i-vrrv^w*, i ijj i . , jmw k jw ■ j . \wrtm*J9*>*~rrrr.-7W7S*** illy »m»).niit\ ini>i t iniiiniiMm)ii, m ,„ m „, )iii\uitnK * niiu>»amn>'iiiimi»mmn)t»>»>>)»M t ii»)»)»y /v/ynmtKin> THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES THE STRANGE SURPRISING ADVENTURES OF THE VENERABLE GOOROO SIMPLE. STRANGE SURPRISING ADVENTURES OF THE VENERABLE GOOROO SIMPLE, AND HIS FIFE DISCIPLES, NOODLE, DOODLE, WISEACRE, ZANY, AND FOOZLE. Adorned with Fifty ILhiftrations, drawn on Wood. By ALFRED CROWQUILL. LONDON: TRUBNER & CO.. PATERNOSTER ROW 1861. LONDON : WILLIAM STEVENS, PRINTER, 3 j, BELL YARD, TEMPLE BAR. FL ■ / •9 CONTENTS. "\f The Publishers' Advertisement 11 Introduction 17 STORY THE FIRST. FORDING THE HISSING COBRA RIVER: Showing how the Gooroo Simple and his Five Difciples, Noodle, Doodle, Wifeacre, Zany, and Foozle, came to a Cruel Stream, which could only be forded when it flept ; together with the means they adopted to find out when it was afleep, and how they whiled away the time upon its banks by ftory-telling ; Story of the Salt Merchants and the Two Affes; and.ftory of the Greedy Dog and the Mutton bone; fording the River with noifelefs fteps, jala-jala and toonooko ; counting heads and miffing one j and what came of it - - - 37 111K Contents. STORY THE SECOND. THE EGG IN THE MARE'S NEST. The old crone of the Mattam teaches them how to count nofes ; the neceffity for horfe-flefh quite a Parliamentary difcuffion ; difcovery of a Mare's Neft; thoughts on Incubation; the duties of the Mattam ; ielefting the Egg ; the Foal and its gambols ; lofs of the Foal, and what it led to 59 STORY THE THIRD. THE GOOROO'S RIDE ON OX-BACK. A fcorching fun and no fhade; the Ox ferves for a canopy, and his driver demands payment for its ufe ; the Padeiyachi appointed judge ; legal niceties of leave and licenfe ; ftory of a favoury relifh for cold boiled rice, and payment for the treat; judgment of the Padeiyachi : the fhadow of Money for the fhadow of the Ox 84 STORY THE FOURTH. FISHING FOR A HORSE. Wileacre goes to a field, and performs his ablutions; the Temple of Ayinar, and the votive fteed; Natural Philofophy and as natural doubts ; the horfe in the water, and how to catch it ; Anglers never at a lofs ; fubftitutes for line and hook ; the nibble and bite ; a long pull and a ftrong pull, and lofs of the line and hook ; the promifed fteed 96 Contents. STORY THE FIFTH. THE GOOROO ON HORSEBACK. Riches and pleafure; Don't look a gift-horfe in the mouth; the equeftrian order; lucky days; the proceffion; the tax of pride; toll to pay ; ftory of an unfavoury tax and fweet-money ; the horfe in the pound; the pocket teaches humility; the Valloovan turned veteri- narian; a Rarey-fhow 108 STORY THE SIXTH. THE PROPHECY OF POOROHITA, THE BRAHMAN. The Gooroo's homily on humility; ftable-building; the example of Kalidafa, how to lop the branches ; the Poorohita and his Shaffer : "Asanam fhitam jivana nafham — cold in the rear when death is near" 127 STORY THE SEVENTH. THE FALL FROM THE HORSE. Money, as well as need, makes the old man trot •" the lofs of the turban, and what befell in confequence ; the fall from the horfe, what the Cadjan faid, and how it was remedied ; the fymptom, Afanam fhitam, cold in the rear 143 8 Contents. STORY THE EIGHTH. THE PROPHECY FULFILLED. The terrors of Afanam fhitam ; the Gooroo orders his own grave ; Mr. Merriman, Afangadan, the fon of "Old Fog," Achedanamoorti, brings confolation; the rice-beater Poojei, a novel facrifice to the gods; the ftory of the Chilly's pretty wife and the Pandarams ; a good ftory better than phytic, and a good breakfaft better than a grand funeral ; Afanam fhitam not to be explained away, jivana nafham follows; lying in (late ; purification of the dead, and funeral of the Gooroo Simple 154 Notes and Illustrations 177 Glossary 217 LIST OF ENGRAVINGS. No. Page i. Showing the Contents . . . .5 2. Look out . . . . 8 3. The Gooroo on the March . . . .11 4. Bye, bye! Buy . . . . . 15 5. Engraved Capital . . . . . 17 6. The Coming Event cafting its fhadow . . 35 7. Mafic of a Gooroo . . . -37 8. Wifeacre turned Spy . . . . . 40 9. Greedinefs rewarded . . . .46 10. Jala jala, Toonookoo . . . 50 11. Counting Heads . . . . . 51 12. Proving the Sum . . . . . 56 13. A Speaking Likenefs . . . -57 14. Safe at Home . . . . . 58 15. The one Tail . . . . -59 16. The old Crone of the Mattam . . . 61 17. Offfhe goes . . . . .78 18. A Mare's-neft . . . . . 83 19. A Cool Retreat . . . . 84 20. A Novel Canopy . . . . . 87 21. A Relifh for cold boiled Rice . . . 91 22. The Padeiyachi . . . . . 95 23. Contemplation . . . . .96 24. The Gooroo and his Difciples . . . . 97 25. The Natural Philofopher . . . - 99 26. Throwing the Line . . . . . 103 27. A Long Pull and a Strong Pull . . . 105 io Lift of Engravings. No. Page 28. A Friend in Need . . . . 107 29. Coftume of a Gooroo . . • .108 30. A Noble Steed ■ . . . . 1 10 31. The Gooroo on Horfeback . . . .114 32. A Barrier to Progrefs . . . . . 116 ^. Sufficient that the Money comes . . .121 34. The Nag's Head . . . . . 122 35. A Rarey-fhow . . . • .126 36. Hindoo Caligraphic Ornamentation . . .127 37. The Gooroo's Homily . . .129 38. Lopping a Branch . . . . . 134 39. Namafcara and Affirvahdam .... 139 40. The Poorohita's Shaffer . . . . , 142 41. Heat and Fire ..... 143 42. Under the Banian Tree . . . . 145 43. The Loft Turban . . . . .146 44. Afanam Shitam . . . • 15° 45. The Gripe of Dharma . . • • 153 46. The Gooroo Simple . . . • • '54 47. Afangadan, Son of Old Fog . . . .160 48. Sic Tranfit Gloria Mundi . . . . 1 74 49. Suum cuique . . • • • 2I S 50. Grey Goofequill's Pen . . . . . 217 1 1 THE PUBLISHERS' ADVERTISEMENT. WAS a very cold, wintry day, in the middle of the dog-days of laft fummer, when it had never ceafed raining fince the fun had reached his meridian, on which, juft as we had finifhed our laft letter for the poft, our old and efteemed friend, Alfred Crowquill, entered at the door of our ftore. It was evident to us that fome matter of importance muft have been the caufe of our friend's leaving the comforts of his cheerful 12 The Publijliers? Advertifement. and pleafant firefide, on fuch a day, for the folemn folitude of forfaken ftreets, and the flufh and dirt of the bufy city, in a pelting, pitilefs ftorm of heavy rain. It was evident, too, from the manner in which he greeted us — with a coldnefs almoft as chilling as the atmofphere itfelf on that rummer's afternoon, and quite foreign to his own genial nature — that he meant to pluck a crow with us before he left our ftore to return home. Reader, do you know Alfred Crowquill ? Of courfe you do; everybody does. You have bought our editions of The Travels of Baron Munehaufen, and of the Marvellous Adventures of Majler Owl-glafs, and with thefe two lafting monuments of his fame in your left hand, you could not refift the impulfe to crofs palms with him with your right. He is already an old friend of yours, as well as of ours. All further introduction is therefore unnecefTary ; and you know that when he is put out well, never mind ! you know fo we at once fought to make out the why and the wherefore, or, as our friend Mr. Timbs fays, " the why and becaufe," of the apparent eftrangement which was evidently fpreading its upas-like tendrils round the heart of our very dear friend. The Pulli/hers? Advertisement. 13 A little explanation put everything to rights. We had introduced Alfred to another old friend of ours, Grey Goosegiuill, fo that the two, laying their heads together, might in due time produce this beau- tiful volume of The Strange Surprifmg Adventures of the Venerable Gooroo Simple, which you are now hold- ing fo complacently in your hand. Grey Goose- quill had not furnifhed the manufcript copy with fuf- ficient rapidity to our friend, and hence his feathers had become a little ruffled, and that was all ; and fo, when all was again calm within, though the rain mil pattered unceafingly againfl the light-reflectors of Number Sixty from without, and his own familiar fmile told that Alfred was " himfelf again," he drew out of a myfterious recefs in the breaft of his great coat a little fquare parcel, and placed it on the table before us. It was the drawing of the Padei- yachi miffing the Kabobs (engraved at page 91). The effect was perfectly irrefiftible ; and as it was juft our proper hour for dinner, we adjourned through the rain to the fnug room of The Cathedral hard by; and, after a time, in poft-prandial talk, forgot all the annoyance of want of copy as, fafcinated by his relim of the favoury fleam as a condiment to cold boiled rice, so graphically depicted in the face of the Padei- 14 Tlic Publi/hers? Advertifement. yachi, we enjoyed all the more the good cheer of our hoft of The Cathedral. And now, gentle reader, you will probably ask " what has all this to do with me?" Simply this : that if our book pleases you, your thanks are no lefs due to Alfred Crowquill than our own, for having feduloufly laboured at the illuftrations which adorn it, with fo great affiduity that the volume has made its appearance in time to cheer up many a Chriflmas firefide on both fides of the Atlantic, notwithstanding the latenefs of the feason at which his many other engagements only permitted Grey Goosequill to forward the copy in a complete flate to our friend's transpontine ftudio. When the famous folio of 1623 appeared, in which, for the firft time, " the Comedies, Hiftories, and Tragedies of Mr. William Shakespeare" were collected together, it was accompanied by an addrefs " To the great Variety of Readers, to the moft able, and to him that can but fpell," by the players who gave it to the world. As we hope to number many of both thefe clafies amongft our patrons, we cannot do better than remind them, in the words of thofe The Publi/hers' Advertifement. 15 players, that " the fate of every Booke depends upon their capacities, and not of their heads alone, but of their purfes — to read and cenfure it ; but to buy it firft, as that doth beft commend a Booke, the Stationer fays. Therefore, whatever you do, buy. Cenfure will not drive a Trade, or make the Jacke go. )) And now, in the words of the printers of old, we have only to add, Vale et nos ama — which, for the benefit of country cousins, may be interpreted to mean, " Bye ! bye ! Buy !" 60, Paternoster Row, Chrilhnas Eve. INTRODUCTION. ELLING ftories is eflentially an Ori- ental accomplifhment ; or, rather, if one may ufe the term, an Oriental gift, and hence it need not be won- dered at that many of the tales and ftories found in the Gejia Romano- rum, and its kindred collections in European literature, are alfo of Ori- ental origin. We believe that it is now generally admitted that fuch older tales, in which men are the perfons of the drama, are to be traced to an Eaftern fource; but that fables, in which animals perform the incidents and are endowed with fpeech, properly belong to Weftern literature. As exceptions but prove a rule, the few original fables met with in the former, and the ftill fewer orip-inal tales of the clafs alluded to, which are found in the latter, are themfelves but evidences of the corre&nefs of the theory. It was to his education amongft the Greeks at B 1 8 Introduftion. Athens, and as the contemporary of Solon and Chilo, whofe friendfhip he enjoyed, that the young Phrygian was indebted for the elegant turn of thought and re- finement of his fables, which, though illuftrating the fame human paflions and weaknefTes as the tales of the Eaft, are remarkably free from the immoral allufions and coarfenefs which pervade mod of the latter. His celebrated anfwer to his friend Chilo, one of the feven fages, is at once a key to his perfonal character, and to the morality of his fables. When afked by the fage, " What God was doing }" he replied, (C He is deprefling the proud and exalting the humble," an anfwer which M. Bayle, in his celebrated article on JEfop, calls truly wonderful, as proceeding from a Pagan writer who lived nearly fix centuries before the birth of Chrift. But the elegance and refinement of the Greek fabulift were acquired at the coft of the broad humour and racinefs which form the great charm of Oriental tales, and to that humour and that racinefs was owing the popularity of the latter, which gradually fpread from Eaft to Weft, and which, till thofe Frankifh ftorytellers, Boccaccio and Chaucer, appeared in the fourteenth century, were the fources from which, with few exceptions, all our many books of ftories, once fo popular throughout Europe, had their rife. It was owing, perhaps, to the fpread of Iflamifm through the land of the Gentoos that European literature was firft enriched with thefe fpoils from the Introdiiclion. 