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The Targum, or Chaldee paraphrase, on the Song of Songs.

the Lord of the world, he caused his shechinah to dwell with me, and his desire was towards me: but when I turned aside out of his paths, he removed his shechinah from me, and carried me away among the nations; and they ruled over me as a man rules over his wife.

Verse 11. Come, my beloved, let us go forth into the field, &c.] When the people of the house of Israel sinned, the Lord carried them into captivity, into the land of Seir, the fields of Edom. The congregation of Israel said, I beseech thee, O Lord of the whole world, receive my prayer which I have prayed before thee, in the cities of the captivity and in the provinces of the people.

Verse 12. Let us get up early to the vineyards, &c.]| The children of Israel said one to another, Let us get up early in the morning, and let us go to the synagogue and to the school, and let us search in the book of the law, and see whether (p) the time of the

the church, as in chap. vi. 13. The church is frequently called so in the Old Testament, and likewise in the New; see Gal. iv. 26. Heb. xii. 22. Rev. xxi. 2, 10.

(p) The Jews vainly expect the time of redemption by the Messiah to be future, when it is past many hundred years ago, as they might easily learn from the book of the law and the prophets; particularly from Jacob's prophecy in Gen. xlix. 10, from Haggai's in chap. ii. 6, 7, 8, and from Daniel's weeks in chap. ix. 24, 25, 26. See this fully proved in a book called "The prophecies of the Old Testament respecting the Messiah considered," &c. Chap. iii.

(q) The words of the scribes are mentioned before the words of the law, and are, indeed, by the Jews, preferred unto them.

redemption of the people of the house of Israel, who are like to a vine, is come, that they may be redeemed out of their captivity; and let us inquire of the wise men, whether the righteousness of the righteous, who are full of the commandments as pomegranates, is made manifest before the Lord; whether the time is come to go up to Jerusalem, there to give praise to the God of heaven, and to offer up the burnt-offerings, and the holy drink-offerings.

Verse 13. The mandrakes give a smell, &c.] And when it is the pleasure of the Lord to redeem his people out of captivity, it shall be said to the king Messiah, Now is the end of the captivity completed, and the righteousness of the righteous is become sweet as the smell of balsam, and the wise men fix their habitations by the gates of the school; they study in the (q) words of the scribes, and in the words of the law. Arise now, take the kingdom which I have reserved for thee.

They say the words of the beloved, i. e., the wise men, are better than the wine of the law; so they paraphrase the words in Cant. i. 2: they assert that the law cannot be understood without the words of the scribes; that the oral law is the foundation of the written law, and not the written law the foundation of the oral law; and that he that transgresses the words of the wise men as much deserves death, as though he had been guilty of idolatry, murder, or adultery, or profanes the sabbath; nay, that if these say their right hand is their left, and their left hand is their right, they are obliged to hearken to them, Shirhashirim Rabba, in c. 1,2. Bemidbar Rabba, Parash. 14. Matteh Dan. Dialog. 3, fol. 31, 3. Jarchi in Deut. xvii. 11. Vide Buxtorf. Recensio Operis Talmud. p. 222, 223, &c.

CHAPTER VIII.

Verse 1. 0 that thou wert as my brother, &c.] And when the King Messiah (a) shall be revealed unto the congregation of Israel, the children of Israel shall say unto him, Be thou with us for a brother, and let us go up to Jerusalem, and let us suck with thee the senses of the law, as a sucking child sucketh the breasts of its mother; for all the time that I was wandering without my own land, whenever I remembered the name of the great God, and laid down my life for the

(a) The Jews very seldom speak of the birth or nativity of the Messiah as future, but only of a revelation or discovery of him to them, which they expect; for they are under self-convictions that he was born long since. Some of them say he was born on the day the house of the sanctuary was destroyed, but is hid because of their sins and transgressions; and that either in the sea, or the walks of the garden of Eden; and some say that he sits among the lepers at the gates of Rome, from whence they expect he will come unto them, R. Aben Ezra, in Cant. vii. 5. Targum in Mic. iv. 8. Talmud Sanhedrin, fol. 98, col. 2. Targum Jerus. in Exod. xii. 42.

(b) The Jews expect a very sumptuous feast to be made for the righteous in the days of the Messiah, which will consist of all sorts of flesh, fish, and fowl, of plenty of generous wine, and of a variety of the most delicious fruit; some particulars of which they have thought fit to give, and are as follow: 1. They say an exceeding large ox shall be served up, which they take to be the behemoth in Job xl., of which they say many things

sake of his Deity, even the nations of the earth did not despise me.

