Let him go free! he cried; he hath his Curse, And vengeance upon him can wreak no worse... But ye who did not stop him... tremble ye!

11.

He bade the archers pile their weapons there : No manly courage fill'd the slavish band, No sweetening vengeance roused a brave despair. He call'd his horsemen then, and gave command To hem the offenders in, and hew them down. Ten thousand scymitars at once uprcar'd, Flash up, like waters sparkling to the sun; A second time the fatal brands appear'd Lifted aloft,... they glitter'd then no more, Their light was gone, their splendour quench'd in gore. At noon the massacre begun,

And night closed in before the work of death was done.'

IX.

THE HOME-SCENE.

1.

THE steam of slaughter from that place of blood
Spread o'er the tainted sky.

Vultures, for whom the Rajah's tyranny
So oft had furnish'd food, from far and nigh
Sped to the lure: aloft with joyful cry,
Wheeling around, they hover'd over head;
Or, on the temple perch'd, with greedy eye,
Impatient watch'd the dead.

Far off the tigers, in the inmost wood,
Heard the death shriek, and snuff'd the scent of blood;
They rose, and through the covert went their way,
Couch'd at the forest edge, and waited for their prey.

2.

He who had sought for death went wandering on,
The hope which had inspired his heart was gone,
Yet a wild joyance still inflamed his face,
A smile of vengeance, a triumphant glow.
Where goes he? ... Whither should Ladurlad go!

Unwittingly the wretch's footsteps trace
Their wonted path toward his dwelling place;
And wandering on, unknowing where,
He starts like one surprised at finding he is there.

I Of such massacres the ancient and modern history of the East supply but too many examples. One may suffice:

"After the surrender of the Ilbars Khan, Nadir prohibited his soldiers from molesting the inhabitants; but their rapacity was more powerful than their habits of obedience, or even their dread of his displeasure, and they accordingly began to plunder. The instant Nadir heard of their disobedience, he ordered the offenders to be brought before him, and the officers were beheaded in his presence, and the private soldiers dismissed with the loss of their ears and noses. The executioners toiled till sun-set, when he commanded the headless trunks with their arms to be carried to the main-guard, and there to be exposed for two days, as an example to others. I was present the whole time, and saw the wonderful hand of God, which employs such instruments for the execution of his divine vengeance; although not one of the executioners was satisfied with Nadir Shah, yet nobody dared to disobey his commands: a father beheaded his son, and a brother a brother, and yet presumed not to complain."-Abdul Kurrem.

3.

Behold his lowly home,

By yonder broad-bough'd plane o'ershaded: 2 There Marriataly's Image stands,

And there the garland twined by Kailyal's hands Around its brow hath faded.

The peacocks, at their master's sight,

Quick from the leafy thatch alight, And hurry round, and search the ground, And veer their glancing necks from side to side, Expecting from his hand

Their daily dole which erst the Maid supplied, Now all too long denied.

4.

But as he gazed around,

How strange did all accustom'd sights appear! How differently did each familiar sound Assail his alter'd ear!

Here stood the marriage bower,S

Rear'd in that happy hour

When he, with festal joy and youthful pride, Had brought Yedillian home, his beauteous bride. Leaves not its own, and many a borrow'd flower, Had then bedeck'd it, withering ere the night; But he who look'd from that auspicious day

For years of long delight, And would not see the marriage bower decay, There planted and nurst up, with daily care, The sweetest herbs that scent the ambient air, And train'd them round to live and flourish there. Nor when dread Yamen's will Had call'd Yedillian from his arms away, Ceased he to tend the marriage-bower, but still, Sorrowing, had drest it like a pious rite Due to the monument of past delight.

5.

He took his wonted seat before the door,...
Even as of yore,

When he was wont to view with placid eyes,
His daughter at her evening sacrifice.
Here were the flowers which she so carefully
Did love to rear for Marriataly's brow;
Neglected now,

Their heavy heads were drooping, over-blown :
All else appear'd the same as heretofore,
All.. save himself alone;

How happy then,... and now a wretch for evermore !

2 The plane-tree, that species termed the Platanus orientalis, is commonly cultivated in Kashmire, where it is said to arrive at a greater perfection than in other countries. This tree, which in most parts of Asia is called the Chinur, grows to the size of an oak, and has a taper straight trunk, with a silver-coloured bark; and its leaf, not unlike an expanded hand, is of a pale green. When in full foliage, it has a grand and beautiful appearance; and, in the hot weather, it affords a refreshing shade. Forster.

