“ véda from air; and the Sdmavéda, from the

wi

380 ON THE VEDAS, ©

pertain to the ‘\4@harvan‘a itself. The mention of
the sage AT’ HARVAN in various places, throughout
the Védas*, proves nothing: and even a text of
the Yajurvéda}, where he is named in contrast
with the Rich, Yajush, and Saman, and their sup-
‘plement or Brahmar‘a, is not decisive. But a very
unexceptionable passage may be adduced, which
the commentator of the Rich has quoted, for a dif-
ferent purpose, from the Ci’handégya Upanishad, a
portion of the Saman. In it, Na’repa, having
solicited instruction from SawatTcuma’‘Ra, and be-
ing interrogated by him, as to the extent of his
previous knowledge, says, ‘ I have learnt the Rig-
véda, the Yajurcéda, the Sdmavéda, the ‘Athar-
van'a, [which is] the fourth, the Jtihdsa and Pu-
rén'a, {which are] a fifth, and [grammar, or] the
Véda ot Vedas, the obsequies of the manes, the art
of computation, the knowledge of omens, the re-
volutions of periods, the intention of speech [or
art of reasoning |, the maxims of ethicks, the divine
science [or construction of scripture], the sciences
appendant on holy writ [or accentuation, prosody,
and religious rites], the adjuration of spirits, the
art of the soldier, the science of astronomy, the
charming of serpents, the science of demigods [or
music and mechanical arts]: all this have I stu-
died; yet do I only know the text, and have no
Knowledge of the soul {.’

* Vide Védas passini.

+ In the Tuittiriva Upanishad.

1 Ch hénd+gya Upanishad, ch.7, § 1. I insert the whole
passage, because it contains an ample enumeration of the sciences.
The names, by which grammar and the rest are indicated in the
original text, are obscure; but the annotations of SANCARA ex-
plain them. ~ "

This, like any other portion of a Véda where it is itself named,
(for a few other instances oceur ;) must of course be more mo-
dern than another part, to which the name had been previously

OR SACRED WRITINGS OF THE HINDUS. 381

_ From this, compared with other passages of less
authority, and with the received notions of the
Hindus themselves, it appears, that the Rich, Ya-
jush, and Sdman, are the three principal portions

of the Véda; shat the “d?harvan'a is commonly ©

admitted as a fourth; and that divers mytholo-
gical poems, entitled Jéihdsa and Purdivas, ave
reckoned a supplement to the scripture, and,
such, constitute a fifth Véda*.

The true reason, why the vhibibes: first Védas are
often mentioned without any notice of the fourth,
must be sought, not in-their different origin and
antiquity ; but in the difference of their use and
purport. Prayers, employed at solemn rites, called
Yajnyas, have been placed in the three principal
Védas: those, which are in prose, are named Ya-
jush ; such, as are in metre, are denominated Rich;
and some, ‘which are intended to be chanted, are
called Sa@man: and these names, as distinguishing
different portions of the Védas, axe anterior to

assigned. It will hereafter be shown, that the Védas are a com-
pilation of prayers, called maniras ; with a collection of precepts
and maxis, entitled Bréhmana; from which last portion, the
Upanishad is extracted. The prayers are properly the Pédas,
and apparently preceded the Bréhmana.

* When the study of the Indian scriptures was more general
than at present, especially among the Brahman‘as of Canyacubja,
learned priests derived titles from the number of Védas, with
which they were conversant. Since every priest was bound to
study one Véda, no title was derived from the fulfilment of that
duty ; but a person, who had studied two Vidas, was surnamed
Dwivédi; one, who was conversant with three, Jrivédi; and
one, versed in four, Chaturvédi: as the mythological poems
were only figuratively called a Védz, no distinction appears to
have been derived from a knowledge of them, in addition to the
four sctiptures. The titles, abovementioned, have become the
surnames of families among the Bréhkmens of Cand}, and are
corrupted by vulgar’ iat Pa into Dobé, Tiwéré, and
Chanbé.

$82 ON THE VEDAS,

their separation in Vya’sa’s compilation.) But the
‘Atharvan'a, not being used at the religious cere-
monies above-mentioned, and containing: prayers
employed at lustrations; at rites conciliatmg the
deities, and as imprecations on’ enemies,. is‘essen-
tially different from the other Védas ; \asis re-
marked by the author of an elementary treatise on
‘the classification of the Jndian sciences *.

But different schools of priests have admitted
some variations in works which appear under the
same title. This circumstance is accounted for by
the commentators on the Védas, who relate the
following story taken from Puranas, and. other
authorities. Vya‘sa, having compiled and. ar-
ranged the scriptures, theogonies, and mytholo-
gical poems, taught the several Védas to as many .
disciples: viz. the Rich to Patta; the Yajush to
Vats‘ampavyAna, and the Sdman to Jaimin1; as
also the ‘4?harvan'a to Sumantu, and the Jtihdsa
and Purayas toSu’ra. These disciples instructed
their respective pupils, who, becoming teachers in
their turn, communicated the knowledge to their
own disciples; until, at length, in the progress
of successive instruction, "so great variations crept
into the text, or into the manner of reading and
reciting it, and into the no less sacred precepts for
its use and application, that eleven hundred dif-
ferent schools of scriptural knowledge arose.

The several Sanhités, or collections of | prayers
in each Véda, as received in these numerous schools,
or variations, more or less considerable, admitted
by them either m the arrangement of the whole
text (including prayers and precepts), or inregard
to particular portions of it, constituted the Séchas

* MAD’HUSU’DANA SARASWATI’, in the Prast’hénabhéda.

OR SACRED WRITINGS OF THE HINDUS. 383

or branches of each Véda. Tradition, preserved
in the Purdn‘as, reckons sixteen Sanhitds of the
Rigvéda; eighty-six of the Vajush ; or, including
those which branched from a second revelation of
this Véda, a hundred and one; and not less than
a thousand of the Sdmavéda; besides nine of the
‘Atharvan'a. But treatises on the study of the
Véda reduce the Sadchas of the Rich, to five; and
those of the Vajush, including both revelations of
it, to eighty-six *.

The progress, by which (to use the language of
the Puranas) the tree of science put forth its nu-
merous branches, is thus related. Paria taught
the Rigvéda, or Buhvrich, to two disciples, Ban-
caLa and InprapraAmati. The first, also called
Bahcali, was the editor of a Sanhitd, or collection
of prayers; and a ‘Séc’ha, bearing his name, still
subsists: itis said to have first branched into four
schools; afterwards into three others. InprRa«-
PRAMATI communicated his knowledge to his own
son Man’Ducr ya, by whom a Sanhitd was com-
piled: and from whom one of the ‘Sachas has de-
rived its name. VepaAmirTRA, surnamed S/a‘CAL-
ya, studied under the same teacher, and gave a
complete collection of prayers: it is still extant;
but is said to have given origin to five varied
editions of the same text. The two other and
principal ‘Sdc’has of the Rich are those of As‘wa-
_La‘yana and Sa'ne’nya’yana, or, perhaps, Cau-
suvTaci’: but the Vishn'upurdn'a omits them, and
intimates, that Sa’capu‘rn‘z, a pupil of InpRa-
PRAMATI, gave the third varied edition from this
teacher, and was also the author of the Niructa: if

* The authorities on which this is stated, are chiefly the Vishnu
puran'a, part 3, chap. 4, and the Vijeyavilésa on the study of
scripture; also, the Charan’avyiha, on the Séc’hés of the Vedas.

384 ON THE VEDAS,

so, he is the same with Ya’sca, His school seems
to have been subdivided by the formation of three
others derived from his discapieis

The Vajush, or Ad’hwaryu, consists of two dif-
ferent Védas, which have separately branched out
into various ‘Sac’hés. To explain the names, by
which both are distinguished, it is necessary to
notice a legend, which is gravely related in the
Purayvas, and in the commentaries on the Véda.

The Vajush, in its original form, was at first
taught by Vais'AMPAYANA, to twenty-seven pu-
pils. At this time, having instructed Ya ny a-
waLcya, he appointed him to teach the Véda to
other disciples. Being afterwards offended by the
refusal of Ya'snyawarcya to take on himself a
share of the sin incurred by VatsampPa’ YANA,
who had unintentionally killed his own sister's
‘son, the resentful preceptor bade Ya’INYAWALCYA
relinquish the science, which he had learnt*. He
instantly disgorged it in a tangible form. The
rest of VAIS AMPA YANA'S disciples, receiving his
commands to pick up the disgorged Véda, as-
sumed the form of partridges, and swallowed these
texts which were soiled, and, for this reason,
termed ‘black :” they are also ‘denominated Tait-
tirtya, from ¢zttiri, the name for a partridge.

YA'INYAWALCYA, overwhelmed with sorrow,
had recourse to the sun; and, through the favour
of that luminary, obtained a new revelation of the
Yajush ; which is called “ white,” or pure, in con-
tradistinction to the other, and is hkewise named
Vajasanéyi, from a patronymick, as it should
Arn tt tC TL

* The Vishnu purdn‘a, part 3, chap. 5. A different motive

of resentment is assigned by others.
2

OR SACRED WRITINGS OF THE HINDUS. $385

seem, of Ya’snyawatcya himself: for the Véda
declares, ‘ these pure texts, revealed by the sun,
are published by Ya'swyawatcya, the offspring of
Va‘sasant*.’ But, according to the Vishnu pu-
rina (3. 5. ad finem), the priests, who studied the
VYajush, are called Vajins, because the sun, who
revealed it, assumed the form of a Horse (Vain).

I have cited this absurd legend, because it is re-
ferred to by the commentators on the white Yajush. -
But I have yet found no allusion to it in the Véda
itself, nor in the explanatory table of contents.
On the contrary, the index of the black Vajush
gives a different and more rational account. Var-
SAMPA'YANA, according to this authority }, taught
the Vajurvéda to Y a’sca, who instructed Tirtirif:
from him Uc’ua received it, and communicated it
to A’rrr’ya: who framed the ‘Sdc’hd, which is
named after him; and for which that Index is ar-
ranged.

The white Yajush was taught by Ya’3ny AWAL-
cya to fifteen pupils, who founded as many schools.
The most remarkable of which are the ‘Sdchds of
Canwa and Mapuyanpina; and, next to them,
those of the Jabélas, Baud’ hayanas, and Tapaniyas.
The other branches of the Vajush seem to have

* Vrihad Aranyaca ad calcem. The passage is cited by the
commentator on the Rigveda. In the index likewise, Y A’JNYA-
WALCYA is stated to have received the revelation from the sun.’

+ Cénd’ dnucrama, verse 25. This index indicatorius is formed
for the \Atréyt S‘4chdé. Vis author, is CuNn’DINA, if the text
(verse 27) be rightly interpreted. :

- } This agrees with the etymology of the word Taittiriya ; for, .
according to grammarians (see Pénini 4. iii. 102), the derivative
here implies ‘ recited by Tittiri, though composed by a different

person.’ A similar explanation is given by commentators on the
Upanishads.

Vou. VIII. Ce

386 ON THE VEDAS,’
been arranged in several classes. ‘Thus the Cha- -

racas, or students of a Sdc’hé, so denominated
from. the teacher of it, CuHaraca, are stated as
including ten subdivisions; among which are the
Cat’has, or disciples of Cat’Ha, a pupil of Var-
SAMPA'YANA; as also the ‘Swétds-wataras, Aupa-
manyavas, and Maitrayaniyas: the last mentioned
- comprehend seven others. In like manner, the
Tatttiriyacas are, in the first instance, subdivided
into two, the Auchydyas and Chémdictyas ; and
these last are again subdivided into five, the A’pas-
tambiyas, &c. Among them, A’pastamsBa’s saChé
is still subsisting; and so is A’TRE’¥Ya’s, among.
those which branched from Uc’Ha,; but the rest,
or most of them, are become rare, if not altoge-
ther obsolete.

SumMantu, son of Jarmini, studied the Sama-
véda, or Ch’andégya, under his father: and his own
son, SUCARMAN, studied under the same teacher,
but founded a different school ; which was the ori-
gin of two others, derived from his pupils, Hrra-
W’YANA’BHA and PausnyinJi, and thence branch-
ing into a thousand more. For Léca’csu1, Cu-
THUMI, and other disciples of PausHyINJI, gave
their names to separate schools, which were in-
creased by their pupils. The S’dc’hd, entitled
Caut°’humi, still subsists. Hiran’yana’Bua, the
other pupil of Sucarman, had fifteen disciples,
authors of Sanhitds, collectively called the northern
Samagas ; and fifteen others, entitled the southern
Samagas: and Critt, one of his pupils, had twen-
ty-four disciples,’ by whom, and by their followers,
the other schools were founded. Most of them
are now lost; and, according to a legend, were
destroyed by the thunderbolt of Inpra. The
sping S‘dché now subsisting, is that of the

an'ayantyas, including seven subdiyisions ; one

ca

OR SACRED WRITINGS OF THE HINDUS. 387

‘of which is entitled Caut’humi, as above-men-
tioned, and comprehends six distinct schools.
That of the Talavacaras, likewise, is extant, at
least, in part: as will be shown in speaking of the
Upanishads.

The Atharva-véda was taught by Sumantu, to
his pupil Capanp’'Ha, who divided it between
Devapars’a' and Paruya. The first of these
has given name to the S‘achd, entitled Dévadarst ;

_ as Prppaxa’pa, the last of his four disciples, has,
to the S’acha of the Paippaladis. Another branch
of the <A¢*harvana derives its appellation frem
Saunaca, the third of Paruya’s pupils. The

_rest are of less note.

Such is the brief history of the Véda, deducible
from the authorities before cited. But those nu-
merous S‘éc’has did not differ so widely from each
other, as might be inferred from the mention of
an equal number of Sanhitds, or distinct collections
of texts. In general, the various schools of the
same Véda seem to have used the same assemblage
of prayers; they differed more in their copies of
the precepts or Brdhman'as ; and some received,
into their canon of scripture, portions which do
not appear to have been acknowledged by others.
Yet the chief difference seems always to have been
the use of particular rituals taught in aphorisms
(Sutras) adopted by each school; and these do not
constitute a portion of the Veda ; but, like grammar
and astronomy, are placed among its appendages.

It may be here proper to remark, that each
Véda consists of two parts, denominated the Man-
tras and the Brahmanas ; or prayers and precepts.
The complete collection of the hymns, prayers, |
and invocations, belonging to one Véda, is entitled

@ 2

Ml ie

SHG.) 3 ON THE VEDAS,

its Sanhitd. Every other portion of Indian scrip-
ture is included under the general head of divi-
nity (Brahmana). This comprises precepts, which
inculeate religious duties; maxims, which explain
those precepts; and arguments, which. relate to
theology *. But, in the present arrangement of
the Védas, the portion, which contains passages
called Bréhman‘as, includes many which are strictly
prayers or Mantras. The theology of the Indian
scripture, comprehending the argumentative por-
tion entitled Véddnta, is contained in tracts deno-
minated Upanishads; some of which are portions
of the Brahmana, properly so called; others are
found only in a detached form; and one isa part
of a Sanhité itself, r

On the Ricve’Da.

THE Sanhita of the first Védaf> contains man-
tras, or prayers, which, for the most. part, are
encomiastick; as the name of the Rigvéda im-
plies ¢. . This collection is divided into eight parts

* The explanation, here given, is taken from the Prast’hana
bhéda.

+ I have several copies of it, with the corresponding index for
the Séc’alya, S'dchd; and also an excellent commentary by
Sayan’a'cHARYA. In another collection of mantras, belong-
ing to the ‘As‘waldyant S’éc’hi of this Véda, 1 find the first few
sections of each lecture agree with the other copies; but the rest
of the sections are omitted. I question whether it be intended as
a complete copy for that Schad.

t Derived from the verb rich, to laud; and properly signify-
ing any prayer or hymn, in which a deity is praised. As those
are mostly in verse, the term becomes also applicable to such
passages of any Véda, as are reducible to measure according to
the rules of prosody. The first Veda, in Vya’sa’s compilation,

1

OR SACRED WRITINGS OF THE HINDUS. 389

(Chanda); each of which is subdivided into as
many lectures (ad’hydya). Another mode of di-
vision also runs through the volume; distinguish-
ing ten books (mdn‘dala), which are subdivided
into more than a hundred chapters (anuvdca), and
‘comprise a thousand hymns or invocations (sécta ).
A further subdivision of more than two thousand
sections (barga) is common to both methods: and
the whole contains above ten thousand verses, or
rather stanzas, of various measures.

On examining this voluminous compilation, a
systematical arrangement is readily perceived.
Successive chapters, and even entire books, com-
prise hymns of a single author: invocations, too,
addressed to the same deities, hymns relating to
like subjects, and prayers intended for similar oc-
casions, are frequently classed together. ‘This re-
quires explanation.

In a regular perusal of the Véda, which is en-
joined to all priests, and which is much practised
by Mahrattas and Telingas, the student or reader
is required to notice, especially, the author, sub-
ject, metre, and purpose of each mantra, or invo-
cation. To understand the meaning of the pas-
sage is thought less important. The institutors of
the Hindu system have indeed recommended the
study of the sense; but they have inculcated with
equal strenuousness, and more success, attention
to the name of the Rishi or person, by whom the
text was first uttered, the deity to whom it is ad-
dressed, or the subject to which it relates, and
also its rhythm or metre, and its purpose, or the

comprehending most of these texts, is called the Rigyéda; or, as
expressed in the Commentary on the Index, ‘“ because it abounds
with such texts (Rich).” |

irc. 2

390 ON THE VEDAS,

religious ceremony at which it should be used.
The practice of modern priests is conformable with
these maxims, Like the Koran among the Mo-
hammedans, the Véda is put into the hands of chil-
dren in the first period of their education; and
continues afterwards to be read by rote, for the
sake of the words without comprehension of the
sense.

Accordingly the Véda is recited in various su- -

pérstitious modes: word by word, either simply
disjoining them, or else repeating the words alter-
nately, backwards and forwards, once or oftener.
Copies of the Rigvéda and Vajush (for the Sdma-
véda is chanted only) are prepared for these and
other modes of recital, and are called Pada, Cra-
ma, Jat'ad, Ghana, &c. But the various ways of
inverting the text are restricted, as it should ap-
pear, to the principal Védas; that is, to the ‘ori-
ginal editions of the Rigvéda and Yajush: while
the subsequent editions, in which the text, or the
arrangement of it, is varied, being therefore
deemed subordinate ‘Sdchds, should be repeated
only in a simple manner, . ‘

It seems here necessary to justify my interpre-
tation of what is called the “‘ Risht of a mantra,”
The last term has been thought to signify an in-
cantation rather than a prayer: and, so far as su-
pernatural efficacy is ascribed to the mere recital
of the words of a mantra, that interpretation is
sufficiently accurate; and, as such, it is undoubt-
edly applicable to the unmeaning incantations of
the Mantra-sastra, or Tantras and A’gamas. But
the origin of the term is certainly different. Its
derivation from a verb, which signifies ‘ to speak
privately,’ is readily explained by the injunction
for meditating the text of the Véda, or reciting it

aa

OR SACRED WRITINGS OF THE HINDUS. $91

inaudibly: and the import of any mantra in the
Indian scriptures, is generally found to be a prayer,
containing either a petition to a deity, or else

thanksgiving, praise, and adoration. :

The Rishi or saint of a mantra is defined, both
in the index of the Rigvéda, and by commen-
tators, ‘‘ he, by whom it is spoken:” as the Dé-
watd, or deity, is, ‘‘ that, which is therein men-
tioned.” In the index to the Véjasanéyi Yajur-
wéda, the Rishi is interpreted “the seer or re-
memberer” of the text; and the Dévatd is said to
be “contained in the prayer; \or [named] at the
commencement of it; or [indicated as] the deity,
who shares the oblation, or the praise.” Con-
formably with these definitions, the deity, that is
lauded or supplicated in the prayer, is its Dévatd:
but in a few passages, which contain neither peti-
tion nor adoration, the subject is considered as
the deity, that is spoken of. For example, the
praise of generosity is the Dévatd of many entire
hymns addressed to princes, from whom gifts
were received by the authors.

The Rishz, or speaker, is of course rarely men-
tioned in the mantra itself: but, im some in-
stances, he does name himself. A few passages
too, among the matras of the Véda, are in the
form of dialogue; and, in.such cases, the dis-
coursers were alternately considered as Rishi and
Dévata. In general, the person, to whom the pas-
sage was revealed, or, according to another gloss, by
whom its use and application was first discovered *,

* Translating literally, “the Rishi is he, by whom the text
was seen.” PANINI (4. li. 7) employs the same term in ex-
plaining the import of derivatives used as denominations of pas-
sages in scripture; and his commentators concur with those of the

Cc4

\
392 ON THE VEDAS,

is called the Rishi of that mantra. Heis evidently
then the author of the prayer; notwithstanding
the assertions of the Hindus, with whom it is an
article of their creed, that the Védas were com-
posed by no human author. It must be under-
stood, therefore, that, in affirming the primeval
existence of their scriptures, they deny these
works tobe the original composition of the editor
(Vva’sa), but believe them to have been gradually
revealed to inspired writers. :

The names of the respective authors of each
passage are preserved in the Anuncramani, or
explanatory table of contents, ‘vhich has been
handed down with the Véda itself; and of which
the authority is unquestioned*. According to
this index, Viswa’mitTraA is author of all the
hymns contained in the third book of the Rigvéda ;
as BHARADWA‘SA is, with rare exceptions, the
composer of those collected in the sixth book ;
VASISHTHA, in the seventh; GritsamMaDA, in the

second; Va’mapeEvVA in the fourth; and Bup Hat
and other descendants of Arri, in the fifth. But,
in the remaining books of this Véda, the authors

Véda, in the explanation here given. By Rishi is generally meant
the supposed inspired writer: sometimes, however, the imagined
inspirer, is called the Rishi, or saint of the text; and, at other
times, as above noticed, the dialogist or speaker of the sentence.

* It appears from a passage in the Vijeya vildsa, as also from
the Védadipa, or abridged commentary on the Vdjasanéy?, as
well as from the index itself, that Ca’ryA’yANA is the acknow-
ledged author of the index to the white Yajush. That of the
Rigvéda is ascribed by the commentator, to the same Ca’TyA’-
YANA, pupil of SauNAvA. The several indexes of the Véde
contribute to the preservation of the genuine text; especially,
where the metre, or the number of syllables, is stated; as is ge-
nerally the case.

+ First of the name, and progenitor of the race of Kings
called children of the moon.

’

OR SACRED WRITINGS OF THE HINDUS. 393

are more various : among these, besides Acastya,
Cas‘yapa, son of Maricu1, Anerras, JaMaA-
DAGNI, son of Buricu, Para’s'ara, father of Vy-
A’sa, GOrama and his son N6v’Has, Vrinaspart,
Na’‘repa, and other celebrated /ndian saints, the
most conspicuous are Can’ wa, and his numerous
descendants, Mr’D'HATIT HI, &e.; Mav HUCH HAN-
DAS, and others among the posterity of Viswa
MITRA; SunasEP'HA, son of AsyicarTA; Cursa,
Hiran’vastu’ya, SavyA, and other descendants
of Ancrras; besides many other saints, among the
posterity of personages above-mentioned,

It is worthy of remark, that several persons of
royal birth (for instance, five sons of the king
VRiHANGIR; and TRAY Y ARUN’ Aand TRASADAS YU,
who were themselves kings); are mentioned among
the authors of the hymns, which constitute this
Véda: and the text itself, in some places, actually |
points, and in others obviously alludes, to mo-
narchs, whose names are familiar in the Indian
heroic history. As this fact may contribute to
fix the age, in which the Véda was composed, I
shall here notice such passages of this tondeHey,
as have yet fallen under my observation,

The sixth hymn of the eighteenth chapter of
the first book, is spoken by an ascetic named Cac-
SHIVAT, in praise of the munificence of SwaNaya,
who had conferred immense gifts on him. T he
subject is continued in the seventh hymn, and
concludes with a very strange dialogue between
the king Bua’vayavya and his wife Romasa
daughter of Vrinaspaty. It should be remarked,
concerning Cacsurva', that his mother Usic
was bondmaid of king Anea’s queen.

The eighth book opens with an invocation,

al

394 ' ON THE VEDAS,

which alludes to a singular legend. ‘Asanea, son
of Praydéca, and his successor on the throne, was
metamorphosed into a woman; but retrieved his
sex through the prayers of Me Day arr’ H1, Whom
he therefore rewarded most liberally. In this hymn
he is introduced praising his own munificence;
and, towards the close of it, his wife ‘Sas'watr,
daughter of AnGIRAS, exults in his restoration to
manhood. ‘

The next hymns applaud the liberality of the -

kings VIBHINDU, PAcasT’HAMAN (son of Cura-
~YA'N’A), CuRUNGA, Cas'u (son of Cur’pr), and
TrRINDIRA (son of Paras’v), Who had severally
bestowed splendid gifts on the respective authors of
these thanksgivings. In the third chapter of the
same book, the seventh hymn commends the gene-
Trosity of Trasapa’syv, the grandson of Ma’np-
na’TRY. The fourth chapter opens with an invoca-
tion containing praises of the liberality of Currra ;
and the fourth hymn of the same chapter cclehiat ates
Varu, son of Susua’MAN.

In the first chapter of the tenth book, there is a
hy mn to water, spoken by a king, named Srp’ HU-
pwi'pa, the son of Amparisua. The seventh
baianster contains several passages, from the fifteenth
to the eighteenth sécta, which allude to a remark-
able legend. AsamA‘T1, son or descendant of Icsu-
WA'CU, “had deserted his former priests, and employ-
ed others: the forsaken Brdhma‘as recited incanta-
tions for his destruction; his new priests, however,
not only counteracted their evil designs, but retali-
ated on them, and caused the death of one of those
Bréhman'as: the rest recited these prayers, for
their own preservation, and for the revival of their
companion.

OR SACRED WRITINGS OF THE HINDUS. 3965

The eighth chapter opens with a hymn, which
alludes to a story respecting Na’BHANEDISHT’A,
"son of Mznu, who was excluded from) participa-
tion with his brethren in the paternal inheritance.
The legend itself is told in the Aitaréya Brah-
man'a*, or second portion of the Rigvéda.

Among other hymns by royal authors, in the
subsequent chapters of the tenth book of the San-
hitd, | remark one by Ma’np’Ha’tRi, son of Yu-
vawa’s wa, and another ky Srv, sonof Us i’nara,
a third by Vasumanas, son of Rourpas’wa, and
a fourth by Pratarpawa, son of Diyopa’sa, king
of Cas’. at

The deities invoked appear, on a cursory in-
spection of the Véda, to be as various as the au-
thors of the prayers addressed to them: but, ac-
cording to the most ancient annotations on the
_. Indian scripture, those numerous names of persons

and things are all resolvable into different titles of
three deities, and ultimately of one god. The
Nig*hanti, or glossary of the Védas, concludes with
three lists of names of deities: the first comprising
such’ as are deemed synonymous with fire; the
second, with air; and the third with the sunf.
In the last part of the Nzructa, which entirely re-
lates to deities, it 1s twice asserted, that there are
but three gods; ‘ Tisra éva dévatah }. The further

* In the second lecture and fourteenth section of the fifth book.

+ Nig’hanti, or first part of the Niructa, C. 5.

t In the second and third sections of the twelfth chapter, or
lecture, of the glossary and illustrations of the Véda. The Ni-
ructa consists of three parts: the first, a glossary as above-men-
tioned, comprises five short chapters or lectures. The second,
entitled Naigama, or the first half of the Néructa, properly so
called, consists of six long chapters; and the third entitled Dai-
vata, ox second half of the proper Niructa, contains eight more.

The

*%

i)
'

396 ON THE VEDAS,

inference, that these intend but one deity, is sup-
ported by many passages in the Véda ; and is very
clearly and concisely stated in the beginnin of
the index to the Rigvéda, on the authority of the
Niructa, and of the Veda itself. m

‘Yasya vacyam, sa rishir; ya tén6chyaté, sa
dévata; yad acshara-parimanam, tach ch’handéd,
Arthépsava rishayé dévatas ch’handébhir abhyad’-
havan.

*Tisra éva décatah ; cshity-antaricsha-dyu-st ha-
na, agnir vayuh str ya ity: évam vyahritayah
précta Y vyastah ; samastanam prajapatir. O’ncara
sarvadévatyah, paramésht’ hyo va, brahmé, daivé
va, ad’ Ryshnitcale Tat tat ‘st’hand anyas tad vib-
intitayah; carma prithactwad dhi prithag abhid’-
hana stutayd bhavanty: éc’aiva va mahan dtma
dévata ; sa stirya ity achacshaté; sa hi sarva-bhat’
atma. “Tad uctam rishin’a: ‘ stiryl dtma Jagatas
tasthushas chétt.” Tad vibhiitay6’ nya dévatas.
Tad apy étad rishin® 6ctam: ‘ Indram Mitram Va-
runam Agnim ahur iti.”