Verse 2. I would lead thee, and bring thee, &c.] I will lead thee, O king Messiah, and bring thee to the house of my sanctuary; and thou shalt teach me to fear the Lord, and to walk in his paths; and there will we keep (b) the feast of Leviathan, and drink old wine, which has been reserved in its grapes ever since the day the world was created, and of the

are

monstrous and incredible; as that it lies upon a thousand hills, and feeds upon them all, and drinks up all the waters which are gathered together in a year's time, in the river Jordan, at one draught, Vajikra Rabba, Parash. 22. Bemidbar Rabba, Parash. 21. Targum in Ps. 1. 10. Jarchi in ibid., and in Job xl. 20. 2. The next dish is the leviathan and his mate, which they say "the great whales" mentioned in Gen. i. 21. The male, they say, God castrated, and the female he slew, and salted it against this feast, Talmud Baba Bathra, fol. 74. Targum Jon., Jarchi, and Baal Hatturim in Gen. i. 21. Vajikra Rabba, Parash. 13. Targum Sect. in Esth. iii. 7. Aben Ezra in Dan. xii. 2. 3. They speak of an exceeding large fowl, which they call Ziz, that shall be one part of this entertainment, of which they say many things incredible; as particularly, that when its feet are upon the earth its head reaches the heavens; and when it stretches out its wings, they cover the body of the sun, Baba Bathra, fol. 73, col. 2. Targum and Kimchi in Ps. 1. 10. Vajikra Rabba, Parash. 22. 4. After all this shall be served up

The Targum, or Chaldee paraphrase, on the Song of Songs.

pomegranates, the fruits which are prepared for the righteous, and then it will be his good pleasure to righteous in the garden of Eden. redeem you.

Verse 3. His left hand should be under my head, &c.] The congregation of Israel said, I am chosen above all people, because I have bound the tephillin (c) upon my left hand, and upon my head, and have | fixed the mezuzah (d) on the right side of my door, in the third part thereof, over against my chamber; so that the noxious spirits have no power to destroy

me.

Verse 4. I charge you, O daughters of Jerusalem, &c.] The king Messiah shall say, I adjure you, O my people, the house of Israel, wherefore do ye stir up yourselves against the people of the earth to go out of captivity? and why do ye rebel against the army of Gog and (e) Magog? tarry a little while until the people which come up to make war against Jerusalem are destroyed; and after that the Lord of the world will remember unto you the mercies of the

Verse 5. Who is this that cometh up from the wilderness, &c.] Solomon the prophet said, When the dead shall live, the mount of olives shall be (ƒ) cleaved asunder, and all the dead of Israel shall come out from under it; yea, even the righteous, which die in captivity, shall pass through subterraneous (9) caverns, and come out from under the mount of olives: but the wicked which die and are buried in the land of Israel shall be cast away, (h) as a man casts a stone with a sling; then all the inhabitants of the earth shall say, What is the righteousness of this people, which ascend out of the earth, even ten thousand times ten thousand, as in the day they came up out of the wilderness to the land of Israel, and are deliciously fed by the mercies of the Lord, as in the day when they were hid (i) under Mount Sinai to receive the law; and in that very hour Zion,

(f) See Zech. xiv. 4.