3 "The Pandal is a kind of arbour or bower raised before the doors of young married women. They set up two or three poles, seven or eight feet in length, round which the leaves of the Pisan-tree, the symbol of joy, are entwined. These poles support others that are laid crossways, which are covered with leaves, in order to form a shade. The Siriperes are allowed to set up no more than three pillars, and the infringing of this custom would be sufficient to cause an insurrection."— A. Roger in Picart.

6.

The market-flag' which hoisted high,
From far and nigh,

Above yon cocoa grove is seen,
Hangs motionless amid the sultry sky.
Loud sounds the village drum; a happy crowd
Is there; Ladurlad hears their distant voices,
But with their joy no more his heart rejoices;
And how their old companion now may fare,
Little they know, and less they care;

The torment he is doom'd to bear Was but to them the wonder of a day, A burthen of sad thoughts soon put away.

7.

They knew not that the wretched man was near,
And yet it seem'd, to his distemper'd ear,
As if they wrong'd him with their merriment.
Resentfully he turn'd away his eyes,

Yet turn'd them but to find

Sights that enraged his mind

With envious grief more wild and overpowering. The tank which fed his fields was there, and there The large-leaved lotus on the waters flowering. There, from the intolerable heat The buffaloes retreat; 2

Only their nostrils raised to meet the air, Amid the sheltering element they rest. Impatient of the sight, he closed his eyes, And bow'd his burning head, and in despair Calling on Indra, . . . Thunder-God! he said, Thou owest to me alone this day thy throne, Be grateful, and in mercy strike me dead.

8.

Despair had roused him to that hopeless prayer,
Yet thinking on the heavenly Powers, his mind
Drew comfort; and he rose and gather'd flowers,
And twined a crown for Marriataly's brow;
And taking then her wither'd garland down,
Replaced it with the blooming coronal.
Not for myself, the unhappy Father cried,
Not for myself, O Mighty One! I pray,
Accursed as I am beyond thy aid!
But, oh! be gracious still to that dear Maid

"Many villages have markets on particular days, when not only fruits, grain, and the common necessaries of life are sold, but occasionally manufactures of various descriptions. These markets are well known to all the neighbouring country, being on appointed days of the week, or of the lunar month; but, to remind those who may be travelling of their vicinity to the means of supply, a naugaurah, or large kettle-drum, is beat during the forenoon, and a small flag, usually of white linen, with some symbolical figures in colours, or with a coloured border, is hoisted on a very long bamboo, kept upright by means of ropes fastened to pins driven into the ground. The flags of Hindoo villages are generally square and plain; those of the Mussulman's towns are ordinarily triangular, and bear the type of their religion, viz. a doublebladed scymitar.” — Oriental Sports, vol. i. p. 100.

2 "About noon, in hot weather, the buffalo throws herself into the water or mud of a tank, if there be one accessible at a convenient distance; and leaving nothing above water but her nose, continues there for five or six hours, or until the heat abates."- Buchanan.

"In the hot season, when water becomes very scarce, the buffaloes avail themselves of any puddle they may find among

Who crown'd thee with these garlands day by day, And danced before thee aye at even-tide

In beauty and in pride.

O Marriataly, wheresoe'er she stray Forlorn and wretched, still be thou her guide!

9.

A loud and fiendish laugh replied, Scoffing his prayer. Aloft, as from the air, The sound of insult came: he look'd, and there The visage of dead Arvalan came forth, Only his face amid the clear blue sky, With long-drawn lips of insolent mockery, And eyes whose lurid glare Was like a sulphur fire,

Mingling with darkness ere its flames expire.

10.

Ladurlad knew him well: enraged to see
The cause of all his misery,

He stoop'd and lifted from the ground

A stake, whose fatal point was black with blood;
The same wherewith his hand had dealt the wound,
When Arvalan, in hour with evil fraught,
For violation seized the shrieking Maid.
Thus arm'd, in act again to strike he stood,
And twice with inefficient wrath essay'd
To smite the impassive shade.
The lips of scorn their mockery-laugh renew'd,
And Arvalan put forth a hand and caught
The sunbeam, and condensing there its light,
Upon Ladurlad turn'd the burning stream.
Vain cruelty the stake

Fell in white ashes from his hold, but he
Endured no added pain; his agony

Was full, and at the height;

The burning stream of radiance nothing harm'd him;
A fire was in his heart and brain,

And from all other flame
Kehama's Curse had charm'd him.