‘The Rishe [of any particular passage] is hie?
whose speech it is; and that, which is thereby ad-
dressed, is the deity [of the text]: and the num-
ber of syllables constitutes the metre fof the
prayer]. Sages (Rishis), solicitous of [attaining]
particular objects, have approached the Gods with
[prayers composed in| metre,

‘The deities are only three; whose places are,
the earth, the intermediate region, and heaven :
{namely | ‘fire, air, and the sun. They are pro-

The chapter, here cited, is marked as the twelfth ne the
glossary, or seventh exclusive of it,

OR SACRED WRITINGS OF THE HINDUS. 397

nounced to be [the deities] of the mysterious
names* severally; and (Prasa’parti) the lord of
creatures is [the deity] of them collectively. The
syllable O’m intends every deity: it belongs to
(Paramésht‘hi) him, who dwells in the supreme
abode; it appertains to (Brahme,) the vast one;
to (Déva) God; to (Ad hydtma) the superintend-
ing soul. Other deities, belonging to those se-
veral regions, are portions of the [three] Gods;
for they are vafiously named and described, on ac-

count of their different operations: but [in fact] .

there is only one deity, THE GREAT souL (Mahdn
atma). He is called the sun; for he is the soul
of all beings; [and] that is declared by the sage,
. “ the sun is the soul of (jagat,) what moves, and
“ of (tast’hush) that which is fixed.” Other deities
are portions of him: and that is expressly declared
by the sage: “ The wise call fire, Iypra, Mirra,
“and Varuna; &c.f

. This passage of the Anucramani is partly
abridged from the Niructa (c. 12), and partly
taken from the Brahman‘a of the Véda. It shows
(what is also deducible from texts of the Indian
scriptures, translated in the present and former
essays), that the ancient Hindu religion, as found-
ed on the Indian scriptures, recognises but one
God ; yet not sufficiently discriminating the crea-
ture from the creator.

* Bhur, bhuwah, and swar ; called the Vydhritis. SeeMENU,
c. 2, v. 76. In the original text, the nominative case is here used
for the genitive; as is remarked by the Commentator, on this
passage. Such irregularities are frequent in the Védas them-
selves. ©

+ Niructa, c. 12, § 4, ad finem. The remainder of the pas-
sage, that is here briefly cited by the author of the Index, iden-
tifies fire with the great and only soul, .

398 ‘ON THE VEDAS, — 4

The subjects and uses of the prayers contained
in the Véda, differ more than the deities which are
invoked, or the titles by which they are addressed.
Every line is replete with allusions to mythology *,
and to the Indian notions of the divine nature and
of celestial spirits. For the innumerable ceremo-
nies to be performed by a householder, and, still
more, for those endless rites enjoined to. hermits
and asceticks, a choice of prayers is offered im
every stage of the celebration.. It may be here
sufficient to observe, that Inpra, or the firma-
ment, fire, the sun, the moon, water, air, the
spirits, the atmosphere and the earth, are the ob-
jects most frequently addressed: and the various
and repeated sacrifices with fire, and the drinking
of the milky juice of the moon-plant or,acid as-
clepias +, furnish abundant occasion for numerous
prayers adapted to the many stages of those reli-
gious rites. I shall, therefore, select for remark
such prayers as seem most singular; rather than
ee as might appear the fairest specimens of this

éda. — , |

In the fifteenth chapter of the first book, there are
two hymns ascribed to Cutsa, and also to TrivTa,
son of water. Three asceticks, brothers it should

* Not a mythology which avowedly exalts deified heroes (as
in the Purdn‘as); but one, which personifies the elements and
planets; and which peoples heaven, and the world below, with
various orders of beings.

I observe, however, in many places, the ground-work of le-
gends, which are familiar in mythological poems; such, for ex-
ample, as the demon VritrRA, slain by INDRA, who is thence
surnamed VRITRAHAN; but I do not remark anything that cor- _
responds with the favourite legends of those sects, which avorship
either the Linga, or Sacti, or else RA‘MA or CRisHN’A. I ex- -
cept some detached portions, the genuineness of which appears
doubtful; as will be shown towards the close of this essay.

+ Soma-laté, Asclepias acida, or Cynanchum viminale.

OR SACRED WRITINGS OF THE HINDUS. 399

seem, since they are named in another portion of
the Véda as ( Aptya) sons of water (Ap), were op-
pressed with thirst while travelling in a sandy de-
sert. At length, they found a well; and one of
them descended into it, and thence lifted water
for his companions: but the ungrateful brothers
stole his effects, and left him in the well, covering
it with a heavy cart-wheel. In his distress he pro-
nounced the hymns in question. It appears from
the text, that Cursa also was once in similar dis-
tress; and pronounced the same or a similar invo-
cation: and, for this reason, the hymns have been
placed, by the compiler of the /éda, among those
of which Cursa is the author.

The twenty-third chapter of the same book
commences with a dialogue between Acastya,
Inpra, and the Maruts; and. the remainder of
that, with the whole of the twenty-fourth chapter,
comprises twenty-six hymns addressed by Acas-
TYA to those divinities, and to the As‘wins, fire,
the sun, and some other deities. The last of these
hymns was uttered by Acasrya, under the appre-
hension of poison; and is directed by rituals to be
used as an incantation against the effects of venom.
Other incantations, applicable to the same pur-
pose, occur in various, parts of the Véda; for ex-
ample, a prayer by Vasisu1Ha for preservation
from poison (book 7, ch. 3, § 18).

The third book, distributed into five chapters,
contains invocations by Viswa’mITRA, son of
Ga‘Tuin, and grandson of Cusica. The last
hymn or Szcta, in this book, consists of six
prayers, one of which includes the celebrated Ga-
yatri: this remarkable text is repeated more than
once in other Védas; but, since Vis'wa’MITRA is
acknowledged to be the Rishz, to whom it was

400 ON THE VEDAS,

first revealed, it appears, that its proper and ori-
ginal place is in this hymn. I therefore subjoin a
translation of the prayer, which contains it, as also
the preceding one, (both of which are addressed
to the sun;) for the sake of exhibiting the Indian
priest’s confession of faith with its context; after
having, in former essays, given more than one
version of it apart from the rest of the text. The
other prayers, contained in the same Stéicta, being
addressed to other deities, are here omitted.

‘This new and excellent praise of thee, O
splendid, playful, sun (Péshap)/ is offered by us
to thee. Be gratified by this my speech: approach
this craving mind, as a fond man seeks a woman.
May that sun (Pushan), who contemplates, and
looks into, all worlds, be our protector.’

‘ LET US MEDITATE ON THE ADORABLE LIGHT
OF THE DIVINE RULER (SAVITRI )*: MAY IT GUIDE
OUR INTELLECTS. Desirous of food, we solicit the
gift of the splendid sun (Savitri), who should be
studiously worshipped. Venerable men, guided
by the understanding, salute the divine sun (Sa-
witri_) with oblations and praise.’ pth s3

The two last hymns, in the third chapter of the
7th book, are remarkable; as being addressed
to the guardian spirit of a dwelling house, and
used as prayers, to be recited with oblations, on
building a house. The legend, belonging sto the
second of these hymns, is singular: Vasisu'1’HA,

* S’AYAN’A'CHA’RYA, the commentator whose gloss is here
followed, considers this passage to admit of two interpretations:
‘ the light, or Brahme constituting the splendour, of the supreme
ruler, or creator of the universe;’ or ‘ the light, or orb, of the
splendid sun,’ .

‘OR SACRED WRITINGS OF THE HINDUS. 401

*.

coming at night to the house of Varun‘a, (with
_ the intention of sleeping there, say somes but, as

others affirm, with the design of stealing grain to ,

appease his hunger, after a fast of three days;) | was
assailed by the house dog. » He uttered this prayer,
or incantation; to lay, asleep the dog who: was
barking-at, and attempting ito:bite, him. A literal
version of ‘the first of those hymns is here sub-
joined,

‘ Guardian of ‘this abode! be: acquainted: with
us; be tous a wholesome dwelling; afford us what
we ask of thee; and grant happiness to our bipeds
and quadrupeds. Guardian of this house! increase
both-us and: our wealth) »Moond»while thou ‘art
friendly, may we, with our kine and our horses,
be exempted from decrepitude : guard us as a father
protects his offspring. Guardian of this dwelling!
may we be united witha happy, delightful, and

‘melodious abode afforded by thee: guard our wealth
now under thy protection, or yet in expectancy ;
and do thou detend us,’ re

The fourth hymn, in the fourth chapter, con-
cludes with a prayer to Rupra, which,’ being
used with oblations after a fast of three days, is

supposed to ensure a happy life of a hundred years.

In the sixth book, three hymns occur, which, be-
ing recited with worship to the sun, are. believed
to occasion a fall of rain after the lapse of five
days; the two first are aptly addressed to a cloud;
and the third. is so, to frogs, because these had
croaked while Vasrsnua recited the preceding
prayers, which circumstance he accepted as a good
omen. |

The sixth chapter of the tenth book closes with

two hymns, the prayer of which is the destruc.
Vou. VIII, d

402 ON THE VE'DAS,

tion of enemies, and which are used at sacrifices
for that purpose, |

The seventh chapter opens with a hymn, in
which Surya’, surnamed Savitri, the wife of |
the moon*, is made the speaker; as Dacsuiwa’,
daughter of Prasa‘pati, and Junu, daughter of
BrauMa’, are, in subsequent chapters. A very
singular passage occurs in another place, contain-
ing a dialogue between Yama and his twin-sister
Yamuna’, whom he endeavours to seduce; but
his offers are rejected by her with virtuous expos-
tulation, .

Near the close of the tenth chapter, a hymn, in
a very different style of composition, is spoken by
Va'cu, daughter of AmBurin‘a, in praise of her-
self as the supreme and universal soult. Véach, it
should be observed, signifies speech; and she is__
the active power of Braum'a’, proceeding fron
him. The following is a literal version of this
hymn, which is expounded by the commentator,
consistently with the theological doctrines of the’
Védas,

* This marriage is noticed in the Aitaréya Braéhman‘a, where
the second lecture of the fourth book opens in this manner;
¢ PRAJA’PATI gave his daughter, Su’‘RyA’ SA’vITRI’, to S6MA,
the king.’ The well known legend in the Purdnas, concerning
the marriage of S6mMaA with the daughters of DAcsHA, seems to
be founded on this story in the Védas. ;

+ In the introduction.to the index, these, together with other
goddesses, who are reckoned authors of holy texts, are enumerated
and <listinguished by the appellation of Brahmevddini. An in-
spired writer is, in the masculine, termed Brahmevddin.

t Towards the end of the Vrihadéranyaca, V a‘cu is mentioned
as receiving a revelation from AMBHI’N1I, who obtained it from
the sun: but here she herself bears the almost similar patronymic
AMBHRIN'I,,

a“

OR SACRED WRITINGS OF THE HINDUS. 403

_*T range with the Rudras, with the Vasus, with
the ‘Adityas, and with the Vis‘wadévas. 1 uphold
both the sun and the ocean [Mirra and Varun’al],

‘the firmament [Iypra] and fire, and both the

As‘wins. I support the moon [SoMa], destroyer
fof foes]; and [the sun entitled] Twasutri, Pu-

SHAN, or Buaca. I grant wealth to the honest
votary who performs sacrifices, offers oblations,
and satisfies [the deities]. Me, who am the queen,
the conferrer of wealth, the possessor of know-
ledge, and first of such as merit worship, the gods
render, universally, present every where, and per-

_ vader of all beings. He, who eats food through

me, as he, who sees, who breathes, er who hears,
through me, yet knows me not, is lost; hear then
the faith, which I pronounce. Even I declare this
self, who is worshipped by gods and men: I make
strong, whom I choose; I make him Brahmd,
holy, and wise. For Rupra I bend the bow, to
slay the demon, foe of Branma; for the people I

* make war [on their foes]; and I pervade heaven

and earth. I bore the father, on the head of this

{universal mind]; and my origin is in the midst

of the ocean*: and, therefore, do I pervade all
beings, and touch this heaven with my form.
Originating all beings, I pass like the breeze; ] am
above this heaven, beyond this earth; and what
is the great one, that am I.’

* Heaven, or the sky, is the father; as expressly declared in
another place: and the sky is produced from mind, according to
one more passage of the Védas. Its birth is therefore placed on
the head of the supreme mind. The commentator suggests three
interpretations of the sequel of the stanza: ‘my parent, the holy ,
Ambhrin‘a, isin the midst of the ocean;? or, ‘ my origin, the
sentient deity, is in waters, which constitute the bodies of the
gods ;’ or, ‘ the sentient god, who is in the midst of the waters,
which pervade intellect, is my origin.’

Dd@

404 ‘ON THE VEDAS,

The tenth chapter closes with a hymn to night;
and the eleventh begins with two hymns relative
to the creation of the world. Another, on this
subject was translated in a former essay *: it is the
last hymn, but one, in the Rigveda ; and the au-
thor of it is AGHAMARSHAN’s (a son of Map-
| -HUCH HANDAS), from whom it takes the name by
which it is generally cited. The other hymns, of
which a version is here subjoined, are not ascribed
to any ascertained author. Prasa’patr, surnamed
Paramésht’hi, and his son Yasnya, are stated as

the original speakers. But, of these names, one
is a title of the primeval spirit; and the other
seems to allude to the allegorical immolation of
Brahma.

‘Then was there no entity, nor nonentity ;
no Pct nor sky, nor ought above it: nothing,
any where, in the happiness of any one, involving
or involved: nor water, deep and dangerous.
Death was not; nor then was immortality ; nor
distinction of day or night. But truHat ft breathed
without afflation, single with (Swad’*ha) her who
is sustained within him. Other than him, nothing
existed, [which] since [has been]. Darkness there
was; [for] this universe was enveloped with dark-
ness, and was undistinguishable [like fluids mixed
in] waters: but that mass, which was covered by

the husk, was [at length] produced by the power

:

* Asiatic Researches, Vol. V. p. 361.

+ The pronoun (tad), thus Takata pet is understood
to intend the supreme being according to the doctrines of the
Védénta. When manifested | by creation, he is the entity (sat) s
while forms, being mere illusion, are nonentity (asat). The
whole of this hymn i is expounded according to the received doc-
trines of the Indian theology, or Védénta. Darkness and desire
(Tamas and Céma) bear a distant resemblance to the Chaos and
Eros of Hesiop. Theog. v. 116.

-—

OR SACRED WRITINGS OF THE HINDUS. 405

of contemplation. First desire, was.formed in his
mind: and that became the original productive
seed; which the wise, recognising it by the intel-
Ject in their hearts, distinguish, in nonentity, as
the bond of entity.’

‘Did the luminous ray of these- [creative acts]
expand in the middle? or above? or below? That-
productive seed, at once, became providence [or
sentient souls], and matter for the elements]:
she, who is sustained within himself*, was infe-
rior; and he, who heeds, was superior.’

‘Who knows exactly, and who. shall in this
world declare, whence and why this creation took
place? The gods are subsequent to the produc-
tion of this world: then who can know whence it
proceeded? or whence this varied world arose? or
whether it uphold [itself], or not? He, who, in
the highest heaven, is the ruler of this universe,
does indeed know; but not another can possess
that knowledge.’

II. ‘ That victim, who was wove with threads
on every side, and stretched by the labors of a
hundred and one gods, the fathers, who wove and
framed and placed the warp and woof, do wor-
ship. The [first] male spreads and encompasses
this [web]; and displays it in this world and in
heaven: these rays [of the creator] assembled at
the altar, and prepared the holy strains, and the
threads of the warp.’

© What was the size of that divine victim, whom
all the gods sacrificed? What was his form? what

* So Swad’hé is expounded: and the commentator makes it
equivalent to Mayd, or the world of ideas.

Dd3

406 ON THE VEDAS,

the motive? the fence? the metre? the oblation ?
and the prayer? First was produced the Gayatri
joined with fire; next the sun (Savitri) attended,
by Ushnih ; then the splendid moon with Anush-
rubh, and with prayers; while Vrihat? accompa-
nied the elocution of Vrinaspatr (or'the planet
Jupiter). ‘Virati was supported by the sun and
by water (Mitra and Varun‘a); but the [middle]
portion of the day and Zrishtubh were here the
attendants of Inpra; Jagati followed all the gods:
and by that [universal] sacrifice, sages and men
were formed.’ -

‘When that ancient sacrifice was completed,
sages, and men, and our progenitors, were by
him formed. Viewing with an observant mind
this oblation, which primeval saints offered, I ve-
nerate them. The seven inspired sages, with
prayers and with thanksgivings, follow the path
of these primeval saints, and wisely practise [the
performance of sacrifices], as charioteers use reins
[to guide their steeds].’

Some parts of these hymns bear an evident re-
semblance to one, which has been before cited
from the white Vajush*, and to which I shall
again advert in speaking of that Véda. ‘The com-
mentator on the Rigvéda quotes it to supply some
omissions in this text. It appears also, on the
faith of his citations, that passages, analogous to
these, occur in the Taittiriyaca, or black Yajush,
and also in the Brdahman‘a of the Véda.

The hundred and one gods, who are the agents
in the framing of the universe typified by a sacri-

* Asiatic Researches, Vol. VII. p. 251.

OR SACRED WRITINGS OF THE HINDUS. 407
fice, aré, according to this commentator, the
years of Brauma’s life, or his afflations personified
in the form of Anerras, &c. The seven sages,
who instituted sacrifices in imitation of the prime-
val type, are Marricui, and others. Géyatrt,
Ushnih, &c. are names of metres, or of the various _

lengths of stanzas and measured verses, in the
Védas.

The preceding quotations may be sufficient to
show the style of this part of the Véda; which
comprehends the prayers and invocations.

Another part belonging, as it appears, to the
same Véda, is entitled Aitaréya Brahman‘a. It is
divided into eight books (panjica), each contain-
ing five chapters or lectures (ad’hydya), and sub-
divided into an unequal number of sections (chan'-
da), amounting in the whole to two hundred and
eighty-five. Being partly in prose, the number of
distinct passages contained in those multiplied sec-
tions need not be indicated.

For want either of a complete commentary *, or
of an explanatory index}, I cannot undertake
from a cursory perusal, to describe the whole con-
tents of this part of the Véda. I observe, how-
ever, many curious passages in it, especially to-
wards the close. The seventh book had treated
of ‘sacrifices performed by kings: the subject is
continued in the first four chapters of the eighth
book; and three of these relate to a ceremony for
the consecration of kings, by pouring on their

* I possess three entire copies of the text, but a part only of the
commentary by SA’YAN’A'CHARYA.
+ The index before-mentioned does not extend to this part of
the Véda. ,
Dd4

408 « ON THE VEDAS, ofhik

sia while seated on a throne prepared for the
purpose, water mixed with honey, clarified butter,
and spirituous liquor, as well as two sorts of grass
and the sprouts of corn. ‘This ceremony,, called
A bhishéca, is celebrated on the accession of a king;
and subsequently, on divers occasions, as part of
the rites belonging to certain solemn sacrifices per-
formed for the attainment of particular objects, - .

The mode of its celebration is the elisa
the second chapter of the eighth book};
thirty-seventh chapter, reckoned “(as is done: by
the commentator) from the beginning of the Aita-
réya. It contains an instance, which is not’ sin-
gular in the Védas, though it be rather uncommon in
their didactick portion, of a disquisition on a dif-
ference of opinion among inspired authors. ‘Some,’
it says, ‘ direct the consecration to be completed
with the appropriate prayer, but without the sacred
words (Vydhritis), which they here deem super-
fluous: others, and particularly Satyaca‘Ma,
son of Ja‘Ba’La, enjoin the complete recitation of
those words, for reasons explained at full length ;

and Uppa'‘zaca, son of Arun’‘a, has therefore SO
ordained the performance of the ceremony.’

The subject of this chapter is concluded by the
following remarkable” passage. —‘ Well knowing
all the [efficacy of consecration], JANAMEJAYA,
son of Paricsuit, declared; “ Priests, conversant
with this ceremony, assist me, who am likewise
apprized [of its benefits], to celebrate the solemn
rite. ‘Therefore, do I conquer fin single combat] ;
therefore, do I defeat arrayed forces with an ar-
rayed army: neither the arrows. of the gods, nor
those of men, reach me: I shall live the full pe-
riod of life; Ishall remain master of the. whole
earth.” Truly neither the arrows of the gods,

OR SACRED WRITINGS OF THE HINDUS. 409

nor those of men, do reach him, whom well in-
structed priests assist in celebrating the solemn
rite: he lives the full period of life ; he remains
master of the whole earth.’

The thirty-eighth chapter (or third of the eighth
book) describes a supposed consecration of InpRa,
when elected by the gods to be their king. It
consists of similar, but more solemn, rites : in-
cluding, among other peculiarities, a fanciful
construction of his throne with texts of the Véda ;
besides a repetition of the ceremony of consecra-
tion. in various regions, to ensure universal domi-
nion. ‘This last part of the description merits to
be quoted, on account of the geographical hints
which it contains.

‘ After [his inauguration by Prasa‘pati], the
divine Vastis consecrated him in the eastern region,
with the same prayers in verse and in prose, and
with the same holy words, [as before-mentioned, |
in thirty-one days, to ensure his just domination.
Therefore, [even now,]| the several kings of the
Prachyas, im the East, are consecrated, after the
practice of the gods, to equitable rule (Sdmr ajya);
and [people] call those consecrated princes, Sam-
rg *,

‘Next the divine Rudras consecrated him-in
the southern region, with the same prayers in
verse and in prose, and with the same holy words,
in thirty-one days, to ensure increase of happiness.
Therefore, the several kings of the Satwats, in the

* Tn the nominative case, Samrat’, Samrdd, or .Samréi; sub-
stituting in this place aliquid letter, which is peculiar to the Véda,
and to the southern dialects of India; and which approaches, in
sound, to the common é, tu

410 ON THE VEDAS,
south, are consecrated, after the practice of the

gods, to the increase of enjoyment (Bhéjya ); and
[people] name those consecrated princes, Bhéja.

‘Then the divine ‘Adityas consecrated him in
the western region, with, &c., to ensure sole domi-
nion. ‘Therefore, the several kings of the Nichyas
and Apdchyas, in the West, are consecrated, &c.
to sole dominion; and [people] denominate them
Sward*.

‘ Afterwards all the god8 (Viswé déva) conse-
crated him in the northern region, with, &c., to
ensure separate domination. Therefore, the se-
veral [deities, who govern the] countries of Uttara
curu and Uttara madra, beyond Himavat, in the
North, are consecrated, &c. to distinct rule (Vai-
raya), and [people] term them Virg t-

‘Next the divine Séd’hyas and A’ptyas conse-
crated him, in this middle, central, and present
region, with, &c., for local dominion. Therefore,
the several kings of Curu and Panchdla, as well
as Vas‘a and Usinara, in the middle, central, and
present region, are consecrated, &c. to sovereignty
(Rajya) ; and [people] entitle them Rayd..

‘Lastly, the Waruts, and the gods named dn-
giras, consecrated him, in the upper region, with,
&c., to promote his attainment of the supreme
abode, and to ensure his mighty domination, su-
perior rule, independent power, and long reign:
and, therefore, he became a supreme deity (Para-
mésht ht) and ruler over creatures.

* In the nominative case, Swardt’, Swardd, or Swardl,
* In the nominative, Virdt’', Virdd, or Virdl,

OR SACRED WRITINGS OF THE HINDUS. 4i1

‘Thus consecrated by that great inauguration,
Inpra subdued all conquerable [earths], and won
all worlds: he obtained, over all the gods, supre-
macy, transcendent rank and pre-eminence. Con-
quering, in this world [below], equitable domina-
tion, happiness, sole dominion, separate authority,
attainment of the supreme abode, sovereignty,
mighty power, and superior rule; becoming a self-
existent being and independent ruler, exempt from
fearly] dissolution ; and reaching all [his] wishes in
that celestial world; he became immortal: he be-.
came immortal *.’

The thirty-ninth chapter is relative to a pecu-
liarly solemn rite, performed in imitation of the
fabulous inauguration of Inpra. It is imagined
that this celebration becomes a cause of obtaming
great power and universal monarchy; and the
three last sections of the chapter recite instances
of its successful practice. Though replete with
enormous and absurd exaggerations, they are here
translated at full length, as not unimportant,
since many kings are mentioned, whose names are
familiar in the heroick history of Jndia.

§. VII. ‘ By this great inauguration similar to
Inpra’s, Tura, son of Cavasna, consecrated
JANAMEJaAyA, son of ParicsnitT; and, therefore,
did Janamesaya, son of Paricsnit, subdue the
earth completely, all around, and traverse it every

way, and perform a sacrifice with a horse as an
offering. |

* Tn the didactick portion of the Véda, the last term, in every
chapter, is repeated to indicate its conclusion. This repetition
was not preserved in a former quotation, from the necessity of:
varying considerably the order of the words. .

412 ON THE VEDAS,

‘Concerning that solemn sacrifice, this verse

is universally chanted. ‘In Asandivat, JanaME-

yaya bound [as an offering] to the gods, a horse

fed with grain, marked with a white star on his

forehead, ‘and bearing a green wreath round his
neck.”

‘ By this, &c. Cuyavawa, son of Buricu, con-
secrated Sa’rya’TA sprung from the race of Menu:
and, therefore, did he subdue, &c. He became
likewise a householder in the service of the gods,

‘ By this, &c. SO'MAS/‘USHMAN, grandson of Va’-
JARATNA, cbKseeiatel ‘Sata'nrca, son of SaTra’-
git: and, therefore, did he subdue, &c. >

‘By this, &c. Parvata and Narepa conse-
crated A’mBa’snTHYA: and, therefore, &c.

‘ By this, &c. Parvata and Na’repa conse-
crated YupHA ‘NSRAUSHTI, grandson of Ucra-
se/NA; and, therefore, &e.

‘By this, &c. Cas’yapa consecrated Vis wa-
CARMAN, son of BHuvana; and, therefore, did
he subdue, &c.

‘ The earth, as sages relate, thus addressed him :
“ No mortal has a yight to give me away; yet
thou, O VIs'WACARMAN, son of Buuvana, dost
wish to do so. Iwill sink in the midst of the
waters; and vain has been thy promise to Ca‘sy-
APA”. "

* So great was the efficacy of consecration, observes the com-
mentator in this place, that the submersion of the earth was
thereby prevented, notwithstanding this declaration,

1

OR SACRED WRITINGS OF THE HINDUS. 413

By this, &c. VastsurHa eonsecrated Supas,
son of Pryavana; and, therefore, &c.

By this, &c. Samvarta, son of ANGIRAS, Con-
secrated Marvutra, son of AvicsuiT; and, there-
fore, &c. .

On that subject this verse is every where chanted,

“ The divine. Maruts dwelt in the house of Ma-

RUTTA, as his guards; and all the gods were coim-

anions of the son of AvicsHitT, whose every wish
was fulfilled*.”

§ VIII. ‘ By this great inauguration ‘similar to
Inpra’s, Upamaya, son of Arri, consecrated
Anca; and, therefore, did Anca subdue the
earth completely all around, and traverse it every
way, and perform a sacrifice with a horse as an

offering.

‘He, perfect in his person, thus addressed [the
priest, who was busy on some sacrifice], “ Invite
me to this solemn rite, and I will give thee [to
complete it], holy man! ten thousand ‘elephants
and ten thousand female slaves.”

_ ©QOn that subject these verses are every where
chanted, ‘ Of the cows, for which the sons of -
PriyaMeE’D HA assisted Upamaya in the solemn
rite, this son of Atri gave them, [every day] at
noon, two thousand each, out of a thousand mil-
lions.

“The son of VirocHana [Anca] unbound and
gave, while his priest performed the solemn sacri-
fice, eighty thousand white horses fit for use.

* All this, observes the commentator, was owing to his solemn
inauguration,

414 ‘ON THE VEDAS,

‘ The son of Arra bestowed im gifts ten thou-
sand women. adorned with necklaces, all daughters
of opulent persons, and brought from various coun-
tries,

‘ While distributing ten thousand elephants in
Avachatruca, the holy son of Atri grew tired and
dispatched messengers to finish the distribution,

“ A hundred [I give] to you;” “A hundred to
you;” still the holy man grew tired; and was at
last forced to draw breath, while bestowing them
by thousands *.’

§ IX. ‘ By this great inauguration, similar to
Inpra’s, Dr're’ HatTaMmas, son of Mamata’, con-
secrated Buarata, the son of DuusHantaf;
and, therefore, did Buarata, son of DunsHanta,
subdue the earth completely all around, and tra-
verse it every way, and perform repeated sacrifices
with horses as offermgs.

‘On that subject too, these verses are every
where chanted. ‘“ Buarata distributed in Mash-
ndrat, a hundred and seven thousand millions of
black elephants with white tusks, and decked
with gold.

0 0VXV—n—

* It was through the solemn inauguration of ANGA, that his
priest was able to give such great alms. This remark is by the
Conimentator.

+ So the name should be written, as appears from this passage
of the Véda; and not, as in copies of some of the Purdn‘as,
DusHMANTA, or DUSHYANTA.

t The several manuscripts differ on this name of a country;
and, having no other information respecting it, I am not confident
that I have selected the best reading. This observation is appli-
cable also to some other uncommon names,

OR SACRED WRITINGS OF THE HINDUS. 415

* A sacred fire was lighted for BHarata, son
ef Dunsuanta, in Séchi'eun‘a, at which a thou-
sand Brahmanas shared a thousand millions of
COWS apiece.

* BuaratTA, son of DunsHanra, bound seventy-
eight horses [for solemn rites] near the Yamund;
and fifty-five, in Vritrag’hna, on the Gangé.

“ Having thus bound a hundred and thirty-three
horses fit for sacred rites, the son of DuusHaNnTA
became pre-eminently wise, and surpassed the pru-
dence of [every rival] king,

** This great achievement of Buarata, neither
former nor later persons [have equalled]; the five
classes of men have not attained his feats, any

miore than a mortal [can reach] heaven with his
hands *,” |

‘The holy saint, VrtnapucrHa, taught this
great inauguration to Durmuc’Ha, king of Pédn-
chala ; and, therefore, Durmuc’ua, the Pdanchdia,
being a king, subdued by means of that know-
ledge the whole earth around, and traversed it
every way f.

‘The son of Satyanavya, sprung from the
race of VasIsHT’HA, communicated this great in-
auguration to Aryara‘T1, son of JANANTAPA;
and, therefore, Aryara‘t1, son of JANANTAPA,

* All this, says the commentator, shows the efficacy of inaugu-
ration.

