J. COME -.,-JMSJVlU I / xl f, INDIAN WISDOM INDIAN WISDOM; OB, EXAMPLES OF THE RELIGIOUS, PHILOSOPHICAL, AND ETHICAL DOCTEINES OF THE HINDUS. A BEIEF HISTOKY OF THE CHIEF DEPARTMENTS OF SANSKRIT LITERATURE. AND SOME ACCOUNT OP THE Ernst an& present Condition of Snfcia, Moral an& Intellectual. BY SIR MONIER MONIER- WILLIAMS, K.C.I.E. M.A. HON. D.C.L. OXFORD; HON. LL.D. CALCUTTA; HON. PH.D. GO"TTINGEN; V.P. OF THE ROYAL ASIATIC SOCIETY ; HON. MEMBER OF THE ASIATIC SOCIETIES OF BENGAL AND BOMBAY, AND OF THE ORIENTAL AND PHILOSOPHICAL SOCIETIES OF AMERICA ; BODEN PROFESSOR OF SANSKRIT ; HON. FELLOW OF UNIVERSITY COLLEGE, OXFORD, ETC. FOURTH EDITION, ENLARGED AND IMPROVED. LONDON: LUZAC & CO., GREAT RUSSELL STREET, PUBLISHERS TO THE INDIA OFFICE. 1893. NOTE THIS Fourth Edition of " Indian Wisdom " is issued by Messrs. Luzac & Co. with the Author's permission. The Author has made several additions and improve- ments, but the state of his health has not permitted him to revise the proof-sheets. CONTENTS CHAP. PAGE I. THE HYMNS OF THE VEDA ....... 1 II. THE BRAHMANAS AND UPANISHADS . ... 24 III. THE SYSTEMS OF PHILOSOPHY ...... 46 IV. THE NYAYA ......... 60 V. THE SAN-KHYA . . . . . . . W . -79 VI. THE PORVA-MIMANSA AND VEDANTA ..... 98 VII. IRREGULAR SYSTEMS AND ECLECTIC SCHOOL . . . I 1 8 VIII. SMRITI THE VEDAN-GAS ... . . . . -144 IX. THE SMARTA SUTRAS OR TRADITIONAL RULES . . 1 86 X. THE DHARMA-SASTRAS OR LAW-BOOKS MANU CONTINUED . 213 XI. THE LAW-BOOKS MANU CONTINUED . . 278 Xll. THE ITIHASAS OR EPIC POEMS THE RAMAYANA . . . 306 XIII. THE ITIHASAS OR EPIC POEMS THE MAHA-BHARATA . . 370 XIV. THE INDIAN EPICS COMPARED WITH BACH OTHER AND WITH THE HOMERIQ POEMS . . . . . . .416 XV. THE ARTIFICIAL POEMS. DRAMAS. PURANAS. TANTRAS. NITI- SASTRAS ......... 452 INDEX 555 INDIAN WISDOM. CHAPTER I. IN adopting the term ' Indian Wisdom ' as the title of the present work, I wish at the outset to make it clear that, although my object is to draw attention to the best Indian writings, yet it by no means follows that every single extract from those writings will be put forth as an example of what is wise and just and true. In point of fact, the following pages have a double object. They are designed as much to give a summary of the history of Sanskrit literature as to present the reader with examples of certain selected portions of that literature. In attempting this double task I am conscious of my in- ability to do justice in a single volume to the richness of the materials at my command. An adequate idea of the luxuriance and varied character of Sanskrit literature can with difficulty be conveyed to Occidental scholars. Naturally, too, the severe European critic will be slow to acquiesce in any tribute of praise bestowed on composi- tions too often marked by tedious repetitions, redundant epithets, and far-fetched conceits ; just as the genuine Oriental, nurtured under glowing tropical skies, cannot easily be brought to appreciate the coldness and severe simplicity of an educated Englishman's style of writing. We might almost say that with Indian authors merit is apt to be measured by magnitude, quality by quantity, were it not for striking thoughts and noble sentiments 2 INDIAN WISDOM. winch often reward the student who will take the trouble to release them from the surplusage of matter under which they lie concealed ; were it not, also, that, with all this tendency to diffuseness, it is certainly a fact that nowhere do we find the art of condensation so successfully culti- vated, as in some departments of Sanskrit literature. Probably the very prolixity natural to Indian writers led to the opposite extreme of brevity, not merely by a law of reaction, but by the necessity for providing short summaries and epitomes as aids to the memory when oppressed by too great a burden. However that may be, every student of Sanskrit will certainly note in its literary productions a singular in- equality both as to quantity and quality ; so that in studying Hindu literature continuously we are liable to be called upon to pass from the most exuberant verbosity to the most obscure brevity ; from sound wisdom to little better than puerile unwisdom ; from subtle reasoning to transparent sophistry ; from high moral precepts often expressed in language worthy of Christianity itself to doctrines implying a social condition scarcely compatible with the lowest grades of culture and civilization. In embarking, so to speak, on so vast an ocean of re- search, it will be necessary for me to start from that original source and fountain-head of all Indian religious thought, philosophy, and literature the Veda. Vedic literature, however, has been already so much written about, and so clearly and ably elucidated by other writers, that