19 Eaft ; for it was not till the tenth century that thefe Indian tales were drened up in Persian and Arabic, from which they rapidly found their way into the languages of the Weft. Then followed, early in the thirteenth century, the empire of the Moguls, fpread- ing into Europe with its power alfo the literature of the Arabs, of which thefe Indian tales then formed an efTential portion, till gradually they at length became fo engrafted with that of all the nations of the Weft, changing their mape and colour, chameleon-like, to fuit the tafte of each, that it is frequently difficult to trace the origin of fome of them, which, like Proteus of old, afiume many fliapes and elude our grafp after all our toil, long before we can fecure the Sanfkrit or Tamul fetters with which to bind them. In the notes feveral inftances of this pliability of the rich ore will be found; but as the object of the publishers was rather to furnifh an amufing volume than a dry antiquarian treatife, the reader who delights in fuch purfuits will meet with a very mine of wealth in the introductory volume to Benfey's German tranflation of Pantflia- tantra : Jive Books of Indian Fables, Tales, and Stories, publifhed at Leipzig in 1859. The ftory of the Gooroo Paramartan, of which the reader is here prefented with a free Englifh paraphrafe, is a popular fatire on the Brahmans, current in its detached portions in feveral parts of India, and has one great merit, as a whole, over mod Hindoo compo- sitions, that though by no means void of humour, B 2 20 Introduclion. and occafionally fomewhat coarfe in its allufions, none of thefe have the leaft immoral tendency. M. Dubois, who includes a French paraphrafe of it in his Fables et Contes Indiens, fays that Father Befchi, who has given us a Tamul text of thefe ad- ventures, has by some been confidered as the author and inventor of them, his intention being to turn the Brahmans and their cuftoms into ridicule; but he adds, " Mais d'apres les confeignemens que j'ai ete a portee d'obtenir fur ce fujet j'ai tout lieu de croire qu'il n'en fut que le compilateur. J'ai reconnu les fonds de ces contes dans des pays ou ni le nom, ni les ecrits du P. Befchi n'etaient jamais parvenus, et je ne fais aucun doute quails ne foient reellement d'origine Indienne, au moins quant au fond, quoique ce ne foit en effet qu'une fatire fine contre les Brahmes." Indeed, there is every probability that this fatire on the dominant cafte dates from as early a period as the druggies for supremacy between the Brahmans and the followers of Guadama, and is rather of Buddhift origin than an emanation from the pen of a member of the Society of Jefus ; juft as when the Pope of Rome, in the Middle Ages, fent forth his fpecial police in the fhape of the mendicant friars throughout the Weftern Church, — monks and friars, Regulars and Mendicants, waged a fierce war againft each other, the principal weapon of which was fatire, traces of which we find in the roof-knots and grotefque faces, and in the carvings beneath the prieftV flools in fo many of Introduction. 21 our ecclefiaftical edifices, and in mifTal borderings and illuminations, till it found its embodiment in the poems of the followers of Wycliff, in the Vifions of Pierce Plowman, of Robert Langeland, and the Can- terbury Tales of Geoffrey Chaucer. The miffionary Befchi refided for thirty years in the South of India, and during fo long a fojourn he be- came thoroughly acquainted with the literature of the country, and compofed feveral Tamul works of con- fiderable celebrity, becoming indeed fo popular with the natives as to have received the name of Virama- mooni, or Great Champion Devotee. He was a native of Italy, and belonged to the Propaganda Order of the Society of Jefus; was appointed by the Pope to the Eaft India Miflion, and arrived at Goa in 1700; and being fupported both by Clement XI. and Gre- gory XIII. he became one of the mo ft active miffion- aries of his order, changing from time to time the field of his activity, and making himfelf mafter of the original languages and dialects of India. During a refidence at Avor, in the diftrict of Trichinopoly, he ftudied the Tamul in both its dialecls, — the Koden Tamul, the ordinary dialect, and the Shen Tamul, the elegant dialecl ; as well as the Sanfkrit and the Teloogoo; acquiring at the fame time alfo the Hindoftannee and Perfian. " From the moment of his arrival in India," fays Mr. Babington, "he, in conformity with Hindoo cuftom, abandoned the ufe of animal food, and em- 22 Introdu&ion. ployed Brahmans to prepare his meals. He adopted the habit of a religious devotee, and on his vifitations to his flock afliimed all the pomp and pageantry with which Hindoo Gooroos ufually travel." He founded feveral churches, and wrote an epic upon the Madonna and Holy Family, under the title of Tembavani, which confifts of no lefs than 3615 tetrafticks, and is laid to poflefs confiderable merit ; and dreading ap- parently the kindly intentions of future critics, on the plan of the Delphin editions of the Greek and Latin daffies he added a profe interpretation to each tetra- ltick to convey its true meaning to pofterity. He com- pofed feveral other works in verfe, befides religious treatifes of doctrine and practice, intended for the ufe of his converts to Chriftianity ; and for the aid of future miffionaries a Tamul and Latin Dictionary, a fecond in Tamul and French, and a third in Tamul and Portuguese, befides feveral grammars of the Koden, Tamul, and Shen Tamul, and other fimilar gram- matical and philological works. " M. Befchi," adds Mr. Babington, " was as much diftinguiflied for his piety and benevolence as for his learning. To the eonverfion of idolaters his principal efforts were of courfe directed, and they are faid to have been uncommonly fuccefsful. Perfect mailer of Hindoo fcience, opinions, and prejudices, he was emi- nently qualified to expofe the fallacies of their doc- trine, and the abfurdities of their religious practices ; and accordingly he is much extolled for the triumphs Introduction. 23 which he obtained in thofe controverfial difputations which are fo frequent among the learned in India, and for the almoft miraculous fkill which he difplayed in folving various enigmatical questions which his adver- faries propounded for his embarraflment." He appears gradually to have ingratiated himfelf with the native princes, rifing to the appointment of Divan, which he held under the celebrated Chunda Sahib, during his rule as Nabob of Trichinopoly, on the death of the Rajah in 1736. When the city was befieged by the Mahratta army under Morary Rao, in 1 740, and Chunda Sahib taken prifoner, Befchi fled to the city of Gaval Patinam, then belonging to the Dutch, where he died, in 1742. To Father Befchi we owe, no doubt, the collecting into one form and into the fame language the feveral tales which are here prefented to the reader ■ but whether he intended them to render the priefthood of the people, amongft whom he lived, ridiculous is a point upon which we feel inclined to join ifTue with Mr. Babington, to whom we are indebted for the printed Tamul text, and an excellent literal tranflation of Befchi's compilation. On the contrary, confidering how perfeveringly the learned Jefuit laboured in the preparation of dictionaries and grammars of the Tamul language and dialects, we are inclined to fee in his verfion of thefe tales into Tamul little elfe than the production of a fuitable lefTon-book for pupils of the Propaganda at Rome and miffionaries in India; the 24 Tntrodufiion. more fo, indeed, becaufe of the great variety of words, idiomatical expreffions and conftruclions, habits and cuftoms, which he has brought together into fo fmall a compafs evidently for fuch a purpofe. It is this latter peculiarity which makes it neceflary to prefent "The Adventures of the Gooroo Simple" to the merely Englifh reader in a free, rather than in a literal vernon, becaufe, from the great diffimilarity in the conftruclion of the two languages, in the former the force and fpirit of the original would be facrificed to the mechanical rendering of the words, thus evidently employed folely for the purpofe juft ftated. This neceffity will at once be admitted, when it is known that in Tamul there is no relative pronoun, that adjectives and adverbs are moftly the fame word, and that there is alfo a conjugated derivative. The Tamul is not derived from any language that is known to us, and is probably the offspring of one now long loft, which may have ferved for the com- mon parent of it and Teloogoo, Malayatam, and Canarefe, and date from the earlieft antiquity. Satire is defined by Dryden to be a compofition <( in which the vices and follies of mankind are in- veighed againft, expofed, and held up to ridicule and contempt." It bears a near affinity to raillery, and is frequently little more than a lampoon, but always oppofed to panegyric. It muft have truth for its bans, and however diftorted, its truthfulnefs muft ever be apparent. The narrative of the Gooroo's troubles Introduction. 25 and misfortunes is a latent attack upon the divifion into caftes of the Hindoos, the office of Gooroo being one of the higheft dignities of the higheft cafte, the members of which, from their fuppofed defcent from the mouth of Brahma, are the hereditary lights of the world, and fole expounders of the doftrines contained in the Vedas, the mod facred of Hindoo books. His five pupils, Noodle, Doodle, Wifeacre, Zany, and Foozle, may be faid to reprefent the regenerated Brahmans, receiving inftruclion from the Vedas, a Brahman youth of eight to fixteen being admitted, as the cafe may be, to wear the girdle of the fecond birth, and receive that inftruclion, earlier than thofe of the caftes of KJhatriya and Faifya, warriors and merchants, whilft the girdle is altogether denied to the Sudra cafte of labourers. Noodle and Doodle are both reprefented as qualifying themfelves for the higheft dignities of the Brahman cafte, denoting their pure defcent from Brahman father and mother; whilft Wifeacre, as the angler for the horfe's fliadow, may be accounted a type of the mixed cafte Parafcara, the fons of Brahman fathers and Sudra mothers, whofe occupation is catching fifh, Zany, in like manner, may denote a fecond mixed cafte of Brahmans, the Murdhabhijhicta, the fons of Brahman fathers and Kihatryia mothers, whofe duty it is to teach martial exercifes; and hence, on the prefent to the Gooroo of the old worn-out horfe in the fourth ftory, he at once aflumes the leaderfhip and marfhals the pro- %6 Introduction. ceffiori. So, too, in Foozle, perhaps, we are to trace a third mixed cafte of Brahmans, the Vaidya, the fons of Brahman fathers and Vaifya mothers, who praclife the healing art and the cognate fcience of cookery, the latter qualification in Foozle being fully fet forth in the fecond ftory. Thus we have in the dramatis perfonce all the chief fubdivifions of the Brahmanical clafs reprefented and ridiculed. The literature of the Hindoos owes but little to the hereditary claimants to the fole pofleffion of divine light and knowledge. On the contrary, with the many things which the Brahmans are forbidden to touch, if left to them alone, all fcience would ftagnate, and clever men, whofe genius cannot be held in trammels, therefore, foon become outcafts, and fwell the number of Pariars in confequence of their very purfuit of knowledge. Thus Afangadan, the Mr. Merriman of our tale, tells the Gooroo, in the eighth ftory, that the defcription of the RicebeatePs Poojei, which was evidently an emanation of his own brain, to amufe the poor hypochondriac, will not be found in the writings of the Poorrachchameiga?is , becaufe to that odious feet of Pariars in the eyes of a Brahman, the Tamuls owe the greater part of works on fcience. Then, too, we have a Fallooran introduced in the fifth ftory, one of a feci: of Pariars particularly fhunned by the Brahmans, becaufe to them Hindoo literature is indebted almoft exclufively for the many moral poems and books of aphorifms which are its chief Introdufiion. 27 pride, ridiculing and making fun of the Gooroo and his pupils, all the time that he is duping them by a very patent impofture. Indeed, we are inclined to believe, if the conjecture ftarted with is thought un- tenable that thefe lampoons on the Brahmanical cafte may have emanated from the followers of Buddhism, that, rather than to the Jefuit Father Befchi, we mould feek to trace them to the Vallooran Pariars, whofe contempt for the arrogant and ftiff-necked ignorance of the Brahmans is thus covertly conveyed in popular ftories to the manes of the people. On the whole, this conjecture would appear to be fomewhat near the truth. It has already been mown that this clafs of literature emanated chiefly from thofe defpifed outcafts, the Pariars, the very men who, ufmg keener fpe&acles than Dr. Robertfon, our his- torian of Ancient India, did (who Angularly became the panegyrift of Gentoo fubdivifions), faw that to bind human intellect and human energy within the wire- fences of Hindoo caftes is as impoflible as to (hut up the winds of heaven in a temple built by man's hand, and, throwing off their allegiance to a fyftem which (hut out all progrefs, boldly thought for them- felves. What fo likely, then, as that thefe men mould level their fatire againft a fyftem fo fraught with mifchief to the cultivation of the intellect in its healthy connection with the world's progrefs? Accordingly, we find in the PantJIiatantra the fame bold attacks upon the Brahmanical cafte as thofe 28 Introduction. which have been colle&ed together by Father Befchi, under the title of "The Story of the Gooroo Para- martan." The date of the PantJJiatantra is not eafily afcer- tained. Like all collections of Oriental fables and ftories, in its feparate parts it may have exifted many centuries before it afTumed its prefent mape and form as a whole; or it may have gradually grown up in its details through as many centuries, till the idea ftruck its compiler to arrange it as we now have it. This is fomewhat evident from the fa6l that the feparate portions of the work do not form fuch a clofe and connected illuftration of an original idea as would have been the cafe had all the ftories belonged to one period, or owed their origin to one mind. For our purpofe, however, there is abundant evidence of its exigence prior to Khofru Anufhirvan, and con- fequently, at the clofe of the fifth or beginning of the fixth century of the Chriftian era. Pantjhatantra was made known to Europe by means of Hebrew, Latin, and German tranflations towards the end of the fifteenth century; fo that Befchi, living, as he did, in the eighteenth, even if he had not been the ele- gant Oriental fcholar that he was, might have been acquainted through the Latin with fome of the materials he made ufe of in the ftory of Paramartan, before his appointment to the Eafl India Million. The original text of Pantjhatantra is even doubtful, as different compilations of the ftories of which it is Introduclion. 