+ It is here remarked, in the commentary, that a Bréhmen’a,
being incompetent to receive consecration, is however capable of

knowing its form: the efficacy of which knowledge is shown in
this place.

416 ON THE VEDAS, ©

being no king, [nevertheless] subdued by means
of that knowledge the whole earth Cretid, and
traversed it every way. EAN .

‘Sa’ TYAHAVYA, of the race of VasisuTHA, ad-
dressed him, saying, “Thou hast conquered the
whole earth around; [now] aggrandize me.” ' Ars
YARA‘TI, son of JANANTAPA, replied; When
I conquer Uttaracuru, then ‘thou shalt be king of
the earth, holy man! and I will be merely thy
general.” Sa’ryanavya rejoined; “ That is’ the
and of the gods; no moftal can subdue it:*.thou
hast been unerateful towards me; and, therefore;
I resume from thee this [power].” Hence the
king S'usumin’a, son of S'rv1, destroyer of’ foes,
slew Ary ARA’ TI, ‘who was [thus] divested ie vigour
and deprived ot f strength,

‘Therefore let not a soldier be ungratehil to=
wards the priest, who is acquainted with the form],
and practises [the ‘celebration, of this ceremony];
lest he lose his kingdom, and forfeit his aes : lest

he forfeit his life.’ |

To elucidate this: last story, it) is ye debt to
observe, that, before the commencement of ‘the
ceremony of inauguration, the priest swears the
soldier by a most solemn oath, not to: injure him.
A similar oath, as is absetved in this place by
the commentator, had been administered’ previ-
ously to the communication of that knowledge,
to which Aryara’ TI owed his success. The riest
considered his answer as illusory and insulting,
because Uttara Curu, being north of Adéru, ‘1s the
land of the gods, and cannot be conquered by
men: as this. ungrateful answer was a breach of
his oath, the priest withdrew his power from him;
and, in consequence, he was slain by the foe;

}

OR SACRED WRITINGS OF THE HINDUS. 417

_ The fortieth and last chapter of the Aitaréya
Bréhman’a, relates to the benefit of entertaining a
Purthita, or appointed priest; the selection of a
peace person for that station; and the mode of

is appointment by the king; together with the
functions to be discharged by him. The last sec-
tion describes rites to be performed, under the di-
rection of such a priest, for the destruction of the
king’s enemies. As it appears curious, the whole
description is here translated; abridging, however,
as in other instances, the frequent repetitions
with which it abounds.

‘ Next then [is described] destruction around
air (Brahme)*. Foes, enemies, and rivals, perish.
around him, who is conversant with these rites.
That, which [moves] in the atmosphere, is air
( Brahme), around which perish five deities, light-
ning, rain, the moon, the sun, and fire.

‘ Lightning having flashed, disappears behind
taint: it vanishes, and none know [whither it
is gone]. When a man dies, he vanishes; and
none know [whither his soul is gone]. There-
fore, whenever lightning perishes, pronounce this
[prayer]; ‘‘ May my enemy perish: may he dis-
appear, and none know [where he is].” Soon, in-
deed, none will know [whither he is. gone].

‘ Rain having fallen, [evaporates and] disappears
within the moon, &c. When rain ceases, pro-
nounce this [prayer], &c.

-‘The moon, at the conjunction, disappears

* So this observance is denominated, viz, Brahman'ah pari-
marah.
+ Behind a cloud.

) Vox. VIII. Ee

Bre 2% ON THE ‘VEDAS, 824% 20

Within the sun, &c. When the moon i is dark, , pro-
nounce, &c. | . | (ara is

%

‘The sun, when setting, disappears in Pre
ge*. ‘When the sun sets, pronounce, Be.
ey
‘ Fire, ascending, disappears i in air, &e. When
fire is extinguished, pesoear ‘&e.

‘These Same deities are again produced from
this very origin. Fire’ is born of air; for, urged
with force by the breath, it mereases. Viewing
it, pronounce [this prayer, “« May fire be revived ;
but ‘tiot my foe be reproduced’; may he depart
averted.” ‘Therefore, does the enemy go far away

‘The sun is born of firet. Viewing it, say,
“May the sun rise; but not my foe be =
duced, &c.” (ya

«The moon is ‘born of the sunt. \ Viewing it,
say, “ May the moon be renewed, &c.”

Rain is produced from the moon §. Viewing
it, say, “ May rain be a se.”

* The Taittiriya Yajurvéda contains a passage, which may
serve to explain this notion; ‘ The sun, at eve, penetrates fire ;
and, therefore, fire is seen afar at night: for both are lu-
minous.’

+ At night, as the commentator now observes, the sun dis-
appears in fire: but re-appears thence. next day. Accordingly,
fire is destitute of splendour by day, and the sun shines brighter.

t The moon, as is remarked ip ‘the commentary, disappiears
within the sun at the conjunction; but is reproduced from the
sun, on the first day of the bright fortnight.

§ Here the commentator remarks, Rain enters the lunar orb,
which consists of water; and, at a subsequent time, it is) repro-
duced from the moon.

ry

OR SACRED WRITINGS OF THE HINDUS. 419

‘Lightning comes of ‘rain. Viewing it, say,
13 ae 4 Ps ”

May lightning appear, &c. .

‘Such is destruction around air. Mairre’ya,
son of CusHa’Ru, communicated these rites to
Sutwan, son of Cirts’a, descended from Bra’‘r-’
GA. Five kings perished around him; and Sut-
WAN attained greatness.

“The observance [enjoined] to him [who under-
takes these rites, is, as follows]: let him, not sit
down earlier than the foe; but stand, while he
thinks him standing. Let him not lie down earlier
than the foe; but sit, while he thinks him sitting.
Let him no¢ sleep earlier than the foe; but wake,
while he thinks him waking. Though his enemy
had a head ‘of stone, soon does he slay him: he
does slay him.’

Before I quit this portion of the Véda, I think
it right to add, that the close of the seventh book
contains the mention of several monarchs, to whom
the observance, there described, was taught by
divers sages. For a reason before-mentioned, I
shall subjoin the names. They are Vis‘WANTARA,
som of SUSHADMAN; SAHADEYVA, son of SARJA,
and his son Sémaca; Basnru, son of Deva
vRiD HA, Baima.of, Viparsna, Nacnasit of
Ganp Ha’Ra, SANASRUTA of AnInDAMA, Ritu-
vip of Janaca; besides JanamMeEsJAyA and Su-
pas, who have been also noticed in another
place.

The Aitaréya A’ran'yaca is another portion of
the Rigvéda. It comprises eighteen chapters or
lectures unequally distributed in five books (4 ra-
nyaca). ‘She second, which is the longest, for it

EKe@

420 ON THE VEDAS,

contains seven lectures, constitutes with the third
an Upanishad of this Véda, entitled the Bahvrich
Bréhmana Upanishad; or, more commonly, the
Aitaréya, as having been recited by a sage named
ArrarEya*. The four last lectures of that se-
cond A 'ran'yaca, are particularly consonant to the
theological doctrines of the Védénta; and are ac-
cordingly selected by theologians of the Véddnti
school, as the proper Aztaréya Upanishadt. ‘The

* It is so afirmed by ANANDATI/RT’HA in his notes: and
he, and the commentator, whom he annotates, state the original
speaker of this Upanishad to be MAuIDa’SA, an incarnation of
Na’RA’YAN’A, proceeding from Vis‘a’La, son of ABJA. He
adds, that, on the sudden appearance of this deity at a solemn
celebration, the whole assembly of gods and priests fainted: but,
at the intercession of Bkauma’, they were revived ; and, aftey
making their obeisance, they were instructed in holy science: this
s4vatdra was called MAuIDA‘sA, because those venerable per-
sonages (Mahin) declared themselves his slaves (dasa). .

In the concluding title of one transcript of this A’ran‘ya, I find
it ascribed to A’s‘WALA‘YANA: probably, by an error of the
transcriber. On the other hand, SAuNACA appears to be author
of some texts of the Aran'ya; for a passage, from the second
lecture of the fifth (Ar. 5, lect. 2, § 11), is cited as SAUNACA’s,
by the commentator on the prayers of the Rigvéda (lect. 1,
§ 15). .

+ I have two copies of SANcARA’s commentary, and one of
annotations on his gloss by NA’RA’Y AN’E/NDRA; likewise a copy
_of Sa’yaw’a’s commentary on the same theological tract, and
also on the third A’ran’yaca ; besides annotations by ANANDA~_
TIRTHA on a different gloss, for the entire Upanishad. The
concluding prayer, or seventh lecture of the seconil A’ran‘yaca,
was omitted by SANcARA, as sufficiently perspicuous: but is ex-
pounded by Sa’yAn‘a, whose exposition is the same, which is
~ added by SANCARA’s commentator: and which transcribers some-
times subjoin to SANCARA’S gloss.

As an instance of singular anid needless frauds, I must mention,
that the work of ANANDATIRT’HA was sold to me, under a
different title, as a commentary on the Tuittiriya sanhité of the
Yajurvéda. The running titles, at the end of each chapter, had
been altered accordingly. On examination, I found it to be a
different, but valuable work; as above described, AO

OR SACRED WRITINGS OF THE HINDUS. 42]

following is literally translated from this portion
of the second A ‘ran'yaca.

The AiTARE'YA A’RAN’yA. B. 9.

§IV. ‘Originally this [universe] was indeed
souL only ; nothingelse whatsoever existed, active
for inactive]. Hr thought, “I will create worlds :”
thus HE created. these [various] worlds; water,
light, mortal [beings|and the waters. That ‘“‘ water,”
is the {region] above the heaven, which -heaven
upholds; the atmosphere comprises, light; the
earth is mortal; and the regions below are “ the
waters *,” |

‘ HE thought, “ these are indeed worlds; I will
create guardians of worlds.” Thus nz drew from
the waters, and framed, an embodied being f.
He viewed him; and of that being, so contem-
plated, the mouth opened as an egg: from the
mouth, speech issued ; from speech, fire proceeded.
The nostrils spread; from the nostrils, breath
passed; from breath, air was propagated. The
eyes opened: from the eyes, a glance sprung;
from that glance, the sun*was produced. The
ears dilated: from the ears came hearkening; and
from that, the regions of space. The skin ex-
panded; from the skin, hair rose; from that, grew

* Ambhas water; and A’pas the waters. The commentators
assign reasons for these synonymous terms being employed, se-
verally, to denote the regions above the sky, and those below the
earth.

+ Purusha; a human form.

Ee3

429 ON THE VEDAS, (140 5

herbs: and trees. The breast opened ; from the
~ breast, mind issued: and, from mind, the moon.
The navel burst: from the navel, came degluti-
tion*; from that, death. ‘The generative organ
burst: thence flowed productive seed; whence
waters drew their origin.

‘These deities, being thus framed, fell into this

Vast ocean; and to nim they came with thirst and
hunger: and nim they, thus addressed; ‘“ Grant
us a [smaller] size, wherein abiding we may eat
food.” He offered to them [the form of ] a cow::
they said, “ that is not sufficient for us.” Hx ex-
hibited to them [the form of] a horse : they said,
“neither is that sufficient for us.” He showed
them the human form: they exclaimed: “ well
done! ah! wonderful!” Therefore man alone is
[pronounced to be] “ well formed,”

‘‘ He bade them occupy their respective places,
Fire becoming speech, entered the mouth. Air,
becoming breath, proceeded to the nostrils. The
‘sun, becoming sight, penetrated the eyes. Space
Decain e hearing dnt occupied the ears. Herbs and
trees became fait and filled the skin. The moon,
becoming mind, entered the breast. Death, be-
coming ‘deglutition, penetrated the navel; and

water Rctante productive seed and occupied the
generative organ, i °

; fienger and thirst addressed him, saying “ As-
sign us [our places].” He replied: “ You T distri-
bute among these deities; and I make.you parti-

/

* Apdna. From the analogy between the acts af inhaling and
of swallowing, the latier is considered as a sort of breath or in-
splration: hence the air, drawn mn by deglutition, is reckoned one
of five breaths, or airs inhaled into the body,

.
OR SACRED WRITINGS OF THE HINDUS. | 423

‘cipant with them.” Therefore is it, that to what-
vever deity an oblation is offered, hungerand thirst

-participate with him.

> * He reflected, ‘‘ These are worlds, and regents
of worlds: for them I will frame food.” He
viewed the waters: from waters, so contemplated,
form issued; and food is form, which was so pro-

duced. .

‘ Being thus framed, it turned away, and sought
to. flee. ..The [primeval] man endeavoured to seize '
it by speech; but could not attain it by his voice:
had he by voice taken it, [hunger] would be satis-
fied by naming food. He attempted to catch it
-by his breath; but could not inhale it by breath-
ing: had he by inhaling taken it, [hunger] would
be satisfied by smelling food. He sought to snatch
it by a glance; but could not surprise it by a look:
had he seized it by the sight, [hunger] would be
satisfied by seeing food. He attempted to catch
it by hearing: but could not hold it by listening;
had he caught it by hearkening, [hunger] would
be satisfied by hearing food. He endeavoured to
seize it by his skin; but could not restrain it by
his touch: had he seized it by contact, [hunger]
would be satisfied by touching food. He wished
to reach it by the mind; but could not attain it
by thinking: had he caught it by thought, [hun-
ger] would be satisfied by meditating on food.
He wanted to seize it by the generative organ,
but could not so hold it: had he thus seized it,
[hunger] would be satisfied by emission. Lastly,
he endeavoured to catch it by deglutition; and
thus he did swallow it: that air, which is so drawn
in, seizes food; and that very air is the bond of
life, .

Ee4

42-4, ON THE VEDAS, .

‘He [the universal soul) reflected “ How can
this [body] exist without me?” He considered by
which extremity he should penetrate. Hz thought,
‘«<If [without me] speech discourse, breath inhale,
and sight view; if hearing hear, skin feel, and
mind meditate; if deglutition swallow, and. the
organ of generation perform its functions; then

9) y
r

who am I:

‘ Parting the suture [stmaz], nz penetrated by
this route. That openipg is called the suture (v-
driti), and is the road to beatitude (nandana)*.

‘ Of that soul, the places of recreation are three;
and the modes of sleep, as many: this (porting to
the right eye) is a place of recreation; this (point-
ing to the throat) is [also] a situation of enjoy-
ment; this (pointing to the heart) is [likewise] a
region of delight. | |

‘ Thus born [as the animating spirit], he discri-
minated the elements, [remarking] “ what else
[but him] can I here affirm [to exist];” and he con-
templated this [thinking] personf, the vast ex- .
panse {, [exclaiming] rr have I seen. ‘Therefore
is he named 1T-sEEING (IDAM-DRA): IT-SEEING
is indeed his name: and him, being 1T-sEEING,
they call, by a remote appellation, InpRa; for

* The Hindus belieye, that the soul, or conscious life, enters
the body through the sagittal suture; lodges in the brain; and
may contemplate, through the same opening, the divine perfec-
tions. Mind, or the reasoning faculty, is reckoned to be an
organ of the body, situated in the heart,

+ Purusha.

t Brahme, or the great one,

OR SACRED WRITINGS OF THE HINDUS. 425

the gods generally delight in the concealment [of
their name]. The gods delight in privacy -

§V. ‘This [living principle] is first, m man,
a fetus, or productive seed, which is the essence
drawn from all the members [of the body]: thus
the man nourishes himself within himself. But,
when he emits it into woman, he procreates that
[fetus]: and such is its first birth.

‘It becomes identified with the woman; and
being such, as is her own body, it does not de-
stroy her. She cherishes his ownself{, thus re-
ceived within her; and, as nurturing him, she
ought to be cherished [by him]. The woman nou-
rishes that fetus: but he previously cherished the
child, and further does so after its birth. Since
he supports the child before and after birth, he
cherishes himself: and that, for the perpetual suc-
cession of persons; for thus are these persons per-
petuated. Such is his second birth.

‘ This [second] self becomes his representative
for holy acts [of religion]: and that other [self |,
‘having fulfilled its obligations, and completed its
period of life, deceases. Departing hence, .he is
_ born again {in some other shape]: and such is his
third birth.

‘ This was declared by the holy sage. “ With-
in the womb, I have recognised all the successive
births of these deities. A hundred bodies, like

* Here, as at the conclusion of, every division of an Upcnisked,
or of any chapier in the didactick poriion of the Vedzs, the last
hrase is repeated. :
+ For the man is identified with the child procreated by him.

426. ON THEI VE RASS Gamoae Mo |

iron chains, hold: mé down royet, like a falcon, I
swiftly rise.” ; ‘Thus spoke Va‘aDE'V A; <reposing
in the womb: and possessing this [intuitive] know-
ledge, she rose, after bursting that corporeal jcon-
finement; and, ascending to the blissful region of

heaven*, vhe»attamed» every wish and, became:

vail

immortal. » He became immortals’) see 9 5

VI. ‘ What is this soul? that we may -wor-
y

ship him. Which is the soul? Is it that by which

fa man sees]? by whieh, he) hears? by which‘he
smells odours? by which he utters speech? by
which he discriminates a pleasant or unpleasant
taste? Is it the heart [or understanding)? or the
mind [or will]? Is it sensation? er ‘power? or dis-
crimination? or comprehension? or perception? or
retention? or attention? or application? or haste
for pain]? or memory? or assent? or determina-
tion? or animal action fr or wish? or desire ?

‘ All those are only various names of apprehen-
sion. But this [soul, consisting in the faculty of
apprehension;] is Brauma’; he is InpRa;) he is
(Prajsa’Pati) the lord. of creatures: these. gods
are he; and so are the five primary elements, earth,
air, the etherial fluid, water and light: these,
and the same joined with minute objects and other
seeds [of existence], and [again] other | beings] pro-

* SwWARGA: or place of celestial bliss.

+ Asu: the unconscious volition, which occasions an act ne-
cessary to the support of life, as breathing, &c.

{ BRAHMA‘(in the masculine gender) here denotes, according
to commentators, the intelligent spirit, whose’ birth was in the
mundane egg; from which is named HIRAN’YAGARBHA. IN-
DRA is the chief of the gods, or subordinate deities; meaning
ihe elements and planets. PRAJA’PATI is the first embodied
spirit, called VirA‘s, and described in the preceding part of this
extract. The gods are fire, and the rest as there stated.

OR SACRED WRITINGS OF THE HINDUS. 427

duced from eggs, or borne in wombs, or. origin-
ating in hot moisture *, or springing from plants ; ;
whether horses, or kine, or men, or elephants,
‘whatever lives, and walks or flies, or whatever is
immovable [as herbs and trees]: all that is the
eye of intelligence. On intellect [every thing] is
founded: the world is the eye of intellect; and
intellect is its foundation. Intelligence i is (Brahme)
the great one.

‘ By this [intuitively] intelligent soul, that sage
ascended from the present world to the: blissful
region of heaven; and, obtaining all his wishes,
Berane purrnovtale He became immortal.

§ VII. ‘ May my speech be founded on under-
standing: and my mind be attentive to my utter-
ance. Be thou manifested to me, O self manifested
[intellect|!. For my sake [O speech and mind !] ap-
proach this Véda. _May what I have* heard, be
unforgotten: day and night may I behold this,
which I have studied, Let me think the reality :
let me speak the truth. May it preserve me; may
it preserve the teacher: me may it preserve: the
teacher may it preserve; the teacher may it pre-
serve; may it preserve the teacher fV

On the Causuitactr’.

Another Upanishad of this Véda, appertaining
toa particular Sacha of it, is named from that,

* Vermin and insects are supposed to be generated from hot
moisture. —

+ This, like other prayers, is denominated a. mantra; though
it be the conclusion of an Upanishad,

498 ON THE VEDAS,

and from the Brahman‘a, of which it 1s an extract,
Caushitaci Bréhmania Upanishad. From anabride-
ment of it (for I have not seen the work at large),
it appears to contain two dialogues; one, in which
InpRA instructs PRaTARDANA in theology; and
another, in which Asa‘ras’arru, king of Ca’s'11,
communicates divine knowledge toa priest named
Ba‘ta'cr. A similar conversation between these
two persons is found likewise in the Vrihad dra-
nya of the Yajurvéda ; as will be subsequently no-
ticed. Respecting the dther contents of the Brdéh-
mana, from which these dialogues are taken, I
have not yet obtained any, satisfactory informa-
tion.

The abridgment above-mentioned occurs in a
metrical paraphrase of twelve principal Upanishads,
in twenty chapters, by Vipya‘ran’yA, the pre-
ceptor of Ma’puava dcharya. He expressly states
Caushitact as the name of a S’achq of the Rigvéda,

The original of the Caushitact was among the
portions of the Véda, which Sir Roperr Cuam-
BERS collected at Benares; according to a list,
which he sent to me, some time before his de-
parture from India. A fragment of an Upanishad,
procured at the same place by Sir WiLL1aM Jonxs,
and given by him to Mr. Biaquizre, is marked
in his hand writing, “ The beginning of the Caw-
shitact.” In it, the dialogists are CuiTRa, sur-
named Ga'NGAYANI, and Swe TacreTy, with his
father Uppa’Laca, son of ARUN‘A,

I shall resume the consideration of this portion
of the Rigvéda, whenever I have the good for-
tune to obtain the complete text and commen-
tary, either of the Brdhman‘a, or of the Upanishad,
which bears this title.

OR SACRED WRITINGS OF THE HINDUS. 429

On the WuitEe YAIURVE'DA.

The Vajasanéy?, or white Yajush, is the shortest
of the Védas ; so far as respects the first and prin-
cipal part,- which comprehends. the Mantras.
The Sanhité, or collection of prayers and invoca-
tions belonging to this Véda, 1s comprised in forty
lectures (4d’hydya), unequally subdivided into
numerous short sections (can‘dicd) ; each ef which,
in general, constitutes a prayer or Mantra. It is
also divided, like the Rigvéda, into Anuvdcas, or
chapters. The number of dnwvdcas, as they are
stated at the close of the index to this Véda, ap-
pears to be two hundred and eighty-six: the num-
ber of sections, or verses, nearly two thousand (or
exactly 1987). But this includes many repetitions
of the same text in divers places. The lectures
are very unequal, containing from thirteen to a
hundred and seventeen sections (can‘dicd* ).

Though called the Yajurvéda, it consists of
passages, some of which are denominated Rich,
while only the rest are strictly Yajush. The first
are, like the prayers of the Aigvéda, in metre:
the others are either in measured prose, containing
from one to a hundred and six syllables; or such
of them as exceed that length, are considered to
be prose reducible to no measure.

The Yajurvéda relates chiefly to oblations and

* T have several copies of Ma’D’HYANDINA’S white Yajush, ,
one of which isaccompanied by a commentary, eutitled Vedadipa;
the author of which, Mani’p’HaBA, consulted the commentaries
of Uvaraand Ma‘pD’HAVA, as he himself informs us in his pre-
face. . .

\
430 . OW ‘THE VEDAS, T1004" #0

sacrifices, as the name itself implies*, The first
chapter, and the greatest part of the second, con-
tain prayers adapted for sacrifices at the full.and
change of the moon: but the six last sections
regard oblations to the manes. The subject of
the third chapter is the consecration of a perpetual
fire, and the sacrifice of victims: ‘the five next
relate chiefly to a ceremony called Agnishtéma,
which includes that: of drinking the juice of the
acid asclepias. The two following relate: to the
Viajapéya and Rdjasiya; the last of which cere-
monies involves the consecration of a king. » Right
chapters, from the eleventh’ to the eighteenth;
regard the sanctifying of sacrificial’ fire; and the
ceremony, named Sautraman’i, which was the sub-
' ject of the last section of the tenth chapter, oc-
cupies three other chapters from the nineteenth to
the twenty-first. The prayers to be used at an
Aswamid’ha, or ceremony emblematic of the im-
‘molation of a horse and other animals, by a king
ambitious of universal empire, are placed in four
chapters, from the twenty-second to the twenty-
fifth. The two next are miscellaneous chapters ;
the Sautrdmani and Aswaméd’ha are completed in
two others; and the Purushamed’ha, or ceremony
performed as the type of the allegorical immolation
of Na‘ra’van’a, fills the thirtieth and thirty-first
chapters. ‘The three next belong to the Sarvamé-
d’ha,or prayers and oblations for universal suc-
cess, A chapter.follows on the Pitriméd’ha, or
obsequies in commemoration of a deceased ances-
tor: and the last five chapters: contain such’ pas-
sages of this Véda_as are ascribed to Dap'HY¥AcH,

* Yajush is derived from the verb Yaj, to worship or adore. .
Another etymo!ogy is sometimes assigned : but this is most con-
sistent with the subject; viz. (Yajnya) sacrifices, and (homa)
obiaiions to fire.

OR SACRED WRITINGS OF THE HINDUS. 431.

son or descendant of Aruarvan: four of them
consist.of prayérs applicable to various religious
rites, as sacraments, lustrations, penance, (&e.; 5 and
the last is restricted to theology.
a

_ Excepting these five chapters, most of the pas-
sages contained in the-preceding part of this col+
lection of prayers, are attributed to divine person-
ages; many are ascribed.to the first manifested be-
ing, named. Praja’ PATI, PARAME'sHF HI, or Na
RA YAN‘A-PURUSHA ; some. are attributed: to Swa-
YAMBHU Brahe, or the self existent himself:
the reputed authors of the rest are, VRIHASPATI,
Inpra; Varun a, and the As’‘wins: except a few
scattered passages, which are ascribed to VastsH-
THA;, ViswamMitra; VamMapbeva, Map'nucn
HANDAS,, MepD’Ha‘TIV HI, and other human au-
thors ; and some texts, for which no Rishi is spe-
cified | in the index, and which are therefore assigned
either; to. the sun (Vivaswat or ‘A ‘ditya), as the
deity supposed to have revealed this Véda; or to
Yasnyawatcya, as the person who received the
revelation: in the same manner, as the unappro-
priated passages of the, Rigvéda are assigned to
Praga pati, or BRawMA‘

Several prayers, and hymns of the KejunVitda
have. been already translated. in former essays *
and may serve as a suflicient example of the sty le
of its composition.. I shall, here insert only two
passages, both remarkable. .The-firstis the begin-
ning of, the prayers, of the Sarvaméd ha. It cons -
stifites the thirty -second lecture, comprising twa
chapters (anuvdca) and sixteen verses,

| SA> 2
* Frre is THatT [original cause]; the sun is that:
pa e ot comhemn Gyles?

* Asiatic Researches,’ Vol. V. and VII-

439 ON THE VEDAS,

so is air; so is the moon: such too is that pure
Braume, and those waters, and that lord of crea-
tures. Moments [and other measures of time] pro-
ceeded from the effulgent person, whom none can
apprehend [as an object of perception], above,
around, or in the midst. Of him, whose glory is
so great, there is no image: he it is, whois cele-
brated in various holy strains*.. Even he is, the
god, who pervades all regions: he is the first born:
it is he, who is in the womb; he, who is born;
and he, who will be produced: he severally, an
universally, remains with [all] persons. bs

‘Hx, prior to whom, nothing was born; and
who became all beings; himself the lord of crea-.
tures, with a[body composed of] sixteen members,
being delighted by creation, produced the three
luminaries [the sun, the moon, and fire].

‘To what God should we offer oblations, but te
him, who made the fluid sky and solid earth, who
fixed the solar orb (swar), and celestial abode
(néca ), and who framed drops [of rain] in the at-
mosphere? To what god should we offer obla-
tions, but to him, whom heaven and earth men-
tally contemplate, while they are strengthened
and embellished by offerings, and illuminated by
the sun risen above them.

‘ The wise man views that mysterious [being] ;
in whom the universe perpetually exists, resting
on that sole support. In him, this [world] is
absorbed; from him, it issues: in creatures, he is
twined and wove, with various forms of existence.
Let the wise man, who is conversant with the

eee ‘

* The text refers to particular passages, ©

OR SACRED WRITINGS OF THE HINDUS. 433

import of revelation*, promptly celebrate that
immortal being, the mysteriously existing and
various abode: he, who knows its three states [its
creation, continuance and destruction], which are
involved in mystery, is father of the father.. That —
[Brahme}, in whom the gods attain immortality,
while they abide in the third [or celestial] region,
is our venerable parent, and the providence which
governs all worlds.

‘ Knowing the elements, discovering the worlds,
and recognising all regions and quarters [to be
him], and worshipping [speech or revelation, who
is] the first-born, the votary pervades the animating
spirit of solemn sacrifice by means of [his own]
soul. Recognizing heaven, earth, and sky [to be
him], knowing the worlds, discovering space and
(swar) the solar orb [to be the same], he views
that being: he becomes that being; and is identi-
fied with him, on completing the broad web of
the solemn sacrifice.

** For opulence and wisdom, I solicit this won-
derful lord of the altar, the friend of Inpra, most
desirable .[fire]:. may this oblation be effectual.
Fire! make me, this day, wise by means of that
wisdom, which the gods and the fathers worship :
be this oblation efficacious. May VaruNa grant
me wisdom; may fire and Prasa’pati confer on
me sapience; may Inpra and air vouchsafe me

* For the word Gand’harba is here interpreted, as intending
one, who investigates holy writ. In another place (Asiatic Re-
searches, Vol. VII. p. 297), the same term signified the sun;
and should have been so translated, instead of “heavenly qui-
rister, or celestial chorister ;” which is not the meaning in that
place, though it be the most common acceptation ef the word.

Vot. VIII. FF

454 ON THE VEDAS, —

knowledge; may providence give mé understand-
ing: be this oblation happily offered! May the
priest and the soldier both shate my prosperity;
may the gods grant me supreme happiness: to
thee, who art that [felicity], be this oblation ef-
fectually presented.’ ’ .