I shall be excused, if I pass very rapidly over this part of my subject. In the first place, I think I may assume that most educated persons are aware that the Sanskrit word Veda means 'knowledge.' Some, however, may possibly need to be informed that the term Veda is properly only applied to divine unwritten knowledge, imagined to have issued THE HYMNS OF THE VEDA. 3 like breath from the Self-existent (Brahman), and com- municated to no single person, but to a whole class of men called Rishis or inspired sages. By them the divine knowledge thus apprehended was transmitted, not in writing, but through the ear, by constant oral repetition through a succession of teachers, who, as claiming to be its rightful recipients, were called Brahmans. Manu (I. 3) declares that the Veda is itself the Self-existent Brahman. Sayana, on the other hand, affirms that the Veda is his breath (acchvasita}. There are, however, numerous incon- sistencies in the accounts' of the production of the Veda which seem not to have troubled the Brahmans, or inter- fered with their faith in its divine origin. With reference to the statement that it issued from the Self-existent, like breath, one account makes it so issue by the power of A-drishta (see p. 74), without any deliberation or thought on his part ; another makes the four Vedas issue from Brahman, like smoke from burning fuel ; another educes them from the elements ; another from the Gayatrl. A hymn in the Atharva-veda (XIX. 54) educes them from Kala or ' Time.' The Satapatha-brahmana asserts that the Creator brooded over the three worlds, and thence produced three lights, fire, the air, and the sun, from which respectively were extracted the Rig, Yajur, and Sama- veda. Manu (I. 23) affirms the same. In the Purusha- sukta the three Vedas are derived from the mystical victim Purusha. Lastly, by the Mimansakas the Veda is declared to be itself an eternal sound, and to have existed absolutely from all eternity, quite independently of any utterer or revealer of its texts. Hence it is often called sruta, ' what is heard.' In opposition to all this we have the Rishis themselves frequently intimating that the Mantras were composed by themselves. Here, then, we have a theory of inspiration higher even than that advanced by Muhammad and his followers, or 4 INDIAN WISDOM. by the most enthusiastic adherents of any other religion in the world. It is very true that this inspired knowledge, though its very essence was held to be mystically bound up with Sabda or ' articulate sound ' (thought to be eternal), was ultimately written down, but the writing and reading of it were not encouraged. It was even pro- hibited by the Brahmans, to whom alone all property in it belonged. Moreover, when at last, by its continued growth, it became too complex for mere oral transmission, then this Veda resolved itself, not into one single volume, like the Kuran, but into a whole series of compositions, which had in reality been composed by a number of dif- ferent poets and writers at different times during several centuries. There is this great difference, therefore, between the Kuran and the Veda, that whereas the reading of the former is regarded as a sacred duty, and constantly practised by all good Muslims, the Veda, even after it had been committed to writing, became absolutely a sealed book to the masses of Hindus, and with the exception of some of the later Vedic works, called Upanishads, is to this day almost entirely unread, however much it may be still repeated in religious services, and its divine authority as an infallible guide nominally upheld. 1 In fact, the absolute and infallible authority of the Veda is held to be so manifest as to require no proof, and to be entirely beyond the province of reason or argument. Manu even extends this to Smriti (II. 10), where he says, 'By sruti is meant the Veda, and by smriti the books of tradition ; 1 The want of accuracy in repeating the Mantras of the Big-veda is illustrated by the native editions of Manu. An edition (with the com- mentary of Kulluka) in my possession is a scholar-like production, but almost in every place where the Mantras of the Kig-veda are alluded to by Manu (as in VIII. 91, XL 250, 252, 253, 254) errors disfigure the text and commentary. THE HYMNS OF THE VEDA. 5 the contents of both these must never be questioned by reason.' Of what, then, does this Veda consist ? To conduce to clearness we may regard it as separating itself into three quite distinct divisions, viz. : 1. Mantra, or prayer and praise embodied in metrical hymns and texts. 2. Brdlimana, or ritualistic precept and illustration written in prose. 