29 compofed, under kindred titles, exift in Sanfkrit, Tamul, Canarefe, and Teloogoo ; and this evidence of its great popularity in India muft abfolve Befchi from the charge of originating fo keen a fatire upon the Brahmans as are thefe " Strange Surprifing Ad- ventures," at a time when he was eating their fait, and outwardly conforming to their habits and pre- dilections. By way of illuftrating the pofition we have aflumed we will give two tales, taken almoft haphazard out of the fifth Tantra, pages 332 — 336 of the fecond volume. " Common fenfe is far letter than hook-knowledge. He who lacks common Jenje is fare to perijh, juji as it happened to the Lion-makers." " Pray how was that }" afked the man with the wheel. Upon which the goldmaker told the following ltory : — The more Learned, the more Conceited and Perverse ; or, the Lion-makers. " In a certain town there once lived four Brahmans, who had the greater!; affection for one another. Of thefe three had acquired all knowledge which books can impart, but ponened not a grain of common fenfe. The fourth had not learnt anything from books; indeed, he only had common fenfe, and nothing more. It fo happened that once they all met together to deliberate upon ' the worth of knowledge, and whether by means of it a fortune cannot be 30 IntroduSiion. obtained by going into foreign lands and winning thereby the favour of princes Y ' At all events/ faid they, Met us all go into foreign lands/ Accordingly, as they were journeying together, after a while, the eldeft of them faid : ' Hem ! by the bye, one of us has not learnt any fcience, and only pofTefles common fenfe. Now, as princes never make gifts to the pofTeflors of common fenfe without it is alfo allied to knowledge acquired from books, he mud not expecl: to partake of that which we mail receive, and fo may as well at once turn back and go home again/ Upon which the fecond Brahman added : ' So ho, Mafter Common-fenfe, as you have learnt nothing, make yourielf fcarce, and go home again V l No, no/ put in the third, ' to act fo would not be right and proper on our part. From childhood we have always played together, and therefore pray let him be one of us. He is a very worthy fellow, too, and as fuch mould partake of the wealth we may acquire/ This point fettled, the four travelled on again together. By and by they came to a wood, in which were the bones of a dead lion. ' Now, then/ faid the eldeft, ' here is a fine opportunity for us to prove that knowledge is power, by bringing the dead animal again to life by means of the fciences we have acquired by deep ftudy/ Upon this one of them faid, ' I know how to put the fkeleton together / another, ( I can produce fkin, flefh, and blood / and the third, ' I can animate the mafs/ So the firft put the bones together into form ; Introduction. 31 the fecond added fleih, blood, and fkin ; and the third was juft upon the point of animating the mafs, when he who only had common fenfe reproved him, faying, 'Why, it is a lion; if you bring him to life he will deftroy us all V ' Fie, fie ! Out upon fueh ignorance/ replied the other ; ' in my hands knowledge fliall never lie idle •' upon which the other said, ' Then wait till I firft climb up yonder tree/ When he had done this, the lion, being brought to life, fprang upon the other three and killed them ; whilft he who only had common fenfe waited till the lion had departed into the jungle, when he defcended from the tree and went home unhurt." "That is why I faid, ' Common fenfe is far better than book-knowledge ; he who lacks common fenfe is fure to perifh, juft as it happened to the lion- makers/ Befides, it is alfo faid, ' They who feek wifdom only from books, without a knowledge of the ways of the world, are hut learned fools, and reap the world's contempt.' " " How is that }" afked the man with the wheel, upon which his companion told the ftory of The Book-Learned. " It fo happened that there lived in a certain town four Brahmans, who were great friends. ' Hem !■ faid one, ' let us go into foreign lands and acquire all fcience.' Such their determination, thefe four Brah- mans fet out one day on their journey to Kanja- 32 Introduction* kuddflia {KanodJJia) to become perfect matters of fcience. Arrived at their deftination, they entered a mattam under a celebrated Gooroo, and ftudied dili- gently. Here they remained for twelve years, during which time, as they only occupied their minds with their books, they acquired all knowledge which books can impart. Upon this, they all four met together and faid, ( We have fuccefsfully crofled the ftream of knowledge ; now, therefore, let us afk permiffion of the wife Gooroo to depart and return again to our homes/ When all had repeated, ' So let it be/ they begged of the Gooroo to allow them to depart, and having obtained his permiffion, they packed up their books and ftarted for home. After a while they came to a part of the road where it divaricated to the right and to the left ; fo having feated themfelves by the way fide, ' Now/ afked one, f which way are we to go ?' u> %1> *i* %1* %1* ^L* *J* ^* ^> ^> ^^ *]S " Some time after, as thefe learned Brahmans were purfuing their way in the company of a pilgrim journeying to a meeting of pious devotees, they came to a grave-yard, in which there was a donkey cropping the rank herbage from the graves. So they all at once began to afk, ' What is that ?' and one of them open- ing his book,* as is their wont, and applying the firft * Thefe Sortes are of very early origin, and were no doubt adopted from the Eaft by the Greeks, and Sir Richard Paul Jodrell, in his " Illuftrations of Euripides" (vol. i., p. 174), informs us that a fimilar practice prevailed amongft the Hebrews, by whom it was called Bath- Introduction. 33 paflage which meets the eye to the exigences of the cafe, read aloud, f He who ftands is of thy kindred/ upon which he faid, ' This, then, is one of us / where- upon they all came around the afs, one kiffing him, and another making him by the fore foot. Whilft so engaged, they alfo efpied a camel. 'What, then, is that V afked they. So the third opened his book and read, ' Swift is the courfe of Dharma.'* ( Surely, then/ faid he, 'that is Dharma/ upon which the fecond added, ' Love mould lead to Dharma / faying which he took the afs and tied it to the neck of the camel. This was feen by a pafier-by, who went and told the Valkeer who owned the donkey, and who fet off immediately, intending to give the learned block- heads a found thraffiing; but they, feeing him running towards them, made off as faft as their legs would carry them. After a while they came up to a river, which they had to crofs, when one of them, feeing a palm leaf floating down the ftream, faid, ' That which floats will carry us over/ and immediately jumping upon it, went down and only mowed his head above the kol. Every one will recollect the allufion made by Gibbon to it (vol. vi. p. 333) where the meffengers of Clovis are reprefented as liftening to the words of the psalm being chanted as they enter the fhrine of St. Martin, and alfo the prophecy of evil to Charles the Firft from an application of the Sortes Virgiliana?, when he opened upon Mneidos, lib. iv. vers. 615, &c. The early Chriftians ufed the Bible for the fame purpofe till it was put down by the authority of the Church. * Juftice ; alfo the God of Juftice and of Death. C 34 Introduction. water. Seeing this, one of his companions feized him by the hair of his head, and, exclaiming, ' When a lofs of the whole is threatened, a wife man will be content to preferve a part; to lofe all is hard indeed/ he cut off the head of the drowning man. " The three others proceeded on their journey, and came, about the firft watch of the night, to a village, three inhabitants of which afked each one of the Brahmans to be his gueft, and took him to his houfe, fo that thefe learned men were feparated for the time in three different dwellings. By way of refremment, before one was placed fome vermicelli, prepared with fugar and butter ; fo, opening his book, he read, — ' He who takes long threads comes to an end/ upon which he turned on his heel, and left the food untafted. The hoft of the fecond placed paftry with whipped cream before him ; but remembering the faying, — ' What is too thin and too big will not live long/ he too departed without touching the food prepared for him. The third, to whom fome buttered crumpets were prefented, turned to his book, and read, — f Where there are holes, there evil lurks/ fo he, too, went his way. In this manner, then, did thefe three book-learned blockheads travel on, weary, hungry, and thirfty, to their home, laughed at by the villagers, and defpifed for their want of common fenfe, and it was this which made me fay, — ' They whofeek wifdom only from hooks, without a knowledge Introduction. 35 of the ways of the world, are hut learned fools, and reap the ivorld's contempt.' " The only trait of Brahman clevernefs which the tale of the Gooroo portrays is the cunning way in which, in the fixth flory, the Poorahita gets out of a dilemma by the aflumption of a knowledge which he did not poffefs, fimply by uttering the myftical jargon : — ASANAM • SHITAM ■ JIVANA ■ NASHAM. C 2 ^JTHE STRANGE SURPRISING ADVEN- TURES OF THE VENERABLE GOOROO SIMPLE. THE FIRST STORY. FORDING THE HISSING COBRA RIVER : Showing how the Gooroo Simple and his Five Difciples, Noodle, Doodle, Wifeacre, Zany, and Foozle, came to a Cruel Stream, which could only be forded when it flept ; together with the means they adopted to find out when it was afleep, and how they whiled away the time upon its banks by ftory-telling; Story of the Salt Merchants and the Two Afies; and ftory of the Greedy Dog and the Mutton bone ; fording the River with noifelefs fteps ; jala-jala and toonooko ; counting heads and miffing one ; and what came of it. NCE upon a time, there lived in the land of the Hindoos a holy Gooroo, whole facred calling, no lefs than his wondrous wif- dom, led all men to reverence him. He had five followers, or difciples, who attended his fteps, aiding him in his duties, and ho- 38 Fording the hij/ing Cobra River. nouring and fervinghim; fharing his boiled rice as their daily food, and picking up the golden words of wifdom which fell from his lips, as pearls beyond all price, to be treafured up for ever. The chief of thefe difciples was named Noodle, and came from a very long line of anceftors, his pedigree being only loft in the Flood. Then came Doodle, a wife youth, who loved to lie under the (hade of the trees, which furrounded the mattam of the Gooroo, in which they all lived, and with clofed eyes, to watch the motion of the clouds in order to ftudy the theory and caufe of rain. Next was Wifeacre, the good Gooroo' s right-hand man, whom he delighted to honour, and to employ upon all im- portant occafions, even to the purchafe of a horfe. After him came Foozle and Zany, two youths of very different characters, but both of great promife ; and though neither of them had the aptitude of Noodle, the deep thought of Doodle, nor the promptitude of Wifeacre, it feldom happened but that, after much and mature confideration, both Foozle and Zany be- came of the fame mind in all things with the Gooroo and his three more promifing difciples. One day the Gooroo and his five pupils had made the vifitation of his diftricl:, teaching the people as they went along, and increafing the number of his difciples, when, all at once, about midday, juft at the third watch, the whole fix found themfelves on the bank of a ftream, which they had to ford on their way home to the mattam, the white pinnacles of which they Fording the hijjing Cobra River. 39 could fee ftanding out in the fanlight from amongft the far diftant trees. After a little fearch to difcover where this could beft be managed, they came to a (helving (lope in the bank, and juft as Zany and Noo- dle, Doodle, Foozle, and Wifeacre, were about to ftep into the water, the thoughtful Gooroo flayed them in thefe words : — " My children, let us aft with caution. This River is, at beft, an ill-conditioned and fpiteful one, and not a few are the tales told of its treachery and cunning, of the heavy difafters which have befallen travellers who trufted to its good faith, and the defolation it has fpread over many a happy home. Now, I have heard that it is never fafe to intruft one's felf to it while it is awake, but only when it is afleep ; fo that it is always wife, before venturing to put one's foot in it, firft to afcertain whether it is awake or not. Therefore, Wifeacre, my fon, do thou approach noifeleffly on tiptoe to its margin, and find out whether it has yet turned in for its noonday reft, and has gone to deep. That done, we (hall be able to aft with prudence, and decide whether to crofs at once, or wait for a more aufpicious moment." All admired the wifdom and forethought of their mafter, and Wifeacre, by way of preparation for fo important a duty, lighted a cheroot, and approached daintily and gingerly on tiptoe, as he had been told, the margin of the treacherous River, carrying with him the burning brand, which had ferved him to light 4-0 Fording the hijjing Cobra River. his " weed," though he now could fcarcely hold the cheroot between his teeth, fo anxious had he become. When he had got within arm's-length of the ftream, he ftretched out his hand as he bent forward to the utmoft, and touched the water with the lighted brand, when the River immediately fent forth a hilling noife, like a ferpent about to encompafs its prey. In his fright, Wifeacre fcarcely made two bounds ere he reached the top of the bank, where the Gooroo and his fellow pupils were feated. " O, Matter, Matter \" faid he, when he had recovered his breath, " the per- fidious River is wide awake ! This is, indeed, no time for fording it ; for no fooner had I touched it, than it flew into a rage, and, hitting like a make, would have worried and fwallowed me up, if I had not rufhed Fording the hi/Jing Cobra River. 