The hext passage, which I shall cite, is a prayer
to fire*. eit

‘Thou art (samvatsara) the [first] year [of the
éycle]; thou art (parivatsara) the [second] year;
thou art (iddvatsara) the [third] year; thou art
(idvat-vatsara ) the [fourth] year ; thou art (vatsara )
the [fifth] year: may mornings appertain to thee;
may days and nights, and fortnights, and months,
and seasons, belong to thee; may (samvatsara)
the year be a portion of thee: to go, or to come,
contracting or expanding [thyself], thou art
- winged thought. Together with that deity, re-
main thou firm like Anerras.’

Ihave quoted this almost unmeaning passage,
because it notices the divisions of time, which be-
long to the calendar of the Védas; and which are
explained in treatises on that subject annexed to
the sacred volume, under the title of Jyétish. To
this I shall again advert, in a subsequent part of
this essay. I shall here only observe, with the
view of accounting for the seeming absurdity of
the text now cited, that fire, as in another placef,
sacrifice, is identified with the year and with the
cycle, by reason of the near connexion between

(* Ch, 27, § 45th, and last. |
+ Inthe S‘atapat’ha Bréhman’a, b. 11, ch. 1. The reason,
here assigned, is expressly stated by the commentators =

OR SACRED WRITINGS OF THE HINDUS. 433

consecrated fire, and the regulation of time relative
to religious rites; at which one is used, and which
_the other governs.

The fortieth and last chapter of this Véda is an
Upanishad, as before intimated: which is usually:
called J's‘a-vdsyam, from the two initial words;
and sometimes Js‘é ’dhydya, from the first word;
but the proper title is ‘ Upanishad of the Vadjasa-
néya sanhita. The author, as before-mentioned,
is Dap’Hyacu, son or descendant of AT’ HARVAN *.
A translation of it has been published in the post-
humous works of Sir Wiitram Jones.

The second part of this Véda, appertaining to
the Mad’ hyandina S‘achd, is entitled the S’ata-
patha Bréhman‘a; and is much more copious than
the collection of prayers. It consists of fourteen
books (cén‘da) unequally distributed in two parts.
(bhaga): the first of which contains ten books;
and the second, only four. The number of lec-
tures (ad’hydya), contained in each book, varies;
and so. does that of the Bréhman’‘as, or separate pre-
cepts, in each lecture. . Another mode.of division,
by chapters (Prapdt‘aca ), also prevails throughout
the volume: and the distinction of Bréhman‘as,
which are again subdivided into short sections
(can‘dica), is subordinate to both modes of; divi-
sion.

* Besides MAHI'D’HARA’s gloss on this chapter, in his Véda-
dipa, 1 have the separate commentary of S‘ANCARA, and one by
BA'LACRISHN’ ’A‘NANDA, which contains a clear and copious
exposition of this Upanishad. He professes to expound it, as it is
received by both the Cén'wa and Méd’hyandina schools. Sir
WILLIAM JONES, in his version of it, used S‘ANCARA’S gloss;
as appears from a copy of that gloss, which he had carefully stu-
died, and in. which his hand-writing appears in more than: one

place.
Ff 2

436 ON THE VE'DAS,

The fourteen books, which constitute this part
of the Véda, comprise a hundred lectures cor-
responding to sixty-eight chapters. The whole
number of distinct articles, entitled Brahman‘a, is
four hundred and forty: the sections (can‘dica) are
also counted, and are stated at 7624*.

The same order is observed in this collection of
precepts concerning religious rites, which had been
followed in the arrangement of the prayers belong-
ing to them. The first and second books treat of
ceremonies on the full and change of the moon;
the consecration of the sacrificial fire, &c. The
third and fourth relate to the mode of preparing
the juice of the acid Asclepias, and other ceremo-
nies connected with it, as the Jydtisht’oma, &c.
The fifth is confined to the Vajapéya and Raja-
siya. The four next teach the consecration of sa-
crificial fire: and the tenth, entitled Agni rahasya,
shows the benefits of these ceremonies. The three
first books of the second part are stated, by the
commentator], as relating to the Sautramani and
Aswaméd’ha; and the fourth, which is the last,
belongs to theology.’ In the original, the thir-
teenth book is, specially denominated As‘waméd’hya ;
and the fourteenth is entitled Vrihad dran‘yaca.

- The Aswambd ha and Purushaméd’ha, celebrated

glk

* My copies of the text and of the commentary are both im-
perfect; bul the deficiencies of one oecur in places, where the
other is complete; and I have been thus enabled to inspect cur-
sorily the whole of this portion of the Véda.

Among fragments of this Brékman‘a, comprising entire books,
I have one which agrees, in the substance and purport, with the
second book of the Méd’hyandina Satapat’ha, though differing
much in the readings of almost every passage. It probably be-
longs to a different S’dc’hd.

+ At.the beginning of his gloss on the eleventh book.

OR SACRED WRITINGS OF THE HINDUS. 437

in the manner directed by this ’éda, are not really
sacrifices of horses and men. In the first men-
tioned ceremony, six hundred and nine animals of
various prescribed kinds, domestic and wild, in-
cluding birds, fish, and reptiles, are made fast;

the tame ones, to twenty-one posts; and the wild,

in the intervals between the pillars: and, after cer-

tain prayers have been recited, the victims are let
loose without injur ye In the other, a hundred and
eighty-five men of various specified tribes, cha-
racters, and professions, are bound to eleven posts:

and, after the hymn, concerning the allegorical
immolation of Na‘ra ‘YAN‘A*, has been recited,
these human victims are liberated unhurt : and ob-
lations of butter are made on the sacrificial fire.
This mode of performing the As‘waméd’ha and Pu-
rushaméd’ha, as emblematic ceremonies, not as
real sacrifices, is taught in this Véda:-and the in-
terpretation is fully confirmed by the rituals}, and
by commentators on the Sarkité and Brdhmania;
one of whom assigns as the reason, ‘ because the
flesh of victims, which have been actually sacri-
ficed at a Yajnya, must be eaten by the persons
who offer the sacrifice: but a man cannot be al-
lowed, much less required, to eat human flesh {.’
It may be hence inferred, or conjectured at least,

* Asiatic Researches, Vol. VII, p. 251. The version of the
hymn, as there given, should be amended by substituting, at the
15th verse, ‘ binding’ for ‘ immolating. A. similarity of terms
led to that error, which the context did not correct; for the 9th
verse is rightly translated. However, to follow the commentaries
strictly, even the term, which there oceurs, and which properly
signifies ‘ immolated,’ may be translated, ‘ consecrated.’

+ I particularly advert to a separate ritual of the Purushaméd’-
ha by YA'INYADEVA.

{ Cited from memory: I read the passage several years ago;
but I cannot now recover it.

Ff 3

438 ON THE VEDAS,

that humansacrifices were not authorized by the Véda
itself: but were either then abrogated, and an em-
blematical ceremony substituted in theirplace; or
they must have been introduced in later times, on
the authority of certain Puranas, or Tantras, fa-
bricated by persons, who, in this as im other mat-
ters, established many unjustifiable practices on
the foundation of emblems and allegories, which
they misunderstood. .

The horse, which is the subject of the religious
ceremony called Aswamédha, is also, avowedly,
an emblem of Virq, or the primeval and univer-
sal manifested being. In the last section of the
Taittiriya Yajurvéda, the various parts of the horse’s
body are described, as divisions of time, and por-
tions of the universe: ‘ morning is his head; the
sun, his eye; air, his breath; the moon, his ear ;
&c.’ A similar passage in the 14th book of the
S‘atapat’ha brahman‘a describes the same allegorical
horse for the meditation of such, as cannot per-
form an As‘waméd’ha ; and the assemblage of living
animals, constituting an imaginary victim, at a
real Aswaméd’ha, equally represent the universal
being, according to the doctrines of the Indian
scripture. It is not, however, certain, whether
this ceremony did not also give occasion to the in-
stitution of another, apparently not authorized by
the Védas, in which a horse was actually sacrificed.

The Vrihad dran'yaca, which constitutes the
fourteenth book of the S‘atapatha brahmana, is
the conclusion of the Vijasanéyt, or white Yajush.
It consists of seven chapters or eight lectures: and
the five last lectures, in one arrangement, correspond-
ing with the six last lectures in the other, form a
theological treatise entitled the Vrihad Upanishad,

OR SACRED WRITINGS OF THE HINDUS. 439
or Vqjasanéyt brahman'a upanishad, bat more com-
oth cited as the Vrihad éran'yaca*, The greate
est part of it isin dialogue; and Ya INYAWALCYA
is the principal speaker. As an Upanishad, it pro-
perly belongs to the Canwa S’acha: at least, it is
‘so cited by Vipya‘Ran’ya, in his paraphrase of
Upanishads before-mentioned. There does not,
however, appear to be any material variation in it,
as received by the Mdad’hyandina school: unless in
the divisions of chapters and sections; and in the
lists of successive teachers, by whom it was handed
down f.

To convey some notion of the scope and style
of this Upanishad, I shall, here, briefly indicate
some of the most remarkable passages ; and chiefly
those which have been paraphrased by Vipya-
Ran ya. A few others have been already cited;
and the following appears likewise to deserve no-
tice. |

Towards the beginning of the Vrihad éran'yaca,
a passage, concerning the origin of fire hallowed
for an As‘waméd‘ha, opens thus: ‘ Nothing existed
in this world, before [the production of mind]:
this universe was encircled by death eager to de-
vour; for death isthe devourer. He framed mind,
being desirous of himself becoming endued with
a soul.’ |

= See
CTT ys

* Besides three copies of the text, and two transcripts of S‘AN-
ARA’s commentary, I have, also in duplicate, another very ex-
cellent commentary by NiTya’NAND’ A’SRAMA, which is en-
titled Mitdécshara; and a metrical paraphrase of S‘ANCARA’S

gloss, by SURE’s' WAR’A‘CHA RYA, as well as annotations in prose
by ANANDA GIRI.

+ This is the Upanishad, to which Sir WILLIAM JONES re-
fers, in his preface to the translation of the Institutes of MENU :

Pp. Vili.
Ff 4

ower

440 ON THE VEDAS, |

~ Here the commentators explain death. to be the
Sielicetual being who sprung from the golden
mundane egg: and'the passage before cited from
the Rigvéda 1*, where the primeval existence of
death is denied, may be easily reconciled with
this, upon the Indian ideas of the periodical de-
struction and renovation of the world, ant finally
bj all beings but the supreme one, © “ah

The first selection by Vipya’ran‘ya, from this
Upanishad, is the fourth ar ticle (brahman‘a, ) of the
third lecture of the Vrihad aran'yaca. It is de-
scriptive of Vrra’s, and begins thus ;

‘ This [variety of forms] was, before [the pro-
duction of body], soul, bearing a human shape.
Next, looking around, that™ [primeval being] saw
nothing but himself; and he, first, said “ I am I.”
Therefore, his name was “1:” and, thence, even
now, when called, [a man] first answers ‘ it is I,”
and then declares any other name which nee
tains to him.

‘Since he, being anterior to all this [which
seeks supremacy], did consume by fire all sinful
[obstacles to his own supremacy], therefore does
the man, who knows this [truth], overcome him,
who seeks to be before him.

‘ He felt dread ; and, therefore, man fears, when
alone. But he reflected, “Since nothing exists
besides myself, why should I fear?” Thus his
terror departed from him; for what should he
dread, since fear must be of another ?

* Page 404.

OR SACRED WRITINGS OF THE HINDUS. 441

‘ He felt not delight; and, therefore, man ce-
lights not, when alone.» He wished [the existence
of ] another; and.instantly he became such, as is
man and woman-in mutual embrace. He caused
this, his own self, to fall in twain; and thus be-
came a husband and a wife. Therefore, was this
[body, so separated], as it were an imperfect moiety
of himself: for so Ya’sNYAWALCYA has pronounc-
edit. This blank, therefore, is completed by wo-
man. He approached her; and, thence, were hu-
man beings produced,

‘ She reflected, doubtingly; “ how can he,
having produced me from himself, {incestuously]
approach me? I will now assume a disguise.” She
became a cow; and the other became a bull, and
approached her; and the issue were kine. She
was changed into a mare, and he into a stallion;
one was turned into a female ass, and’ the other
into a male one: thus did he again approach her ;
and the one-hoofed kind. was the offspring. She
became a female goat, and he amale one; she was
an ewe, and he a ram: thus he approached her;
and goats and sheep were the progeny. In this
manner, did he create every existing pair whatso-
ever, even to the.ants [and minutest insect].’

The sequel of this passage is also curious; but
is too long to be here inserted. The notion of
~ Vira’s dividing his own substarice into male and
female, occurs in more than one Purdn‘a. So does
that of an incestuous marriage and intercourse of
the first Menu with his daughter S’‘ararupa’:
and the commentators on the Upanishad wnder-
‘stand that legend to be alluded to in this place.
But the institutes, ascribed to Menu, make Vr-
RA’‘J to be the issue of such a separation of persons,

449 ON THE VEDAS,

and Menu himself to be his offspring*. There
is, indeed, as the reader may observe from the
passages cited in the present essay, much disagree-
ment and consequent confusion, in the gradation
of persons interposed by Hindu theology between
the supreme being and the created world.

The author of the paraphrase before-nentioned,
has next selected three dialogues from the fourth
lecture or chapter of the Vrihaddaran‘yaca. In the
first, which begins the chapter and occupies three
articles (Brahmanas), a conceited and loquacious
priest, named Ba‘.a’cr (from his mother Baxa‘ca’,
and Ga’reya (from his ancestor GARGA), visits
Asa’TASATRU, king of Cés‘t, and offers to com-
municate to him the knowledge of Gop. The
king bestows on him a liberal recompense for the
offer; and the priest unfolds his doctrine, saying
he worships, or recognises, as Gop, the being
who is manifest in the sun; him, who is apparent
in lightning, in the etherial elements, in air, in
fire, in water, in a mirror, in the regions of space,
in shade, and in the soul itself. The king who was,
as it appears, a well instructed theologian, refutes
these several notions, successively; and, finding
the priest remain silent, asks “ is that all you have
to say?” Ga’reya replies, “ that is all.” Then,
says the king, “ that is not sufficient for the know-
ledge of God.” Hearing this, GaRGya proposes
to become his pupil. The king replies, “ It would
reverse established order, were a priest to attend
a soldier in expectation of religious instruction:
but I will suggest the knowledge to you.” He

* See Sir W. Jonxs’s translation of MENU. Ch. 1, v.32
and 33.

OR SACRED WRITINGS OF THE HINDUS. 448

takes him by the hand; and, rising, conducts him
to a place, where a. man was sleeping. He calls
the sleeper by various appellations suitable to the
priest's doctrine; but without succeeding in
awakening him: he then rouses the sleeper by
stirrmg him; and, afterwards, addressing the
priest; asks, ‘‘ While that man was thus asleep,
where was his soul, which consists in intellect?
and whence came’that soul when he was awaken-
ed?” Ga’‘reya could not solve the question : ‘and
the king then proceeds to explain the :nature of
soul and mind, according to the received notions
of the Védanta. As it is not the purpose of this
essay to consider those doctrines, I shall not here
insert the remainder of the dialogue.

The next, occupying a single article, is a con-
versation between Ya JNYAWALCY4, and his wife,
Marirreyir. He announces to her his intention
of retiring from the civil world; requests her con-
- sent, and proposes to divide his effects between
her, and his second wife, Ca’rya’yanr’. She
asks, “‘ Should I become immortal, if this whole
earth, full of riches, were mine?” ‘“ No,” re-
plies Yasnvawaccya, “riches serve for the
means of living; but immortality is not attained
through wealth.” Marrre’y1’ declares she"has no
use, then, for that, by which she may not become
immortal; and solicits from her husband the com-
munication of the knowledge, which he possesses,
on the means, by which beatitude may be attain-
ed, YAasNYAWALCYA, answers, ‘“ Dear wert thou
to me; and a pleasing [sentiment] dost thou make
known: come, sit down; I will expound [that
doctrine]; do thou endeavour to comprehend it.”
A discourse follows, in which Ya’swyAWALcya elu-
cidates the notion, that abstraction procures im-—
mortality ; because affections are relative to the

2

444 - ON THE VEDAS,

soul, which should therefore be contemplated and
considered in all objects, since every thing is soul;
for all general and particular notions are ultimately
resolvable’ into one, whence all proceed, and in
which all merge; and that is identified with the
supreme soul, through the knowledge of which be-
atitude may be attained. * ae ‘g

T shall select, as a specimen of the reasoning in
this dialogue, a’passage, which is material on a
different account; as itcontains an enumeration of
the Védas, and of the various sorts of passages,
which they comprise ; and tends to confirm some ob-
servations hazarded at the beginning of this essay.

‘As smoke, and various substances, separately
issue from fire lighted with moist wood; so, from
this great being, were respired the Rigvéda, the
Vajurvéda, the Scmavéda, and the Afharvan and
Angiras; the Itihdsa and Purana; the sciences
and Upanishads ; the verses and aphorisms;. the
expositions and illustrations: all these were breathed
forth by him.’ * yeas

-

roy

The commentators remark, that four sorts of
prayers (Mantra), and eight kinds of precepts
( Bréhmana) ave here stated. The fourth deserip-
tion of prayers comprehends such, as were revealed
to, or discovered by, ATHARVAN and ANGIRAS:
meaning the Atharvana véda. The Itihasa de-
signates such passages in the second part of the
Védas entitled Bréhmana, as narrate a story: for
instance, that of the nymph Urvas’' and the king
Pururavas. ©The Purdn'‘a intends those, which
relate to the creation and similar topics, “ Sei-
ences” are meant of religious worship. ‘ Verses”
are memorial lines. “ Aphorisms” are short sen-
tences in a concise style, ‘* Expositions” interpret

OR SACRED WRITINGS OF THE HINDUS. 445

such sentences; and “illustrations” elucidate the
meaning of the prayers.

It may not be superfluous to observe in this
place, that the Itzhdsa and Purdvas, here meant,
are not the mythological poems bearing the same
title; but certain passages of the /ndian scriptures,
which are interspersed among others, throughout
that part of the Védas, called Brahmana, and in-
stances of which occur in more than one quotation
in the present essay.

The dialogue between Ya’Jnyawatcya and
Maitre yi’, above-mentioned, is repeated towards
the close of the sixth lecture, with a short and
immaterial addition to its introduction. In this
place, it is succeeded by a discourse on the unity
of the soul: said, towards the conclusion, to have
been addressed to the two d’swins, by Dap’ nyacn,
a descendant of ATHARVAN.

The fourth lecture ends with a list of the
teachers, by whom that and the three preceding
lectures, were handed down, in succession, to
PauTima’suya. It begins with him, and ascends,
through forty steps, to Aya’sya; or, with two
more intervening persons, to the A’swins; and
from them, to Dapdyyacn, ATHARVAN, and
Mrityv, or death; and, through other gradations
of spirits, to Vira; and finally to Braue.
The same list occurs again at the end of the sixth
lecture; and similar lists are found in the corres-
ponding places of this Upanishad, as arranged for
the Mad’hyandina ‘Sacha. The succession is there
traced upwards, from the reciter of it, who speaks
of himself in the first person, and from his imme-
diate teacher SauryAaNa’yya, to the same ori-

~

446 ON THE VEDAS,

ginal revelation, through nearly the same number
of gradations. The difference is almost entirely
confined to the first ten or twelve names ™*.

The fifth and sixth lectures of this Upanishad
_have been paraphrased, like the fourth, by the
author before-mentioned. They consist of | dia-
logues, in which Yagnyawatcya is the chief
discourser.

*

‘Janaca, a king paramount, or emperor of
the race of Vidéhas, was celebrating at great ex-
pense, a solemn sacrifice, at which the Braéhmanas
of Curu and Panchdla were assembled; and the
king, being desirous of ascertaining which of those
priests was the most learned and eloquent theolo-
gian, ordered a thousand cows to be made fast in
his stables, and their’ horns to be gilt with a pre-
scribed quantity of gold. He then addressed the
priests, ‘‘ whoever, among you, O venerable Brah-
manas, is most skilled in theology, may take the
cows.” The rest presumed not to touch the cat-
tle; but Ya’swyawatcya bade his pupil Sa’mas-
RAVAS drive them to his home. He did so; and
the priests were indignant, that he should thus
arrogate to himself superiority. As'waLa, who
was the king’s officiating priest, asked him, “ art

* JT do not find Vya’sa mentioned in either list: nor can the
surname Pérdsarya, which occurs more than once, be applied to
him ; for it is not his patronymick, but a name deduced from the
feminine patronymick Pdrdsar?. It seems therefore questionable,
whether any inference, respecting the age of the Védas, can be
drawn from these lists, in the manner proposed by the late Sir
W. JonEs, in his preface to the translation of MENU (p. viii.).
The anachronisms, which I observe in‘them, déter me from a
similar attempt to deduce the age of this) Wéda' from these and
other lists, which will be noticed further om) 5.4 4 4o)> >

~

OR SACRED WRITINGS OF THE HINDUS. 447

thou, O Yasnyvawatcya! more skilled in.theo-
logy than we are?” He replied, “ I bow to the
most learned; but I was desirous of possessing the
cattle.”

This introduction is followed by a long dialogue,
or rather by a succession of dialogues, in which
six other rival priests (besides a learned female,
named Ga‘rer, the daughter of Vacuacru ;) take
part as antagonists of Ya’ INYAWALCYA; proposing
questions to him, which he answers; and, by re-
futing their objections, silences them successively.
Each dialogue fills a single article (Brahmana) ;
but the controversy is maintained by Ga’‘rer’ in
two separate discussions; and the contest between
YAINYAWALCYA and Vipacp HA, surnamed Sa’ |
CALYA, in the ninth or last article of the fifth
lecture, concludes in a singular manner.

YA'INYAWALCYA proposes to his adversary an
abstruse question, and declares, “if thou dost not
explain this unto me, thy head shall drop off.”
‘Sa’catya (proceeds the text) could not explain
it; and his head did fall off; and robbers stole
his bones, mistaking them for some other thing.’

Ya’‘JNYAWALCYA then asks the rest of his anta-
gonists, whether they have any question to pro-
pose, or are desirous, that he should propose any.
They remain silent, and he addresses them as
follows :

* Man is indeed like to a lofty tree: his hairs
are the leaves; and his skin, the cuticle. From
his skin flows blood, like juice from bark; it
issues from his wounded person, as juice from a
stricken tree. His flesh is the inner bark; and
the membrane, near the bones, is the white sub-

448 ON THE VEDAS, |

stance of the wood*. The bones within are the
wood itself: and marrow and pith are alike... If
then a felled tree spring anew from the root; from
what root does mortal man grow. again, when
hewn down by death? Do not say, from prolific
seed; for that is produced from the living person.
Thus, a tree, indeed, also springs from seed; and
likewise sprouts afresh [from the root] after [seem-
ingly] dying: but, if the tree be torn up by the
root, it doth not grow again. From what root,
then, does mortal man rise afresh, when hewn
down by death? [Do you answer] He was born
fonce for all]? No; he is born [again]: and [I
ask you] what is it, that produces him anew ?”

The priests, thus interrogated, observes the
commentator, and being unacquainted with the ~
first cause, yielded the victory to Ya’ INYAWALCY4A.
Accordingly, the text adds a brief indication of
the first cause as intended by that question.
‘Braume, who is intellect with [the unvaried
perception of | felicity, is ‘the best path [to hap-
piness| for the generous votary, who knows him,
and remains fixed [in attention].’

The sixth lecture comprises two dialogues be-
tween Ya'ynyawatcya, and the king Janaca;
in which the saint communicates religious instruc-
tion to the monarch, after inquiring from him the
doctrines which had been previously taught to the
king by: divers priests. |

' These are followed by a repetition of the dia-
logue between Ya’JnYAWALCYA and his wite Mai-
TRe’y!'; with scarcely a variation of a. single

* Snéva and Cindt’a answering to the Periosteum and Alburnum.

OR SACRED. WRITINGS OF THE HINDUS. 449

word, except the introduction as above-mentioned.

The sixth lecture concludes with repeating the
list of teachers, by whom, successively, this part
of the Véda was taught.

Concerning the remainder of; the Vrihad dran(-
yaca, 1 shall only observe, that it is terminated
by alist of teachers, in which .the tradition of it
is traced back from the son of PautTima’‘sur,
through forty steps, to YasgnyawALcya; and,
from him, through twelve more, to, the sup. In
copies belonging to the Aad’hyandina Sacha, the
list is varied, interposing more gradations, with
considerable difference in the names, from the
reciter who speaks in the first person, and his
teacher, the.son of Bua’rapwa‘s1, up to YaINYA-
waLcya; beyond whom both lists agree.

The copy, belonging to the Canwa Sacha, sub-
joins a further list stated by the commentators,
tobe common to all the Sachds of the Vain, or
Vajasanéyi Yajurvéda, and to be intended for the
tracing of that Véda up to its original revelation. |
It begins from the son of Sa’wsi'vr’, who was fifth,
descending from Yasnyawatcya, in the lists
above-mentioned; and it ascends. by ten steps,
without any mention of that saint, to Tura, sur-
named Ca’vyasHEYaA, who had the revelatign from
Praja Pati; and he, from BrauME. ~

Before I proceéd to the other Yajurvéda, I think
it necessary to remark, that the Jndian saint last
mentioned (Tura, son, of Cavaswa) has been
named in a former quotation from the <Aztaréya,
as the priest who consecrated. JANAMEJAYA, son
of Paricsuit. It might, at the first glance, be
hence concluded that he was contemporary with
the celebrated king, who is stated in Hindi his-

Vou. VIII. -Gg. \

450 ON THE VE/DAS,

tory to have reigned at the beginning of the Cali
age. But, besides the constant. uncertainty re-
specting Indian saints, who appear and re-appear
in heroic history at periods most remote, there is
in this, as in many other instances of the names of
princes, a source of confusion and possible error,
from the recurrence of the same name, with the
addition even of the same patronymic, for princes
remote from each other. Thus, according to Pu-
radnas, Paricsuit, third son of Curu, had a son
named JAnamEsAyA; and he may be the person
here meant, rather than one of the same name,
who was the great grandson of ARJUNA.

2

On the Buack YAJURVEDA.

THE Taittiriya, or black Yajush, is more‘ co-
pious (I mean, in regard to mantras,) than the»
white Vajush, but less so than the Rigvéda. Its
Sanhita, or collection of prayers, is arranged in
seven books (asht'aca, or canda), containing from
five to eight lectures, or chapters (ad’hyaya, pras-
na, or prapataca). Each chapter, or lecture, is
subdivided into sections (anuvdca), which are
equally "distributed in the third and sixth books;
but unequally in the rest. The whole number ex-
ceeds six hundred and fifty. ,

Another mode of division, by edm‘das, is stated
in the index. In this arrangement, each book
(can'da) relates to a separate subject; and the
chapters (prasna), comprehended in it, are enu-
merated and described. Besides this, in the Sau-
hita itself, the texts contained in every section

OR SACRED WRITINGS OF THE HINDUS. 4351

ate numbered; and so are the syllables in each
text. “ice

The first section (anwodca), in this collection
of prayers, corresponds with the first section
(camdicé) in. the white Yajush*: but all the |
rest differ; and so does the arrangement of
the subjects. Many of the topics are indeed
alike in both Védas; but differently placed, and
differently treated. Thus the ceremony called
Rdjastiya occupies one cdn'da, corresponding with
the eighth pras‘na of the first book ( Asht‘aca) ;
and is preceded by two cdn‘das, relative to the
Vajapéya, and to the mode of its celebration,
which occupy fourteen sections in the preceding
prasna. Consecrated fire is the subject of four
eandas, which fill the fourth and fifth books. Sa-
¢rifice (adhwara) is noticed in the second and
third lectures of the first book, and in several
lectures of the sixth. ‘The subject is continued in
the seventh and last book; which treats largely
on the Jyétishté6ma, including the forms of pre-
paring and drinking the juice of acid Asclepias.
The As'waméd’ha, Nriméd’ha, and Pitriméd’ha, are
severally treated of in their places; that is, in the
collection of prayerst, and in the second part of
this Véda. Other topics, introduced in different
places, are numerous; but it would be tedious to
specify them at large.

Among the Rishis of the texts, I observe no hu-
man authors: nine entire can'das, according to the

* Translated in a former essay, with the first verse in each of
the three other Védas. Asiatic Researches, Vol. V, p. 364.

+ The prayers of the Aswaméd’ha occur in the concluding sec-
tions, between the 12th section of the 4th chapter, and the end
of the fifth chapter of the 7th and last book.

Ge2@

45% ON THE VEDAS, ©

second arrangement indicated by the index, ap-
pear to be ascribed to Prasa’part, or the lord of
creatures; as many to So’ma, or the moon; seven
to Aer, or fire; and sixteen toall the gods. Pos-
sibly some passages may be allotted by the com-
mentators to their real authors, though not pointed
out by the index for the A’tréyi Sacha. —

Several prayers from this Véda have been trans-
lated in former essays*. Other very remarkable
passages have occurred on examining this collec-
tion of Mantras}. The following, from the se-
venth and last book {, is chosen as a specimen of
the Taittiriya Yajurvéda. Like several- before-
cited, it alludes to the Jndian notions of the crea~
tion; and, at the risk of sameness, I select pas-
sages relative to that topic, on account of its im-
portance in explaining the creed of the ancient
Hindu religion. The present extract was recom-
mended for selection by its allusion.to a mytholo-
gical notion, which apparently gave origin to the
story of the Vardha-avatara; and from which an
astronomical period, entitled Calpa, has perhaps
been taken §. .