3. Upanishad, ' mystical or esoteric doctrine ' appended to the aforesaid Brahmana, in prose and occasional verse. To begin, then, with the Mantra portion. By this is meant those prayers, invocations, and hymns which have been collected and handed down to us from a period after the Indian branch of the great Indo-European race had finally settled down in Northern India, but which were doubtless composed by a succession of poets at different times (perhaps between 1500 and 1000 years B.C.). These compositions, though very unequal in poetical merit, and containing many tedious repetitions and puerilities, are highly interesting and important, as embodying some of the earliest religious conceptions, as well as some of the earliest known forms, of the primitive language of that primeval Aryan race-stock from which Greeks, Romans, Kelts, Teutons, and the Slavonic races are all offshoots. They are comprised in five principal collections of Man- tras, called respectively Rik, Atharvan, Saman, Taittiriya, and Vajasaneyin. Of these the Rig-veda containing one thousand and seventeen hymns is the oldest and most important, while the Atharva-veda is generally held to be the most recent, and is perhaps the most interesting. The Atharva-veda, in fact, seems in its present form to have been later than Manu. At least it does not appear to have been recognized as a fourth Veda in the time of Manu, though he mentions the revelation made to 6 INDIAN WISDOM. Atharvan and An-giras (XL 33). In book XL, verse 264, he declares that the Veda is only threefold, thus : Itico yajunshi cdnydni sdmdni vividhdni 6a, esha jheyas tri- vrid vedo yo vedainam sa veda-vit. The Atharvans were a class of priests descended from a man named Atharvan. They appear to have been the first to institute the worship of fire before the separation of the Indians and Iranians, for there were priests called Atharvans in both India and Persia. As to the Sama-veda and the two collections of the Yajur-veda (Taittiriya and Vajasaneyin, or Black and White), they all three borrow largely from the Rik, and are merely Brahmauical manuals, the necessity for which grew out of the complicated ritual gradually elaborated by the Hindu Aryans. A curious allusion to the Sama- veda occurs in Manu IV. 123, &c., ' The Rig-veda has the gods for its deities, the Yajur-veda has men for its objects, the Sama-veda has the Pitris, therefore its sound is im- pure.' Kulluka, however, in his commentary is careful to state that the Sama-veda is not really impure, but only apparently so. This semblance of impurity may perhaps result from its association with deceased persons and its repetition at a time of A-sauca. The Sama-veda is really a mere reproduction of parts of the Rik, transposed and scattered about piecemeal, only seventy-eight verses in the whole Sama-veda being, it is said, untraceable to the present recension of the Rik. The greatest number of its verses are taken from the ninth Mandala of the Rik, which is in praise of the Soma plant, the Sama-veda being a col- lection of liturgical forms for the Soma ceremonies of the Udgatri priests, as the Yajus is for the sacrifices performed by the Adhvaryu priests. Hence we may affirm that the only two Vedic hymn-books worthy of being called separate original collections are the Rig-veda and Atharva-veda ; and to these, therefore, we shall confine our examples. THE HYMNS OF THE VEDA. 7 To what deities, it will be asked, were the prayers and hymns of these collections addressed ? This is an interest- ing inquiry, for these were probably the very deities wor- shipped under similar names by our Aryan progenitors in their primeval home somewhere on the table-land of Central Asia, or elsewhere, perhaps not far from the sources of the Oxus. 1 The answer is : They worshipped those physical forces before which all nations, if guided solely by the light of nature, have in the early period of their life instinctively bowed down, and before which even the more civilized and enlightened have always been compelled to bend in awe and reverence, if not in adoration. To our Aryan forefathers in their primeval home God's power was exhibited in the forces of nature even more evidently than to ourselves. Lands, houses, flocks, herds, men, and animals were more frequently than in Western climates at the mercy of winds, fire, and water, and the sun's rays appeared to be endowed with a potency quite beyond the experience of any European country. We cannot be surprised, then, that these forces were regarded by our Eastern progenitors as actual manifestations, either of one deity in different moods or of separate rival deities contending for supremacy. Nor is it wonderful that these mighty agencies should have been at first poetically per- sonified, and afterwards, when invested with forms, attri- butes, and individuality, worshipped as distinct gods. It was only natural, too, that a varying supremacy and vary- ing honours should have been accorded to each deified force to the air, the rain, the storm, the sun, or fire according to the special atmospheric influences to which particular localities were exposed, or according to the 1 Professor Whitney and others doubt this usual assumption. Some even lean to the theory that somewhere in the North of Europe is the primeval home of the Aryans. 