bramhins, who, unable to find room for Koombhu-kürnů's bed, were laughed at by the shōōdrus, their disciples.

The Gundhurous and Kinnurus are celestial choiristers, male and female. latter have horses' heads!!!*

The

The Vidya-dhurus are male and female dancers. The Upsuras are also female dancers, greatly celebrated for their beauty: they have been frequently sent down to earth to captivate the minds of religious devotees, and draw them from those works of merit which were likely to procure them the thrones of the gods. Eight of the upsŭras are mentioned as beyond all others beautiful, Oorvvŭshče, Ménŭka, Rúmbha, Punchŭ-chōōra, Tilottuma, Ghritachee, Boodbooda, and Mishru-késhëë. The five first of these are the mistresses of the gods; and keep houses of ill-fame in the heaven of Indru. When any one of the gods visits the king of heaven, he generally spends some time with one or more of these courtezans.

Story respecting the son of Indru and an Upsŭra. On a certain occasion, many of the gods were invited to an entertainment at the palace of Indru. In the midst of the dance, Gundhŭrvů-sénů, the son of Indru, was fascinated with the charms of one of the upsŭras, and behaved so indelicately, that his father commanded him to descend. to the earth in the form of an ass. All the gods joined the son in endeavouring to appease the angry father, who ultimately directed that Gündhurvů-sénů should be an ass in the day and a man in the night: he promised his son too, that when Dhara, the king, should burn him, he should recover his place in heaven. With this modification of the curse, Gundhŭrvů-sénů sunk to the earth, and alighted in the form of an ass near a pond at Dhara-nŭgurů. In the day the fallen son of Indru remained in this form near the pond; and in the night, in that of a man, he wandered from place to place to appease his hunger. One day a bramhun came to this pond to bathe, when Gundhŭrvu-sénů told him that he was the son of Indrŭ, and requested him to speak to king Dharu, to give him his daughter in marriage. The bramhun consent* Some idea may be formed of the taste of the carly Hindoo poets, who here represent heavenly music as com→ ing from beings with the mouths of horses!

He in

ed, but on speaking to the king, the latter refused to believe that he was Indru's son, unless he himself had some conversation with him. The next day the king, went, with his counsellors and courtiers, and held a conversation with the ass, who related his history, and the cause of his degradation; but the king still refused assent unless he performed some miracle. To which the ass consented; and in one night raised a fort of iron forty miles square, and six high. The next day the king seeing the fort finished, was obliged to consent, and to appoint the day of marriage. vited bramhŭns, kings, and other guests without number, to the wedding, and, on the day appointed, with dancing, songs, and a most splendid shew, the bride being adorned with jewels and the richest attire, they marched to the iron fort to give the beautiful daughter of king Dhară in marriage to the ass. In that country weddings are celebrated in the day. When all was ready, they sent a bramhun to call Gundhůrvů-sénŭ from the pond; who, elated in the highest degree, having bathed, accompanied the bramhun to the assembly. Hearing music and songs, Gundhŭrvů-зénů could not refrain from giving them an ass's tune: but the guests, hearing the braying of the ass were filled with sorrow: some were afraid to speak their minds to the king; but they could not help whispering.and laughing one amongst another, covering their mouths with their garments; others muttered to the king, O king, is this the son of Indrů!' O great monarch! you have found an excellent bridegroom; you are peculiarly happy in having to give your daughter in marriage to the son of Indrů; don't delay the wedding; in doing good delay is improper; we never saw so glorious a wedding: we have heard of a camel being married to an ass, when the ass, looking upon the camel, said,-- Bless me! what a fine form!' and the camel, hearing the voice of the ass, said Bless me! what a sweet voice!' The bramhuns continued: "In that wedding, however, the bride and bridegroom were equal, but in this marriage, that such a bride should have such a bridegroom is truly wonderful.' Other bramhuns said, Oking, at other weddings, as a sign of joy, the sacred shell is blown, but thou hast no need of that,' (alluding to the braying of the ass). The females

cried out, 'O mother! what is this! at the time of marriage to have an ass! What a miserable thing! What! will he give such an angelic female in marriage to an ass!', The king, ashamed, held down his head. At length Gundhŭrvů-sénŭ began to converse with the king in Söngskritu, and to urge him to the fulfilment of his promise,

reminding him, that 'there was no act more meritorious than speaking truth (putting the king in mind of his promise); that the body was merely a garment, and that wise 'men never estimate the worth of a person by the clothes he wears: moreover, he was "in this shape from the curse of his father, and during the night he should assume 'the body of a man. Of his being the son of Indru there could be no doubt.' The minds of the guests were now changed, and they confessed, that though he had the outside of an ass, he was unquestionably the son of Indrŭ: for it was never known that an ass could speak Sungskritů. The king, therefore, gave his daughter to him in marriage. By the time the guests were dismissed night drew on, when Gundhurvűsénů assumed the form of a handsome man, and, having dressed himself, respectfally went into the presence of the king. All the people, seeing so fine a man, and recollecting that in the morning he would become an ass, felt both pleased and sorrowful. The king brought the bride in great state to the palace, and the next day gave her servants, camels, jewels, &c. and dismissed the guests with many presents. Dhara, however, in the midst of his other cares, could not but feel anxious that Gündhurvů-sénů should throw off his ass's body. After a thousand contrivances,