‘ Waters [alone] there were; this world origi-
nally was water. In it the lord of creation moved,
having become air: he saw this [earth]; and up-
held it, assuming the form of a boar (vardha);
and then moulded that [earth], becoming Viswa-
CARMAN, the artificer of the universe. It became

* Asiatic Researches, Vol. V, and VII.

+ I have several complete copies of the text; but only a part of
the commentary by SA’YANA.

t Book VII, Chapter 1, Section 5.

§ One of the Calpas, or renovations of the universe, is denos
mivated Varéhe.

OR SACRED WRITINGS OF THE HINDUS. 453

celebrated (aprat’hata), and conspicuous (prit hi-
vt); and therefore is that name ( idea iy assigned
to the earth.

‘ The lord of creation meditated profoundly on
the earth; and created the gods, the Vasus, Ru-
. dras, and ‘Aditi ‘yas. Those gods addressed the lord
of creation, saying; “ How can we form crea-
tures?” He replied, ‘‘ As I created you by pro-
found contemplation (tapas); so do you seek in
devotion, (tapas), the means of multiplying crea~
tures.” He gave them consecrated fire, saying,
“ With this sacrificial fire, perform devotions.”
With it they did perform austerities; and, in one
year, framed a single cow. He wave her to the
Vasus, to the Rudras, and to the “Adityas, [suc-
cessively]: bidding them ‘guard her.’ |The Vasus,
the Rudras, and the ‘A dityas, [severally | ouarded
her; and she calved, for the Vasus, three hundred
and. thirty-three [calves]; and [as be for the
Rudras; and {the same number] for the ‘ddityas:
thus was she the thousandth.

‘ They addressed the lord of creation, requesting
him to direct them in performing a solemn act of
religion with a thousand [kine for a gratuity]. He
caused the Vasus to sacrifice with the Agnisht‘oma ;
and they conquered this world, and gave it [to the
priests]: he caused the Rudras to sacrifice with
the Uct’hya; and they obtained the middle region,
and gave it away [for a sacrificial fee]: he caused
the ‘ddityas to sacrifice with the Atirdtra; and
they acquired that’ [other] world, and gave it [to
the priests for a gratuity].’

This extract may suffice. Its close, and the re-
mainder of the section, bear allusion to certain re-
ligious ceremonies, at which a thousand cows
must be given to the officiating priests.

Geg3

454 ON THE VEDAS,

_ To the second part of this Véda* belongs an
Aranya, divided, like the Sanhitd, into’ lectures
(pras‘na), and again subdivided into chapters (anu-
vaca), containing texts, or sections, which are
numbered, and in which the syllables have been
counted. Here also a division by can‘das, accord
ing to the different subjects, prevails. The six
first lectures, and their corresponding candas, re-
late to religious observances. The two next con-
stitute three Upanishads; or, as they are usually
cited, two: one of which is commonly entitled
the Taittiriyaca Upanishad; the other is called the
Nardyan'a, or, to distinguish it from another be-
longing exclusively tothe dtharvavéda, the great
(Maha, or Vrihan,) narayan'a. They are all ad-
mitted in collections of theological treatises appen-
dant on the A?harvan'a; but the last-mentioned is
there subdivided into two Upanishads.

For a further specimen of this Yajurvéda, I shall
only quote the opening of the third and last chap-
ter of the Varunii, or second Taittiriyaca Upani-
shad, with the introductory chapter of the firstf.

Burieu, the offspring of Varun‘a, approached
his father, saying, ‘‘ Venerable [father]! make
known to me Brahme.” Varun’a propounded
these: namely, food [or body], truth [or life],
sight, hearing, mind [or thought], and speech:

* The Tuaittiriya, like other Védas, has its Bréhman’a: and
frequent quotations from it occur in. the commentary on the
prayers, and in other places. But [have not yet seen a complete
copy of this portion of the Indian sacred books.

+ L use several copies of the entire A’ran'ya, with SANCARA’S
commentary on the Taittiriya.Upanishad, and annotations on his
gloss by ANANDAJNYA‘NA: besides separate copies of that, and
of the Mahéndéréyana; and a commentary on the Varun Upani-
shad, entitled Laghu dipicd.

OR SACRED WRITINGS OF THE HINDUS. 455

and thus proceeded, ‘‘ That, whence all beings
are produced; that, by which they live when
born; that, towards which they tend; and that,
into which they pass; do thou seek, [for] that is
Brahme.” |

‘ He meditated [in] devout contemplation; and,
having thought profoundly, he recognised food
Lor body] to be Brahme: for all beings are indeed |
produced from food; when born, they live by
food; towards food they tend; they pass into
food. This he comprehended ; [but yet. unsatis-
fied] he again approached his father Varun’,
saying, “‘ Venerable [father]! make known to me
_ Brahme.” Vaxun‘a replied, ‘Seek the know-
ledge of Brahme by devout meditation: Brahme
is profound contemplation.”

‘ Having deeply meditated, he discovered breath
for life] to be Brahme; for all these beings are
indeed produced from breath; when born, they
live by breath; towards breath they tend; they
pass into breath. This he understood: [but] again
he approached his father Varun‘a, saying, ‘ Ve-
nerable [father]! make known to me Braume.”
Varun’a replied, ‘Seek him: by profound medi-
tation; Brahme is that.”

* He meditated in deep contemplation, and dis-
covered intellect to be Brahme: for all these be-
mgs are imdeed produced from intellect; when
born, they live by intellect; towards intellect they
tend; and they pass into intellect. This he un-
derstood: [but] again he came to his father Va-
kUN A, saying, “ Venerable [father]! make known
to me Brahme.” Varvun’a replied, ‘ Inquire by
devout contemplation: profound meditation is
Brahme.”

Gg 4

456

‘ He thought deeply; and, having thus medi-
tated [with] devout contemplation, he knew Anan-
da {or felicity| to be Brahme: for all these beings
are indeed produced from pleasure; when born,
they live by joy; they tend towards happiness;
they pass into felicity. .

. ON THE VEDAS, >

‘© Such is the science which was attained by
Buricu, taught by Varun’a, and founded on the
supreme etherial spirit., He who knows this, rests
on the same support; is endowed with [abundant]
food; and becomes [a blazing fire], which con-
sumes food: great he is by progeny, by cattle,
and by holy perfections; and great by propitious
celebrity.’ .

The above is the beginning of the last chapter
of the Varun't Upanishad. 1 omit the remainder
of it. ‘The first Taittiriyaca Upanishad opens with
the following prayer. ‘May Mrrra [who pre-
sides over the day], Varuna [who governs the
night], Aryaman [or the regent of the sun and
of sight], Ivpra [who gives strength], Vriuas-
pati [who rules the speech and understanding],
and VisHNn’v, whose step is vast, grant us ease.
[I] bow to Brahme. Salutation unto thee, O air!
Even thou art Brahme, present [to our apprehen-
sion]. Thee I will call, ‘“ present Brahme:” thee
I will name, “the right one:” thee I will pro-
.nounce, “the true one.” May taat [Brahme,
the universal being entitled air], preserve me; may
that preserve the teacher: propitious be 1t*.

* T have inserted here, as in other places, between crotchets,
such illustrations from the commentary, as appear requisite to
render the text intelligible. |

OR SACRED WRITINGS OF THE HINDUS. 457

On other Upanisuans of the YasURVEDA.

Among the Sichds of the Vajurvéda, one en-
titled Maitréyantt, furnishes an Upanishad, which
bears the same denomination. An abridged para-
phrase of it, in verse*, shows it to be a dialogue
in which a sage, named S‘a‘ca’YANA, cOommuni-
cates to the king VrRIHADRATHA, theological
knowledge derived from another sage, called
MaIrra. |

A different Sécha of this Véda, entitled the
Catha, or Cat’haca, furnishes an Upanishad bear-
ing that name ; atid which is one of those most
frequently cited by writers on the Védénta. It
is an extract from a Bradhman‘a; and also occurs

in collections of Upanishads pape * to the
Atharvana.

Swe'ra’swatara, who has given his name to
one more Séchké of the ¥ gjurcéda, from which an
Upanishad is extracted, is introduced in it, as
teaching theology. This Upanishad, comprised in
six chapters or lectures (ad’hydya), is found in
collections of theological tracts appertaining to
thé Afharvavéda ; but, strictly, it appears to be-
long exclusively to the ¥ qjush.

* By Vipya‘eanya. I have not seen the original.
+ In the abridgment of it by Vidydranya, this is the descrip-
tion given of the S wétds'wara Upanishad.

458 ON THE VE'DAs,

On the Sa'MAVEDA.,

A peculiar degree of holiness seems to be at-
» tached, according to Indian notions, to the Sama-
véda ; if reliance may be placed on. the inference
suggested by the etymology of its name, which
‘indicates, according te the derivation* usually
assigned to it, the efficacy of this part of the
Védus in removing sin. The prayers, belonging to
it, are, as before observed, composed in metre,
and intended to be chanted, and their supposed
efficacy is apparently ascribed to this mode of ut-
tering them.

Not having yet obtained a complete copy of
this Véda, or of any commentary on it, I can only
describe it, imperfectly, from such fragments as I
have been able to cellect.

A principal, if not the first, part of the Séma-
véda is that entitled 4 ‘rchica. It comprises prayers,
among which I observe many, that constantly re-
cur in rituals of Sdmavédiya, or Ch'handéga priests,
and some of which have been translated in former
essays}. They are here arranged, as appears from
two copies of the A'rchicat, in six chapters (pra-
pat‘aca) subdivided into half chapters, and into
sections (das‘ati) ; ten in each chapter, and usually

* From the root Shé, convertible into sé and sé, and signify-
ing ‘ to destroy.’ The derivative is expounded as denoting some-
thing ‘ which destroys sin.’

+ Asiatic Researches, Vol. V. and VII.

} One of them dated nearly two centuries ago, in 1672 Samvat.
This copy exhibits the further title of CA’handasi Sanhité. —

OR SACRED WRITINGS OF THE HINDUS. 459

containing the exact number of ten verses each.

The same collection of prayers, in the same order,
but prepared for chanting, is distributed in seven-
teen chapters, under the title of the Gr dmagéya
gana. That, atleast, is its title in the only copy
which Ihave seen. But rituals, directing the same
prayers to be chanted, employ ‘the designation of
Archica gana, among other terms applicable to
various modes of rhythmical recitation.

Another portion of the Sdmavéda, arranged for
chanting, bears the title of d’ranya gana. Three
copies of it *, which seem to agree exactly, exhi-
bit the same distribution into three chapters, which
are subdivided into half chapters and decades or
sections, like the A‘rchica above-mentioned f.
But I have not yet found a plain copy of it, di-
vested of the additions rirwe for guidance in
chanting it. ;

The ‘additions here alluded to, consist in pro-
longing the sounds of vowels, and resolving diph-
thongs into two or more syllables, inserting like-
wise, in many places, other additional syllables,
besides placing numerical marks for the manage-
ment of the voice. Some of the prayers, being
subject to variation in the mode of chanting them,
are repeated, once or cftener, for the purpose of
showing these differences; and, to most, are pre-
fixed the appropriate names of the several pas-
sages.

* The most ancient of those in my possession, is dated nearly
three centuries ago, in 1587 Samvat.

+ This A’ranya comprises nearly three hundred verses (Sdéman),
or exactly 290. The drchica contains twice as many, or nearly
600.

460 ; ON THE VEDAS, ©) %

Under the title of A 'rshaya Brahmana, 1 have
found what seems to be an index of these two
portions of the Sémavéda. For the names of the
passages, or sometimes the initial words, are there
enumerated in the same order, in which they oc-
cur in the Grama géya, or A’rchica, followed by
the A'ran'ya gana. ‘This index does not, like the
explanatory tables of the other Védas, specify the
metre of each prayer, the deity. addressed in it,
and the occasion on which it should be used; but
only the Rishi, or author: and, from the variety
_ of names stated in some instances, a conclusion

may be drawn, that the same texts are ascribable
to more than one author. |

It has been already hinted, that the modes of
chanting the same prayers are various, and bear
different appellations. Thus, the rituals frequently
direct certain texts of this Véda to be first recited
simply, in a low voice, according to the usual
mode of inaudible utterance of the Védas ; and then
to be similarly chanted, in a particular manner,
under the designation of 4‘rchica gana; showing,
however, divers variations and exceptions from
that mode, under the distinct appellation of dni-
ructa’ géna*. So, likewise, or nearly the same
passages, which are contained in the 4'rehica and
Gramagéya, are arranged in a different order, with
further variations as to the mode of chanting them,
in another collection named the Uha gana.

From the comparison and examination of these
parts of the Sémavéda, in which, so far as the col-
lation of them has been carried, the texts appear

* The ritual, which is the chief authority for this remark, is
one by SA’yAN’ ACHARYA, entitled YVajnyatantra Sud’hani-
d@’hi. ’

OR SACRED WRITINGS OF THE HINDUS. 463

to be the same, only arranged in a different order,
and marked for a different mode of recitation, I
am led to think, that other collections, under si-
milar names*, may not differ more widely from
the d'rchica and Aranya above-mentioned: and
that these may possibly constitute the whole of
that part of the Sémavéda, which corresponds to ,
the Sanhitds of other Védas. | |

- Under the denomination of Bréhmana, which
is appropriated to the second part or supple-
ment of the Véda, various works have been re-
ceived by different schools of the Sdmavéda. Four
appear to be extant; three of which have been
seen by me, either complete or in part. One is
denominated Skddvinsa ; probaby from its contain-
ing twenty-six chapters. Another is called 4d-
bhita, or, at greater length, Adbhita Brahmar‘a.
The only portion, which I have yet seen, of either,
has the appearance of a fragment, and breaks off
at the close of the fifth chapter: both names are
there introduced, owing, as it should seem, to
some error; and I shall not attempt to determine
which of them it really belongs to. A third Brah-
mania of this Véda is termed Panchavinsa; so
named, probably, from the number of twenty-five
chapters comprised in it: and I conjecture this to
be the same with one in my possession not. desig-
nated by any particular title, but containing that
_ precise number of chapters.

—

* Sir RoBERT CHAMBERS'S copy of the Sémavéda com-
prised four portions, entitled Géna, the distinct names of which,
according to the list received from him, 2re Vigdna A'rnd, Vé-
gana, Ugana, and Uhya gana. The first of these, T suspect to
be the A’ranya, written in that list, A’rnd: the last seems to be
the same with that which is in my copy denominated Uha gana,

462 ON THE VEDAS,

The best known among the Brdhmanias of the
Samavéda, is that entitled Tén‘dya. It was ex-
pounded by Sayan’acuarya; but a fragment
of the text with his commentary, including the
whole of the second book (panjicd), from the sixth
to the tenth lecture, is all that I have been yet
able to procure. This fragment relates to the reli- .
gious ceremony named Agnishtéma. I do not
find in it, nor in other portions of the Sémavéda
before described, any passage, which can be con-
veniently translated as a specimen of the style of
this Véda.

Leaving, then, the Mantras and Brahmanas of
the Stmavéda, I proceed to notice its principal
Upanishad, which is one of the longest and most
abstruse compositions bearing that title. .

The Ch’handégya Upanishad contains eight chap-
ters (prapdtacas ), apparently extracted from some
ortion of the Brahmama, in which they are num-
bered from three to ten*. The first and second,
not being included in the Upanishad, probably re-
late to religious ceremonies. ‘The chapters are un-
equally subdivided into paragraphs or sections;
amounting, in all, to more than a hundred and

fifty.

A great part of the Ci’ handéigya F is in a didactic
form: including, however, like most of the other
Upanishads, several dialogues. The beginning
of one, between Sanatcuma’RA and Na’REDa,

* J have several copies of the text, with the gloss of S‘ANCARA,
and annotations on it by ANANDAJNYA’NAGIRI; besides the
notes of Vya’sATI'RT’HA on a commentary by ANANDA-
TIVRT BA.

+ Its author, mdicated by VyA’sATI'RY'HA, is HAYAGRIVA.

1

‘

OR SACRED WRITINGS OF THE HINDUS. 463

which occupies the whole of the seventh chapter *,
has been already quoted. The preceding chapter
consists of two dialogues between Swe’Tace Tu,
grandson of Arun’a, and his own father, Uppa-
znaca, the son of Arun’a. These had been pre-
pared in the fifth chapter, where Prava‘Hana,
son of JivaLa, convicts SwETaceETu of ignorance
in theology: and where that conversation is fol-
lowed by several other dialogues, intermixed with
successive references for instruction. The fourth
chapter opens with a story respecting Ja‘NasRUTI,
grandson of Purra; and, in this and the fifth
chapter, dialogues, between human beings, are
interspersed with others in which the interlocu-
tors are either divine or imaginary persons. The
eighth or last. chapter contains a disquisition on
the soul, in a conference between Prasa PATI and
InpRa.

I shall here quote, from this Upanishad, a single
dialogue belonging to the fifth chapter.

‘Pra’cHrnas'a La, son of Upamanyu, Saty-
AYAJNYA, issue of Putusua, InprRapyuMNA, off-
spring of Buattavi, Jana descendant of S'ar-
CARACsHYA, and VupiLa sprung from Aswa-
TARASWA, being all persons deeply conversant
with holy writ, and possessed of great dwellings,
meeting together, engaged in this disquisition,
“ What is our soul? and whois Brahme 2”

‘ These venerable persons reflected, “ Uppa'na-
ca, the son of Arun‘a, is well acquainted with
the universal soul: let us immediately go to him.”

* That is the seventh of the extract which constitutes this
Upanishad ; but the ninth, according to the mode of numbering
the chapters, in the book, whence it is taken,

464 ON THE VEDAS,

They went: but he reflected, “these great and
very learned persons will ask me; and I shall not
[be able] to communicate the whole [which they
inquire]: I will at once indicate to them another
finstructor].” He thus addressed them, ‘“As'wa-.
_ pati, the son of Ce'caya, is well acquainted with
the universal soul; let us now go to him.”

“They all went; and, on their arrival, [the
king] caused due honotirs to be shown to them re-
spectively; and, next morning, civilly dismissed
them; [but, observing that they staid, and did
not accept his presents,] he thus spoke: “ In my
dominions, there is no robber; nor miser; no
drunkard; nor any one neglectful of a consecrated
hearth; none ignorant; and no adulterer, nor adul-
teress. Whence [can you have been aggrieved]>?”
[As they did not state a complaint, he thus pro-
ceeded ;] “‘I must be asked, O venerable men!
[for what you desire].” [Finding, that they made -
no request, he went on;] “ As much as I shall be-
stow on each officiating priest, so much will I
also give to you. Stay then, most reverend
men.” They answered: “ It is indeed requisite to
inform a person of the purpose of a visit. Thou
well knowest the universal soul; communicate
that knowledge unto us.” He replied; ‘‘ To-mor-
row I will declare it to you.” Perceiving his drift,
they, next day, attended him, bearing [like pu-
pis logs of firewood. Without bowing to them,
ie thus spoke :—

“Whom dost thou worship as the soul, O son
of Upamanyu?” “ Heaven,” answered he, ‘* O.
venerable king!” “Splendid is that [portion of
the] universal self, which thou dost worship as the
soul: therefore, in thy family, is seen [the juice
of the acid asclepias] drawn, expressed, and pre-

OR SACRED WRITINGS OF THE HINDUs. 468

pared, [for religious rites]; thou dost consume
food fas a blazing fire]; and dost view a [son or
other| beloved object. Whoever worships this for
the universal soul, similarly enjoys food, contem-
plates a beloved object, and finds religious occu-
pations in his family. But this is [only] the head
of the soul. Thy head had been lost,” added the
king, “ hadst thou not come to me.”

‘ He now turned to Saryayasnya, the son of
Puusna, saying; “‘ Whom dost thou worship as
the soul, O descendant of Pracuinay6ca ?”
“The sun,” answered he, “ O venerable king !”
‘Varied is that [portion of the] universal self,
which thou dost worship as the soul; and, there-
fore, in thy family, many various forms are seen ;
a car yoked with mares, and treasure, together |
with female slaves, surround thee; thou dost con-
sume food, and contemplate a pleasing object.
Whoever worships this, for the universal soul, has
the same enjoyments, and finds religious. occupa-
tions in his family. But this is only the eye of
soul. Thou hadst been blind,” said the king,
* hadst thou not come to me.”

‘ He next addressed INpRADYuMNA, the son of
Buatrtavr: “ Whom dost thou worship as the
soul, O descendant of Vy acurapapD.” “ Air,” re-
plied he, ‘‘O venerable king!” “ Diffused is that
portion of the universal self, which thou dost wor-
ship as the soul; numerous offerings reach thee;
many tracts of cars follow thee: thou dost con-
sume food : thou viewest a favourite object. Who-
ever worships this, for the universal soul, enjoys
food and contemplates ‘a beloved cbject: and. has
religious occupations in his family.. But this is
only the breath of soul. Thy’breath had expiredy” -
said the king, ‘‘ hadst thou not come to me.”» >

Vor. VIII. Hh

466 ON THE VEDAS,

‘ He then interrogated Jana, the son of Sar-
caracsHya: “ Whom dost thou worship as the
soul, O son of Sarcaracsuyar’ “ The etherial
element,” said he, “‘O venerable king!” “ Abund-
ant is that universal self, whom thou dost worship
as the soul; and, therefore, thou hkewise dost
abound with progeny and wealth. Thou dost
consume food; thou viewest a favourite object.
Whoever worships this, for the universal soul,
consumes food, and sets a beloved object; and has
religious occupations in his family. But this is
only the trunk of soul. Thy trunk had corrupted,”
said the king, “‘ hadst thou not come tome.”

‘ He afterwards inquired of Vupira, the son of
Aswataraswa: “ Whom dost thow worship as
the soul, O descendant of Vya’curapap?” “ Wa-
ter,” said he, “O venerable king! “ Rich is
that universal self, whom thou dost worship as
the soul; and, therefore, art thou opulent and
thriving. Thou dost consume food; thou viewest
a favourite object. Whoever worships this, for
the universal soul, partakes of similar enjoyments,
contemplates as dear an object, and has religious
occupations in his family. But this is only the
abdomen of the soul. ‘Thy bladder -had burst,”
said the king, “ hadst thou not come tome.” ~
_ Lastly, he interrogated Uppa‘taca, the son
of Aruna. “ Whom dost thou worship as the
soul, O descendant of Gérama?’ ‘ The earth,”
said he, ‘“‘O venerable king!” ‘Constant is that
universal self, whom thou dost:worship as the
soul: and, therefore, thou remainest steady, with
offspring -and with cattle? Thow»dost consume
food; thou viewest a favourite object... Whoever
worships this, for the universal soul, shares like
enjoyments, and views as beloved an object, and

OR SACRED WRITINGS OF-THE HINDUS. 467

has religious occupations in his family. But this
forms only the feet of the soul. Thy feet had
been lame,” said the king, “ hadst thou not come
to me.”

_ ‘He thus addressed them [collectively]: “ Ye ou
consider this universal soul, as it were an indivi-
dual being; and you partake of distinct enjoy-
ment. But he,: who worships, as the universal
soul, that which is known by its [manifested]
portions, and is inferred [from consciousness], en-
joys nourishment in all worlds, in all beings, in
all souls: his head is splendid, like that of this
universal soul; his eye is similarly varied ; his
breath is equally diffused ; his trunk: is‘ no less
abundant; his abdomen is alike full; and his feet
are the earth; his breast is the altar; his hair
is the sacred grass; his heart, the household fire ;.

his mind, the consecrated fame ; and. his mouth,
the oblation.

“The food, which first reaches him, should be
solemnly offered: and the first oblation, which he
makes, he should present with these words: ‘“ Be
this oblation to breath efficacious.” Thus breath
is satisfied ; and, in that the eye is satiate; and,
in the eye, the sun is content; and, in the sun,
the sky is gratified ; and, in the sky, heayen and
the sun, and whatever is dependant, become re-
plete: and after that, he himself [who eats] is fully
eratified with offspring and cattle; with. vigour

proceeding from food, and splendour arising from
holy observances * |

* Several similar paragraphs, respecting four other oblations,
so presented to other inspirations of air, are here omitted for the
sake of brevity. The taking of a mouthful, by an orthodox Hindu

Hh 2

el

468 ON THE VEDAS,

«But whoever makes an oblation to fire, being
unacquainted with the universal soul, acts in the
same manner, as one who throws live coals into
ashes: while he, who presents an oblation, pos-
sessing that knowledge, has made an offering in
all worlds, in all beings, in all souls. As the tip

of dry grass, which is cast into the fire, readily

kindles ; so are all the faults of that man con-
sumed. He, who knows this, has only pre-
sented an oblation to the universal soul, even
though he knowingly give the residue to a Chén-
dala. For, on this point, a text is [preserved]:
“ As, in this world, hungry infants press round
their mother; so do all beings await the holy obla-
tion: they await the holy oblation.” .

Another Upanishad of the Samavéda belongs to
the Sacha of the Talavacaras. It is called, the
** Cénéshita,” or, ‘ Céna’ Upanishad, from the

word, or words, with which it opens: and, as.

appears from SANcARA’s commentary *, this trea-
tise is the ninth chapter (ad’hydya) of the work,
from which it is extracted. It is comprised in
four sections (Chanda). The form is that of a
dialogue between instructors and their pupils.
The subject is, as in other Upanishads, a disquisi-
tion on abstruse and mystical theology. I shall
not make any extract from it, but proceed to de-
scribe the fourth and last Véda.

theologian, is considered as an efficacious oblation: and deno-
minated Prénégnihotra.

* T have S'ANCARA’s gloss, with the illustrations of his anno-
tator, and the ample commentary of CRISHNA’NANDA: besides a

separate gloss, with annotations, on the similar Upanishad belong-.

ing to the A?’ harvavéda.

OR SACRED WRITINGS OF THE HINDUS. 469

On the ATHARVA-VEDA.

The Sanhitd, or collection of prayers and invo-
cations, belonging to the d'‘tharvana, is com-
prised in twenty books (cdénda), subdivided into
sections (anuvaca), hymns (sétcta), and verses
(rich). Another mode of division by chapters
(prapataca) is also indicated. The number of
verses is stated at 6015; the sections exceed a
hundred; and the hymns amount to more than
seven hundred and sixty. The number of chapters
is forty nearly.

A passage from this Véda was quoted by Sir
W. Jones in his essay on the literature of the
Hindus* ; and a version of it was given, as a spe-
cimen of the language and style of the 4 ’@har-
vdna. That passage comprises the whole of the
forty-third hymn of the nineteenth bookft. In
the beginning of the same book, I find a hymn
(numbered as the sixth) which is almost word for
word the same with that, which has been before
cited from the thirty-first chapter of the white
Yajush;{. Some of the verses are indeed trans-

* Asiatic Researches, Vol. I. p. 347.

+ Sir W. JoNEs cites it, as from the first book; I suspect, that,
in Colonel POLIER’s copy, the nineteenth book might stand firsbin
the volume. It does so, in General MARTIN’S transcript, though
the colophon be correct. I have another, and very complete,
copy of this Véda. _ General MaRTIN’s, which I also possess, is
defective: containing only the ten first and the two last books. An
aacient fragment, also in my possession, does not extend beyond
the sixth.

t Asiatic Researches, Vol. VII. p. 251.

Hhs

470 ON THE VEDAS, ;
posed, and here and there a word differs: for ex-
ample, it opens by describing the primeval man
(purusha) with a thousand arms, imstead of a
thousand heads. The purport is, nevertheless, the
same; and it is needless, therefore, to insert a
version of it in this place. |

The next hymn, in the the same book, includes
an important passage. It names the twenty-eight
asterisms in their order, beginning with Critteca:
and seems to refer the solstice to the end of As-
léshad, or beginning of Magha. I call it an im-
portant passage; first, because it shows, that the
introduction of the twenty-eighth asterism is as
ancient as the Atharva-véda ; and, secondly, be-
cause it authorises a presumption, that the whole
of that Véda, like this particular hymn, may have
been composed when the solstice was reckoned in
the middle, or at’ the end, of Aslésha*, and the
origin of the Zodiac was placed at the beginning
of Critticad. On the obvious conclusion, respect-
ing the age of the Véda, I shall enlarge in another
place.

i
-

An incantation, which appears to be the same
that is mentioned by Sir W. Jones f, occurs in
the fourth section of the nineteenth book. It is
indeed a tremendous incantation; especially the
three Suctas, or hymns, which are numbered 28,
29, and 30. A single line will be.a sufficient spe-
cimen of these imprecations, in which, too, there
-is much sameness. , .

7.

_ * The middle of As‘léshd, if the divisions be twenty-seven, and
its end, when they are twenty-eight equal portions, give the same
place for the colure. . , 4

+ Asiatic Researches, Vol, I. p, 348,

OR SACRED WRITINGS-OF THE HINDUS. 474

. * Destroy, O sacred grass*, my -foes;. exter-
minate my enemies; annihilate all those, who hate
me, O precious gem !’ sia

‘The. Atharva-véda, as is well known, contains
many forms of imprecation for the destruction of
enemies. But it must not be inferred, that such
is the chief subject of that Véda; since it also
contains a great number of prayers for safety and
for the averting of calamities: and, like the other
Védas, numerous hymns to the gods, with prayers
to be used at solemn rites and religious exercises,
excepting such as are named Yajnya.

The Gépatha Brdhman'a appears to belong to
the second part of this Véda. Not having seen a
commentary, nor an index, of this work, I can
only speak of it from a copy in my possession:
this contains five chapters .(prapdtaca), with the
date of the transcript | and name of the transcriber,
at the end of the fifth, as is usual in the colophon
at the close of a volume.