41 away; and, of a truth, I fcareely know how I got here; for, in its anger at my intrufion, it fputtered and fmoked, and leaped, and ruihed at me as I bounded up the bank. Indeed, indeed, Mafter ! your wifdom and caution have faved us ; for, had we ventured to crofs the River without firft afcertaining if it were afleep or no, not one of us would have been left to tell the tale, fo angry and fierce was its wrath." It is pleafant to all men to feel that the advice we give to one another has been found and good, and to one fo wife and learned as the Gooroo it was now parti- cularly fo. So, when Wifeacre had finimed the report of his efcape from his incenfed enemy, to which all had liftened with painful attention and aftonifhment, the Gooroo looked down benignly upon the afiembled group of pupils, faying — " No wife man counfels another to acl: at variance with the will of the gods." He had pronounced thefe words in the folemn tone in which he was in the habit of addrefnns; the flock of his diocefe, and had fkilfully put the emphafis on the word wife. It had its effect; for, from long experience Noodle, Doodle, and Wifeacre well knew that now would follow words of true wifdom, fuch as few other men could utter. After a fhort paufe he continued — " My children, may the will of the gods and our deftiny be propitious ! To the firft we muft bow ; to the fecond we muft fubmit ! What is ordained for him will fall to the lot of man. Even the gods cannot hinder it. Therefore, do not let us repine at fate, but wonder ; for that which is ours belongs to none other. 42 Fording the hjjjlng Cobra River. If contradictions and calamities befet our path in life, by patience and resignation we mull ftrive to reconcile the one and to bear the other. Follow me, therefore, to the made of yonder palms, and there patiently, and with proper fubmiffion to our fate, let us abide for a while and watch for a more favourable oppor- tunity." Having feated themfelves around their honoured mafter, in order that the time might not hang heavily upon his hands, and to divert him from thinking in- wardly with clofed eyes, abftra&ed for the time from this paffing world and its troubles, as in fuch moments of leifure he was often wont, his difciples fought to intereft him by repeating to him fuch tales refpe£r.ing the River, then the great object of their anxiety, as had come to the knowledge of any one of them. Noodle, as the eldeft of them, thus began : — " When my grandfather was mil alive, and I was yet but a little child, he would fet me on his knee, and, as from the window of the houfeplace we could fee this River reflefting the light of the fky amongft the palm trees, which grow upon its banks, he would often tell me inftances of its deceit and cruelty. One in particular I well recollecl; ; for many a time and oft did he repeat it, as he himfelf was the fufferer by the dodges of the fwindling ftream. You are aware that my grandfather was a merchant well known in this country, and that the chief article which he dealt in was fait. One day, accompanied by a fellow-trader, each of them leading an afs laden with two bags of fait, Fording the hijfing Cobra River. 43 they had to crofs the ftream fomewhere about the very fpot where Wifeacre met with his adventure but now. There had been a heavy fall of rain on the previous night, and the River was much fwollen, fo that the bags of fait reached down into the water ; but, mark you, there was no hole in the bags, which were each fecurely fattened at the mouth with a ftrong leather thong, fo that the fait could not drop out of itfelf. 11 The day was very hot, and the coolnefs of the water was pleafant to the travellers and their hearts ; fo that they were in no hurry to crofs the River, but loitered for a long while on the paflage, whilft the water fcarcely rofe up to their middle even in the deepeft places. The afles, too, enjoyed the refrefhing bath as much as their matters; and, as there was a long journey before them, my grandfather thought it would greatly refrefh the beafts if they were allowed the fame indulgence as himfelf and companion. At length, however, it was neceflary to quit the ftream and purfue their journey. " Upon arriving at the oppofite bank, judge of their aftonifhment to find, that though the leather thongs had certainly never been tampered with, the four bags, which they themfelves had filled to the brim with fait, and even prefled down with heavy weights to make them hold the more, were now quite empty, not a fingle grain of fait being left in either of them ! And, more wonderful mil, this had all happened fo noifeleffly, that neither my grandfather nor the other merchant had heard the leaft found, whilft the River was ftealing the fait, so they foon convinced them- 44 Fording the luffing Cobra River. felves that it had been done by magic; elfe, how, without making a rent in the bags, or untying the leather thongs which fattened their mouths, had the fait been all fo cleverly niched away? Therefore, feeing that they and their bealls had efcaped with their lives out of the clutches of fuch a great and powerful enemy, they were thankful to the gods that, in its greedy hafle to fpoil them of their merchandife, the River had given them fumcient time to make their own efcape with no greater lofs than the whole of their flock in trade." Doodle, who, during the time that Noodle was narrating this lingular and furp riling adventure of his grandfather and the other merchant, had been lying on his back, with clofed eyes, fo that nothing lliould diftracT: his attention from it, now raifed himfelf up, faying : " I, too, have heard many tales of the cheats and dodges of this River. Indeed, they are in every- body's mouth in this part of the country, fo many and various have been its wiles; but one that has been the fubject of much difculhon, both at home and abroad, is that which, with our dear mailer's permilfion, I will now narrate. " I forget when it happened ; but as I myfelf have feen it in a very old book, I may as well fay, a long time ago a farmer, having killed a Iheep and jointed it, hung the joints up in an outhoufe, leaving the windows open to allow a current of air to pafs through the building to keep the meat from turning bad, as the weather was then very hot. About the Fording the luffing Cobra River. 45 farm, amongft others, was a cunning old dog, who, though well enough fed and cared for by the farmer and his fons, was not often indulged with a feaft off the beft joints brought to his mailer's table; and, if he had a weaknefs, it was certainly a love of good living. Dogs, as well as men, are luxurious animals, and, like their mailers, they have their moments of temptation. There was the open window ; there, too, was the mutton beyond. The long and the fhort of it is, the temptation was too great; and, in lefs time than it takes me to tell it, the dog was feen Healthily approaching the River with as pretty a moulder of mutton in his mouth as ever graced the table of that great monarch of the Weft, whofe favourite dilh was a cold moulder in its virgin ftate from the fpit of the previous day, with which cold Ihoulder, since that day, many people delight to enter- tain their vilitors. " Effectually to hide his theft, the cunning old dog knew it would be both wife and prudent to crofs the River and enjoy his meal on the oppofite bank, where, too, he could bury the bone more fecurely from the many dogs which were kept on the farm. 1 Stolen pleafures are fweeteft/ said he to himfelf, as he entered the water. Was it the echo of his mut- tered thought that feemed to come from the bottom of the ftream ? He could not help looking down to fee from whence the found came. Sure enough, there he faw another dog, and with fuch a dainty 4 6 Fording the hi fling Cobra River. flioulder of mutton in his mouth, the fat fo white, and the lean fo red, and, better than all, fo much larger than his own! Now, the farmer's dog, though old and cunning, had mil plenty of pluck, and did not fear to match himfelf with any dog of his own fize and ftrength. Befkles, he would have his adver- fary at an advantage ; for the latter could not bite as long as he held the mutton in his mouth, and if he dropped it, as it was the mutton he cared for and not the dog, he could eafily fnap it up, and carry it off as the fpoil of the fight. He uttered a growl and fliowed his teeth, plunging at the fame time down into the water to feize the tempting prey ; but there was neither dog nor flioulder of mutton there j and, whilft so engaged, the River had carried that away which, but a moment before, he had held in his own Fording the hijjing Cobra River. 47 mouth ; fo the dog loft his dinner, and the cheat of a River it muft have been that had muttered, ' Stolen pleasures are fweeteft/ to make the dog lofe his fubftance for the fhadow." As Doodle uttered thefe words, Zany and Foozle, who had not paid much attention to what he was faying, had been watching a horfeman in the diftance, who now advanced rapidly from the oppofite bank, and as he faw that the water was little more than a foot deep, he darned into it, and without hefitation crofted the ftream with rapidity and eafe. " Would that our dear mafter had a horfe," faid Foozle, " for then both he and we might, all in turn, crois the River without any fear, as quickly and pleafantly as did yonder horfeman." " Would that our dear mafter had a horfe," repeated Zany, and " would that our dear mafter had a horfe," re-echoed Doodle, Wifeacre, and Noodle ; faying which the whole five furrounded the Gooroo, entreating him to buy a horfe as foon as he had an opportunity, and to never mind the damages. The Gooroo approved of their advice ; but as the fhades of evening were already doling around them, and he had no inclination to fpend the night fupper- lefs where they then were, he thus addrefled them : " Thanks, my children, for this expreffion of your loving care for my comfort ; but as the purchafe of a horfe is a matter which demands much and ferious confideration, we will talk it over upon fome future 4LL indeed was the poor old man when Foozle waited upon him the next morn- ing with the change of' linen his enforced bath of yefterday had neceffitated. S trange, though each of his disciples al- ways carried about with him, fince the day it had been received, the myfterious matter of the Brahman, whilft the Gooroo fat in the cold water of the pond, not one of them recol- The Prophecy fulfilled. 155 le£ted the words, Afanam Jhitam, jivana nq/ham! Indeed, it was only after he had again mounted his horfe, and the wet garments intercepted the warmth of the faddle-cloth, that the old man him- felf fuddenly called to mind the evident import of them, as he fat fhivering in the cold. He could not miilake the rapidity of the fpread of the chill which pervaded him upwards from his feet, till it feemed to fix itfelf, as it were, between him and the faddle upon which he rode. As the cold increafed, he at firft fought comfort in the recollection of the warmth of the mattam, faying to himfelf, " Is it not written, ' If thou haft increafed thy water, thou muft alfo increafe thy meal/ I will have fomething to comfort me and warm me when I get home." But " there is no medicine againft death," and as his thoughts wandered imperceptibly towards the mattam and its comforts, there fuddenly came upon him the fame unearthly chill, which he had experienced when Wifeacre firft repeated to him the cabaliftic prophecy of the Poora- hita. The Gooroo grew fad and forrowful, never- thelefs he kept his thoughts to himfelf; but the pro- ceffion feemed to him like that of his own funeral. Arrived at the mattam, he felt fick and unwell from the effecls of the cold and his fall, but attributing his fufferings only to the near approach of the fulfilment of the prophecy, he retired fafting to bed, only to be- come colder and colder, toffing reftleffly about all night without obtaining a fingle wink of fleep, fo that i $6 The Prophecy fulfilled. when day broke, though " the fun rofe, the difeafe did not abate," as the words of wifdom have often foretold ; for in his cafe they were not to be fulfilled. When Foozle approached the bed upon which his beloved mafter lay, he was greatly alarmed to perceive that his countenance was changed, his eyes funk in their fockets, whilft a raging fire feemed to light up the funken orbs ; that his face, withered and llirivelled, had an unearthly hue, a brownifli tint in places making the ghaftly palenefs more defined ; and that his mouth was parched, his lips colourlefs, and his words con- fufed and indiftincl: ; whilft he flared at him as it were upon vacancy, fcarcely confeious of his prefence. It was the cuftom of the mattam that after the morning ablutions, Noodle and Doodle, Zany, Foozle and Wifeacre fhould all afiemble round the Gooroo, and partake together of the boiled rice and tyer which ferved for the frugal breakfaft of the venerable man and his difciples. When Foozle had fummoned his four companions, they were equally alarmed at the change which a fingle night had brought about in the appearance of the Gooroo. How different from the calm dignified countenance which they were wont to behold; from the gentle and kindly greeting which met each as he approached ; from the cheerful fmile which made them all feel welcome ! Calling them all around his bed, the old man rofe up, and fpeaking in a fcpulchral tone, as he ftretched forth his withered arms and bleiled them, added, " My The Prophecy fulfilled. 