11.

Anon the Spirit waved a second hand; Down rush'd the obedient whirlwind from the sky, Scoop'd up the sand like smoke, and from on high,

the covers, wherein they roll and rub themselves, so as in a very short time to change what was at first a shallow flat, into a deep pit, sufficient to conceal their own bulk. The humidity of the soil, even when the water may have evaporated, is particularly gratifying to these animals, which cannot bear heat, and which, if not indulged in a free access to the water, never thrive."— Oriental Sports, vol. i. p. 259.

The buffalo not only delights in the water, but will not thrive unless it have a swamp to wallow in. There rolling themselves, they speedily work deep hollows, wherein they lie immersed. No place seems to delight the buffalo more than the deep verdure on the confines of jiels and marshes, especially if surrounded by tall grass, so as to afford concealment and shade, while the body is covered by the water. In! such situations they seem to enjoy a perfect ecstasy, having. in general, nothing above the surface but their eyes and nostrils, the horns being kept low down, and consequently entirely hidden from view.”—Oriental Sports, vol. ii. p. 49.

Captain Beaver describes these animals as to be found during the heat of the day in the creeks and on the shores of the island of Bulama, almost totally immerged in water, little more than their heads appearing above it.

Shed the hot shower upon Ladurlad's head. Where'er he turns, the accursed Hand is there; East, West, and North, and South, on every side The Hand accursed waves in air to guide The dizzying storm; ears, nostrils, eyes, and mouth It fills and choaks, and clogging every pore, Taught him new torments might be yet in store. Where shall he turn to fly? behold his house In flames uprooted lies the marriage-bower, The Goddess buried by the sandy shower. Blindly, with staggering step, he reels about, And still the accursed Hand pursued, And still the lips of scorn their mockery-laugh renew'd.

12.

What, Arvalan! hast thou so soon forgot The grasp of Pollear? Wilt thou still defy The righteous Powers of heaven? or know'st thou not That there are yet superior Powers on high, Son of the Wicked? ... Lo, in rapid flight, Ereenia hastens from the etherial height, Bright is the sword celestial in his hand; Like lightning in its path athwart the sky, He comes and drives, with angel-arm, the blow. Oft have the Asuras, in the wars of Heaven, Felt that keen sword by arm angelic driven, And fled before it from the fields of light. Thrice through the vulnerable shade The Glendoveer impels the griding blade,

1 According to the orthodox Hindus, the globe is divided into two hemispheres, both called Meru; but the superior hemisphere is distinguished by the name of Sumeru, which implies beauty and excellence, in opposition to the lower hemisphere, or Cumeru, which signifies the reverse: by Meru, without any adjunct, they generally mean the higher or northern hemisphere, which they describe with a profusion of poetic imagery as the seat of delights: while they represent Cumeru as the dreary habitation of demons, in some parts intensely cold, and in others so hot that the waters are continually boiling. In strict propriety, Meru denotes the pole and the polar regions; but it is the celestial north pole round which they place the gardens and metropolis of Indra, while Yama holds his court in the opposite polar circle, or the station of Asuras, who warred with the Suras, or gods of the firmament. Wilford, Asiatic Researches.

In the Vaya Puráná, we are told, that the water or Ogha of the ocean, coming down from heaven like a stream of Amrita upon Meru, encircles it through seven channels, for the space of 84,000 Yojanas, and then divides into four streams, which, falling from the immense height of Meru, 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 translated almost verbally, by Pliny and Q. Curtius, in speaking of the Ganges. "Cum magno fragore ipsius statim fontis Ganges erumpit, et magnorum montium juga recto alveo stringit, et ubi primum mollis planities contingat, in quodam lacu hospitatur." The words in Italics are from Pliny (vi. c. 18.), the others from Curtius (viii. c. 9.) Capt. Wilford, As. Res. vol. viii. p. 322. Calcutta edition.

The Swarganga, or Mandacini, rises from under the feet of Veeshno, at the polar star, and, passing through the circle of the moon, it falls upon the summit of Meru; where it divides into four streams, flowing towards the four cardinal points. These four branches pass through four rocks, carved into the shape of four heads of different animals. The Ganges running towards the south passes through a cow's head: to the west is a horse's head, from which flows the Chaashu or

The wicked Shade flies howling from his foe. So let that Spirit foul

Fly, and for impotence of anger, howl, Writhing with anguish, and his wounds deplore; Worse punishment hath Arvalan deserved, And righteous Fate hath heavier doom in store.