The first chapter of this Gépatha Brahman'a
traces the origin of the universe from Brahme ;
and it appears from the fourth. section of this
chapter, that Ar’HaRvAN is considered as a Pra-
Jdpati appointed by Brahme to create and protect
subordinate beings. |

In the fifth chapter, several remarkable passages,
identifying the primeval person (purusha) with
the year (samvatsara), convey marked allusions to
the calendar. In one place (the fifth section), be-
sides stating the year to contain twelve or thirteen

* Darbha, Poa Cynosuroides, ;
+ Itis dated at Mat’hurd, in the year (Samvat) 1732.
Hh 4

472, ON THE VEDAS,

tunar months, the subdivision of that period is
pursued to 360 days; and, thence, to 10,800 mu-
hurtas, or hours.

I proceed to notice the most remarkable part of
the Atharva-aéda, consisting of the theological
treatises, entitled Upanishads, which are appendant
onit. They are computed at fifty-two: but this
number is completed by reckoning, as distinct
Upanishads, different parts of a single tract. Four
such treatises, comprising eight Upanishads, toge=
ther with six of those before described as apper-
taining to other Védas, are perpetually cited in
dissertations on the Védénta*. Others are either
more sparingly, or not at all, quoted.

It may be here proper to explain what is meant
by Upanishad. In dictionaries, this term is made
equivalent to Rehesya, which signifies mystery.
This last term is, in fact, frequently employed by
Menu, and other ancient authors, where the com-
mentators understand Upanishads to be meant.
But neither the etymology, nor the acceptation,
of the word, which is now to be explained, has
any direct connexion with the idea of secreey,
concealment, or mystery. Its proper meaning,
according to Sancara, Sa’yan‘a, and all the
commentators, is divine science, or the knowledge
of Gon: and, according to the same authorities,
it is equally applicable to theology itself, and to a
book in which this science is taught. Its deriva-

* The Céna and Cl’hindigya from the Sémavéda; the Vri-
had Gran‘yaca and Is‘évas'ya from the white Yajush, and the
Taittiriyaca from the black Yajush ; the Aitaréya from the Rig-
véda ; and the Cat’ha, Pras‘na, Mun‘daca, and Mén‘dicya from
the At harvan'a, To these should be added, the Nrisiuha tépa-
niya, / n

OR SACRED WRITINGS OF THE HINDUS. 473

tion is from the verb sad (shad-lri), to destroy, to
move, or to weary, preceded by the prepositions
upa near, and mi continually, or ms certainly.
The sense, properly deducible from this etymology,
according to the different explanations given by
commentators, invariably points to the knowledge
of the divine ‘perfections, and to the consequent
attainment of beatitude through exemption from
passions *.

The whole of the Indian theology is professedly
. founded on the U/panishads +. Those, which have
been before described, have been shown to be ex-
tracts from the Véda. The rest are also consider-
ed as appertaining to the Jndian scripture: it does
not, however, clearly appear, whether they are
detached essays, or have been extracted from a
Brahmana of the Atharva-véda. I have not
found any of them in the Sanhitd of the Athar-
wana, nor in the Gépatha Brahman‘a.

In the best copies of the fifty-two Upanishads t,
the first fifteen are stated to. have been taken from
the Saunaciyas, whose S'ac’hd seems to be the prin-
cipal one of the Atharva-véda. The remaining

* SANCARA, and ANANDA’S' RAMA On the Vrihad dran‘yaca;
as also the commentaries on other Upanishads: especially SAN-
CARA on the Cat’haca. Other authors concur in assigning the
same acceptation and etymology, to the word: they vary, only,
in the mode of reconciling the derivation with the sense.

+ It is expressly so affirmed in the Védanta sdra. v. 3.

t I possess an excellent copy, which corresponds with one
transcribed for Mr. BLAQUIERE, from a similar collection of
Upanishads belonging to the late Sir W. Jones. In two other
copies, which J also obtained at Benares, the arrangement differs,
and several Upanishads are inserted, the genuineness of which is
questionable ; while others are admitted, which belong exclu-
sively to the Yajurvéda,

CE) at “ON THE VEDAS, +>

thirty-seven appertain to various S‘ac’has, mostly
to that of the Paippulddis: but.some of them, as
will be shown, are borrowed from other Védas. .
The Mun'daca, divided into six sections un-
equally distributed in two parts, is the first U/pa-
nishad of the A‘tharvan'a; and is also one of the
most important, for the doctrines which it con-
tains. It has been fully illustrated by Sancara,
whiose gloss is assisted by the annotations of
Awanpasnyawa. The opening of this Upanishad,
comprising the whole of the first section, is here
subjoined. 0740

‘ BrauMa’ was first of the gods, framer of the
universe, guardian of the world. He taught the
knowledge of Gop, which is the foundation of all
science, to his eldest son At’Harva. ‘That holy
science, which Brauma’ revealed to ATHARVAN *,
was communicated by him to Anerr, who trans-
mitted it to Saryavaua, the descendant of Bua-
RADWA‘SA: and this son of Buarapwa‘Ja in-
parted the traditional science to ANGIRAS.

‘S’aunaca, or the son of Sunaca, a mighty
householder, addressing ANGrras with due re-
spect, asked ‘“ What is it, O venerable sage,
through which, when known, this universe is un-
derstood ?”

‘ To him the holy personage thus replied: “Two
sorts of science must be distinguished; as they,
who know Gop, declare: the supreme science,

* SANCARA remarks, that AT’HARVA, or AT’HARVAN, may
have been the first creature, in one of the many modes of crea-
tion, which have been practised by BRAHMA,

OR SACRED WRITINGS OF THE HINDUS. 475

and another. ‘This other is the Rigvéda, the Ya-
jurvéda, the Samavéda, the Atharva-véda* ; the rules
of accentuation, the rites of religion, grammar,
the glossary and explanation of ‘obscure terms,
prosody, and astronomy: also the Itihdsa and
Puréia; and logic, with the rules of interpreta-
tion, and the system of moral duties.

“ But the supreme science is that, by which this
unperishable [nature] is apprehended ; invisible [or
imperceptible, as is that nature]: not to be seized;
nor to be deduced; deyoid of colour; destitute of
eyes and ears ; without hands or feet, yet ever va-
riously pervading all: minute, unalterable : and
contemplated by the wise for the source of beings.

“As the spider spins and gathers back [its
thread]; as plants sprout on the earth; as hairs
grow on a living person: so is this universe, here,
produced from the unperishable nature. By con-
templation, the vast one germinates; from him,
food [or body] is produced ; and thence, succes-
sively, breath, mind, real [elements], worlds, and
immortality arising from [good] deeds. The om-
‘niscient is profound contemplation, consisting in
the knowledge of him, who knows all: and, from
‘that, the [manifested] vast one, as well as names,
forms, and food, proceed: and this is truth.”

The Pras‘na, which is the second Upanishad,
and equally important with the first, consists, like
it, of six sections; and has been similarly ‘nter-
preted by Sancara and Ba‘tacrisun‘a f. In this

* Meaning the prayers contained in the four Vidas, disjoined
from theology.

+ I bave several copies of the text, besides. commentaries on
both Upanishads,

476 ON THE VEDAS, ©

dialogue, Sucr’s'a, the son of Buarapwasa, Sa-—
tyaca’ma, descended from S'1v1, Saurya’yany,
a remote descendant of the Sun, but belonging to
the family of Garca, Caus’aLya, surnamed A’s-
WALA VANA, or son of As‘waLa, VAIDARBHI of
the race of Buricu, together with CaBanp ur,
surnamed Ca’rya’yana, or descendant of Catya,
are introduced as seeking the knowledge of the-
ology, and applying to Prppaxa’pa for imstruc-
tion. They successively interrogate him concern-
ing the origin of creatures, the nature of the gods,
the union of life with body, and the connexion
of thoughts with the soul.

The nine succeeding Upanishads (from the 3d to
the 11th) are of interior importance, and have
been left unexplained by the writers on the Vé-
dénta, because they do not directly relate to the
Sériraca, or theological doctrine respecting the
soul*, They are enumerated in the margin f.

The Man‘ducya follows, and consists of four
parts, each constituting a distinct Upanishad.
This abstruse treatise, comprising the most mate-
rial doctrines of the Véddnta, has been elucidated’
by the labours of Gaup‘apa’pa, and SancarRa.
Gaup’apra’DA’s commentary is assisted by the
notes of ANANDAGIRI.

Among the miscellaneous Upanishads, the first
thirteen (from the 16th to the 28th) have been left

* This reason is assigned by the annotator on S‘/ANCARA’S
gloss, at the beginning of his notes on the Mun’‘daca Upanishad.

+ 3d Brakme-vidyé. 4th Cshuricé. 5th Chalica. 6th and
7th Avharva-siras. 8th Garbha. 9th Mahé. 10th Brahma,
Lith Prén'égnihotra.

OR SACRED WRITINGS OF THE HINDUS. 477

wncommented by the principal expounders of the

-Védanta, for a reason before-mentioned. The
names of these Upanishads will be found in the
subjoined note *. | ‘x

The following six (from the 29th to the 34th,)
constitute the Nrisinha Tapaniya; five of them
compose the Pirva Tapaniya, or first part of the
Upanishad so called; and the last, and most im-
portant, is entitled Uttara Tapaniya. It has been
expounded by Gaup‘apa’pa, as the first part (if
not the whole Upanishad) has been by Sancaraf.
The object of this treatise appears to be the iden-
tifying of NristwHa with all the gods: but, so
far as I comprehend its meaning (for I have not
sufficiently examined it to pronounce confidently
on this point,) the fabulous incarnation of VisH-
Nu, in the shape of a vast lion, does not seem to
be at all intended; and the name of Nrisinua is
applied to the divinity, with a superlative import,
but with no apparent allusion to that fable.

The two next Upanishads constitute the first and
second parts of the Céé‘haca, or Valli, or Cat ha-
valit (for the name varies in different copies). It
belongs properly to the Yajurvéda, as before men-
tioned; but it is usually cited from the A’?har-

* 16th Nila-rudra. 17th Néda-vindu. 18th Brahme-vindu.
19th Amrita-vindu. 20th Dhydna-vindu. 2st Téjé-vindu.
22d Yoga-sieshd. 23d Yogatatwa. 24th Sannydsa. 4 25th
Arun'iya or Arunii-yoga. 26th Cant?hasruti. 27th Pin‘da.
28th A’tmé.

+ I have several copies of the text, and of Gawn‘/aPa’DA’s.
conmentary ; with a single transcript of SANCARA’s gloss en tne
five first of the treatises entitled Tépantya. :

478 «= ON THE VEDAS, ~~)

van'a; and has been commented, as appertaining to
this Véda, by Sancara, and by Ba‘tacrisan‘a*.
te "

It comprises six sections, severally entitled
Valli; but constituting two chapters (ad’hydya),
denominated Pérva-valli and Uttara-calli, The
dialogue is supported by A/rityu, or death, and
the prince Nacuicy’tas, whom his father, Va’
JASRAVASA, consigned to Yama, being provoked
by the boy’s importunately asking him, (through
zeal, however, for the success of a sacrifice per-
formed to ensure universal conquest,): ‘‘ toowhom
wilt thou give me?” Yama receives NAcnIcwTAas
with honour, and instructs him in theology, by
which beatitude and exemption from worldly sué-
ferings may be attained, through a knowledge of
the true nature of the soul, and its identity with
the supreme being. The doctrine is similar to
that of other principal Upanishads. a: Ue ic ec

The Cénéshita, or Céna Upanishad, is the thirty-
seventh of the Atharvan‘a, and agrees, almost
word for word, with a treatise bearing the same
title, and belonging to a S’dcha of the Sdonavéda.
Sancara has, however, written separate \com-
mentaries on both, for the sake of exhibiting their
different interpretations f. Both commentaries
have, as usual, been annotated.

* The commentary of S‘ANCARA is, as usual, concise and per-
spicuous: and that of Ba’LACRISHN’A, copious but clear. Be-
sides their commentaries, and several copies of the text, together
with a paraphrase by Vipya’RANYA, I have found this Upani-
shad forming a chapter in a Bréhmana, which is marked as be-
longing to the Sémavéda, and which I conjecture to be the Pancha
vinsa Brahmana of that Véda.

+ Here, as in other instances, I speak from copies in my pos-_
session. :

1

OR SACRED WRITINGS OF THE HINDUS. 479

A short Upanishad, entitled Narayana, is fol-
lowed by two others (39th and 40th), which form
the first and second parts of the Vrihkan Narayana,
This corresponds, as before mentioned, with an
Upanishad, bearing the same title, and terminating
the d’ran'ya of the Tatttiriya Yajurvéda. a

On the three subsequent Upanishads I shall offer
no remarks; they have not been commented among
such as relate to the Véddnta; and I have not as-
certained whence they are extracted *,

Under the name of Anandavallt and Bhrigu-
walli, two Upanishads follow. (44th and 45th),
which have been already noticed as extracts from
the A’ran'ya of the black Yajush, distinguished by
the titles of Zaitteriya and Varun’.

The remaining seven Upanishads} are wnexplain-
ed by commentators on the Véddnta. ‘They are,
indeed, suthciently easy, not to require a laboured
interpretation: but there is room to regret the
want of an ancient commentary, which might as-
sist in determining whether these Upanishads be
genuine. The reason of this remark will be subse-
quently explained. |

Entertaining no doubts concerning the genuine-
ness of the other works, which have been here de-
scribed, I think it, nevertheless, proper to state
some of the reasons on which my belief of their

* Their titles are, 41st Sarvépanishatsdra. 42d Hansa.
And 43d Parama hansa. “

+ 46th Garuda. 47th Calégni-rudra. 48th and 49th Rama
tdpaniya, firstand second parts. 50th Catvalya. 51st Jdbala.
Aga Aframe. AP

480 ON THE VEDAS,

authenticity is founded. It appears necessary to
do so, since a late author has abruptly pronounced
the Védas.to be forgeries *. :

It has been already mentioned, that the practice
of reading the principal Védas in superstitious
modes, tends to preserve the genuine text. Copies,
prepared for such modes of recital, are spread in
various parts of India, especially Benares, Jeyend-
gar, and the banks of the Gédévért. Interpola-
tions and forgeries have become impracticable
since this usage has been introduced: and the
Rigvéda, and both the Yajushes, belonging to the
several S’dchds, in which that custom has beer
adopted, have been, therefore, long safe from
alteration.

The explanatory table of contents, belonging to
the several Védas, also tends to ensure the purity
of the text; since the subject and length of each
passage are therein specified. ‘The index, again,
is itself secured from alteration by more than one
exposition of its meaning, in the form of a per-
petual commentary. é.

It is a received and well grounded opinion of
the learned in India, that no book is altogether
safe from changes and interpolations until it
have been commented: but when once a gloss
has been published, no fabrication could after-
wards succeed ; because the perpetual commentary
notices every passage, and, in general, explains
every word.

a
.

i
* Mr. PINKERTON, in his Modern Geography, Vol. II.

- OR SACRED WRITINGS OF THE HINDUS. 481

Commentaries on the Védas themselves exist,
which testify the authenticity of the text. Some
are stated to have been composed in early times :
I shall: not, however, rely on any but those to
which I can with certainty refer. I have frag-
ments of Uvar'a’s gloss; the greatest part of
Sayan’a’s on several Védas; and a complete one
by Manip Hara ona single Véda. I also possess .
nearly the whole of S’ancara’s commentary on
the Upanishads; and a part of Gaup‘apa’Da’s;
with others, by different authors of less note. |

The genuineness of the commentaries, again, is
secured by a crowd of annotators, whose works ex-
pound every passage in the original gloss; and
whose annotations are again interpreted by others.
This observation is particularly applicable to the
most important parts of the Védas, which, as is
natural, are the most studiously and elaborately
explained.

_ The Niructa, with its copious commentaries on
the obsolete words and passages of scripture, fur-
ther authenticates the accuracy of the text, as
there explained. The references, and quotations,
in those works, agree with the text of the Védas,
as we now. find it. |

The grammar of the Sanscrit language contains
rules applicable to the anomalies of the ancient
dialect. The many and voluminous commenta-
ries on that, and on other parts of the gram-
mar, abound in examples cited from the Védas:
and here, also, the present text is consonant to
those ancient quotations.

Philosophical works, especially the numerous
commentaries on the aphorisms of the Mimdnsd

Vot. VIII. Ti

aso”. ON THE VEDAS,

and Védanta, illustrate and support every position
advanced in them, by ample quotations from the
Vedas. -The object of the Miménsa is to establish
the cogency of precepts contained in seripture,
and to furnish maxims for its interpretation; and,
for the same purpose, rules of reasoning, from
‘which a system of logic is deducible. The object
of the Véddnta is to illustrate the system of mysti- |
cal theology taught by the supposed revelation,
and to show its application to the enthusiastic pur-
suit of unimpassioned perfection and mystical in-
_tercourse with the divinity. Both are closely con-
nected with the Védas: and here, likewise, the
- authenticity of the text is supported by ancient
references and citations. Gg

Numerous collections of aphorisms, by ancient
‘authors*, on religious ceremonies, contain, in
every line,. references to passages of the Védas.
Commentaries on these aphorisms cite the pas-
sages at greater length. Separate treatises also in-
‘terpret the prayers used at divers ceremonies. Ri-
‘tuals, some ancient, others modern, contam a full
‘detail of the ceremonial, with all the prayers which
are to be recited at the various religious rites for
which they are formed. Such rituals are extant,
not only for, ceremonies which are constantly ob-
served, but for others which are rarely practised ;
and even for such as have been long since disused.

.
:

* The Sitras of A’s'w ALA‘YANA, SA‘NU HYAY ANA, BAUDD-
HAYANA, CA/’TYA‘YANA, LAT‘A’YANA, GO’BHILA, A’PAS-
TAMBA, &c. OO

These, appertaining to various Séc’hds of the Védas, constitute
ihe calpa, or system of religious observances. I have here enu-
merated a few only. The list might be much enlarged, from my
own collection; and still more so, from quotations by various
compilers: for the origiual works, and their commentaries, as well
as compilations from them, are very numerous.

OR SACRED WRITINGS OF THE HINDUS. 483

In all, the passages taken from the Védas agree with
the text of the general compilation. |

The Indian legislators, with their commentators,
and the copious digests and compilations from
their works, frequently refer to the Védas; espe-
cially on those points of the law which concern
religion. Here also the references are consistent
with the present text of the Jndian scripture.

Writers on ethics sometimes draw from the Vé-
das illustrations of moral maxims; and quote from
their holy writ, passages at full length, in support
of ethical precepts*. These quotations are found
to agree with the received text of the sacred books.

Citations from the Zndian scripture occur in
every branch of literature,’ studied by orthodox
Hindus. Astrononsy, so far as it relates to the ca-
lendar, has frequent occasion for reference to the
Védas. Medical writers sometimes cite them;
and even annotators on profane poets occasionally
refer to this authority, in explaining passages
which contain allusions to the sacred text.

Even the writings of the heritical sects exhibit
quotations from the Védas. I have met with such
in the books of the Jainas, unattended by any in-
dication of their doubting the genuineness of the
original, though they do not receive its doctrines,
nor acknowledge its cogency f.

* A work entitled Nitz manjari is an instance of this mode of
treating moral subjects. .

+ The S‘atapat’hu Bréhman’a, especially the 14th book, or
Vrihadéran‘yaca, is repeatedly cited, with exact references to the
numbers of the chapters and sections, in a fragment of a treatise
by a Jaina author, the communication of which I owe to Mr.

+12

484. - ON THE VEDAS,

In all these branches of Zndian literature, while
perusing or consulting the works of various au-
thors, I have found perpetual references to the
Védas, and have frequently verified the quotations.
On this ground I defend the authentic text of the
Indian scripture, as it is now extant; and although
the passages which I have so verified are few,
_ compared with the great volume of the Védas, yet
T have sufficient grounds to argue, that no skill,
in the nefarious arts of forgery and falsification,
could be equal to the arduous task of fabricating
large works, to agree with the very numerous ci-
tations, pervading thousands of volumes, ‘com-
posed on diverse subjects, in every branchof lite-
rature, and dispersed through the various nations
of Hindus inhabiting Hindustan, and the Dekhin.

ant ie eae

If any part of what is now received as the Véda, ~
cannot stand the test of such a comparison, it may
be rejected, as at least doubtful, if not certainly
spurious. Even such parts as cannot be fully con-
firmed by a strict scrutiny, must be either re-
ceived with caution, or be set aside as question-
able. I shall point out parts of the fourth Véda,
which I consider to be in this predicament. But,
with the exceptions now indicated, the various
portions of the Védas, which have been examined,
are as yet free from such suspicion; and, until
they are impeached by more than vague assertion,
have every title to be admitted-as genutie copies of »
books, which (however little deserving of it) have
been Jong held in reverence by the Hindus,

T am apprised that this opinion will find oppo-

SPEKE, among other fragments collected by the late Capt.
HOARE, and purcliased at the sale of that gentleman's library.

OR SACRED WRITINGS OF THE HINDUS. 485

nents, who are inclined to dispute the whole of
Indian literature, and to consider it all as consist-
ing of forgeries, fabricated within a few years, or,
at best, in the last few ages. This appears to be
grounded on assertions and. conjectures, which
were inconsiderately hazarded, and which have
been eagerly received, and extravagantly strained.

In the first place, it should be observed, that a
work must not be hastily condemned as a forgery,
because, on examination, it appears not to have
been really written by the person whose name is
usually coupled with quotations from it. For if
the very work itself show that it does not purport
to be written by that person, the safe conclusion
is, that it was never meant to be ascribed to him.
Thus the two principal codes of Hindu law are
usually cited as Mrnvu’s and YaJNYAWALCYA’s:
but in the codes ‘themselves, those are dialogists,
not authors: and the best commentators expressly
declare, that these institutes were written by other
persons than Menu and Ya‘ynyawatcya®.. The .
Stirya Siddhanta is not pretended to have been
written by Meya: but he is introduced as receiv-
ing instruction from a partial incarnation of the
Sun; and their conversation constitutes a dialogue,
which is recited by another person in a different
company. The text of the Sdnchya philosophy,
from which the sect of Bupp’Ha seems to have
borrowed its doctrines, is not the work of CariLa
himself, though vulgarly ascribed to him; but it
purports to be composed by I's wara CrisHn’a ;
and he is stated to have received the doctrine me-
diately from Capiza, through successive teachers,

* VIINYA'NAYOGI, also named VIJNYA'NES WARA, who
commented the institutes which bear the name of YA’JNYAW AL-
CYA, states the text to be an abridgement by a different guthor,

113

486 ON THE VEDAS,

after-its publication by Pawcuasic'Ha, who had

been himself instructed by Asurt, the pupil of
Capita. © 3 Bs aa

they abound in every branch of science. Among
works, the authors of which are unknown, and
which, therefore, as usual, are vulgarly ascribed
to some celebrated name, many contain undis-
guised evidence of a more modern date. Such are
those parts of Purdnas, in which the prophetic
style 1s assumed, because they relate to events
posterior to the age of the persons who are speakers
in the dialogue. Thus Bupp’Ha is mentioned
under various names in the Matsya, Vishnu, Bha-
gavata, Garuda, Nrisinha, and other puramas.
IT must not omit to notice, that SANCAR’A’/CHA/RYA,
the great commentator on the abstrusest parts of

the Védas, is celebrated, in the Vrihad @harma

puran’a*, as an incarnation of Visinu; and GAv-

D'aPa'DA is described, in the Sancara vyeya, as
the pupil of Suca the son of Vr a'sa f. H

I do not mean to say, that forgeries are not
sometimes committed; or that books are not
counterfeited, in whole or in part. Sir W. Joss,
Mr. Braqurerk, and myself, have detected inter-
polations. Many greater forgeries have been at+

_—

* In the 78th chapter of the 2d part. This is the Puréwa
mentioned by me with doubt in a former essay. I have since
procured a copy of it.

+ If this were not a fable, the real age of Vya’sA might be
hence ascertained ; and, consequently, the period when the Védas
were arranged in their present form. Go'VINDANA'THA, the
instructor of SANCARA, is stated to have been the pupil of Gavu-
D'APA’DA; and, according to the traditions generally received in
the peninsula of India, SANCARA Jived little more than eight
hundred years ago. Urey bs PD

To adduce more instances would be tedious »

.
: “
. i >
—_a-

OR SACRED WRITINGS OF THE HINDUS. 487.

tempted: some have for a time succeeded; and
been ultimately discovered: in regard to others,,
detection has immediately overtaken the fraudu-
lent attempt. A conspicuous instance of systema-,
tic fabrication, by which Captain WiirorD was:
for a time deceived, has been brought to light, as
has been fully stated by that gentleman. But
though some attempts have been abortive, others
may doubtless have succeeded. I am myself in-
clined to adopt an opinion supported by many.
learned Hindus, who consider the celebrated Sr?
Bhagavata as the work of a grammarian, supposed.
to have lived about six hundred._years ago.

n this, as in several other instances, some of.
which I shall have likewise occasion to notice, the
learned among the Hindus have resisted the impo-
sitions that have been attempted. Many others
might be stated, where no imposition has been
either practised or intended. In Europe, as well
as in the East, works are often published anony-
mously, with fictitious introductions: and diverse
compositions, the real authors of which are not
known, have, on insufficient grounds, been dig-
nified with celebrated names. ‘To such instances,,
which are frequent every where, the imputation of
forgery does not attach.

In Europe too, literary forgeries have been com-
mitted, both in ancient and modern times. The
poems ascribed to Orpuevs, are generally admit-
ted not to have been composed by that poet, if,
indeed, he. ever existed. Nani, or Annius, of
Viterbo, is now universally considered as an im-
postor, notwithstanding the defence of his publi-
cation, and of himself, by some among the learned
ef his age. In our own country, and in recent
times, literary frauds have been not unfréquent.

li 4

488 ON THE VEDAS,

But a native of India, who should retort the
charge, and argue from a few instances, that the
whole literature of Europe, which is held ancient, |
consists of modern forgeries, would be justly cen-
sured for his presumption. . Poo

We must not then indiscriminately condemn
the whole literature of India. Even Father Hax-
pouin, when he advanced a similar paradox re-
specting the works of ancient writers, excepted
some compositions of Cicero, Virert, Horace,
and Puiny. vf ea

It is necessary in this country, as every where
else, to be guarded against literary impositions.
But doubt and suspicion should not be carried
to an extreme length. Some fabricated works,
some interpolated passages, will be detected by
the sagacity of critics in the progress of researches
into the learning of the east: but the greatest part
of the books, received by the learned among the
Hindus, will assuredly be found genuine. I do
not doubt that the Védas, of which an account
has been here given, will appear to be of this
description. . aes

In pronouncing them to be genuine, I mean to
say, that they are the same compositions, which,
under the same title of Véda, have been revered
by Hindus for hundreds, if not thousands, of
years. I think it probable, that they were com-
pied by Dwa’pa’yana, the person who is said to

ave collected them, and who is thence surnamed
Vydsa, or the compiler. I can perceive no diffi-
culty in admitting, that those passages, which are
now ascribed to human authors, either as the
Rishis, or as the reciters of the text, were attri-
buted to the same persons so long ago as when

OR SACRED WRITINGS OF THE HINDUS. 489

the compilation was made; and probably, in
most instances, those passages were really com-
posed. by the alleged authors. Concerning such
texts as are assigned to divine persons, according
to Hindu mythology, it may be fairly concluded,
that the true writers of them were not known
when the compilation was made; and, for this
reason, they were assigned to fabulous person-
ages. :

The different portions which constitute the
Védas, must have been written at various times.
The exact period when they were compiled, or
that in which the greatest part was composed, can-
not be determined, with accuracy and confidence,
from any facts yet ascertained. But the country
may; since many rivers of Zvdia are mentioned in
more than one text: and, in regard to the period,
I incline to think, that the ceremonies called
Yajnya, and the prayers to be recited at those ce-
remonies, are as old as the calendar, which pur-
ports to have been framed for such religious rites.

To each Véda a treatise, under the title of Jy6-
tish, is annexed, which explains the adjustment
of the calendar, for the purpose of fixing the pro-
per periods for the performance of religious duties.
It is adapted to the comparison of solar and lunar
time with the vulgar or civil year; and was evi-
dently formed in the infancy of astronomical
knowledge. From the. rules delivered in the
treatises which I have examined*, it appears,

* T have several copies of one such treatise, besides a commen-
tary on the Jydtish of.the Rigveda, by an unknown author ;
which is’ accordingly assigned to a fabulous personage, Su’sHa
NAGA,

490 | ON THE VE'DAS, 4)

that the cycle (Yuga) there employed, is a period
of five years only. The month is. lunar no at
the end, and in the middle, of the quinquennial
period, an intercalation is admitted, by doubling
one month. Accordingly, the cycle comprises
three common lunar years, and two, which con-
tain thirteen lunations each. The year is divided
into six seasons; and each month into half months.
A complete lunation is measured by thirty lunar
days; some one of which must of course, in al-
ternate months, be sunk, to make the dates agree
with the nycthemera. For this purpose, the sixty-
second day appears to be deducted*: and thus the
cycle of five years consists of 1860 lunar days, or
1830 nycthemera; subject to a further correction,
for the excess of nearly four days above the true
sidereal year; but the exact quantity of this cor-
rection, and the method of making it, according
to this calendar, have not yet been ‘sufficiently
investigated to be here stated. The zodiac 1s
divided into twenty-seven asterisms, or signs, the
first of which, both in the Jyétish and in the Vé-
das, is Crittica, or the Pleiads. The place of the.
colures, according to these astronomical treatises,
will be forthwith mentioned; but none of them
hint at a motion of the equinoxes. The measure
of a day by thirty hours, and that of an hour by
sixty minutes, are explained; and the method of
constructing a clepsydra is taught, |

This ancient Hindu calendar, corresponding, in
its divisions of time, and in the assigned origin of

* The Athenian year was reguiated in a similar manner ; but,
according to GEMINUS, it was the sixty-third day, which was
deducted. Perhaps this Findu calendar may assist in explaining
the Grecien system of tunar months. .