8 INDIAN WISDOM. seasons of the year when the dominance of each was to be prayed for or deprecated. This was the religion represented in the Vedas and the primitive creed of the Indo-Aryans about twelve or thirteen centuries before Christ. The first forces deified seem to have been those manifested in the sky and air. These were at first generalised under one rather vague personification, as was natural in the earliest attempts at giving shape to religious ideas. For it may be observed that all religious systems, even the most polytheistic, have generally grown out of some undefined original belief in a divine power or powers controlling and regulating the universe. And although innumerable gods and goddesses, gifted with a thousand shapes, now crowd the Hindu Pantheon, appealing to the instincts of the unthinking millions whose capacity for religious ideas is supposed to require the aid of external symbols, it is probable that there existed for the first Aryan worshippers a simpler theistic creed : even as the thoughtful Hindu of the pre- sent day looks through the maze of his mythology to the philosophical background of one eternal self-existent Being, one universal Spirit, into whose unity all visible symbols are gathered, and in whose essence all entities are comprehended. In the Veda this unity soon diverged into various rami- fications. Only a few of the hymns appear to contain the simple conception of one divine self-existent omni- present Being, and even in these the idea of one God present in all nature is somewhat nebulous and undefined. It is interesting to note how this idea, vaguely stated as it was in the Veda, gradually developed and became more clearly defined in the time of Manu. In the last verses of the twelfth book (123-125) we have the following : ' Him some adore as transcendently present in fire ; others in Manu, lord of creatures ; some as more distinctly present THE HYMNS OF THE VEDA. 9 in Indra, others in pure air, others as the most high eternal Spirit. Thus the man who perceives in his own soul, the supreme soul present in all creatures, acquires equanimity towards them all, and shall be absorbed at last in the highest essence. In the Purusha-sukta of the Rig-veda (X. 90), which is one of the later hymns, probably not much earlier than the earliest Brahmana, the one Spirit is called Punish a. The more common name is Atman or Paramatman, and in the later system Brahman, neut. (nom. Brahma), derived from root brih, ' to expand,' and denoting the universally expanding essence or universally diffused substance of the universe. It was thus that the later creed became not so much monotheistic (by which I mean the belief in one god regarded as a personal Being external to the universe, though creating and governing it) as pantheistic ; Brahman in the neuter being ' simple infinite being ' the only real eternal essence w T hich, when it passes into universal manifested existence, is called Brahma, when it manifests itself on the earth, is called Vishnu, and when it again dissolves itself into simple being, is called S'iva ; all the other innumerable gods and demigods being also mere manifestations of the neuter Brahman, who alone is eternal. This, at any rate, appears to be the genuine pantheistic creed of India at the present day. To return to the Vedic hymns perhaps the most ancient and beautiful Vedic deification was that of Dyaus, 1 ' the sky/ as Dyaush-pitar, ' Heavenly Father ' (the Zeus or Ju-piter of the Greeks and Eomans). Then, closely con- nected with Dyaus, was a goddess A-diti, ' the Infinite Expanse,' conceived of subsequently as the mother of all 1 From dyu or di/o, the same as the Old German Tiu or Ziu, who, according to Professor Max Miiller, afterwards became a kind of Mars (whence Tues-day). For Dyaush-pitar see Rig-veda VI. 51.5. 