157 beloved children, the hour of my death is at hand. Prepare, therefore, that which is neceflary, that my body may fpeedily have its fepulture, for I have not many minutes to live." With tears in their eyes, they all befought him to tell them how in a fingle night fuch misfortune had come upon them. "Tell us, we pray thee," faid Noodle, fobbing, whilft the tears fell faft down his face, " tell us, we pray thee, what has happened, and how we may avert fo great an evil -" and the fobs and tears of his difciples told that the forrow they exprened was heartfelt, and that there was not a trace in any one of them of the angry feeling of yefterday. The good old man was fenfibly touched, and it was fome moments before he could give utterance to the words : — " My children, have you fo foon forgotten the words, Afanam JJiitam, jivana naJJiam ? That time is now come ; ' Cold in the rear, when death is near/ In the ditch into which I was caft when the horfe fell, there was much mud and water, and as I fat up ftriving to extricate rnyfelf a chill pervaded the whole portion of my body from the hips downwards. In my extremity, and anxious only to get out of the ditch, I was not ftruck by the verification of the fhafter, nor did it occur to me when you placed me upon my back in the cold water of the pond ; but when I had again mounted the horfe I could no longer conceal from rnyfelf how cold, how icy cold, was that 158 The Prophecy fulfilled. part of the body which the prophecy fo clearly indi- cated fhould, by its chill, announce to me the approach of Dharma. I, therefore, would not ftruggle with fate, but retired at once to my bed to contem- plate my latter end ; and during the night the bodily pains and uneafinefs I have experienced, and the con- tinued chill which affected the part I have named, and which even now has not a flngle particle of warmth in it, has made me fully fenfible that my hour is come ; and that my laft moment is at hand. It is needlefs to deliberate ; to doubt is wafte of time ; the prophecy is fulfilled ! Go, therefore, and prepare all things that are neceflary for my interment." The Gooroo was a long while in delivering thefe \vords to his pupils. He was in much pain from the fall and bruifes of yefterday, and his fpirit groaned in bitternefs within him. At times he flopped and moaned ; at times, too, he muttered to himfelf, half unconfcioufly, " Cold in the rear, when death is near." When he had finifhed, his difciples, as was their wont, were for fome time loft in contemplation, and no one broke the filence. At length Noodle, who, like the other four, could not but fee how clofely the ftate of the Gooroo's body coincided with the words of the fhafter, and was greatly terrified, endeavoured by a ftrong effort to overcome his own fears, that he might tranquillize the mind of his beloved mafler by words of confolation which imparted none to himfelf, and faid : — The Prophecy fulfilled. 159 " ' My honoured matter, you are exhaufted for want of food. We have here both tyer and rice pre- pared for the morning's meal, and frefh milk and pepper water. f A cheerful mind, peace, and fimple diet/ are the beft and trueft medicines. Difmifs the thought of death, and flrive to overcome the evil fore- bodings which the accident of yefterday has conjured up. ' Who goes to bed fupperlefs, mall tumble and tofs/ Partake with us of the morning's meal, and all will yet be well ;" and much more to the fame pur- port was uttered by Wifeacre, Doodle, Zany, and Foozle, but all to no purpofe ; for fo imbued was the Gooroo with the words of the matter, the fulfilment of which he looked upon as near at hand, that he did not appear to hear thofe they addrefled to him, but continued to moan and groan, uttering to himfelf in an under tone, Afanamjliitam, jivana nafliam. Finding all their efforts of no avail, Wifeacre con- fulted his coufin Merriman, whom the people in the village called AJangadan, becaufe of his love of chaffing and buffoonery. He was the fon of old Fog, as the villagers had nicknamed Achedanamoorti, the late chief of the village, for fhort, and was a man much beloved by them, no lefs than an old friend of the Gooroo Simple. Indeed, it was through him, who was many years his fenior, that Wifeacre was firft introduced to the latter. Go where he would, Merriman was a favourite. He was full of quips and quiddities, wife faws and wondrous fentences, and could elicit a joke i6o The Prophecy fulfilled. out of the dulleft materials. Knowing how great an influence Merriman could exercife over the Gooroo, Wifeacre had been afked by his fellow-difciples to prevail upon his coufin to come and fee their beloved mailer, as, befides his jovial difpofition, he was famous for cafting out megrims and evil fpirits, blue devils and the mumps. In fact, he was the forcerer of the village, its augur and prophet. Now, when he had heard all that Wifeacre had to tell about the ftrange malady of his old friend, he haftened with him to the mattam, and putting on a half-ferious and half-comic expreffion of countenance, as he entered, he exclaimed, " How now, old boy ! The Prophecy fulfilled. 161 what ails you ? what has come over the fpirit of your dream?" but feeingr that the Gooroo was not then inclined to jeft, he added, in a more ferious tone, " Tell me, my father, my honoured friend, my Gooroo, what is this forrow, what this grief, that I may find means to comfort and uphold you }" But to all his advances, the Gooroo merely groaned out the words, " Afanam fhitam, jivana naJJiam, — cold in the rear, when death is near!" Seeing that neither banter nor ferious talk was of any avail, Merriman gave into the vein of the nek man's thoughts, and faid :— " True, the prophecy of the Poorahita muft come to pafs ; but I can avert it from you, and caft it back upon himfelf. I can turn cold into heat by perform- ing the rice-beater Poojei ; drive the cold out of you, and make it defcend upon him rearward as heat, fo that he fhall not be able to deep by night or by day, nor to fit down to reft his weary limbs, for the very heat in his rear. Tell me his name. Tell me who he is, and where to find him, that I may at once remove this malady from you, and confume him with heat from the rice-beater Poojei." The Gooroo had liftened attentively to the words of Merriman. "Tell me," faid he, in a (low, fepulchral tone, " what is this Poojei, this facrifice, of which you fpeak ? I am defirous of knowledge, and even now, when I feel life flitting away, I cannot reft till I learn what this is; for I, who have joined in all the many L 1 62 The Prophecy fulfilled. Poojeis of the temple, never heard of this rice-beater Poojei." " It is not to be wondered at," replied Merriman, " that you, my dear Gooroo, mould never have heard of the rice-beater Poojei. It is but feldom that it can be properly performed ; for it requires a combination no lefs of inner than of outer qualities in the fame perfon, which the great fhaftri, Buddha, himfelf but rarely met with; and, indeed, it is a Poojei, which needs neither muficians nor dancing-girls to ftir up the paffions of thofe who take part in it, and fo is but little heard of amongft the inner Oodfameiyams and outer Poorrachchameiyans, whofe Poojei fervice, like the myfteries of the wifeft people of the Weft, whom men called Athenaioi, may not be told to any but the initiated. Still, as far as I may tell what kind of Poojei this is of which you would know, if you will liften attentively, you may learn from the following tale : — " There was once a certain chitty, a merchant, a follower of the goddefs Shivan, whom he worfhipped as the protestor of commerce, and the propitiator of his own particular fuccefs in trade. As the goddefs had fmiled upon him, he delighted to feed at his table the Pandarams, the mendicant penitent priefts of Shivan, afking them to his houfe whenever he met them in his way to or from the bazaar; for he recol- lected the words of the poet, " Home and its com- forts are ours, but in truft to exercife hofpitality ?" The Prophecy fulfilled. 163 Now this rich chitty had a young and pretty wife, whom he had taken to himfelf in his old age, and having no children, me ruled her hufband pretty well in all other matters excepting in this, which he called " pious hofpitality." He had a great defire to hear himfelf called father by a merry group of joyous boys and girls, and, by thus propitiating the goddefs and her priefts, he hoped, in fome meafure, by the fanclity and prayers of the latter, that this wim of his heart might yet be gratified. The Pandarams, Angularly enough, by fome accident or other, feemed to congre- gate right in the path of the chitty, juft at the hours of his going to, or returning from, the bazaar; and as he never pafied by any one of them without afking him to his table, you may be fure that he feldom had any unoccupied feats to fpare. However, many or few, he treated them always with hofpitality, and never difmifTed them without a more fubftantial evi- dence of his refpecl; and goodwill. Once in the way this might have been pleafant enough, but when it occurred every day, the chitty' s young and pretty wife began to tire of the extra labour which fell to her mare in confequence; for what with preparing the rice, dreffing curries and pillaus, and making cakes and paftry, all the days of her life were fpent over the hot ftoves in the kitchen. Being young and pretty, you will perhaps fay what could have been eafier than aflerting her authority, and forbidding her hufband to invite any more of thefe unwelcome guefls? Softly; L 1 164 The Prophecy fulfilled. fhe had not been married quite long enough for that; befides, me had well ftudied her hufband's peculiari- ties, and knew for certain that if me openly oppofed his willies, he would only the more ftrenuoufly infifl upon having them complied with. But who ever knew her mother wit fail her, when a woman has a point to carry ! What fhe could not do openly, me could man- age by ftratagem ; befides, though fhe could have told fome pretty tales, had me been fo difpofed, of the chaftity and fan6tity of these holy Pandarams, me was but a fingle woman againft a whole hoft of long-vifaged, cadaverous-looking, fan£timonious, and hungry priefts, who would not be lightly driven from the flefh-pots of the credulous old chitty, any more than flies from a newly-opened jar of honey. So to put an end to her drudgery, fhe hit upon a moft in- genious ftratagem, as you will find. " The next morning her hufband had fcarcely left his own door, when he was accofted by a Pandaram, who requefted alms. " * At this moment/ faid the chitty, * I am too bufy to attend fuitably to your requeft ; but when I have tranfacSted the bufinefs which prefles, at the bazaar, I will return home, and give it my beft atten- tion. In the meantime, go to my houfe, and tell my wife that I have afked you to await my return there, and to partake of tiffin with me. She will know what I mean, and will do everything in conformity to The Prophecy fulfilled. 165 my wifhes. Our humble home is often honoured by fuch vifits of holy men/ " The Pandaram, nothing; loth, betook himfelf at once to the houfe of the merchant, where the lady met him with honeyed words and fmiles, luring him into the toils fhe was already preparing in her mind, through means of which, for the future, he mould ferve as a warning to the whole fanclimonious fraternity which infefted her houfe. Seeing at once that he was a perfect ftranger, and had never been her huf- band's gueft before, fhe faid : — " ' I am delighted with this kind vifit ;' and fpreading a mat on the houfe-bench, fhe added, " Pray be feated, fir; it will not be long before my hufband returns from the bazaar." No fooner was the Pandaram feated, than fhe quickly proceeded to fweep out the court thoroughly; which having done, fhe removed all further defilements by fprinkling the ground with water with which the frefli and fragrant depofit from the cow had been well mixed, the rich perfume of which was grateful to the noftrils of the holy man. When thefe arrangements were completed, fhe purified her hands and feet, wafhed her face, put fandal-pafte on her forehead, and powdered her arms and moulders with faffron. The Pandaram looked curioufly on to fee what all this was to lead to, and was loft in afton- ifhment when he faw her bring one of the two rice- beaters from the end of the court with much folemnity, rub firft it, and then herfelf with afhes, till the black 166 The Prophecy fulfilled. ebony appeared white, and her hands and arms ca- daverous ; and placing it in the middle of the court, proftrate herfelf three times in front of it, chanting : ' Home and its comforts are both, in reality, Given in truft, that we ufe hofpitality f having fung which, flie wiped the long peftle, and placed it again where it had been before, and cleaned off the allies from her head and arms. " No longer able to refrain from afking the mean- ing of fuch a lingular a£t of devotion, the Pandaram faid, ' Never have I beheld fuch a marvellous Poojei as this. The rice-peflle is to feparate the hulks from the grain ; and I have heard two women, when {land- ing oppofite each other handling their rice-beaters, and prefiing them down upon the paddi in front of them, fing as they proceeded with their work; but vou, madam, have performed a Poojei, and what kind of worfhip this is I fhould much like to know/ " ' It is a Poojei,' replied the merchant's wife, e which is peculiar to the deity of our carle, and is only performed by women when they meet with a ftranger;' then, in an undertone, intended for him to hear, though uttered as if fpeaking to herfelf, me added, ' All in good time, my good Pandaram ; you will find out fail enough what kind of a facrifice this is when you enter the houfe and it is completed on the crown of your head/ Then, refuming her former bland tone of welcome, (lie faid, ' Had you not better walk into the houfe, fir ? The hour of tiffin draws The Prophecy fulfilled. 