OR SACRED WRITINGS OF THE HINDUS. 491

the ecliptic, with several passages of the Védas, is

evidently the foundation of that which, after suc-

cessive corrections, is*now received by the Hindus

throughout India. The progress of those correc-

tions may be traced, from the cycle of five*, ta
one of sixty lunar years (which is noticed in many
popular treatises on the calendar, and in the com-
mentary of the Jyétish); and thence, to one of
sixty years of Jupiter; and, finally, to the

greater astronomical periods of twelve thousand

years of the gods, and a hundred years of Brau-

ma. But the history of Jndzan astronomy is not

the subject of this essay. I shall only cite, from

the treatises here referred to, a passage in which

the then place of the colures is stated.

‘ Swar dcramété séma@rcau yadi sdcam savadsacau ;
syat tadadiyugam, maghas, tapas, s‘uclo, "yanan hy
udac. .

‘ Prapadyété s'ravishthédau stryachandramasto
udac ; sarpard hé dacshin’arcas tu: mag’ha-s'rava-
naych sadi.

© Gharma-oridd'hir, apim prasthah, cshapa-

* The treatises in question contain allusions to the ages ‘of the
world: but without explaining, whether any, and what, specific
period of time was assigned to each age. This cycle of five years
is mentioned by the name of Yuga, in PaRA’sAR4’s institutes of
law edited by SUVRATA, and entitled Vrikat Parésara. It is
there (Ch. 12. v. 83.) stated, as the basis of calculation for
larger cycles: and that of 3600 years, deduced from one of sixty
(containing twelve sunple yagas), is denominated the Yuga of
Va'cpaTi; whence the yuga of PRAJANAT'HA, containing
216,000 years, is derived; and twice that constitutes the Cali-
yuga. The still greater periods are afterwards described under
the usual names.

492 . ON THE VEDAS, —

hrésa, udag gatau: dacshiné taw “ryt nm
muir tysayanéna tu.’ '

is 38. Vig:

- The following is aliteral translation of this re-

markable passage, which occurs in both an trea-

tises examimed by me.

‘When the sun and moon asdevals the sey whine:
ther, being in the constellation over which the
Vasus preside ; then does the cycle begin, and the
fseason] Mag ha, and the [month] Tapas, and the
bright [fortnight] ana the northern re

‘'The sun and doo turn towards the A ett at
the beginning of Sravishtha; but the sun turns
towards the south in the middle of the constella-
tion over which the serpents preside; and this:
{his turn towards the south, and towards the north, |
always [happens] in [the months ca ke and
Smeoinia.

i ‘

A ii the eaiein progress, an. increase | of day,
and decrease of night, take place, amounting toa
prastha (or 32 palas ) of water; in the southern,
both are reversed (i. e. the days decrease, and the
nights increase), and [the difference amounts] by
the journey, to six warns tas Sh gah TR

-

' Sravisht'ha is given, in all the dictionaries of the
Sanscrit lan auase, as another name of Dhanisht’ha ;
and is.used for it, in more than one passage of the

“édas, ‘This is the constellation which wie iicah

* T cannot, as yet, reconcile the time heveilnteds* Tis eustass-
tion appears to depend en the construction of the elepsydra,
which I do not well understand; as the rule for its construction
is og aud involves some difficulties, which 1 ren n yet uns
sulve

all
@

\* ta

OR SACRED WRITINGS OF THE HINDUS. 493

the Vasus ; as As‘léshd is; to the serpents. “The dei-
‘ties, presiding over the twenty-seven constella-
tions, are enumerated in three other verses of the
Sybtish belonging to the Vajush, and in several
places of the Védas. The Ji ybtish of the Rich dif-
fers in transposing two of them; but the commen-
tator corrects this as a faulty reading. the,

In several passages of the Jyétish, these names"
of deities are used for the constellations over which
they preside; especially one, which states the si-
tuation of the moon, when the sun reaches the
tropic, in years othersthan.the first. of the cycle.
Every where these terms are explained, as indi-
cating the constellations, which that enumeration
allots to them*. ‘Texts, contained in the Védas
themselves, confirm the correspondence; and the
connexion of Aswint and the Aswins is indeed de-
cisive.

Hence it is clear, that D’hanishtha and A’slésha
are the constellations meant ; and that when this
Hindu calendar was reculated, the solstitial points
were reckoned to be at the beginning of the one,
and in the middie of the other: and. such was the
situation of those cardinal points, in the fourteenth
century before the Christian era. I formerly ¢ had
occasion to show, from another passage of the
Védas, that the correspondence of seasons with
months, as there stated, and as also suggested in
the passage now quoted from the Jyétish, agrees
~ with such a situation of the cardinal points.

I now proceed to fulfil the promise of indicating

* I think it needless to quote the original of this enumeration.
+ Asiatic Reseatches, Vol.VII. p. 2853.

494 ON THE VEDAS,

such parts of the fourth Véda, as appear liable to
suspicion. These are the remaining detached Upa-
‘nishads, which are not received into the best col-
lections of fifty-two theological traets, belonging
to the Atharva-véda; and even some of those
which are there inserted, but which, so far as my
inquiries have yet reached, do not appear to have
been commented by ancient authors, nor to have
been quoted in the whole commentaries on the
Vedinta. Two of these Upanishads are particularly
suspicious: one entitled Rama tdpaniya, consist-
ing of two parts (Purva and Uttara); another
called Gépala tapaniya, also comprising two parts,
of which one is named the Crishna Upanishad.
The introduction to the first of these works con-
tains a summary, which agrees in substance with
the mythological history of the husband of Sira, .
and conqueror of Lancad. The other exalts the
hero of Mathura. epee

Although the Rama tépaniya be mserted in all —
the collections of Upanishads, which I have seen ;
and the Gépéla tapaniya appear in some; yet I am
inclined to doubt their genuineness, and to suspect
that they have been written in times, modern,
when compared with the remainder of the Védas.
This suspicion is chiefly grounded on the opinion,
that the sects, which now worship Ra’ma and
Crisun‘a as incarnations of Visnn’u, are compa-
ratively new. I have not found, m any other
part of the Védas, the least trace of such a wor-
ship. The real doctrine of the whole Indian
scripture is the unity of the deity, in whom the

‘universe is comprehended: and the seeming poly-
theism, which it exhibits, offers the elements, and
the stars and planets, as gods. ‘The three princi-
pal manifestations of the divinity, with other per-
sonificd attributes and energies, and most of the

OR SACRED WRITINGS OF THE HINDUS. 495

‘other gods of Hindu mythology, are indeed men-
tioned, or at least indicated, in the Védas. But
the worship of deified heroes is no part of that
system; nor are the incarnations of deities sug-
gested in any other portion of the text, which I
have yet seen; though such are sometimes hinted
at by the commentators. | |

According to the notions, which I entertain of
the real history of the Hindu religion, the worship
of Rama, and of Crisun’a, by the Vaishuavas,
and that of Mauapeva and Buava’ni by the
Saivas and Sactas, have been generally introduced,
since the persecution of the Baudd*has and Jainas.
The institutions of the Védas are anterior to
Bupp HA, whose theology seems to have been
borrowed from the system of Capria, and whose
most conspicuous practical doctrine is ‘stated to
-have been the unlawfulness of killing animals,
which in his opinion were too frequently slain for
the purpose of eating their flesh, under the pre-
tence of performing a sacrifice or Yajnya. The
overthrow of the sect of Bupp’Ha, in /ndia, has
not effected the full revival of the religious system
inculcated in the Védas. Most of what is there
taught, is now obsolete: and, in its stead, new
orders of religious devotees have been instituted ;
and new forms of religious ceremonies. have been
established. Rituals founded on the Purdén'‘as, and
observances borrowed from a worse source, the
Tantras, have, in great measure, antiquated the
institutions of the Védas. In particular, the
sacrificing of animals before the idols of Ca‘ti*,

* In Bengal, and the contiguous provinces, thousands of kids
cand buffalo calves ere sacrificed before the idol, at every cele-
brated temple; and opulent persons make a similar destruction

496 ON THE VEDAS, ~

has superceded the less sanguinary practice of
the Vajnya; and the adoration of Ra’ma and
of Crisun’a has succeeded to that of the ele-
ments and planets. If this opinion be well
founded, it follows, that the Upanishads in ques-
tion have probably been composed in later times,
since the introduction of those sects, which hold
Raa and G6épa a in peculiar veneration.

On the same ground, every Upanishad, which
strongly favours the doctrines of these sects, may
be rejected, as liable to much suspicion. Such is
the A‘tmabid’ha Upanishad*, in which CrisHna is
noticed by the title of Manp’Hu-su’DANA, son of
Devaci: and such, also, is the Sundaritdpanit,
which inculcates the worship of Dr’v1.

The remaining Upanishads do not, so far as I
have examined them, exhibit any internal evi-
dence of a modern date. I state them as liable to

of animals at their private chapels. The sect which has adopted
this system is prevalent in Bengal, and in many other provinces
of India: and the Sanguinary Chapter, translated from the Cé-
lich Purina bya member of this society, (Asiatic Researches,
Vol. V. p. 371,) is one among the authorities on which it relies.
But the practice is not approved by other sects of Hindus.

* I have seen but one copy of it, in an imperfect collection of
the Upanishads. It is not inserted in other compilations, which
nevertheless purport to be complete. ;

+ According to the only copy that I have scen, it comprises
five Upanishads, and belongs to the At’harvana ; but the style re-
sembles that of the Tantras more than the Védas. It is followed
by a tract, marked as belonging to the same Véda, and entitled
Tripura Upanishad, or Traipuriya; but this differs from another
bearing the similar title of Tripuri Upanishad, and found in a
different collection of theological treatises. I equally discredit
both of them, although they are cited by writers on the Mantra
sdstra (or use of incantations); and although a commentary has
been written on the Tripura, by BHAT T'A BHA'SCARA.

OR SACRED WRITINGS OF THE HINDUS. 407

doubt, merely because I am not acquainted with
any external evidence of their genuineness*. But
it is probable, that further researches may ascer-
tain the accuracy of most of them, as extracts
from the Védas; and their authenticity, as works
quoted by known authors. In point of doctrine,
they appear to conform with the genuine Upa-
nishads.

The preceding description may serve to convey
some notion of the Védas. ‘They are too volumi-
nous for a complete translation of the whole:
and what they contain, would hardly reward the
labour of the reader; much less, that of the trans-
lator. The ancient dialect, im which they are
composed, and especially that of the three first
Védas, is extremely difficult and obscure: and,
though curious, as the parent of a more polished
and refined language (the classical Sanscrit), its
difficulties must long continue to prevent such an
examination of the whole Védas, as would be tre-
quisite for extracting all that is remarkable and
important in those voluminous works. But they
well deserve to be occasionally consulted by the
oriental scholar.

* The same observation is applicable to several Upanishads,
which are not inserted in the best collections, but which occur in
others. For instance, the Scanda, Caula, Gépichandana, Dar-
sana, and Vajraséchi. I shall not stop to indicate a few ques-
tionable passages in some of these dubious tracts, —

oe:

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499

IX.

A Botanica and Economicat Account of
Bassta Butyracea, or East Inp1a Butter
TREE.

BY W. ROXBURGH, M. D.

BASSIA BUTYRACEA.
| Polyandria Monogynia.
GENERIC CHARACTER.

ALYX beneath, four or five leaved. Corol,
one petaled: Border about eight cleft. Berry
superior, with from one to five Seeds.

Bassia Butyracea. Roxpurcu.

Calyx five-leaved; Stamens thirty or forty,
crowning the subcylindric tube of the Corol.

Fulwah, Phulwarah, or Phulwara, of the inha-
bitants of the Almorah hills, where the tree is indi-
genous. Flowering time, in its native soil, the
month of January ; Seeds ripe in August.

Trunk of the larger trees, straigiff¥ and about
five or six feet in circumference. Bark of the
young branches smooth, brown, and marked with

small ash-coloured specks.
Kk2 *%

500 ACCOUNT OF BASSIA BUTYRACEA%$

Leaves alternate, about the ends of the branch-
lets, petioled, obovate-cuneate, obtuse-pointed,
entire; smooth above, villous underneath; veins
simple, and parallel; length, six to twelve inches ;
breadth, three to six.

Petioles, from one to two inches long.
Stipules, if any, minute, and caducous.

Flowers numerous, round the base of the young
shoots, and from the axils of the lower leaves, pe-
duncled, large, pale-yellow, drooping.

Calyx, four, five, or six leaved (five is by far
the most common number); ovate, obtuse, cover-
ed externally with ferruginous pubescence, per-
manent.

Corol; tube subcylindric, length of the calyx;
border of eight, spreading, oblong, obtuse divi-
sions, longer than the tube.

Stamens; filaments from thirty to forty, about
as long as the tube of the Corol, and inserted on
its mouth. Anthers linear-oblong.

Pistil, germ conical, (ten or twelve celled, one
seeded,) downy, surrounded with a downy necta-
rial ring. Style longer than the stamens; stigma
acute.

Berry oblong,” generally pointed by a remaining
portion of the style; smooth, fleshy, containing
one, two, or three, rarely more, large seeds; the
rest not ripened.

Seeds oblong, rather round than flat, but differ-

OR EAST INDIA BUTTER TREE. 501

ing in shape according to the number contained in
each fruit; smooth, shining, light brown, with a
long, lanceolate, lighter coloured, less smooth,
umbilical mark on the inside.

This tree, which is rendered interesting on ac-
count of its seeds yielding a firm butyraceous sub-
stance, resembles Bassia Latifolia, (see Coromandel
Plants, Volume I, No. 19, also Aszatic Researches,
Volume I, Page 300,) so much as searce to be
distinguished from it, except by the Corol and
Stamina.

Here (in Bassia butyracea) the Corol is of a
thin texture, with a tube nearly cylindric, and
border of eight, large, spreading, oblong seg-
ments. There (in Bassia latifolia) it is thick and
fleshy, with a gibbous, indeed almost globular
tube; and border of generally more than eight,
small, cordate, rather incurved segments.

Here, the Stamina, frem thirty to forty in num-
ber, have long filaments inserted ov the mouth of
the tube of the Corol. There they are fewer in
number; have very short filaments, and are ar-
ranged in two, or three series, completely within
the tube, to which they are affixed.

It may not be improper to notice here some
other species of the same genus. The following
Botanical deseription of Bassia longifolia. Linn.
Mant. page 563, I have been favoured with by
Doctor Kiern, of Tranquebar, and the account of
its economical uses by the Reverend Doctor Jouy,
of the same place.

”

Kk 3

502 ACCOUNT OF BASSIA BUTYRACEA;

Description by Doctor KieE1n.

Calyx, Perianth: monophyllum, 4-partitum ;
laciniis Ovatis, acutis, corlaceis, extus tomento
ferrugineo obductis, persistentibus.

Corolla monophylla, campanulata; tubo cylin-
draceo, inflato, carnoso, limbo 8-partito; laciniis
lanceolatis, erectis.

Stamina, filamenta 16, brevissima, in duos or-
dines divisa, quorum octo ad incisuras laciniarum,
octo in tubo corolle inserta. Anthere lineares,
setacee, acute, extus pilose, limbo breviores.

Pistil: Germen superum, ovatum. Stylus se-
taceus, corolla duplo longior. Stigma simplex. |

Pericarp: drupa oblonga, 1-3 sperma, carnosa,
Jactescens. Seminibus subtrigonis oblongis.

Arbor magna ; ramis sparsis, erectis, horizonta-
libusque. 3

Folia sparsa, petiolata, lanceolata, acuta, inte-
gerrima, glabra, venosa.

Flores longe-pedunculati, axillares, solitarii, et
apgregati.

th
os

OR EAST INDIA BUTTER TREE. 503

ECONOMICAL USES Of the OIL, 0” ILLEEPEI TREF,
Bassia longifolia.

BY THE REVEREND DOCTOR JOHN.

Ist. The oil, pressed from the ripe fruit, is used
as a common lamp oil, by those who cannot afford
to buy the oil of the coco-nut. It is thicker, burns
longer, but dimmer, smoaks a little, and gives
some disagreeable smell,

ad. It is a principal ingredient in making the
country soap, and, therefore, often bears the same
price with the oil of the coco-nut.

3d. It is, to the common people, a substitute
for ghee, and coco-nut oil, in their curries and
other dishes. ‘They make cakes of it, and many
of the poor get their livelihood by selling these
sweet oil cakes.

4th. It is used to heal different eruptions, such
as the itch, &c.

5th. The cake (or Sakey) is used for washing
the ‘head; and is carried, as a petty article of
trade, to those countries, where these trees are not
found.

6th. The flowers, which fall in n May, are ga-

thered by the common people, dried in the sun,

roasted, and eaten, as good food. ‘They are also

bruised, and boiled to a jelly, and made into small
Kk 4

es

504 ACCOUNT OF BASSTA BUTYRACEA;

balls, which they sell or exchange, for fish, “rice,
and various sorts of small grain.

7th. The ripe fruit, as well-as the unripe, is
eaten by the poor, as other fruits. Of the unripe,
the skin-is taken off, and after throwing away the
unripe kernel, boiled to a jelly, and eaten with
salt and Capsicum.

8th. The leaves are boiled with water, and
given as a medicine, in several diseases, both to
men, and to cattle.

9th. The milk of the green fruit, and of the
tender bark, is also administered as a medicine.

10th. The bark is used as a remedy for the
itch. . . .

11th. The wood is as hard, and durable, as teak
wood, but not so easily wrought, nor is it pro-
curable of such a length for beams, and planks, as
the former; except in clay ground, where the

tree grows to a considerable height ; but, in such’

a soil, it produces fewer branches, and is less fruit-
ful, than in a sandy, or mixed soil, which is the
best suited for it.. In a sandy soil, the branches
shoot out nearer to the ground, and to a greater
circumference, and yield more fruit. These trees
require but little attention ; beyond watering them
during the first two or three years, in the dry

season. Being of so great use, we have here whole:

groves of them, on high,. and sandy grounds,
where no other fruit trees will grow.

19th. We may add, that the owls, squirrels,
lizards, dogs and jackals, take a share of the
® ae
i,

¢
:
é
:
%

-OR EAST INDIA BUTTER TREE. 505

flowers ; but the vulgar belief is, that the latter,
especially in the time of blossom, are apt to grow
mad, by too much feeding on them.

Bassia obowata, Forster’s Prod. No. 200: a
native of the Isle of Janna, in the South Sea. Of
this species, I possess no other account than the
definition, which corresponds with the habit of
the genus. If Forster has left us no account of
the uses of the tree, it may be worth while to make
inquiry, when an opportunity offers.

Parx’s Shea, or butter tree of Africa, we have
reason, from his description, and figure, as well
as from analogy, to suppose a species of this same

enus. At page 352 (of his travels in the interior
of Africa) he says, ‘‘ The appearance of the fruit
evidently places the Shea tree in the natural order
of Sapote, (to which Bassia belongs,) and it has
some resemblance to the Madhuca tree (Bassia
latifolia), described by Lieutenant Cuartes Ha-
MILTON, in the Asiatic Researches, Volume I,
page 300.

“‘ The people were every where employed in col-
lecting the fruit of the Shea trees, from which
they prepare a vegetable butter, mentioned in the
former part of this-work*. These trees grow in
great abundance all over this part of Bambarra.

* This commodity, Shea toulou, which, literally translated,
signifies Tree-buiter, is extracted, by means of boiling water,
from the kernel of the nut, has the consistence and appearance of
butter; and is in truth an admirable substitute for it. It forms
an important article in the food of the natives, and serves also_
for every domestic purpose in which oil would otherwise be used.
The demand for it is therefore great. Parx’s Travelsin Africa.
Page 26. | c

™ a

4

506 ACCOUNT OF BASSIA BUTYRACEA;

They are not planted by the natives, but are
found grdéwing naturally in the woods; and in
clearing woodland for cultivation, every tree is
cut down but the Shea. The tree itself, very much
resembles the American oak, and the fruit, from
the kernel of which, first dried in the sun, the
butter is prepared, by boiling the kernel in water,
has somewhat the appearance of a Spanish olive.
The kernel is enveloped in a sweet pulp, under a
thin green rind; and the butter produced from it,
besides the advantage of its keeping the whole
year without salt, is whiter, firmer, and to my
palate, of a’'richer flavour, than the best butter I
ever tasted made of cows milk. The growth and
preparation of this commodity, seem to be amongst
the first objects of African industry, in this and
the neighbouring states; and it constitutes a main
article of their inland commerce.” Park’s Travels
in Africa, page 209-3.

In the following account of the Bassta Butyra-
cea, by Mr. Gort, we find the people of Alnorah
eat the dregs, left after the finer parts have been
extracted; consequently there can be little doubt
of the wholesomeness of the pure vegetable butter
itself. The thick oil of Bassva latifolia, and longi-
Jolia, the natives of various parts of Jndia, either
use alone, or mixed with ghee (clarified butter),
in their diet. _

On Captain Harpwicxr’s departure for Eng-
land, in the beginning of 1803, he gave me a
small quantity of the above-mentioned substance,
observing, that the only account he could give
me of it was, that it was reported to him to be a
vegetable product from .d/morah, or its neighbour-
hood, where it is called Fulwah, or Phulwarah.
In consequence of thjs information, I applied to”

OR EAST INDIA BUTTER TREE. 507

Mr. Gort, (who is stationed in the vicinity of
that country,) to make the necessary inquiries ;
and from him I procured an abundance of well
preserved specimens, at various times, in leaf,
flower, and fruit. From these, and that gentle-
man’s account of the tree, and its product, ‘the
foregoing description, and the annexed figures,
were taken. .

The same sample, which I got from Captain
Harpwicke, in January 1803, I have still by
me. It remains perfectly sweet, both in taste
and smell. Its flavour is that of cloves; having,
I presume, been perfumed with that spice, previ-
ously to its falling into his hands, a practice men-
tioned in the following narrative. At this instant
the thermometer is at ninety-five, and for these
six weeks, it has rarely been below ninety, and
has often risen to one hundted, or more, yet it
continues about as firm as butter is in England
during winter.

Mr. Gort’s account of the tree, and its pro-
duct, is as follows :—

The tree producing a fat-like substance, known
in this country by the name of Phulwah, is a na-
tive of the Almorah hills, and known there by the
same name. ‘The tree is scarce, grows on a strong
soil, on the declivities of the southern aspects of
the hills below Adnorah, generally attaining the
height, when full grown, of fifty feet, with a
circumference of six. The bark, of such speci-
mens as I have been able to obtain, is inclined
to smoothness, and speckled; it flowers in Janu-
ary, and the seed is perfect about dugust, at which
time the natives collect them, for the purpose
of extracting the above substance. On opening

508 © ACCOUNT OF BASSIA BUTYRACEA;

the shell of the seed or nut, which is of a fine
chesnut cdlour, smooth, and brittle; the kernel
appears of the size and shape of a blanched almond:
the kernels are bruised, on a smooth stone, to the
consistency of cream, or of a fine pulpy matter;
which is then put into a cloth bag, with a mode-
rate weight laid on, and left to stand, till the
oil, or fat, is expressed, which becomes immedi-
ately of the consistency of hog’s-lard, and is of a
_ delicate white colour. Its uses are in medicine ;
being highly esteemed in rheumatism, and con-
tractions of the limbs. It is also much esteemed,
and used by natives of rank, as an unction, for
which purpose, it is generally mixed with an Utr
of some kind. Except the fruit, which is not
much esteemed, no other part of the tree is used.

This tree is supposed to bear a strong affinity
to the Mawa, (Madhuca, or Bassia latifolia ;) but
the oil or fat, extracted from the seeds, differs
very materially. The oil from the Mawa, is of a
greenish-yellow colour, and seldom congeals. That
from the Phulwah congeals, immediately after ex-
pression, is perfectly colourless; and, in the hot-
test weather, if melted by art, will, on being left
to cool, resume its former consistency. The oil
from the seed of the A/awa, if rubbed on woollen
cloth, leaves as strong a stain as other oils or ani-
mal fat. The fatty substance from the Phulwah,
if pure, beingerubbed on woollen cloth, will leave
no trace. behind.

The oil of Mawa is expressed in considerable
quantities, about Cawnpoor, and Furruckabad, and
being mixed with, is sold as ghee.

This fatty substance very rarely comes pure from

OR EAST INDIA BUTTER TREE. 509

the hills, and receives more and more adulteration,

(by adding the purest ghee,) as it passes down to

the lower provinces: age gives it the firmness of
pure tallow.

ADDITIONAL REMARKS BY THE SAME, IN CON-
SEQUENCE OF A FEW QUERIES TRANSMITTED
TO MR. GOTT.

It is supposed there might be annually procured
from twenty to thirty maunds, at the price of
fourteen or fifteen rupees the maund.

ist. It isnever taken inwardly as a medicine, nor
is it used in diet; further than that the dregs, after .
the purer fatty substance is expressed, are eaten,
as a substitute for ghee, by the peasants, or la-
bourers, who extract the fat.

2d. Ihave some pure, which has been by me
ten months, and it has neither acquired colour,
nor bad smell.

3d. After it is imported into Rohilkhund, it is
scented with U¢r, (an essential oi!,) and a little of
the flour of the dian corn (Zea Mays) is added,
to increase its consistency. N.B. This flour is
added on account of its peculiar whiteness.

4th. If it is clean, and free from dirt, it never
undergoes any purification; if the contrary, it is
heated, and filtered through a coarse cloth.

5th. The flowers are never used. The pulp of
the fruit is eaten by some; it is of a sweet, and
flat taste.

510 ACCOUNT OF BASSIA BUTYRACEA, &c.

The timber is white, soft, and porous; and is
never made any use of by the natives. It is nearly
as light as the Semed, or cotton tree (Bombax hep-

taphylium ).

seit

Hah
Dink
Wa

Nt hy ON
abi Pi

name
tint

511

X.

Description of a Species of Ox, named GAYa't.

COMMUNICATED BY H. T. oe em ange EBR-

a het Bayi was mentioned in an ante volume
of the researches of the Asiatic Society *, by
its Indian name, which was explained by the
phrase, ‘ cattle of the mountains.’ It had been
obscurely noticed (if indeed the same species of ox
be meant,) by Kwox, in his historical relation of
Ceylont; and it has been imperfectly described by
Captain Turner, in his journey through Bootant.

Herds of this species of cattle have been long pos-
sessed by many gentlemen, in the eastern districts
of Bengal, and also in other parts of this pro-
vince: but no detailed account of the animal, and
of its habits, has been yet published in India. ‘To
remedy this deficiency, Dr. Roxsurcu undertook,

at my solicitation, to describe the Gaydl, from
those seen by him in a herd belonging to the Go-
vernor General. Dr. Bucuaway has also oblig-
ingly communicated his observations on the same
cattle: and both descriptions are here laid before
the society; with information obtained from seve-
ral gentlemen at Zipura, Sihet, apd Chatgaon, re-
lative to the habits of the anima : The. original
drawing, from which the plate has been taken, is

* In the second volume, (p. 188,) published in 1790.
7 Po Ok,
t Embassy to Tibet, p. 160.

512 DESCRIPTION OF A SPECIES

in the collection of Sir Jonn Anstruruer, for
whom it was drawn by a native artist in his ser-
vice. m

From the information which was first received,
it was supposed that the Gayd/ would not engén-
der either with the buffalo, or with the common
bull and cow, and must therefore constitute a dis-
tinct species in every system of classification.
Although that be not confirmed, by the correcter
information now obtained, yet on account of the
considerable, and apparently permanent, differ-
ence between the common cow and the Gayél,
this ought still, perhaps, to be considered as a
distinct species, rather than asa variety. Its ge-
neric, and trivial names, with the synonyma, may
be stated as follows. a hic

Bos Gaveus.

Synonyma: Sansc. Gavaya; Hind. Gavai, or
Gaydl; Beng. Gobaygoru; Pers. Gaujangali;
mountaineers (Cticis, &c.) east of Silhet, Mét’ha-
na; mountaineers (Cicis) east of Chatgaon, Shidl;
Mugs, J’hongnua. Burmas, Nédnec. Ceylon,
Gauvcera*. ng

ie

Bos Bubalus Gawoera: PENNANTT. |

‘The Gaydl? says Dr. Roxsureu, “ is nearly
of the size and shape of the English bull. It has ©
short horns, which are distant at their bases, and

s

* KNow’s historical relation of Ceylon, p. 21.
+ History of Quadrupeds, I. p. 27.

OF OX, NAMED GAYA‘L.° 513

rise in a gentle curve directly out and up: a trans-
verse section, near the base, is ovate; the thick
end. of the section being on the inside. The front
is broad, and crowned with a tuft of lighter co-
loured, long, curved hair. The dewlap is deep
and pendent. It has no mane, nor hump; buta
considerable elevation over the withers. The tail
is short; the body covered with a tolerable coat
of straight, dark-brown hair: on the beily, it is
lighter coloured; and the legs and face are some-
times white.’ :

_Docror Bucuanan thus describes it :

« The Gaydl generally carries its head with the
mouth projecting forward like that of ‘a buffalo.
The head, at the upper part, is very broad and
flat, and is contracted suddenly towards the nose,
which is naked, like that of the.common cow.
From the upper angles of the foréhead proceed
two thick, short, horizontal processes of bone,
which are covered with hair. On theserare placed
the horns, which are smooth, shorter than the
head, and lie nearly in the plane of the forehead.
They diverge outward, and turn up with a gentle
curve. At the base they are very thick, and” are
slightly compressed, the flat sides being toward
the front and the tail. The edge next the ear is
rather the thinnest, so that a transverse section
would be somewhat ovate. Toward their tips,
the horns are rounded, and end in a sharp point.
The eyes resemble those of the common ox; the
ears are much longer, broader, and blunter than
those of that animal.