13.

Not now the Glendoveer pursues his flight; He bade the Ship of Heaven alight,

And gently there he laid

The astonish'd Father by the happy Maid, The Maid now shedding tears of deep delight. Beholding all things with incredulous eyes, Still dizzy with the sand-storm, there he lay, While sailing up the skies, the living Bark Through air and sunshine held its heavenly way.

X. MOUNT-MERU.1

1.

SWIFT through the sky the vessel of the Suras Sails up the fields of ether like an Angel. Rich is the freight, O Vessel, that thou bearest ! Beauty and Virtue,

Fatherly cares and filial veneration,

Oxus; towards the east is the head of an elephant, from which flows the river Sita; and to the north is a lion's head, from which flows the Bhadrasama.-Wilford, As. Res. vol. viii. p. 317. Calc. edition.

The mountains through which the Ganges flows at Hurdwar, present the spectator with the view of a grand natural amphitheatre; their appearance is rugged and destitute of verdure; they run in ridges and bluff points, in a direction east and west; at the back of the largest range rise, towering to the clouds, the lofty mountains of Himmalayah, whose tops are covered with perpetual snow, which, on clear days, present a most sublime prospect. Their large jagged masses, broken into a variety of irregular shapes, added to their stupendous height, impress the mind with an idea of antiquity and grandeur, coeval with the creation; and the eternal frost with which they are encrusted appears to preclude the possibility of mortals ever attaining their summit.

In viewing this grand spectacle of nature, the traveller may easily yield his assent to, and pardon the superstitious veneration of, the Hindoo votary, who, in the fervour of his imagination, assigns the summit of these icy regions as the abode of the great Mahadeo, or First Cause, where, seated on his throne of ice, he is supposed to receive the homage of the surrounding universe. — Franklin's Life of George Thomas, p. 41.

At Gangóttara, three small streams fall down from im. passable snowy precipices, and unite into a small bason below, which is considered by the Hindus as the source of the Ganges, over which, at that place, a man can step. This is one of the five Tirthas, or stations, more eminently sacred than the rest upon this sacred river. Narayana Shastri, who gave this account, had visited it.— Buchanan.

The mountain, called Cailasa Cungri, is exceedingly lofty. On its summit there is a Bhowjputr tree, from the root of which sprouts or gushes a small stream, which the people say is the source of the Ganges, and that it comes from Vaicont'ha, or Heaven, as is also related in the Puránas; although this source appears to the sight to flow from the spot where grows this Bhowjputr tree, which is at an ascent of some miles; and

PP

Hearts which are proved and strengthen'd by affliction,
Manly resentment, fortitude and action,
Womanly goodness;

All with which Nature halloweth her daughters,
Tenderness, truth, and purity and meekness,
Piety, patience, faith and resignation,
Love and devotement.

Ship of the Gods, how richly art thou laden!
Proud of the charge, thou voyagest rejoicing,

yet above this there is a still loftier summit, where no one goes but I have heard that, on that uppermost pinnacle, there is a fountain or cavity, to which a Jogoi somehow penetrated, who, having immersed his little finger in it, it became petrified. Purána Pura, Asiatic Researches.

Respecting the true source of the Ganges much uncertainty still prevails. In vain one of the most powerful sovereigns of Indostan, the emperor Acbar, at the close of the sixteenth century, sent a number of men, an army of discoverers, provided with every necessary, and the most potent recommendations, to explore the course of the mighty river which adorned and fertilised the vast extent of his dominions. They were not able to penetrate beyond the famous Mouth of the Cow. This is an immense aperture in a ridge of the mountains of Thibet, to which the natives of India have given this appellation, from the fancied or real resemblance of the rocks which form the stupendous chasm, to the mouth of an animal esteemed sacred throughout Indostan from the remotest antiquity. From this opening the Ganges, precipitating itself into a large and deep bason at the foot of the mountains, forms a cataract, which is called Gangotri. The impracticability of scaling these precipitous rocks, and advancing beyond this formidable pass, has prevented the tracing whence this rushing mass of water takes its primary rise. Wilcocke, Note to Stavorinus.

Clouds float around to honour thee, and Evening Lingers in heaven.

2.