10 INDIAN WISDOM. the gods. Next came a development of the same concep- tion called Varuna, ' the Investing Sky,' said to answer to Ahura Mazda, the Ormazd of the ancient Persian (Zand) mythology, and to the Greek Ovpavos but a more spiritual conception, leading to a worship which rose to the nature of a belief in the great Ilarrjp rj/jiwv 6 ev rot? ovpavols. This Varuna, again, was soon thought of in connection witli another vague personification called Mitra ( = the Persian Mithra), ' god of day.' After a time these impersonations of the celestial sphere were felt to be too vague to suit the growth of religious ideas in ordinary minds. Soon, there- fore, the great investing firmament resolved itself into separate cosmical entities with separate powers and attri- butes. First, the watery atmosphere personified under the name of Indra, ever seeking to dispense his dewy treasures (indu), though ever restrained by an opposing force or spirit of evil called Vritra ; and, secondly, the wind thought of either as a single personality named Vayu, or as a whole assemblage of moving powers coming from every quarter of the compass, and impersonated as Maruts or ' Storm-gods.' At the same time in this pro- cess of decentralization if I may use the term the once purely celestial Varuna became relegated to a position among seven secondary deities of the heavenly sphere called Adityas (afterwards increased to twelve, and regarded as diversified forms of the sun in the several months of the year), and subsequently to a dominion over the waters when they had left the air and rested on the earth. Of these separately deified physical forces by far the most favourite object of adoration was the deity supposed to yield the dew and rain, longed for by Eastern culti- vators of the soil with even greater cravings than by Northern agriculturists. Indra, therefore the Jupiter Pluvius of early Indian mythology is undoubtedly the principal divinity of Vedic worshippers, in so far at least THE HYMNS OF THE VEDA. I I as the greater number of their prayers and hymns are addressed to him. What, however, could rain effect without the aid of heat ? A force the intensity of which must have im- pressed an Indian mind with awe, and led him to invest the possessor of it with divine attributes. Hence the other great god of Vedic worshippers, and in some respects the most important in his connection with sacrificial rites, is Agni (Latin Ignis), ' the god of fire/ Even Surya, ' the sun ' (Greek -^Xto?), who was probably at first adored as the original source of heat, came to be regarded as only another form of fire. He was merely a manifestation of the same divine energy removed to the heavens, and con- sequently less accessible. Another deity, Ushas, ' goddess of the dawn,' the ^w? of the Greeks, was naturally con- nected with the sun, and regarded as daughter of the sky. Two other deities, the Asvins, were fabled as connected with Ushas, as ever young and handsome, travelling in a golden car and precursors of the dawn. They are some- times called Dasras, as divine physicians, ' destroyers of diseases ' ; sometimes Nasatyas, as ' never untrue.' They appear to have been personifications of two luminous rays imagined to precede the break of day. These, with Yama, ' the god of departed spirits/ are the principal deities of the Mantra portion of the Veda. We find, therefore, no trace in the Mantras of the Tri- murti or Triad of deities (Brahma, Vishnu, and S'iva) afterwards so popular. Nor does the doctrine of trans- migration, afterwards an essential element of the Hindu religion, appear in the Mantra portion of the Veda ; though there is a clear declaration of it in the Aranyaka of the Aitareya Brahmana. Nor is caste clearly alluded to, except in the later Purusha-sukta (see p. 21). But here it may be asked, if sky, air, water, fire, and the sun were thus worshipped as manifestations of the 12 INDIAN WISDOM. supreme universal God of the universe, was not the earth also an object of adoration with the early Hindus ? And unquestionably in the earlier system the earth under the name of Prithivi, ' the broad one/ does receive divine honours, being thought of as the mother of all beings. Moreover, various deities were regarded as the progeny resulting from the fancied union of earth with Dyaus, ' heaven.' This imaginary marriage of heaven and earth was indeed a most natural idea, and much of the later mythology may be explained by it. But it is remarkable that as religious worship became of a more selfish charac- ter, the earth, being more evidently under man's control, and not seeming to need propitiation so urgently as the more uncertain air, fire, and water, lost importance among the gods, and was rarely addressed in prayer or hymn. In all probability the deified forces addressed in the hymns were not represented by images or idols in the Vedic period, though, doubtless, the early worshippers clothed their gods with human form in their own imaginations. 1 I now begin my examples with a nearly literal transla- tion of the well-known sixteenth hymn of the fourth book of the Atharva-veda, in praise of Varuna or * the Investing Sky': 2 - 1 See Dr Muir's Sanskrit Texts, vol. v. p. 453. 