a variety of the most pleasant and delightful fruits, which are in sprung, who seem to be the Scythians or Tartars; for Josephus, the garden of Eden, which the Targumist here speaks of. And Antiq. Jud. 1. 1, c. 7, calls the Scythians Magogæ; and Hieralastly, The wine which will then be used will be generous old polis in Colesyria, Pliny (Nat. Hist. 1. 5, c. 23) says, was called wine, which, as it is said here and elsewhere, was kept in the by the Syrians Magog; and Marcus Paulus Venetus, l. 1, c. 64, grape from the creation of the world, Zohar in Gen. fol. 81, 4. says that "the countries of Gog and Magog are in Tartary, Targum Jon. in Gen. xxvii. 25, and Targum in Eccles. ix. 7. which they call Jug (perhaps rather Gug), and Mungug." Vide Something of this gross notion seems to have obtained among Schindler, Lex. Pent. fol. 288. Mention is made of these in the Jews in the times of Christ; see Luke xiv. 15. Vide Ezek. xxxviii. and xxxix., Rev. xx. 8, 9; with which last text Buxtorf Synagog. Jud. c. 50. may be compared what the Targumist here says. The Jewish (c) These were four sections of the law, written on parch-rabbins, in their writings, very frequently speak of the war of ments, folded up in the skin of a clean beast, and tied to the Gog and Magog, which they expect in the days of the Messiah. head and hand. The four sections were these following, viz.: See Mr. Mede's works, book 1, disc. 48, p. 374, and book 3, The first was Exod. xiii. 2-11. The second was Exod. xiii. p. 713, 751. 11-17. The third was Deut. vi. 4-10. The fourth was Deut. xi. 13-22. Those that were for the head were written and rolled up separately, and put in four distinct places in one skin, which was fastened with strings to the crown of the head towards the face, about the place where the hair ends, and where an infant's brain is tender: and they take care to place them in the middle, that so they may be between the eyes. Those that were for the hand were written in four columns, on one parchment, which, being rolled up, was fastened to the inside of the left arm, where it is fleshy, between the shoulder and the elbow, that so it might be over against the heart. These they call tephillin, from the root phalal, "to pray," because they use them in the time of prayer, and look upon them as useful to put them in mind of that duty; in Matt. xxiii. 5 they are called puλaktηpia, phylacteries, because they think they keep men in the fear of God, are preservatives from sin, nay, from evil spirits, and against diseases of the body; they imagine there is a great deal of holiness in them, and value themselves much upon the use of them, Targum, Jon. Jarchi and Baal Hatturim in Exod. xiii. 9, 10, and Deut. vi. 8. Maimon. Hilch, Tephilin, c. 1, s. 1; c. 2, s. 1; c. 3. 1, 2, 3, 4, 5, 6; and c. 4. 1, 2, 25. Matteh Dan. Dialog. 2, fol. 9, 4 and 10, 1. Vide Buxtorf. Synagog. Jud. c. 9, and Leo Modena's History of the Rites, &c., of the Present Jews, par. 1, c. 11.

(d) These were two passages in the law, the one was Deut. vi. 4-10, the other was Deut. xi. 13–22, which were written on a piece of parchment in one column, which, being rolled up and put into a pipe of reed or wood, was fastened to the right side of the door-post: this they imagine was useful to put them in mind of the Divine Being, to preserve them from sin, and from evil spirits, Targum Jon. in Deut. vi. 9. Maimon. Hilch. Tephilin, c. 5, s. 1, 6, and 6, 13. Vide Buxtorf. Synagog. Jud.

c. 31.

(e) Magog was one of the sons of Japhet, Gen. x. 2, from whom very probably the people called by those two names

(g) The Jews are of opinion, that those of their nation who die and are buried in other lands, at the resurrection of the dead shall not rise where they died and were buried; but shall be rolled through the caverns of the earth, into the land of Canaan, and there rise. This they call onun buba gilynal hammethim, “the rolling of the dead," or burman buba gilgul hammechiloth, "the rolling through the caverns," which they represent as very painful and afflicting; and say that this was the reason that Jacob desired he might not be buried in Egypt, and is now one reason why the Jews are so desirous of returning to their own land: nay, at this time the more wealthy and religious among them go thither on this very account, especially when advanced in years, that they may die, and be buried there, and so escape this painful rolling under the earth, Bereshith Rabba, Parash. 96. Midrash Hannealam in Zohar in Gen. fol. 68, 4. Jarchi in Gen. xlvii. 29. Kimchi in Ezek. xxvi. 12. Vide Buxtorf. Synagog. Jud. c. 3, and Lex. Talmad. fol. 439.

(h) Though the resurrection of the dead is one of the thirteen articles of the Jewish creed, yet many of them are of opinion that it is peculiar to the righteous, and that the wicked shall have no share therein; but that their bodies perish with their souls at death, and shall never rise more, R. David Kimchi, in Ps. i. 5, and in Isai. xxvi. 19. R. Saadiah Gaon, in Dan. xii. 2. Vide Pocock. Not. Misc. c. 6, p. 180, &c.

(i) The Targumist here refers to a fabulous notion of the Jews, that when the people of Israel came to Mount Sinai to receive the law, the Lord plucked up the mountain, and removed it into the air, and set the people under it, where be gave the law unto them; this they collect from Exod. xix. 17 and Deut. iv. 11. And this, they say, is the apple-tree under which the church is here said to be raised up, Targum Jon. Jarcin and Baal Hatturim in Exod. xix. 17. Jarchi and Shichashirim Rabba in loc.