he said to himself, Gündhurvů-sénů is the son of Indrů; therefore he can never die: at night he casts off his ass's body, and it lies like a dead body: I will therefore bura this body, and thus keep him constantly in the shape of a man.” Accordingly, one night, he caused the ass's body to be burnt,-when Gündhůrvů-sénů appeared in his presence, told him that now the curse was removed, and that he should immediate-ly ascend to heaven.

After saying this he withdrew, and the king saw him no more.

The

Nayikas.-These are female companions of Doorga, and are worshipped at the festivals of this goddess. Eight of them have a pre-eminence over the rest. Tüntru-shastrus declare, that these females visit the worshippers either as their wives, or as mothers, and declare to them how they may obtain heaven, or, as sisters, bring to them any female they choose, and reveal whatever they desire to know of the present or future. He who wishes to obtain the company of a Nayika must worship her thrice a day, and repeat her name at night in a cemetry, for seven, or fifteen, or thirty days. On the last night he must continue to repeat her name till she appears to him, and asks what he wishes for. She remains with him during the night,,

and departs the next morning, leaving with him presents to a large amount, which, however, he must expend the next day, or they will all evaporate. If the worshipper wishes to go to any place in the three worlds, the Nayika takes him thither in a moment. If after cohabiting with one of the Nayikas, he cohabit with any other female, the Nayika immediately destroy shim. Anundu-chŭndrů, a bramhun of Soopoorŭ in Vēērů-bhōōmee, who died only a few years since, is said to have obtained the fruit of his worshipping the Nayikas.

The

The Yukshus are the servants of Koovérů, the god of riches, and fly through the world preserving the wealth of men. A number of stories, not worth detailing, principally referring to their wars or intrigues, are contained in the pooranŭs. In the form of meditation, Koovérů is described as a white man, having a hammer in his right hand. He is worshipped at the festival of the goddess Lukshmee, and at all the other great festivals, but has no separate feast, image, nor temple. Ramayŭnŭ relates that Koovérů, by prayer to Brumha, accompanied with religious austerities, obtained Lˇnka (Ceylon); the very mire of whose streets is gold. Here he reigned till Ravůnů dispossessed him. Brimha also gave to this god the chariot Pooshpuků; which had the property of expansion, and of going wherever the charioteer wished. From Lunka, Koovérů went to mount Koilasu, where he is sup

posed to be at present.

Pishachus.-These messengers of the gods guard the sacred places, the resort of pilgrims. Sixty thousand are said to guard the streams of the Ganges from the approach of the profane.

The Goodghukus, the Siddhus, the Bhoolus, and the Charinus.-These are beings of inferior orders, residing with the gods as servants.

There are several other orders of females, as the Yeginces, Dakinees, Kakinēēs, Shakhinees, Bhootinees, and Prétinees, who wait upon Doorga or Shivů, as their attendants. All these also are worshipped at the great festivals.

SECTION LI.

Of the terrestrial gods.

There are no more

THE Hindoo celestial goddesses, it will be seen, are very few. indeed than three which can be considered as really distinct, and as holding a distinguished place among this class of Hindoo deities: these are Doorga, Suruswutee, and Lukshmēē. Many of the others are different forms of Doorga; and Mănŭsa, Shushtëë, and Shēētŭla, would have been placed among the terrestrial goddesses, but they do not seem to have had an earthly origin.—I now proceed to give an account of the terrestrial gods, some of whom are worshipped with more shew than any of the celestial deities.

Krishnů.*

ACCORDING to the Shree Bhagüvütů, Mühabharütü, and other works, this god, a form of Vishnoo, was incarnate to destroy kings Shishoo-palŭ and Kŭngsă, and a number of giants.

Krishnu was born at Mut'hoora; his father's name was Vúsoo-dévů, a kshŭtriyů, and his mother's Dévŭkee; but Küngsŭ seeking to destroy him when an infant, his father fled to Vrinda-vůnů, and concealed him in the house of Nundă, a voishyů: hence he is sometimes called the son of Núndu.

Many stories are recorded of Krishnŭ in the pooranus: in his infancy he deprived a giant of her breath who had poisoned her breasts before she gave him suck;tsoon after he destroyed a carriage against which he hurt his foot when laid by his nurse at the door to sleep;‡-Nundu's wife when looking into his mouth one day, had

* The black.

+ It is common for a Hindoo nurse to offer the breast to a neighbour's child when she happens to be on a visit. Mothers frequently lay their infants exposed to the rays of the sun to sleep, after rubbing their breasts with oil.

T