167 nigh, and my hufband will be here in a trice. Pray follow me;' and taking up the rice-beater in both her arms, fhe led the way into the houfe. " But the Pandaram, imagining nothing lefs than that he was to be made a facrince to the deity of the cafte to which the chitty belonged, no fooner faw her enter, than, looking upon difcretion as the better part of valour, he took to his heels, and ruining at all fpeed through the gate of the court, never looked behind him till he found himfelf fafely enfconced in a little alley leading out of the ftreet. "In the meantime the merchant had reached home, and not rinding the Pandaram as he expected, 'What now, hufiey!' faid he; ' where is the gueft whom I fent home to abide my return from the bazaar?' ' A pretty fort of gueft, forfooth/ fhe replied ; ' furely he was not himfelf, or he muft have been mad. No fooner had he entered, and I had fpread the mat on the bench for him, than, fpying the rice-peftles, he defired me to give him one of them ; and upon my faying that you would foon be home, when he could make the requeft to you, as without your authority I could not give it to him, he took himfelf off in a huff, muttering fome ftrange words to himfelf, which I could in no way underftand.' " ' Woman/ rejoined the chitty, c would you bring ruin upon me and upon my houfe ? Once for all, let it be clearly underftood, that whatever any holy Pandaram may afk, you have my full and per- 1 68 The Prophecy fulfilled feci: permiflion to give to him. Quick, give me the rice-beater, that I may follow him, and thus, even by the tardy gift, avert, if poflible, the evil which may otherwife befall us;' faying which, he took up the rice-peftle, which flie handed to him, and milling into the flreet, fpied the Pandaram crouched up the alley on the oppofite fide of the flreet in which he had taken refuse. " ' Pandaram ! Pandaram I* fliouted the chitty ; when the holy man, feeing the merchant approach him with the rice-beater in his arms, took again to his heels, faying to himfelf, ' Surely, furely, he is about to complete the Poojei on my head;' and the thought made him redouble his fpeed, till he had completely diftanced the good chitty, who, ftanding high in the eflimation of his fellow-citizens, and feafling daily upon all the good things of this life, as rich citizens are wont to do, was fat and purfy, and foon had to give up the chafe for want of breath. The flory of the rice-beater Poojei foon got bruited about amongft the holy brotherhood, and the mer- chant, do what he would, after that could never per- fuade a Pandaram again to darken his doors. So his young and pretty wife obtained the objecl: fhe had in view; and even if the merchant did not obtain his by the means he had intended, it was not long before he deferved a cufliion, and liftened fondly to the prattle of a fon and heir. "Now, fir, this is rice-beater Poojei; and if you The Prophecy fulfilled. 169 will let me perform it on the rear of that fniggering Poorahita, it will transfer the fulfilment of his pro- phecy from your perfon to his, turning the chill of which you complain into heat, and giving you a frefh and firm hold on life for many years to come." Upon this the Gooroo Simple could not help burft- ing into a loud laugh. " Of a truth," faid he, " it is not without caufe that men call you Afangadan and Merriman; for however ferious may be the fubjecl: which engrofies the attention, you have always a joke to crack or a tale to tell." Seeing that his tale had had the defired effect upon his old friend, Merriman, carting afide all banter, and fpeaking ferioufly, replied, " My dear Gooroo, the words of the Poorahita are no doubt words of truth, and cold is in the rear when death is near ; and the Oodfameiyams with their inner light, and the Poor- rachchameiyans with their outer, can both explain why death is not near when there is cold in the rear, though there muft be cold in the rear when death is near. Let us analyze carefully the cabaliftic words, and fo obtain their true meaning, which can have no . reference to the chill occafioned by extraneous caufes. You fell into the ditch, and, fitting in the cold water, afanam ftiitam followed as a natural con fequence, which common fenfe and friction, without even the applica- tion of the rice-beater Poojei, mould have changed into heat; for what is there wonderful in the rear of a man becoming chilled who fits up to his middle 170 The Prophecy fulfilled. fhivering- in cold water? The wonder would be all O the other way; and the jivana naJJiam need not trouble you, who can 10 readily account for the afanam Jhitam of yefterday. Teft what I fay by applying the warmth of the fire or the heat of the fun to the place affecled. Be of good cheer, and baniffi from your mind all fear and dread, and in future only then believe the jivana najliam at hand when, without fitting down in the mire, or falling into the water, or without any other extraneous caufe, you find the afanam jhitam already there. Believe me, fir, any other view of the cafe is abfurd ; all nonfenfe, and worthy only of the father* of Somasarman, the moon's own; fo true it is that " they who feek wifdom only from books, without a know- ledge of the ways of the world, are but learned fools, and reap the world's contempt.' " When a man can laugh, Dharma's fpell is already broken ; and the Gooroo's laugh had been both loud and hearty, when Merriman had concluded his ftory of the rice-beater Poojei; fo he continued to liften attentively to the deductions the latter had juft made clear, and having eaten nothing fince his unfavoury bath of the day before, he found a gnawing in his infide, which fully convinced him that his friend was right, and that the afanam Jhitam he had experienced had nothing to do with the jivana naJJiam he had dreaded, fo he ordered the preparations for his * Sfabhafakripana (one miferable through his own folly). The Prophecy fulfilled. 171 fepulture to be put afide, and breakfaft to be ferved infiead. In a few days he went about as ufual, vifiting his flock as formerly, and edifying the people by obferving all the rites and poojeis of the cade to which he belonged, as heretofore, in the moft exemplary manner. So things went on pleafantly till the rainy feason had fet in ; when one night, after he had retired to his bed, a perfect hurricane of wind and rain broke over the mattam, and as that part of the roof under which the Gooroo flept was fomewhat dilapidated, the rain came pouring in upon the old man ; but fo foundly did he fleep, that neither wet nor cold fufnced to break his (lumbers. Towards morning he turned from one fide to the other, refting with his back upon that part of the mat upon which he flept, which had become fully faturated by the wet. Suddenly waking up, and feeling the chill at his rear, he lay for fome time confidering whence it could have its rife, faying to himfelf, " I have not been fitting down in the mire, neither have I fallen into the water, and here, within the mattam, there cannot be any extraneous caufe for this damp chill which has feized upon my rear. Of a truth," — it was his favourite expreflion — " now is the fulfilment of the prophecy of the Brahman at hand. This damp chill is the cold perfpiration of death. It is needlefs, then, to wreftle with Dharma." Hereupon, when Noodle, Doodle, Wifeacre, Zany, and Foozle came in with the breakfaft, he told them 173 The Prophecy fulfilled. that now the time was come when he would have to depart from them ; "that as the afanam fliitam was caufed by no extraneous circumftance, the jivana ■nqfliam muft follow as a matter of courfe." Un- fortunately, Merriman was not in the village at the time, to have difabufed his mind of this new folly, and his difciples were no lefs perfuaded than himfelf as to the abfence of all extraneous caufe for the chill that had fo fuddenly feized upon the part, and therefore readily coincided in the view which he had taken, that what the Poorahita had foretold was now about to come to pafs. The people of his cafte, too, who came to vifit him, being poneued of no more fenfe than his difciples, faw much wifdom in the deductions he had drawn, and all coincided with the words he groaned out in his diftrefs of mind, that " now beyond all doubt the fulfilment of the prophecy was at hand." He continued in this defponding ftate for feveral days, refufing all food, and not allowing any conver- fation to divert his mind from the one abforbing thought of death and the grave, till excitement and want of fleep and fuftenance brought on delirium, in which he lay for three days, uttering without ceafing, " Cold in the rear when death is near." Completely exhaufted, he at length fell into a fwoon, upon which his difciples, believing him dead, rent the air with their lamentations, placing their hands upon their heads, howling, weeping, and crying out, " He is dead ! the great and good Gooroo Simple is dead ! The Prophecy fulfilled. 173 Our beloved mafter is dead ! He is dead !" And thus they continued to fhout as they performed all the preliminary ceremonies of preparing the dead for fepulture, which, being completed, they next pro- ceeded to the purification of the body by immerfing it entirely in water. Now for this purpofe it was neceflary that it mould be carried to a large trough, which flood in the outer court of the mattam ; fo whilft Foozle went and filled the trough up to the brim with water, Wifeacre and Noodle, Zany and Doodle, raifed up the Gooroo from the mat upon which they had laid him out, and carried him to it, each crying all the way, with a loud voice, " He is dead ! he is dead !" and immerged him into it, Wifeacre and Noodle holding him down with might and main by the hands and feet, whilft Doodle, Zany, and Foozle, rubbed and fcrubbed with all their might, to purify the corpfe for fepulture. This rubbing and fcrubbing brought the lethargic blood of the old man again into circulation ; but being under water, he could not open his mouth to fpeak, and when he tried to free his hands and feet from the grafp of Wifeacre and Noodle, they, believing that fome demon had taken pofTeffion of the body of their beloved mafter, only held him down firmer in the water, till, overcome in the ftruggle, nature gave way, and the Gooroo perifhed thus miferably from the ignorance of his difciples. This ftruggle over, the body remained cold and 174 The Prophecy fulfilled. paffive in their hands. Having dried it and perfumed it, they placed it in a fitting pofture on a litter, adorned with flowers, and threw open the gates of the mattam, when the villagers came thronging in from all the places belonging to his circuit, to do honour to the dead. Then his difciples lifted up the body, Noodle and Doodle, Wifeacre and Zany fup- porting it on either fide, whilft Foozle preceded it in front, and the villagers followed in the rear, and as they placed him in the grave and buried him, they chanted folemnly the myftic words : ASANAM • SHITAM ■ JIVANA ■ NASHAM . NOTES, ILLUSTRATIONS, AND GLOSSARY. A • PENNYWORTH • OF • MIRTH • IS • WORTH A • POUND • OF • SORROW . i 7 7 NOTES AND ILLUSTRATIONS. INTRODUCTION. Page 17. — The fables which with the Englifh reader pafs as the productions of ^Efop are of various periods and of various countries; but as epic poetry was a perfect infpiration when it ftarted into being in the I liad and Odyfiey, no lefs so was the Mvdos, or Fable, of the Phrygian; and later mythologifts have only approached, but never equalled, the great original. The Wolf and the Lamb, the Mountain in Labour, the Belly and the Limbs, the Fox and the Stork, the Boys and the Frogs, all belonging to the earlier!: period, are ftill unfurpafled. If we compare thefe fables with thofe which are attributed to Pilpay or Bidpay, including thofe found in the two Pantfhatantra, the texts of which have been made acceffible to us, that of the South in the French paraphrafe of M. Dubois, publifhed at Paris in 1826, and by means of Englifli translations of the Hitopadefa, and the other in the German verfion of Prof. Benfey, which appeared at Leipzig in 1859, we cannot fail to recognife the truth of this remark. It is cuftomary to place fome three hundred years between the produ&ions of iEfop and Pilpay, afligning to the former the date of 550 b.c. as the period when he flourifhed, and to the latter 250 B.C.; but thefe M 178 Notes and Ilhijlrations. dates are at beft uncertain. Indeed, as with Homer, feveral countries conteft the honour of the birth of the former ; Lydia, the Ifland of Samos, Thrace, and Phrygia, being all mentioned as his native land by authors entitled to our confideration, though, on the authority of Phaedrus, Lucian, Aulus Gellius, and Stobaeus, it has become general to afcribe that honour to the laft. Following Diogenes Laertius, in his Life of Chilo, the date of ^Efop's Fables has been fixed at the period juft ftated. It may not be out of place to mention that the great fabulift was not the deformed being he is repre- fented. That deformity was firft attributed to him by a Greek monk in the fourteenth century. Planudes, as is well known, confounded the Phrygian fage with the early oriental fabulift Lokman, who is defcribed as " deformed, of a black complexion, with thick lips and fplay feet." Indeed, Planudes, not content with diftorting the perfon of iEfop, palmed off many of his own crude compofitions as the fables of the latter; but thefe are eafily detected, as he makes ufe of words and fentiments after the ftyle of Scripture, rather than following that of pagan writers, and introduces manners, and quotations from authors, of much more recent times. Prof. Benfey, in fpeaking of the fables in the Pantfhatantra, fays that mod of them, more or lefs, are reproductions of thofe of the Weft, particularly of thofe which belong to the period of ^Efop, though, as fome of them are unmiftakably of Eaftern origin, he inclines to the belief that this clafs of literature may have been cultivated in India even Notes and Ilhijlrations. 179 prior to the introduction of ^Efop's Fables, and marks this diftinftion between them, that the Greek fabulift embodies the natural inftin&s of the animal in the words placed in its mouth, whilft the Oriental writer merely clothes the human foul with the animal's form, originating in the Indian belief in the tranf- migration of fouls. Page 20. — Prof. Benfey traces the origin of thePant- fhatantra to Buddhifm, and, as mown at pp. 29 — 35 of our Introduction, the fatire in that work is levelled equally unfparingly againft the Brahmans, as is that in thefe Adventures of the Gooroo Paramartan. Page 26. — Tamul literature confifts chiefly of medi- cal works, written by thefe Poorrachchameiyans ; of works on philology"; grammar being, according to Prof. Benfey, an early creation of the Buddhifts ; of hiftories of the Chola, Pandya, and Chera kingdoms ; and of dramatic, didactic, and moral poems, the latter, almoft exclufively, the productions ofValloovan Pariars. In the feventh volume of the Afiat'ic Refearches, Dr. John gave a life of Avyar, a female writer, with trans- lations of feveral of her poems, and Mr. Ellis com- menced printing at Madras the text of the celebrated Kurral,ov Cooral, of Tiroovalloovan, the Divine Valloo- van, whofe name is (till unknown, the moft celebrated of thefe moral poets, the following aphorifms from which have been introduced into our text : — 1 . " Home and its comforts are ours, but in truft to exercife hof- pitality ;" page 162. 