The Targum, or Chaldee paraphrase, on the Song of Songs.

which is the (k) mother of Israel, shall bring forth | the angels of heaven shall say to one another, We

her sons, and Jerusalem receive the children of the captivity.

Verse 6. Set me as a seal upon thine heart, &c.] The children of Israel said in that day unto their Lord, We pray thee, set us as the signature of a ring upon thine heart, as the signature of a ring upon thine arm, that we may not be carried captive any more; for strong as death is the love of thy Deity, and mighty as hell is the envy which the people bear unto us; and the hatred which they have reserved for us is like to the coals of the fire of hell, (?) which the Lord created on the second (m) day of the creation of the world, to (n) burn therein those who commit idolatry.

Verse 7. Many waters cannot quench love, &c.] The Lord of the world said unto his people, the house of Israel, If all people, (o) which are like to the waters of the sea, which are many, were gathered together, they could not extinguish my love unto thee; and if all the kings of the earth, which are like to the waters of a river that runs fiercely, they could not remove thee out of the world: but if a man will give all the substance of his house to obtain wisdom in the captivity, I will return unto him (p) double in the world to come; and all the spoils (q) which they shall take from the armies of Gog shall be his.

have one nation in the earth, and her righteousness is very little, and the kings and governors do not bring her forth to make war with the armies of Gog. What shall we do for our sister, in the day when the nations shall speak of going up against her to war?

Verse 9. If she be a wall, &c.] Michael (r) the prince of Israel shall say, If she is fixed as a wall among the people, and gives silver to procure the (8) unity of the name of the Lord of the world, I and you, together with their scribes, will surround her as borders of silver, that the people may have no power to rule over her, even as a worm hath no power to rule over silver; and though she (t) is poor in the commandments, we will seek mercies for her from the Lord; and the righteousness of the law shall be remembered to her, in which infants study, being written upon (u) the table of the heart, and is placed over against the nations as a cedar.

Verse 10. I am a wall, &c.] The congregation of Israel answered and said, I am strong in the words of the law as a wall, and my sons are mighty as a tower; and at that time the congregation of Israel found mercy in the eyes of her Lord, and all the inhabitants of the earth asked of her welfare.

Verse 11. Solomon had a vineyard at Baal-hamon, &c.] One nation came up in the lot of the Lord of

Verse 8. We have a little sister, &c.] At that time the world, (x) with whom is peace, which is like to

(k) So Jerusalem is said to be "the mother of us all," in Gal.sident, protector, and defender; and that Michael was he that iv. 26. presided over Israel.

(1) gehinnom, " the valley of Hinnom," where the idolaters caused their children to pass through the fire to Molech, and burned them, 2 Chron. xxviii. 3 and xxxiii. 6. Jer. vii. 31 and xxxii. 35. R. David Kimchi, in Ps. xxvii. 13, says that Gehinnom was a very contemptible place near Jerusalem, where all manner of filthiness and dead carcasses were cast; and that a continual fire was kept there to burn them: hence the word is used very frequently by the Jewish rabbins, to signify the place where the wicked are punished after death; and so the word Yɛɛvva is used in the New Testament; see Matt. v. 22 and x. 28, and elsewhere.

(m) The same is asserted in Talmud Pesach. fol. 54, 1. Bereshith Rabba, Parash. 4, and 11 and 21. Shemoth Rabba, Parash. 15. Zohar in Deut. fol. 120, 1. Jarchi in Isai. xxx. 33; and yet at other times they reckon hell among the seven things which were created before the world was, Talmud Pesach. fol. 54, 1, and Nedarim. fol. 39, 2. Zohar in Lev. fol. 14, 4. Targum Jon, in Gen. iii. 24. See Matt. xxv. 41.

(n) The punishment of the wicked in hell is very frequently expressed by Jewish writers, by their burning in fire and brimstone, Bereshith Rabba, Parash. 6 and 51. Zohar in Gen. fol. 71,3. Raya Mehimna, ibid. in Lev. fol. 7, 2. Targum Jon. and Jerus. in Gen. iii. 24. Targum Jerus. in Gen. xv. 12. Targum in Eccles. viii. 10 and x. 11. Targum in Isai. xxxiii. 14. R. David Kimchi in Isai. xxx. 33. Thus idolaters, with others, are said to "have their part in the lake which burneth with fire and brimstone," Rev. xxi. 8.

(o) So the words are explained in Shemoth Rabba, Parash. 49. Bemidbar Rabba, Parash. 2. Zohar in Numb. fol. 105, 3. Raya Mehimna, ibid. in Gen. fol. 51, 3. Shirhashirim Rabba, Jarchi and Aben Ezra in loc.