2 Ably translated by Dr. Muir (Sanskrit Texts, vol. v. p. 63) and by Professor Max Miiller. It may be thought that in giving additional translations of this and other hymns I am going over ground already well trodden ; but it should be borne in mind that, as the design of the work is to illustrate continuously the development of Hindu knowledge and literature by a selection of good examples rendered into idiomatic English, I could not, in common justice to such a subject, exclude the best passages in each department of the literature merely because they have been translated by others. I here, however, once for all acknow- ledge with gratitude that, while making versions of my own, I have derived the greatest assistance from the translations of other scholars. It must be understood, too, that my examples are not put forth as THE HYMNS OF THE VEDA. 13 The mighty Varuiia, who rules above, looks down Upon these worlds, his kingdom, as if close at hand. When men imagine they do ought by stealth, he knows it. No one can stand or walk or softly glide along Or hide in dai-k recess, or lurk in secret cell, But Varuna detects him and his movements spies. Two persons may devise some plot, together sitting In private and alone ; but he, the king, is there A third and sees it all. This boundless earth is his, His the vast sky, whose depth no mortal e'er can fathom. Both oceans l find a place within his body, yet In that small pool he lies contained. Whoe'er should flee Far, far beyond the sky, would not escape the grasp Of Varuna, the king. His messengers descend Countless from his abode -for ever traversing This world and scanning with a thousand eyes its inmates. Whate'er exists within this earth, and all within the sky, Yea all that is beyond, king Varuna perceives. The winkings 2 of men's eyes, are numbered all by him. He wields the universe, as gamesters handle dice. May thy destroying snares cast sevenfold round the wicked, Entangle liars, but the truthful spare, king ! 3 I pass from the ancient Aryan deity Varuna to the more thoroughly Indian god Itidra (see p. 10). offering rival translations. They are generally intended to be as literal as possible consistently with the observance of English idiom, and on that account I have preferred blank verse ; but occasionally they are paraphrases rather than translations, sentences and words being here and there omitted or transposed, or fragments joined together, so as to read like one continuous passage. In fact, it will be seen that my main design has been to offer English versions of the text for general readers, and for those students and educated men who, not being neces- sarily Sanskritists, are desirous of some insight into Hindu literature. 1 That is, air and sea. 2 The winking of the eye is an especial characteristic of humanity, distinguishing men from gods; cf. Nala V. 25, Magha III. 42. 3 Compare Manu VIII. 82 : ' A witness who speaks falsely is fast bound by the snares of Varuna. ' These snares are explained by Kulluka to be ' cords consisting of serpents ' (pd^aih sarpa-rajjubhih}. 14 INDIAN WISDOM. The following metrical lines bring together various scat- tered texts relating to this Hindu Jupiter Pluvius : l Indra, twin brother of the god of fire, When thou wast born, thy mother Aditi Gave thee, her lusty child, the thrilling draught Of mountain-growing Soma source of life And never-dying vigour to thy frame. Then at the Thunderer's birth, appalled with fear, Dreading the hundred-jointed thunderbolt Forged by the cunning Tvashtri mountains rocked, Earth shook and heaven trembled. Thou wast born Without a rival, king of gods and men The eye of living and terrestrial things. Immortal Indra, unrelenting foe Of drought and darkness, infinitely wise, Terrific crusher of thy enemies, Heroic, irresistible in might, Wall of defence to us thy worshippers, We sing thy praises, and our ardent hymns Embrace thee, as a loving wife her lord. Thou art our guardian, advocate, and friend, A brother, father, mother, all combined. Most fatherly of fathers, we are thine And thou art ours ; oh ! let thy pitying soul Turn to us in compassion, when we praise thee, And slay us not for one sin or for many. Deliver us to-day, to-morrow, every day. Armed for the conflict, see ! the demons come Ahi and Vritra, and a long array Of darksome spirits. Quick, then, quaff the draught That stimulates thy martial energy, And dashing onward in thy golden car, Drawn by thy ruddy, Eibhu-fashioned 2 steeds, Speed to the charge, escorted by the Maruts. Vainly the demons dare thy might ; in vain 1 The texts which furnish the basis of these and the succeeding verses will be found in the 5th volume of Dr. Muir's work, and there will also be found a complete poetical sketch of Indra (pp. 126139). 2 The Eibhus (Greek 'Op