2. "Is not virtue the greater! gain, and its neglecl: the greater!: lofs?" page 131. 3. " There mull be a beginning; even as A is the firft. M 2 ] 8o Notes and lllufirations. letter of the alphabet, fo is God the beginning of the Univerfe;" page 132. 4. "The world is within him who underftands the way of five things — of tafte, of light (i. e. of fight), of touch, of found, of fmell ;" page 128. 5. " Sweet is the lute to them, who know not the found of their children's prattle;" page 109. 6. " They who reach the feet of Him, who nourifheth the open- ing flower, fhall flourifh;" page 114. 7. "Be hum- ble, be courteous. Without thefe of what avail are other qualities?" page 130. And 8. " Life may yet be his who has obliterated all other virtues, but from him who has blotted out the remembrance of benefits received, life has furely departed;" page 132. Of Mr. Ellis's edition, which is accompanied by a tranf- lation, and an analyfis of each diftich, 777 pages have been printed, embracing the beft portion of the firft twelve chapters, and it is mentioned with much commendation by Mr. Anderfon, in the preface to his Tamul Grammar, publifhed in 1821, and no lefs fo by Mr. Babington, in his edition of The Adven- tures of the Gooj-oo Paramartan. Unfortunately, this book is not accefhble; but extracts from the Kurral will be found in Kindersley's Specimens of Hindoo Literature, and in Wilfon's Defcriptive Catalogue of the Library of Colonel Mackenzie, vol. i. page 233. The grammatical treatifes are, no doubt, the ground work of the Shen and Koden Tamul Grammars of Father Befchi, the latter of which was publifhed in 1738, under the title of Grammatica Latino-Tamulica de Vulgari Tamulicce Linguce Idiomate. The former (till exills in Latin, only in manufcript, but a translation Notes and Illuflrations. 1 8 1 of it was publiflied by Mr. Babington, at Madras, in 1822, as A Grammar of the High Dialecl of the Tamil Language, termed Shen-Tamil. To which is added an Introduelion to Tamil Poetry. Many of the hiflorical treatifes in Tamul were col- lected and printed at Madras, in 1835, by Mr. Taylor, in two volumes quarto, under the title of Oriental Hi/lorical Manufcripts in the Tamul Language. Be- fides thefe original works, Tamul literature has been much enriched by tranflations and imitations from the Sanskrit, including a verfion of the Pantfhatantra. The title runs thus : — Pancha Tantra Katha : Stories trans- lated into the Tamul Language by Tandaviga Muda- liyar. It was printed at Calcutta in 1826. Manu- fcripts of the Pantfhatantra of early date exift in Tamul, and M. Dubois, fpeaking of the fources of his French paraphrase, fays, " Le choix que nous publions a ete extrait fur trois copies differentes, ecrites, 1'une en Tamul, P autre en Telougou, et la troifieme en Can- nada." Page 28. — In the text of our paraphrafe the fol- lowing aphorifmsfrom the Pantfhatantra, fimilar to that printed in Italics, have been introduced : — 1. "What is ordained for him will fall to the lot of man. Even the gods cannot hinder it. Therefore, do not let us repine at fate, but wonder ; for that which is ours belongs to none other/' page 41. 2. "A prudent man trufts to a true friend in the day of trouble, for no one overcomes adverfity without a friend •" page 106. 3. "No, not upon mother or wife, brother, or even upon one's own son, can a man fo firmly repofe 1 82 Notes and Illuflrations. as upon the bofom of a tried friend ;" page 106. 4. " Without money even the brighter]: intellect will be absorbed and deftroyed by carking care for butter and fait, for oil and rice, for raiment and wood;" pace 120. 5. "They who feek wifdom only from books, without a knowledge of the ways of the world, are but learned fools, and reap the world's contempt f page 170. The reader who is curious in the Pantfhatantra lite- rature will find an admirable Analytical Account of the Pancha Tantra, by Mr. H. H. Wilson, in the TranJaSiions of the Royal A/iatic Society, vol. i. p. 155, etc. In Dr. Graefle's " Trefor des Livres rares et precieux," under Bidpay, is a lift of editions of the Pantfhatantra, and of the portion known as the Hito- padefa, which figured in the infancy of printing under the Latin title of Directorium Hurnance Vitce, a copy of which was fold for ^31 105. at Sir Mark Sykes's fale. But the ftudent mould not omit to confult Prof. Benfey's admirable eflay on the fubje£t, to which he has already been referred, if he wifhes fully to mafter the fubjecl: in all its bearings. Page 31. — Kajakuddfha (Kanodfha) is the Kanoje of our maps, the Kanyacubja of the Hindoos. Ac- cording to Ferifhta it was formerly the capital of a kingdom, and from the mention of it in the text of the Pantfhatantra as a place of education, it was probably alfo a college, fimilar to that of Madura, which was eftablifhed by the native princes. It is fuppofed to be the Calinpaxa of Pliny, and Hindoo ruins extend round it for feveral miles, but its chief public buildings Notes and Illitjirations. 183 at prefent only confift of the citadel, tombs, mosques, and other Mohammedan edifices. Page $$. — Befides the aphorifmsfrom the Kurral and from the Pantfhatantra, already noticed, the Hebrew proverb, : nnoi «n»u>pi top in »iom »np »nn, has been put into the mouth of the Gooroo at page 1 30 ; and from our own vernacular fayings the following will be found in the text: — 1. "The longer the faw of grief is drawn the hotter it grows ;" page 54. 2. " Fools and their money are foon parted ;" page 55. 3. "He that has but one hog makes him fat ; and he that has but one tale to tell never comes to the end of it ; for he that cannot hold his tongue mud have leave to fpeak ;" page 59. 4. " Like lips, like lettuce •" page 60. 5. " BlefTed be the memory of him who invented fleep •" page 68. 6. The Roman satirift's " Rem, re£te fi poffis, fi non, quocunque modo rem;" page 119. 7. " Hope is the waking man's dream ; it is a good breakfaft, but a badfupper;" page 128. 8. In my own city my name, in a ftrange city my clothes, pro- cure me refpecl;" page 132. 9. "In the coldeft flint there is hot fire, and there is life in a mufcle ; and while there is life there is hope;" page 143. 10. " If thou haft increafed thy water, thou muft alfo increafe thy meal;" page 155. 11. "A cheerful mind, peace, and fimple diet are the beft medicines;" page 159. 12. "Who goes to bed fupperlefs fhall tumble and tofs;" page 159. The other aphorifms are all part of the Tamul text. The manners and cuftoms of the Tamuls, which are incidentally illuftrated in the preceding page, are 184 Notes and Illujirations. not the leaft attractive portion of the work, which, confining itfelf chiefly to fatire on the Brahmans, neverthelefs gives us a glimpfe of various other feels, more particularly by bringing the Gooroo and his difciples into immediate contact with Pariars, or Outcafts from the four orthodox cades of Brahmans, Kfhatriyas, Vaifyas, and Sudras, mentioning the literary Valloovans, and the scientific Poorrachcha- meiyans and Oodsameiyams. Of the former of thefe laft-mentioned Father Befchi records in his MS. Dic- tionary, quoted by Mr. Babington, that they form "Six fe£tes exterieures, dont la premiere eft peu connue, la feconde eft fefte de Buddha, la troisieme aujourd'hui fort odieufe (e'eft de cette fecle que font fortis la plupart des livres de Sciences), la quatrieme auffi peu connue, la cinquieme, fefte de la cinquieme nuit, parceque, lors qu'il y a cinq vendredis a un mois, ils celebrent la nuit du cinquieme avec de grandes abominations, et la fixieme, fetfe des phantaftiques qui n'admettent rien de reel, excepte peut-etre Dieu." The Oodfameiyams he calls " Sefte interieure, e'eft a dire qui place dans le corps humain les lettres mifte- rieufes, na, ma, ka, va, et ya." There are fix feels of Oodsameiyams, as well as of Poorrachchameiyans. We have alfo the Tamul computation of time : — I. The four ages of the world, as mentioned at pages 119, 141, 206. 2. The divifion of the year, at page 188. 3. The divifion of the day, at page 187. 4. Lucky and unlucky days, at page 1 1 1 ; and 5. The periods of woman's life, at page 211. Then, too, we are introduced to the interior and duties of the mattam at Notes and Illujlrations. 185 pages 38, 60, 64, 69, and 72; and its Poojeis and worfhip, at pages 70 and 209 ; its kitchen and cookery at page 70 and 72 ; its cleanlinefs at page 60 ; and the perfonal ablutions and clothing of its inmates at pages 70, 97, 192, and 207. We are alfo mown the ufes of the village choultry (temple, court of juftice, and inn all in one) at pages 87 — 95, and at page 118 ; and get an infight into the functions of the native rural magiitracy at pages 89 — 95, and page 123, with judgments, if not rivalling thofe of the great governor of Barataria, at lead only fecond to them ; of fuperftitions and belief in magic arts at pages 39, 55, 124, and 160; of exhibi- tions of fpite and ill-will at pages $$, 147, and 152 ; of grief and lamentation at pages $3 and 172; of notions of riches and pleafure at page 109 ; of piety and good works, at pages 97 and 193 ; and of reafoning and fore- thought at page 101 ; all of which are as graphically portrayed as if they had been fketched by the Barber of the Arabian Tales himfelf. THE FIRST STORY. Page 37. The proper duty of a Brahman is to teach the Vedas, to perform facrifices to the gods, and to meditate upon divine and holy objects. At an early age he is placed under the inftruction of a Brahman called a Gooroo, whofe commands he is bound to obey, and whom he mud reverence as a fpiritual teacher. For an account of the office of Gooroo, fee Dubois's Moeurs, Injtitutions, et Cere- monies des Peuples de I'Inde. Thefe priefts hold 1 86 Notes and Illujirations. the firft rank amongft the Brahmans. In the Deccan many of them pofTefs an authority which bears fome refemblance to that of a fuffragan or diocefan bifliop in the Chriftian Church, being placed over a diftri6t, and having jurifdiclion in everything relating to religion and cafte. They travel in great ftate, a fatire upon which is furnifhed in the fifth ftory in the prefent volume, where the Gooroo Simple fets out on horfeback from the houfe of the peafant who gave him the old worn-out horfe; and they receive large contributions from their difciples. See the article " Hinduftan," in the Penny Cyclopcedia, in which, quoting from Buchanan's Journey in the My/ore, it is ftated that "the Rajah of Tanjore is faid to give his Gooroo daily two hundred and fifty pagodas (about ^92) when that perfonage honours him with a vifit." According to the ftri6t letter of the law, a Brahman ought to be fupported by the rich, and not to be obliged to gain his fubfiftence by any laborious or ufeful occupation. Failing this, the Injiitutes of Menu (x. 81, 82) permit him to become a foldier, to follow trade, to till the land, or to breed cattle. Many of the Sepoys in the late Anglo-Indian army belonged to this carte. In the original Tamul the name of our Gooroo is Paramartan, "fimple, without guile." It feemed a pity to adopt the name given to him in Mr. Babington's literal tranflation of the text, parti- cularly as Noodle is the Englifh equivalent to Pedei, the name of one of the young Brahmans, which he has rendered Simpleton; fo we have rendered it Notes and Illuflrations. 187 Simple. Matti (blockhead), Madeiyam (idiot), Pedel (fimpleton), Mileichan (dunce), and Moodan (fool), are exactly reprefented by our Englifh words, Wife- acre, Zany, Noodle, Doodle, and Foozle. Page 38. — The Mat tarn is the cell of the Gooroo, in importance fimilar to one of our fmall religious houfes before the period of their fuppreffion under Henry the Eighth, in which that fpiritual inftruclor exercifes all the functions of his calling as prieft and teacher, and in which are contained the temple, refectory, dormitories, audience-chamber, &c, the whole forming the refidence of the Gooroo and the young Brahmans under his charge. The Brahmans pofTefs the exclufive privilege of teaching the Vedas, and were in former times the fole depofitaries of all knowledge. According to Bohlen's Altes Indien, though the rulers were chofen from the cafte of KJJiatriya, or Warriors, the Brahmans poiTefled the real power, and were, as we find by the Injlitutes of Menu (viii. 1, 9, 11), the royal councillors, the judges, and magiftrates of the country. They were treated by fovereigns with the greater!: refpecl; for, according to the fame authority (ix. 313 — 317), "a Brahman, whether learned or ignorant, is a powerful divinity." His curfe could even confign the gods to mifery, inftances of which are given in the Mahdbhdrata, the great epic poem of the Hindoos. The Tamuls divide the twenty-four hours into eight watches, each confirming of three hours, four for the day, and four for the night, fo that the third watch is mid-day. 1 88 Notes and Illujirations. Page 39. — According to old Tavernier, the brand carried by Tamul travellers is " un ligne entortille et trempe dans 1'huile que l'on met dans une maniere de rechaud au bout d'un baton," a hint from which our fmokers may profit. Page 43. — The year is divided into fix parts, each eonfifting of two months, and the Tamul month be- gins about the middle of our own. The firft period is the rainy feafon, Auguft and September; the fecond, the cold feafon, October and November ; the third, the firft dew, and the fourth, the latter dew (expreffions which recal the words in Deuteronomy xi. 14), embracing refpeclively December and Janu- ary, February and March ; the fifth, the hot feafon, April and May; and the fixth, the hotteft feafon, June and July. The year confifts of twelve lunar months, and to make up for the extra days, the Tamuls add every three years an intercalary month of thirty days. The firft day of their new year anfwers to our twelfth of Auguft. The month of the vernal equinox, from the earlieft ages of antiquity, from the ufages of Babylon and Aflyria, is ftill preferved throughout the Eaft. See the two volumes publifhed by the Society for the DifTufion of Ufeful Knowledge, under the title of " Hindoos." Page 44. — The fable of the Dog and the Shadow is due, perhaps, to ^Efop or Socrates, to the latter of whom we probably owe the collection which now panes under the name of the Phrygian. Its type, however, is found in fome of the earlier collections of the Eaft, and in Benfey's Pantfchatantra, Junf Notes and Illujlrations. 