(p) See Mark x. 30. Luke xviii. 30. (q) See Ezek. xxxix. 9, 10.

(r) See Dan. x. 13, 21 and xii. 1. The Jews suppose that every nation or kingdom has an angel set over it, to be its pre

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(s) That is, the knowledge of the unity of God. The doctrine of the unity of the Divine Being is the second article of the Jewish creed, where they say that "God is one, and that there is no unity in any respect like his;" this they very much magnify and extol. Hence they often have those words in their mouths, "Hear, O Israel, the Lord our God is one Lord," Deut. vi. 4; which, they think, is entirely inconsistent with a trinity of persons. Hence, says Maimonides (Hilch. Yesod Hattorah, c. 1, s. 4), "This God is one, not two, or more than two; but one. For there is no unity like his in any of the individuals which are found in the world; neither is he one in species, which comprehends more individuals; nor one in body, which is divided into parts and extremes; but he is so one, that there is no other unity like it in the world." All which is not so much opposed to the polytheism of the heathens, as to the plurality of persons in the trinity, and the incarnation of Christ. But though modern Jews have exploded the doctrine of the trinity, as inconsistent with that of the unity of the Divine Being, yet their more ancient writers do very manifestly speak of it as the great mystery of faith, Zohar, edit. Sultzbac. in Gen. fol. 1, col. 3; in Exod. fol. 18, 3, 4, fol. 58, 1, and fol. 66, 2, 3; in Lev. fol. 27, 2, and in Numb. fol. 67, 3. Jetzira. edit. Rittangel. fol. 1, 4, 6, 38, 64. Vide Josep. de Voisin. Disp. Theolog. de S. Trinitate, Allix's judgment of the Jewish church, against the Unitarians, c. 9, 10, 11.

(t) In Raya Mehimna in Zohar in Exod. fol. 38, 3, it is said that "no man is poor but he that is so in the law and in the commandments;" and that "the riches of a man lies in them;" and in Vajikra Rabba, Parash. 34, where those words in Prov. xxii. 2, "The rich and poor meet together," are mentioned, it is said, "The rich is he that is rich in the law, and the poor is he that is poor in the law;" see also Zohar in Numb. fol. 91, 3; with all which compare 1 Tim. vi. 18.

(u) See note on chap. iv. 9.

(x) In Shirhashirim Rabba in loc. it is explained in the

The Targum, or Chaldee paraphrase, on the Song of Songs.

a vineyard; (y) he placed it in Jerusalem, and deli- | which art like to a garden highly esteemed of among vered it into the hands of the kings of the house of David, who kept it as a vine-dresser keeps his vineyard; after that Solomon king of Israel died, it was left in the hands of his son Rehoboam; Jeroboam, the son of Nebat, came and divided the kingdom with him, and took out of his hands ten tribes, according to the word of Ahijah of Shiloh, who was a great man.

Verse 12. My vineyard, which is mine, &c.] When Solomon, the king of Israel, heard the prophecy of Ahijah of Shiloh, he sought to (2) kill him; but Ahijah fled from Solomon, and went into Egypt. And at that time king Solomon was informed by prophecy that he should rule over the ten tribes all his days: but after his death Jeroboam, the son of Nebat, should rule over them; and the two tribes, Judah and Benjamin, Rehoboam, the son of Solomon, should reign over.

Verse 13. Thou that dwellest in the gardens, &c.] Solomon said at the end of his prophecy, The Lord of the world shall say to the congregation of Israel in the end of days, O thou congregation of Israel,

same way; R. Aben Ezra, by Solomon in the next verse, understands the King Messiah; though it is interpreted of Solomon, king of Israel, by the Targum and Jarchi in loc., by Maimon. Yesod Hattorah, c. 6, s. 12, and in Zohar in Exod. fol. 91, 3.

(y) So it is explained of the people of Israel, under the

the nations, and sits in the school with the companions of the sanhedrin, and the rest of the people which hearken to the voice of the chief of the school, and learn from his mouth his words, cause me to hear the law, the voice of thy words, when thou sittest to justify and condemn, and I will consent to whatever thou dost.