A Stream descends on Meru mountain; None hath seen its secret fountain; It had its birth1, so Sages say, Upon the memorable day

consorts, the great king, going to Himuvat, engaged in sacred austerities on the mountain in whose sacred stream Bhrigoo constantly bathed. A hundred years being completed, the sage Bhrigoo, clothed with truth, rendered propitious by his austerities, granted him this blessing: O sinless One! thou shalt obtain a most numerous progeny; thy fame, O chief of men! will be unparalleled in the universe. From one of thy consorts, O sire ! shall spring the founder of thy race, and, from the other, sixty thousand sons.

"The queens, pleased, approached the chief of men who was thus speaking, and, with hands respectfully joined, asked, O Brahman! whose shall be the one son, and who shall produce the multitude? We, O Brahman! desire to hear. May thy words be verified. Hearing their request, the most virtuous Bhrigoo replied in these admirable words: Freely say which of these favours ye desire, whether the one, founder of the family, or the multitude of valiant, renowned, I energetic sons. O Rama! son of Rughoo, Keshinee bearing the words of the sage, in the presence of the king accepted the one son, the founder of the family; and Soomuti, sister of Soopurna, accepted the sixty thousand sons, active and renowned. The king, O son of Rughoo! having respectfully circumambulated the sage, bowing the head, returned with his spouses to his own city.

"After some time had elapsed, his eldest spouse Keshinee

"Above the stretch of mortal ken,

On bless'd Cailasa's top, where every stem
Glow'd with a vegetable gem,

Mahe'sa stood, the dread and joy of men ;
While Párvati, to gain a boon,
Fix'd on his locks a beamy moon,

And hid his frontal eye in jocund play,

With reluctant sweet delay.

All nature straight was lock'd in dim eclipse,

Till Brahmans pure, with hallow'd lips,

And warbled prayers, restored the day;

When Ganga from his brow, by heavenly fingers press'd, Sprang radiant, and, descending, graced the caverns of the west."

The descent of the Ganges is related in the Ramayuna, one of the most celebrated of the sacred books of the Bramins This work the excellent and learned Baptist missionaries at Serampore are at this time employed in printing and translating; one volume has arrived in Europe, and from it I am tempted here to insert an extract of considerable length. The reader will be less disposed to condemn the fictions of Kehama as extravagant, when he compares them with this genuine specimen of Hindoo fable. He will perceive, too, that no undue importance has been attributed to the Horse of the Sacrifice in the Poem.

"The son of Kooshika having, in melifluous accents, related these things to Rama, again addressed the descendant of Kakootitha. Formerly, O hero! there was a king of Hyoodhya, named Sugura, the Sovereign of Men, virtuous, desirous of children, but childless; O Rama! the daughter of Vidurbhakeshinee, virtuous, attached to truth, was his chief consort, and the daughter of Urishtunemi, Soomuti, unequalled in beauty, his second spouse. With these two

chief of men! brought forth a gourd, from which, on its being opened, came forth sixty thousand sons. These, carefully brought up by their nurses, in jars filled with clarified butter, in process of time attained the state of youth; and after a long period, the sixty thousand sons of Supura, possessed of youth and beauty, became men. The eldest son, the offspring of Sugura, O son of Rughoo! chief of men, seizing children, would throw them into the waters of the Suruyoo, and sport himself with their drowning pangs. This evil person, the distresser of good men, devoted to the injury of the citizens, was by his father expelled from the city. The son of Usumunja, the heroic Ungshooman, in conversation courteous and affectionate, was esteemed by all.

"After a long time, O chief of men! Sugura formed the steady resolve, I will perform a sacrifice.' Versed in the Veda, the king, attended by his instructors, having determined the things relating to the sacrificial work, began to prepare the sacrifice.

"Hearing the words of Vishwa-mitra, the son of Rughoo, highly gratified in the midst of the story, addressed the sage, bright as the ardent flame, Peace be to Thee: I desire, O Brahman, to hear this story at large, how my predecessors performed the sacrifice. Hearing his words, Vishwa-mitra, smiling, pleasantly replied to Rama: Attend, then, O Rama! to the story of Sugura, repeated at full length. Where the great mountain Himuvat, the happy father-in-law of Shunkura, and the mountain Bindhyo, overlooking the country around, proudly vie with each other, there was the sacrifice of the great Sugura performed. That land, sacred and

* The Hindoos call a child Bala, till it attains the age of fifteen years old. From the sixteenth year to the fiftieth, Youvuna, or a state of youth, is supposed to continue. Each of these has several subdivisions; and in certain cases the period admits of variation, as appears to have been the case here.