and, without making the Isast provision for me, has left me to crouch and fawn for a handful of rice. When waiting upon him in his last moments he did not say, 'I leave you this or that; you will not be destitute :' but, shutting up my food and garments, he has thus abandoned me. He! he was my greatest enemy. If I meet him in a future state, I'll certainly revenge myself. Instead of putting fire into his mouth after death, if I had known that he would have served me thus, I would have put fire in his mouth while living. I entreat the gods, that in the next birth I may be a man, and he my wife, and that I may bring upon him exactly what he has brought upon me; and that this may be continued through numerous births. Vile enemy — Continuing her address to a married woman, she says:'See! you have two meals a day, while I have but one; you have all manner of ornaments, and I am naked; you are invited to all the feasts; you can eat of all kinds of delicacies, but I must live on the meanest food; I must fast twice a month ;-there is no end of my sorrows.'

If a person die an untimely death, it is attributed to crimes committed in a former state of existence. A person born blind, is supposed to have destroyed the eyes of some one in a former birth. A few neighbours sitting together, as a person afflicted with an incurable distemper passes along, observe, Ah! no doubt, that man was guilty in a former birth of such or such a crime, and now the consequences appear in his present state.'

d A widow can take no share in marriage ceremonies, &c. She is not even permitted to touch the bride.

• This fast is kept by widows on the eleventh of the increase and decrease of the moon in every month; and is observed so strictly among the higher casts, that notwithstanding a widow has eaten only once on the preceding day, she does not touch the least aliment, not even a drop of water, on this day.

The prosperity of persons, especially if they have suddenly risen from poverty to affluence, frequently gives rise to remarks on the merits of such persons in a former birth: 'See,' says one, such a person was poor, and is now worth so many lacks of roopees. He must have performed acts of extraordinary merit in former births, or he could not have so suddenly risen to such a state of affluence.' When conversing on this subject with a Hindoo, he instanced the case of Ramu-Huree-Vishwasů, late of Khurdah :-' He was so poor,' said he,' that he was indebted to others for a place to lodge in. After a few years of service with a European, he obtained a fortune of thirty lacks of roopees. He bought an estate; erected a number of temples to Shivů, and then went to Kashēē, (Benares,) where he died in a very short time. Such an auspicious life and death can only be attributed to some wonderful acts of devotion or liberality in former births.'

A very learned man is complimented with having given learning to others in a former birth.

When the Hindoos see any of the animals used cruelly, especially cows, they exclaim :- Ah! how many sins must that creature have committed in a former birth!' They say the same if they see a dog eating ordure. When they see a dog riding with his master in his palanqueen, they say, 'True, thou art born a dog, but some good works have made thy fate tolerable.'

The pooranus and other shastrus promise deliverance from future birth upon the performance of different religious ceremonies.

f Every one who dies at Kashēë becomes a god.

CHAP. II.

JUDGMENT OF MEN AFTER DEATH.

[From the Půdmů pooranů.]

AT the extremity of the earth southwards, floating on the waters, is Sungyůmŭnēē, the residence of Yŭmů, the judge of the dead, and of his recorder Chitrů-gooptŭ, and his messengers. Yŭmů has four arms, is of a dark colour, with eyes like the petal of the water-lily; in his hands he holds a shell, a discus, a club, and a lotus; he rides on Gŭroorů; wears a golden poita, and pearl ear-rings; and has a crown on his head, and a garland of flowers round his neck. Chitrů-gooptů, the recorder, and Yumů's attendants, appear in the most pleasing forms.

Those who perform works of merit are led to Yumu's palace along the most excellent roads, in some parts of which the heavenly courtezans are seen dancing or singing; and gods, gundhurvus, &c. are heard chanting the praises of other gods; in others showers of flowers are falling from heaven; in other parts are houses containing cooling water, and excellent food; pools of water covered with nymphœeas; and trees, affording fragrance by their blossoms and shade by their leaves. The gods are seen to pass on horses or elephants, with white umbrellas carried over them; or in palanqueens or chariots, fanned with the chamurus of the gods: while the dévůrshees are chanting their praises as

they pass along. Some, by the glory issuing from their bodies, illumine the ten quarters of the world.

Yumů receives the good with much affection, and, feasting them with excellent food, thus addresses them - Ye are truly meritorious in your deeds; ye are wise; by the power of your merits ascend to an excellent heaven. He who, born in the world, performs meritorious actions, he is my father, brother, and friend."

The wicked have 688,000 miles to travel to the palace of Yumu, to receive judgment. In some places they pass over a pavement of fire; in others the earth in which their feet sink is burning hot; or they pass over burning sands, or over stones with sharp edges, or burning hot; sometimes showers of sharp instruments, and at others showers of burning cinders, or scalding water, or stones fall upon them; burning winds scorch their bodies; every now and then they fall into concealed wells full of darkness, or pass through narrow passages filled with stones, in which serpents lie concealed; sometimes the road is filled with thick darkness; at other times they pass through the branches of trees, the leaves of which are full of thorns; again they walk over broken pots, or over hard clods of earth, bones, putrifying flesh, thorns, or sharp spikes; they meet tygers, shackals, rhinoceroses, elephants, terrible giants, &c.; and in some parts they are scorched in the sun without obtaining the least shade. They travel naked; their hair is in disorder; their throat, lips, &c. are parched; they are covered with blood, or dirt; some wail and shriek as they pass along; others are weeping; others have horror depicted on their countenances; some are dragged along by leathern thongs tied round their necks, waists, or hands; others by cords passed through holes bored in their noses; others by

VOL. II,

the hair, the ears, the neck, or the heels; and others are carried, having their heads and legs tied together. On arriving at the palace, they behold Yumů clothed with terror, two hundred and forty miles in height; his eyes distended like a lake of water; of a purple colour: with rays of glory issuing from his body; his voice is loud as the thunders at the dissolution of the universe; the hairs of his body are each as long as a palm-tree; a flame of fire proceeds from his mouth; the noise of the drawing of his breath is greater than the roaring of a tempest; his teeth are exceedingly long, and his nails like the fan for winnowing corn. In his right hand he holds an iron club; his garment is an animal's skin; and he rides on a terrific buffalo. Chitru-gooptă also appears as a terrible monster, and makes a noise like a warrior when about to rush to battle. Sounds terrible as thunder are heard, ordering punishments to be inflicted on the offenders. At length Yumu orders the criminals into his presence, and thus addresses them :- Did you not know that I am placed above all, to award happiness to the good, and punishment to the wicked? Knowing this, have you lived in sin? Have you never heard that there are different hells for the punishment of the wicked? Have you never given your minds to religion? To-day, with your own eyes, you shall see the punishment of the wicked.-From yoogů to yoogŭ stay in these hells!-You have pleased yourselves in sinful practices: endure now the torments due to these sins. What will weeping avail?' Yumu next directs Chitrůgooptu to examine into the offences of the criminals, who now demand the names of the witnesses: let such, say they, appear, and give their evidence in our presence. Yŭmů smiling, though full of rage, commands Sōōryŭ, Chundră",