Verse 14. Make haste, my beloved, &c.] In that very hour the elders of the congregation of Israel shall say, Flee, O my beloved, the Lord of the world, from this defiled earth, and cause thy shechinah to dwell in the highest heavens, and in the time of straits, when we pray before thee, be thou like a roe, which, when it sleeps, (a) has one eye shut and the other eye open; or as a young hart, which, when it flees, looks behind it: so do thou look upon us, and consider our sorrow and our affliction, from the highest heavens, until the time comes that thou wilt take pleasure in us, and redeem us, and bring us to the mountain of Jerusalem, where the priests shall offer up before thee the sweet incense.

government of Solomon in Shirbashirim Rabba, and by Jarchi and Aben Ezra in loc.

(z) This is a very great mistake of the Targumist; for it was Jeroboam, and not Ahijah, who fled into Egypt, whom Solomon sought to kill; see 1 Kings xi. 40.

(a) The same is mentioned in Shirhashirim Rabba in loc.

THE

GITA GOVINDA;

OR THE

SONGS OF JAYADEVA.

A mystical poem, supposed to have a near resemblance to the BooK OF CANTICLES, many passages of which it illustrates.

PART 1.

THE firmament is obscured by clouds, the woodlands are black with Tamala (1) trees.

That youth who roves in the forest must be fearful in the gloom of night.

Go, my daughter; bring the wanderer home to my rustic mansion.

Such was the command of NANDA (2), the fortunate herdsman; and hence arose the loves of RADHA (3) and MADHAVA (4), who sported on the bank of Yamuna (5), or hastened eagerly to the secret bower.

If thy soul be delighted with the remembrance of HERI (6), or sensible to the raptures of love, listen to the voice of JAYADEVA, whose notes are both sweet and brilliant.

O thou who reclinest on the bosom of CAMALA (7), whose ears flame with gems, and whose locks are embellished with sylvan flowers;

Thou from whom the day star derived his effulgence, who showedst the venom-breathing CALIYA (8), who beamedst like a sun on the tribe of YADU (9), that flourished like a lotos ;

Thou, who sittest on the plumage of GARURA (10), who, by subduing demons, gavest exquisite joy to the assembly of immortals;

Thou, for whom the daughter of JANACA (11) was decked in gay apparel, by whom DUSHANA (12) was overthrown;

Thou, whose eye sparkles like the water-lily, who calledst three worlds into existence;

Thou, by whom the rocks of Mandar (13) were easily supported; who sippest nectar from the radiant lips of PEDMA (14), as the fluttering Chacora (15) drinks the moon-beams;

Be victorious, O HERI, Lord of conquest!

RADHA Sought him long in vain, and her thoughts were confounded by the fever of desire.

She was roving in the vernal season, among the twining Vasanti's (16) covered with soft blossoms, when a damsel thus addressed her with youthful hilarity:

"The gale that has wantoned round the beautiful clove plant breathes from the hill of MAYLAYA (17) ;
The circling arbours resound with the notes of the Cocila (18), and the murmurs of honey-making swarms;
Now the hearts of damsels, whose lovers are travelling at a distance, are pierced with anguish ;
While the blossoms of Bacul (19) are conspicuous among the flowrets covered with bees.

The Tamala, with leaves dark and fragrant, claims a tribute from the musk, which it vanquishes;

And the clustering flowers of the Cinsuca (20) resembling the nails of Cama (21), with which he rends the hearts of the young.

The full-blown Cesara (22) gleams like the sceptre of the world's monarch, love;

And the pointed thyrsus of the Cetaci (23) resembles the darts by which lovers are wounded.

See the bunches of Patali (24) flowers filled with bees, like the quiver of Smara (25) full of shafts;

While the tender blossom of the Caruna (26) smiles to see the whole world laying shame aside.

The far-scented Madhavi (27) beautifies the trees, round which it twines;

And the fresh Malica (28) seduces with rich perfume even the hearts of hermits;

While the Amra (29) tree with blooming tresses is embraced by the gay creeper Atimucta (30),
And the blue streams of Yamuna wind round the groves of Vrindavan (31).

In this charming season, which gives pain to separated lovers,

Young HERI Sports and dances with a company of damsels.

A breeze, like the breath of love, from the fragrant flowers of the Cetaci, kindles every heart.

Whilst it perfumes the woods with the prolific dust, which it shakes from the Mallica (32) with halfopened buds;

And the Cocila bursts into song, when he sees the blossoms glistening on the lovely Rasala (33).”

The jealous RADHA gave no answer;

And, soon after, her officious friend, perceiving the foe of MURA (34) in the forest, eager for the rapturous embraces of the herdsman's daughters, with whom he was dancing,

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