‘The neck is very slender near the head, at
some distance from which a dewlap commences;
but this is not so deep, nor so much undulated,

Vor. VIII. Ll

514 DESCRIPTION OF A SPECIES

as in the Bos Zebu, or Indian ox. The dewlap is
covered With strong longish hair, so as to form a
kind of mane on the lower part of the neck; but
this is not very conspicuous, especially when the
animal is young. ‘

‘In place of the hump, which is situated be-
tween the shoulders of the Zebu, the Gaydl has
a sharp ridge, which commences on the hinder
part of the neck, slopes gradually up till it comes
over the shoulder joint, then runs horizontally
almost a third part of the length of the back,
where it terminates with a very sudden slope.
The height of this ridge makes the neck appear
much depressed, and also adds greatly’ to the
clumsiness’ of the chest, which, although narrow,
is very deep. The sternum is covered by a con-
tinuation of the dewlap. ‘The belly is protube-
rant, but in its hinder part is greatly contracted.
The rump, or 0s sacrum, has a more considerable
declivity than that of the European ox, but less
than that of the Zebu. |

‘The tail is covered with short hair, exc
near the end, where it has a tuft like that of the
common ox; but, inthe Gaydl, the tail descends
no lower than the extremity of the tibia.

‘The legs, especially the fore ones, ate thick
and clumsy. ‘The false hoofs are much larger
than those of the Zebu. The hinder parts are.
weaker in proportion than the forehand; and,
owing to the contrattion of the belly, the hinder
legs, although in faet, the shortest, appear to, be
the longest. . ae

‘ The whole body is covered with a thick coat
of short hair, which is lengthened out into a

OF OX, NAMED GAYA'L. 515

mane on the dewlap, and into a pencil-like tuft
‘on the end of the tail. From the summit of the
head there diverges, with a whirl, a bunch of ra-
ther long coarse hair, which lies flat, is usually
lighter coloured than that which is adjacent, and
extends towards the horns, and over the forehead.
The general colour of the animal is brown, in va-
-rious shades, which very often. approaches to
black, but sometimes is rather light. Some parts,
especially about the legs and belly, are usually
white; but in different individuals, these are very
differently disposed.

” * ty

‘In the first column of the following -table is
the measurement of a full grown cow: in the se-
cond is that of a young male. —

Ft. In. Ft. In.

From the nose to the summit of the 7

NeAGS cs Pics eens ee mle Oeeget To
Distance between the roots of the

BORG i. . 1s aes e mE 0 10 0
From the horns to the shoulder, . 3 3 3
. From the shoulder to the insertion

IAP EGE A A WEY «0. ny chk oie ee.
Height at the shoulder, ..... .
Heprat.at, the Joins, )) 7)... ,..io%
DMepthiak the chestyi..:. 0." 6. a0 oi
Circumference of the chest,
Circumference at the loins,
Denethof the Mornsy).* 042...
Tength of the-ears,,. , . . su. «

~—
_
ow

CSCW ONO BO 69
rani BB oO

Sor ADwf & &

~_

. ‘The different species of the ox kind may be

readily distinguished from the Gaydl by the fol-

lowing marks. . The Huropean and Indian oxen

by the length oftheir tails, which reach to the

false hoofs; the American ox by the gibbosity on
Lie

516 DESCRIPTION OF A SPECIES

its back; the Boves moschatus, Cafer, and pumilus,
by having their horns approximated at the bases ;
the Bos grunniens by its whole tail being covered
with long silky hairs; the Bos Bubalus, at least
the Indian, buffalo, by having the whole length
of its horns compr essed, and by their being longer
than the head, and wrinkled; also by ‘its. thin
coat of hair, by its want of a dewlap, and, above
all, by its manners; the Bos sige 2 the ae
beard on its chin. ay

‘The cry of the Gayél has no cea ia to
the grunt of the Indian ox, but a good dealsre-
sembles, that of the buffalo. It is a kind of low-
ing, but shriller, and not near so loud as that of
the Luropean ox. To this, however, the Gayal
approaches much nearer than it does to the
buffalo.’ i.

The result of inquiries agte he! Mr. i ha
at Chatgaon, has been communicated by that gen-
tleman, in the following answer to questions mach
were tr ‘ansmitted to him.

‘The Cécis, or Lunctas, a race of. people ae
biting the hills immediately. to the eastward of
Chateaon, have herds of the Gaydl in a domesti-
cated state. By them he is called Shid/; from
which, most probably, his name of Gayl. i is de-
rived; as he is never seen on the plains, except.
when brought there. By the Mugs he is named
R hongnaah ; and by the Burmas, Mince. Tn the
Hindu sastra hé is called Gabay. Te appears,

OF OX, NAMED GAYA'L. S17

‘however, that he is an animal very little known
beyond the limits of his native mountains, except
to the inhabitants of the provinces above-men-
tioned. | “

‘The Gaydl is of a dull heavy appearance; but,
at the same time, of a form which indicates much
strength and activity, like that of the wild buf-.
falo. His colour is invariably brown; but of dif-
ferent shades, from a light to a dark tinge; and
he frequently has a white forehead, and four
white legs, with the tip of the tail also white.
He has a full eye, and, as he advances in age,
often becomes blind; but it is uncertain whether
from disease, or from a natural decay. His dispo-
sition is gentle even when wild, in his native
hills, he is not considered to be a dangerous ani-
mal, never standing the approach of man, much
less ‘Wearing his attack. The Cicis hunt the wild
ones for the: sake of their flesh. |

‘The Gaya! delights to range about in the
thickest forest, where he browses, evening and
morning, on the tender shoots and leaves of dif-
ferent shrubs; seldom feeding on grass, when he
can get these. To avoid the ‘noonday heat, he re-
tires to the deepest shade of the forest ; preferring
the dry acclivity of the hill, to repose on, ‘rather
than the low swampy eround below; and never,
like the buffalo, wallowing in mud.

“Ga ydls have been ccthesticttel among the
Chcis™ trom time _immemorial ; and without any
variation, in their appearance, from the wild stock.
No difference whatever is observed in the colour
of the wild and tame breeds: brown of different
- shades being the general colour of both. The
Dao

518 DESCRIPTION OF A SPECIES

wild Gaydl is about the size of ‘the wild buf--
falo of India. The tame Gaydl, among the Cicis,
being bred in nearly the same habits of freedom,
and on the same food, without ever undergoing
any labour, grows to the same size with the wild
one. “ A pe ee 8
_ © He lives to the age of fifteen, or twenty, years :
and, when three years old, the Gaydl cow receives
the bull; goes eleven months with young; and
will not again adinit his embrace until the follow-
‘ing season after she has brought forth, =

‘The Gayal cow gives very little milk, and —
does not yield it long; but, what she givés is of
aremarkably rich quality; almost equally so with
the cream of other milk, and which it also re-
sembles in»colour. The Cicis. make no use what-
ever of the thilk, but rear the Gaydls entirely for
the sake of their flesh and skins. They make their
shields of the hides of this animal. The flesh of
the Gaydl is in the highest estimation among the
Cicis ; so much so, that no solemn festival is
ever celebrated without slaughtering one or more
Gaydls, according to the importance of the occa-
sion. ' CRS at en

HEP RR PRE TT

‘ The Cucis train their Gaydls to no labour ; al-
though, from the great strength and gentle dis-
position of the animal, he must be very com-
petent to every purpose, either of draught, or
carriage, to which the buffalo, or the ox, is ap-
plicable. by Se ene = 3

-
*

‘ The domesticated Gaydls are allowed by the
Cicis to roam at large, during the day, through
the forest, in the neighbourhood of ‘the village: -

519

but, as evening approaches, they all return home,
of their own accord; the young Gaydl being early
taught this habit, by being regularly fed every
night,with salt, of which he is very fond: and,
from the occasional continuance of this practice,
as he grows up, the attachment of the Gaydl to
his native village, becomes so strong, that, when
the Caucis migrate from it, they are obliged to set
fire to the huts which they are about to leave,
lest their Gayd/s should return thither from their
new place of residence, before they become
equally attached to it, as to the former, through
the same means. | .

OF OX, NAMED GAYA‘L. |

‘The wild Gayal sometimes steals out from the
forest in the night, and feeds in the rice fields
bordering on the hills. The Cucis give no grain
to their cattle. With us, the tame Gaydls feed on
Caldi (phaseolus mav); but, as our ‘hills abound
with shrubs, it has not been remarked, what par-
ticular kind of grass they prefer.

J °

‘ The Hindus, in this province, will not kill the
Gabay, which they hold in equal veneration with
the cow. But the 4s'/ Gaydl, or Seloi, they hunt,
and kill, as they do the wild buffalo. The ani-
mal, here alluded to, is another species of Gaydl
found wild in the hills of Chatgaon ; a correct de-
scription of which will be given hereafter. He
has never been domesticated ; and is, in appear-
ance and disposition, very different from the com-
mon Gayal, which has been just described. The
natives call him the 4s7/ Gayd/ in contradistinction
to the Gabay. The Cucis.distinguish him by the
name, of Se/ot, and the AZugs and Burmas by that
of P’hanj ; and they consider him, next. to. the
tiger, the most dangerous and the fiercest anima

of their forests.
Ll 4

520 , DESCRIPTION OF A SPECIES,

‘The Gai yal (Mr. Exior writes from Tipura,) is
little known to the natives here; it is. principally
considered as an inhabitant of the Chatgaon hills.
In conversation with people belonging to the
Raja of Tipura, on the subject of this animal, I have
understood, that it is known in the recesses of
the more eastern part of the Zipura hills, but
has never been caught.. In the past year, some
of these animals were seen in a herd of ele hans,

and continued some time with the. her but
they were alarmed by the noise used in driving
the elephants, and escaped. being secured in the
fenced enclosure. The K’héda of that season Was

nearly five an ree journey from the. skirts of the
hills.

_* The animal ts found wild, but is easilydomes- .
ticated, though, in this state, he essentially par-
takes . of. wild habits. I have some Gaydls at
‘Munnamutth ae and, fr om. their mode of feeding, I
presume, that they keep on the skirts of the val-
lies, to enable them to feed on the sides of the
mountain, where they can browse. ‘They will not
touch grass, if they can find shrubs. .
Sh tek

‘ While kept at Comenlah, which is sisudenea in
a level country, they used to resort to the tanks,
and eat on the sides; frequently betaking them-
selves to the water, to avoid the heat of the
sun. However, they became sickly, and ema-
ciated ; and their eyes suffered much. But,.on
being sent to the hills, they soon recovered, and
are now in a healthy condition: They seem
fond of the shade; and are observed in the hot
weather to take the tun of the. hills, so: as to
be always sheltered from the sun. ‘They do not
wallow in mud like buffaloes; but. delight: in
water, and stand in it, during the greatest heat

OF OX, NAMED GAYA'L, 591

of the day, with the front of their heads above
the surface.

ad ne yields from two and a half, to about
four sérs, of milk *, which is rich, sweet, and al-
most as thick as cream; it is of a high flavour, and
makes. excellent butter. i

; ®

ddhonttsiodt decisive of the’ risestion, whether |
the Gayal engender with the common Indian bull,
has been received from Mr. Brro, at Dacca; who
‘ having brought a domesticated female Ga rydd from
: Chittavone to that place, and not being able to

‘ procure a male Gay yal at Dacca, directed a common
‘bull to be presented to her, which the female
: ‘ received, upom being blinded by a cloth thrown

‘over her eyes: the issue was a cow resembling

‘mostly the Gaya/ mother; and from that cow,
¢impregnated by a bull of. the same common breed,
* another cow was produced, which also had grown
‘up-and was in calf by a common bull, at the
‘date of Mr. Brap’s letter.’

?

Mr. Dick eer a the following answer

from Szthet.

‘ Not being able to procure, here, any satisfac-
tory information respecting the Gayil, ‘I trans-
mitted questions to my Vakil at Cach’har (having
understood, that those animals had been sent hi-
ther, from ‘that place,) and desired him to obtain
the most correct information on the subject.

>
’

* From five to eight pounds.
+ Of the breed Raiied Déswili. Ttisa Zebu of the common
kind, fourtd i in ve middle districts of Bengal,

§22 DESCRIPTION OF A SPECIES

‘ With-egard to the Hindus scrupling to kill a.
Gayal, I could not obtain a direct answer: as the
word “ Gd” is affixed to one of the names, from
which they infer that it partakes of the cow, and
are afraid positively to declare, that it is not im-
proper to kill the animal; quoting a passage from
the Sdstra, ‘‘ Gésadris‘ah Gavayah,” ‘a Gavaya is
like an ox.’ However, the Raa of Cach’har, who
is a Cshatriya of the Stryabansi race, occasionally
sends several Gaydls to be sacrificed on certain hills
in his country, in order to conciliate the Dévaté
of the place; as his Vakilinforms me. |

The answers received from the Vaktlat Cachhar,
to the questions forwarded by Mr. Dicx, con-
tain the following information. «

‘The Gaydl is called Gawangali in the Perstan
language, Gavaya in Sanscrit, and Meét'hana by
the mountaineers: but others name the animal
Gobay-goru. | i ail, aan

‘ Gayals are not confined to the woods: they
are domesticated. But wild Gaydls are found in
the mountains of Bhétant, &c. They are kept, in
a tame state, by the people who inhabit the Cald-
négé hills, near the district. of Ch’hilhet ( Silhet ),
on the eastern border of the province of Cach’har,
west of Manipur, and north of a tract dependant
on Tripura, Calandgas, Cicis, and Khas‘ts (tribes of
mountaineers), keep Gaydls for the sake of the flesh,
not for the milk, which they do not use; nor for
burden, since they have no such employment for
their cattle. ells) ciara

‘The Gaydl lives to the age of twenty, or twen-
ty-five, years: it has reached its full: growth at

OF OX, NAMED GAYAT. 5293

five years; and the female is generally higher
than the male. She receives the bull in her fifth
yeat, and bears after ten months. If milked, she
yields from two, to two anda half, usérs of mille at
or sometimes more.

‘ The’ tame Gaydls, however long they may have
been domesticated, do not at all differ from the
wild; unless in temper: for the wild are fierce
and untractable. ‘the colour of both is the same;
namely, that of the a antelope; but some are white,
and others black: none are spotted, nor piebald.
They graze and range like other cattle; and eat
rice, mustard, chiches, and any cultivated pro-
duce; as also chaff and chopped straw. ‘

“ The Gavaya is like a cow ;” consequently, not
fhe same with a cow; a Hindu, therefore, com-
mits no offence by killing one. But natives of
Bengal, or of the mountains, who are £endus,
scruple to kill a Gaydl themselves, because ‘it is
3 named Gobay-gor u (or the Gavaya cow).

To this answer, an addition was rite by the
Rams SV akil, at Silhet. °

$ Mer hanés are sacrificed, especially by Nagas
and Cicis, before the mountain gods, Ndkharam
and Méiram. ‘The Cécis and Négds - -are fond of
the meat; and, therefore, constantly keep such
cattle, and eat their flesh; and often make pre-
sents of them to the Raja ‘of Céckhér. ‘The Riya
preserves them, and sometimes offers Me? hands in
sacrifices to deities ; or entertains, with their flesh,
Nagas and Cicis, who come to visit him. The

* From four to five pounds,

524 DESCRIPTION OF A SPECIES

mountaineers aré much pleased with that compli-
ment, and eat the meat with delight.’ oy

Thi information has established Ghat I had
previously conjectured), that the animal mention-
ed by many Sanscrit authors, under the name of
Gavaya, is no other than ‘the Gaydl. AmMERA
SrvHa, in a chapter of his action relating to
animals, mentions the Gavaya with many wild
animals ; among which are the black antelope, the
spotted axis, the porcine deer, the painted of
white-footed antelope, the grunting ox, and the
musk deer. One of his commentators (RA’yA-
mucuTa) says of the Gavaya, that, in shape, it
resembles the ox. He had previously compared
the form of the grunting ox (Bos grunniens,) to
that of a buffalo. Another annotator states Ga-
vaya, as a name received into the common dialects.
Both agree in deriving the word from Gé, a bull
or cow; and aya knowledge; because, as they re-
mark, ‘ one might take it ‘for an ox.’

The Rdja-nighanti, an excellent catalogue f
natural Seats with their reputed qualities
in the Materia Medica, states Gavaya as syno-
nymous with Vana-gé, or wild ox: also called
in Sanscrit, Balabhadra and Mahigaca : ‘and, in -
the vulgar dialect, Gavai. Another | vocabulary
has added Gacdntica to the Sanserit synonyma ;
and, according to the Raja-nighanti, the female
is likewise named Bhillagavt, or cow of the Bhil-
las, (a tribe of pillagers and mountaineers),

No further evidence would seem necessary, had
not the Bhavapracdsa, a celebrated medical work,
confounded the Gavaya with the Risya, or
Rishya, (in Hindi, Réjh), which is the +painted
or white-footed antelope, called Nilgau. Mapa-

3

OF OX, NAMED GAYA‘L. 525

NAPALA, in a,similar catalogue of. animals con-
sidered relatively to. their medical uses*, « has
fallen into the same error; and so, probably, ‘other
Writers may have done, who. inhabit countries
where the Gaydl is little known. . ,

To correct this mistake, (without relying on
the separate mention of the two animals in the
Ameraeébsha,) 1 shall cite no less an authority,
than the Indian scripture. The twenty-fourth
chapter of the Véjasanéy) Yajurvéda, enumerates
the animals, which should be consecrated to va-
rious ‘deities, at an Aswamédha. It is there di-
rected (v. 27), that three Risyas, (white-footed
Antelopes,) shall be consecrated to the. deities
named Vasus; and, towards the close of the next
verse (v. 28), it is required, that three buffaloes
shall be presented to Varun’a, as many, Gavayas to
Varinaspati, and the same number of camels. to
Twasnr rt. The commentator on the Véda, (Ma-
HID HARA,) explains Gavaya, as signifying, ‘wild
cattle resembling kine.’ It is. evident, that this
suits better with the Gaydi, than with any other
animal known in Lndia. .

From the authorities above quoted, the Sanscrit
‘ synonyma may be safely concluded. But it is not
so easy to determine a Persian name of this spe-
cies of ox. Gawungali, or cow of the forest,
mentioned by. Mr. Dicx’s Vakil at Caéch'har, is a
suitable designation ; but it does not occur, so
far as I can learn, many Persian work of autho-
rity.. It may be necessar y to caution the reader,
not to suppose the Persian Gducéht (which lite-
rally signifies, as Mr. Gurapwin translated it t;

* In the Madana-vinbde-nighanti.
+ Alfaz Adviyeh, 347.

526 DESCRIPTION OF A SPECIES

mountaiit cow), to be this, or any other s species
of the ox. The Tohfatw Imuminin, and Makhzenv'l-
adviyeh, two celebrated treatises by Persian phy-
sicians, concur in describing the three varieties
of Gaucbh’, also named Guise zen, OF Gozen, and
in Arabic, Iyyal, or Uyyal, as three sorts of deer :
and the last mentioned work declares. it to be
the same with the Hindi Barehsing ha, or agg
Llaphus.

I take thi opportunity, ened treating of | a
species of ox, to notice an error which crept
mto Kerr’s unfinished translation of the animal
kingdom in Linnxus’s Systema Nature; and
which has been followed by Doctor Turron in -
translating the general system of nature by
Linnxus. Mr. Kern described and figured,
under the name of Bos Arnee, an animal, which,
notwithstanding the exaggerated | description,
given on the authority of ‘a British officer, who
met with one in the woods, in the country above
Bengal*, is evidently nothing else but the wild
buffalo, an animal very common throughout
Bengal, and known there, and in’ the neigh-
bouring iS onlan et of Hindostan, by the name of
Arna. Though neither fourteen feet high, as
Mr. Kerr has ‘stated, or rather as the officer, on
whose information he re lied, had affirmed; nor
even eight feet, as Doctor Turton, following
Kerr's inference from a’ drawing, .asserts ; yet it
is a large and very formidable animal,” conspi-
cuous for its strength, courage, and ferocity.
It may not be true, that the buffaloes of Asia
and Europe constitute a single species; but, cer-
tainly, the wild and tame buffaloes’ of India do

* -

~~ -———.

* KERR, page 336.

OF OX, NAMED GAYA'Ly 527

not appear to differ in any thing, except the supe-
rior size, and more uniform figure, of the wild
animal. A better description of the buffalo, than
has been yet given, is perhaps wanted; but the
Bos Arnee, of Kerr and. Turton, must be re-
jected from. systems of soology, as an erroneous
description taken from a loose drawing; assisted’
by the fragment of a skeleton.

*

Fs ate

529

APPENDIX..

Intropucrory Remarks, intended to have ac-
companied Captain Mauony’s Paper on Ceylon,
and the Doctrines of Buppua, published in the
Seventh Volume of the Asiatic Researches, but
-tnadvertently omitted in publishing that Volume.

_ BY J. H. HARINGTON, ESQ,

J HAVE the pleasure of laying before the Society®
a paper on the island of Ceylon, and on the reli-
gious opinions of the greater part of its inhabi-
tants, the worshippers of Boopu, or Buppua,
whose religion and philosophy appeared to Sir W.
Jones, “ connected with some of the most eurious
“‘ parts of Aszatic history*,” and the period of his
appearance an important epoch in Hindoo Chrono-

logy f-

This paper, which has been procured by the
Honourable Mr. Duncan, from Captain Manony,
an officer of the Bombay establishment, for some
time resident on the Island of Céylon, has, with
another paper already communicated to the Society
by Captain MackeEnzig, anticipated and super-
seded some cursory remarks written by myself,
during a short residence at Columbo, in the year
1797; and which I had hoped to render more wor-
thy of perusal, on receiving a translation of the
Peeréwind Péta, an ancient book composed in the
Pal language by ‘ANunpa’ Mana’ Tirv'Na‘sHEE,

* Asiatic Researches, Volume I, page 354.
+ Discourse on the Hindus, Asiatic Researches, Volume J,

Voi. VIII. Mm

530 INTRODUCTORY. REMARKS ON

which was given to me by a priest of BuppHa, as

containing” a full account of his religion; and_
which I left to be translated at Columbo, by Mon-
sicur De Hoan, with the assistance of Lewis De

Syitva. But the French version made. by th
was’ unfortunately put on board the Greenwich,
captured by a vessel from the Isle of France; and
it has consequently never reached me. .We shall
not, however, have to regret this accident, if
Captain “Manony, who has given an extract from
an historical work, the Maha Raja Wallieh, or as
a copy of it shewn to me was called, the Réjdewu-
lee Puttur, shall hereafter favour the society with
the communication of the authentic materials for
a history of the Singalese, their religion, thanners,

and customs, which I ‘understand to be in. his
possession.

In the mean time I beg the Societys, satlobpt
ance (for their Museum) “of two small images
of Boopu, which I procured at Cohunbo; and of
two others brought from the Burmah dominions
by Captain Cox, late resident at Rangoon; the
identity of which proves incontestibly that the
object of worship on the Eastern peninsula, and
the Island of Ceylon, is the same. I also beg to
deposit in the Society’s library. the accompanying
copy of the Peerdwand Potd above-mentioned, of
which, at some future period, we may hope to
procure another translation, if that carried. to
Bourbon or Mauritius, should not find its way to

Europe, and the»public, ;

I shall only add my testimony to that of ‘Cap-
tain Manony, as to the period at which the Sin-
galese compute the appearance of Gou’rama Bup-
pua; whose death, or rather disappearance from
the earth , they staté to have been 2339 years be

CAPTAIN MAHONY'’S PAPER ON CEYLON. 531

fore 1797 A. C. or 542 years before the birth of
Curist; and as their sacred era is reckoned from
this epoch, it may be esteemed deserving of credit.
It also corresponds, almost exactly, with the com-
putation ef the same era in Stam, as stated by Mr.
Marspen, in his tract on the chronology of the
Hindus ; wherein, speaking of Siam, he observes,
~ the civil reckoning is by lunar years, consisting
“ ordinarily of twelve months each, with an inter-
“ calation of seven months in the period of nine-
“teen years, and commencing with the new moon
“that precedes the winter solstice. This era is
“ computed from the supposed time of the intro-
“duction of their religion by Summonacovom,
“544 years before Curist; or in the year of the
“* Julian period 4169.” . a

The real time at which Buppua, the son of
SupHOpunN, (from whom he has the appellation
Soudhé-dini, in the Amara-césha,) propagated the
heterodox doctrines ascribed to him by his fol-
lowers, and for which they have been branded as
atheists, and persecuted as heretics, by the Brah-
mens, is, however, a desideratum which the learned
knowledge, and indefatigable research, of Sir W.
Jones have still left to be satisfactorily asccr-
tained.’ His usual candour induced him to ac-
knowledge -his original error, in supposing this
Buppua to have been the Woven of the Goths,
-and genius of the planet Mercury*; and the pas-
sage from the Bhdgitatamrita, quoted in his dis-
‘sertation on the chronology of the Hindus, which
states that Buppua, (the ninth Avatar), “ be-
“came visible the thousand and second year of the

* Dissertation on the chronology of the Hindus, Asiatic Re-

searches, Volume If. .
Mim 2

532 INTRODUCTORY REMARKS ON

“ Céli-age being past,” is, I find, open to another
reading, which makes it the second thousandth year,
or the year 2000, instead of 1002. At least it
was so interpreted to me by Ra’pua’ca'n7, the
very Pundit who is mentioned by Sir W1iLLtam
Jones, as having produced to him the book, from
which the passage in question is quoted, and who
is now one of the Pundits of the court of Sudr
Deewdnee A'ddlut. is interpretation was also
confirmed to me by Survé Tre’wareg, the other
Pundit of the court; but in justice to our revered
Founder, whose regard to truth I have -but imi-
tated in this remark, I must add, that Mr. Bra-
QUIERE, whose knowledge of the Sanscri¢t lan-
puage is too well known to need my testimony,
concurs in the reading and version of Sir Wi1-
LIAM JONES. “m | a

Another point yet to be ascertained is, whether
Buppua, the ninth ‘Avatar of the Hindus, be the
same with the heretic BuppHa, now worshipped
at Ceylon, and in the eastern peninsula; as well as
in China, Bootan, and Tibet. Sir W1Lt1am Jones,
in his dissertation on the Gods of Greece, Italy, .
and India*, observes on Buppua, that ‘he seenis
“to have been a reformer of the doctrines con-
“ tained in the Védas; and though his good na-
“ture led him to censure these ancient books, be-
“ cause they enjoined sacrifices of cattle, yet he is
“admitted as the ninth d’vatar, even by the
« Brahmens of Casi.” Captain Wixrorp, in his
dissertation on Egypt and the Nilet, after men-
tioning the subversion of the religion and govern-
ment of De'va’Da’sa, the sovereign of Benares, by

* Asiatic Researches, Volume l. _
+ Asiatic Researches, Volume III.

CAPTAIN MAHONY’S PAPER.ON CEYLON. 533.

‘Visuwnv, in the character of Jina, Maua‘DEVa
in the form of Aran, or Mania’, and Bran-
ma’ in the figure of BuppHa, remarks, ‘ most of
“the Bradhmens insist that the Buppua, who per-
“verted Deva'pa’sa, was not the ninth incarna-
“tion of Vishnu, whose name, some say, should.
“be written BoupHa, or BoppHa; but “not to
“mention the Amarcésh, the Mughdha-bedh, and
“ the Gita-gévind, im all of which, the ninth 4’va-
“ tar is called Buppua, it is expressly declared in
“the Bhdgavat, that Visuwu should appear ninth-
“Jy in the form of “ Buppua,” son of Jina, for
“the purpose of confounding the Daityas, ata
“place named Cicata, when the Cali-age should
** be completely begun.”

In this quotation, the ninth d’vatér is called the
son of Jina; (perhaps as a descendant from Jina,
or as having adopted part of his doctrines ;) but
the present worshippers of Buppua state him to
be the son of SupHépuN, and those from whom
AxsootruzuL took his account of Boopx in the
Ayeen Akbery, gave him the same information ;
in which they are supported by the Amara-césha,
as already noticed. The followers of Boopn, at
Ceylon, although their long intercourse with the
Findus (especially since they have been governed
by a Hindé prince) has introdueed some Hindi
tenets and observances, in addition to what may
have been originally derived from them, also po-
sitively deny that their Boopu is the Hindi 4’va-
tar. The conclusion of Sir W. Jongs*, that a se-
cond Buppua, assuming the name and character
of the first, attempted to overset the system of the

* Dissertation on the chronology of the Hindus, Asiatic Re-
searches, Volume Ii. ;
NM m 3

534 INTRODUCTORY REMARKS, &e.

Brahmens, and was the cause of their persecution
of the Boudhas, corresponds with, and is sup-
ported by, the information given to ABOOLFUZUL,
who says, “ The Braéhmens call Boopu the ninth
“ Avatar, but assert that the religion which is as-
‘“‘cribed to him is false, and fabricated by some
“¢ other person *.” |

* See further his account of this religion, in the Third Volume
of GLADWIN’s Translation of the Ayeen Akbery, page 157.

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DIRECTIONS TO THE BINDER,
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PAGE

eer apices 1) Ti, and*lll, to front .... 24. : 34.

Bueasures Of DAGANATH, &c.-)2".2 5 Sy 2 62

»Plate of Egyptian Micfotdyphics. ws 2. . 74

~ Durca’s combat with Mautsya-Asura 76

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Fable of Hinde Historical Periods ..... . O44.

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“| ae I RR Se ae ee eos Seem eihe haves” tee

eFicure of Bassia Butyracea...... . eh. 5, 499
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