189 Biicher Indifcher Faheln, aus dem Sanfkrit uberfetzt (vol. i. p. 79), the queftion as to its oriental origin is fully difcufied. M. Dubois was at firft inclined to believe it to have been introduced by Father Befchi, but he changed his opinion, and adds, "mais je n'ai pas tarde a changer de fentiment, et j'ai connu bientot que cette fable etait originaire- ment indienne, et generalementconnue dans le pays." However, the curious reader is further referred to Benfey's Pantfchatantra, vol. i. Einleitung, pp. 468, 9, where the fable of the Jackal and the Fifh is given as the probable fource of the more beautiful Greek embodiment of grafping greed. In our text, as in the iEfopian fable, deceived by the magnifying power of the water, the dog miftakes the fhadow for a larger joint, which makes it not improbable that Befchi may have inferted it, probably borrowing it from Poflinus's Latin text of the fable. Page 50. — In the Tamul text the noifelefs ftep into the water is reprefented "as if it were jala-jala," and the preffing the foot downwards, " as if it were too-jiookoo," giving this found of the water by the expreffions ufed, both natural words, coined for the occafion. Page 51. — The reader may probably recollecl: a fimilar circumftance, as narrated in the tenth of the Merry Tales of the Wife Men of Gotham. Mr. Babington fuggefts that Befchi may have borrowed it from that tale ; but as it is not very likely that he had accefs to the book, it feems, on the contrary, more probable that, being of oriental origin, it mould, like many fimilar tales in the Gejla Romanorum, the Owl- 190 Notes and Illuftrations. glafs and other collections, have found its way gradually from the Eaft to us in the Weft. The Englifh tale runs thus : — " On a certain time there were twelve men of Gotham that went to fifh, and fome ftood on dry land ; and in going home one faid to the other, ' We have ventured wonderfully in wading; I pray God that none of us come home to be drowned/ ' Nay, marry/ faid one to the other, ' let us fee that, for there did twelve of us come out/ Then they told them- felves, and every one told eleven ; faid the one to the other, c there is one of us drowned.' They went back to the brook where they had been fifhing, and fought up and down for him that was wanting, making great lamentation. A courtier coming by, afked what it was they fought for, and why they were forrowful ? ' 0/ faid they, ( this day we went to fifh in the brook ; twelve of us came out together, and one is drowned/ Said the courtier, f Tell how many there be of you/ One of them faid ' eleven/ and he did not tell him- felf. ' Well/ faid the courtier, ' what will you give me, and I will find the twelfth man ?' ' Sir/ faid they, ' all the money we have got/ ' Give me the money/ faid the courtier, and began with the firft, and gave him a ftroke over the fhoulders with his whip, which made him groan, faying, ' Here is one/ and fo ferved them all, and they all groaned at the matter. When he came to the laft, he paid him well, faying, ' Here is the twelfth man/ ' God's bleffmg on thy heart/ faid they, ' for thus finding our dear brother/ " Notes and Illuftrations. 191 Page 53. — " The Hindoos," fays Mr. Babington, " in uttering a malediction, unite their hands by inter- lacing the fingers, and then, projecting them forwards, produce the found commonly called cracking the joints. Their imprecations are ftill further ftrength- ened, as they think, by cafting duft at the object of them." STORY THE SECOND. Page 60. — " C'eft de cette maniere que les maifons des Indiens font purifiees des fouillures qui peuvent y avoir ete imprimees par les allons et les venans." See Dubois' Moeurs de VInde, vol. i. page 208. The cow is held facred by the Hindoos ; and even the Sikhs, who reject the authority of the Fedas, Puranas, and other religious books of the Hindoos, and eat all kinds of flem except that of the cow, hold that animal in great veneration. Penances of a fmgular and fevere nature were formerly enjoined for killing cows without malice, and if this crime was malicioufly committed, it admitted of no expiation whatever. Page 62. — The original gives the number of women as ten ; but the numerals ten and four, in Tamul, are employed to give a definite idea of an indefinite number, the fame as in Homer nine is applied in re- gard to time : evvfjfiap fiev ava arparov uicero Krqka Oeoio. Page 70. — " Toutes ces pratiques," remarks M. Dubois on this paffage, " et un grand nombre d'autres encore, font ufitees et font partie de la bonne education 192 Notes and Illujirations. parmi les Indiens." According to Mr. Babington, the ablutions and cleanlinefs enjoined by the law, in conformity to Hindoo practice, confift in four particu- lars : i . Shaving, which is performed on every part of the body, excepting the top of the head, the upper lip, the arm from the elbow to the wrift, and the leg from the knee to the ankle (the Brahmans, however, (have the upper lip). 2. Anointment, or, according to others, the bathing of the whole body, as oppofed to a bathing or warning of the head as far as the neck. 3. Care and cleanfing of the teeth. And 4. Clean raiment. The author of Hindoftan in Miniature, fpeaking of Malabar barbers, obferves, " They com- monly fet up mop under a tree, the foliage of which fcreens them from the fun. Their bafin is the half of a cocoa-nut fhell, and their razors have very broad blades, the edge of which is convex;" vol. v. ^. Porjei, worfhip, fee note at page 210. Page 72. — Cucurbita Bifpida, am-coloured pump- kin. Page 73. — The kadam, fomething like our word mile, is a meafure of diftance varying in different parts of India. At Madras and in Tamul countries it equals ten Englifh miles. Page 74. — The following is fuggefted as the origin of the phrafe to chaff a perfon, our flang term for making game of any one. Apollo received from a painftaking critic a volume filled with the errors of the great poets. By way of reward for fuch bootlefs labour, the god of poetry gave him a bumel of wheat to fort, bidding him to felecl the corn from the chaff. Notes and Illufirations. 193 When this was done, Apollo prefented the critic with the chaff, but retained the wheat, thus chaffing him, and making game of him. See Bocccdini's Adver- tifements from Parnaffus, a favourite book with Addifon. Page j$. — Two Tamul aphorifms : They who per- form penance are forwarding their own affairs ; and From pious adiions alone proceeds delight ; all elfe is irrelevant and unworthy of praife. " The Tamul," fays Mr. Babington, " reckon thirty-two kinds of pious actions, fome of which are fufficiently fanciful j thefe comprehend, however, if not all the poffible varieties of charitable works, at leaft more than molt people perform. Their enumeration is as follows : — 1. The building hofpitals for the poor. 2. Giving food to thofe whofe employment is devotion. 3. Giv- ing food to thofe who follow any of the fix fefts. 4. Supplying calendars or almanacks. 5. Furnifhing remedies for the eyes. 6. Giving oil for the anoint- ment of the head. 7. Affociating with the female fex. 8. Marriage. 9. Sobriety. 10. Preferving the good works of another. 11. Railing a flied where water may be furniihed gratis to travellers. 12. Building a houfe either of reft for travellers, or for fome religious devotee. 13. Building tanks and re- pairing roads. 14. Planting trees. 15. Planting groves for the convenience of travellers. 16. Giving food to animals. 17. Giving money to preferve the life of any living thing whatfoever. 18. Erecting polls for cows to rub themfelves againft. 19. Giving food to prifoners or flaves. 20. Giving boiled rice for N 194 Notes and Ilhtjl rations. facrifices. 21, Caufing to make facrifices. 22. Giv- ing garments. 23. Furnifhing provifions for a journey. 24. Furnifhing Brahmans with the means of bearing the expenfe of affirming the facred thread. 25. Pour- ing milk into the facrificial fire. 26. Making gifts, more efpeeially of money. 27. Giving quick lime, to be eaten with betel leaf. 28. Paying for the barber employed in (having another. 29. Furnifhing reme- dies for difeafes. 30. Giving drink to cows. 31. Fur- nifhing a looking-glafs. 32. Burning corpfes." For an explanation of the nature and value of thefe various good works, the reader is referred to Rhode's Religiofe Bildung, Mythologie und Philqfophie der Hindus. If you fow a cqjier-oil tree, will an ebony tree le produced? is an old Tamul aphorifm which cannot fail to remind the reader of the words in the Sermon on the Mount, Matthew vii. 16. Page 79. — This " Counting the chickens before they are hatched " is to be met with in the folk's lore of every language, in fome fhape or another, the well-known ftory of the Day-dreamer in the Arabian Nig/its being of courfe familiar to every one, no lefs than the old adage, "Ante vieloriam, ne canas triumphum." Dreamland, if geographers would but be honeft, would be found to cover a far larger portion of the globe than we like to admit, and not confine itfelf to Spain and its caflles; but, perhaps, rather, as in the cafe of the Schildbiirgers, the natives having, in their folly, deftroyed their own city, have, like the Jews, become a fcattered race, and are met with in every inhabited country. The mention of the Schildbiirgers Notes and Illujirations. 195 recalls a tale from the Lalenbuch, edited by Von der Hagen in 181 1, from which the faying of " Counting the chickens before they are hatched" may have had its rife ; as the date of the Schildhurger, the original type of our Wife Men of Gotham, is placed at the beginning of the thirteenth century, the period at which the fpread of the Mogul Empire into the Weft brought with it the Moorifh verfions of many Eaftern tales, to be fpeedily engrafted into the literature of the Weft. It forms the thirty-third ftory in the Lalenbuch, and runs thus : — "How a Woman of Schilda went to Market with Eggs, and made much Account of what Good ivould come of the Produce ; and what really did come of it. " There is an old proverb and a true, which fays, 1 Sell not the bear's Ikin before you have caught him ;' and another, no lefs io, tells us that ' Covetous- nefs brings nothing home ;' whilft a third adds : ' To hope, when hope is long deferred, Makes many a fool, it is averred ; Before the hoft to name the fcore But feldom adds to one's own ftore.' This was the cafe with the woman of Schilda, who went to market with her eggs, as you lhall fee. Now this poor woman had but a fingle hen, which laid an egg every day ; fo fhe gathered them up till (he faid to herfelf, ( Now I have enough to bring me N 2 196 Notes and Illvjirations. three grofchens!' when, putting them into a bafket, me fet off to market with them. As me had no companion to talk to as fhe trudged along, all kinds of thoughts got into her head, and, amongft others, fhe naturally reverted to her little flock-in-trade, which me carried jauntily upon it, thus turning it to a pro- fitable account: — ' See now/ faid me, to herfelf, 'you will get three grofchens at the market. What will will you do with them ? Do with them ? Why, buy two more hens, to be fure. Thefe two, with the one you have at home, in fo many days will lay lb many eggs, which, when fold, will enable you to buy three more hens, and leave a lot of profit befides. There- fore, now, as you have fix hens, they will lay fo many eggs every month. Thefe you will fell — now and then, however, you may eat one yourfelf — and you may put all the money by. Then, too, you will derive profit from thefe hens in various ways. The old ones, when they have done laying, you will turn into money ; the young ones will lay eggs, and hatch fome of them into chickens, and fo you will increafe your ftock at the fame time that you have alfo chickens to fell; then you can pluck their feathers, like people do geefe. Out of the money you have put by you will buy fome geefe, and thefe will bring you much profit by the fale of their eggs, their young, and their feathers. Now, as you have both hens and geefe, your profits will amount weekly to fo and fo. Then you will purchafe a fhe-goat ; fhe will give you milk, and little kids. Thus you have already old and voung hens, old and young geefe, eggs, feathers, Notes and Illuftrat'wns. 197 milk, kids, and wool — of courfe you will fee to have the goat fheared. Then you will purchafe a fow, and, to your former profits, you will thus add fucking pigs, pork, hams, and faufages. All this will enable you to buy a cow out of the money you are always laying by. She will produce milk, calves, and manure. What is the good of the manure to you, feeing that you have got no land to till ? To be fure, you will purchafe a field, and that will yield you corn, fo that you need not buy any more. Then you will buy fome horfes, and hire farm-labourers to look after them, to milk the cows, and till the land. Next, you will buy a flock of fheep, when you will want to enlarge your houfe, and to furnifh it out of the money you have laid by. After which you will purchafe more land. Now, this cannot fail to come about. So, then, you will derive profit from young and old poultry and hens ; from eggs, from goat's milk, wool, and young kids ; from lambs and fucking pigs; from cows, whofe horns you may alfo have fawed off, and fell to the cutler for knife-handles; from calves, from corn-fields, and many other things befides. And, laft of all, you will marry a young and handfome man, and be a fine lady, as happy as the day is long. Oh, fo grand ! and not have a good word for any one ! " A tafte of the fait, but not of the malt," is the peafant's motto, and their coat of arms, three fingers in the falt-cellar ; but that fhall not be ours, forfooth.' " ' Whilft thefe thoughts ran in her head, fhe forgot that fhe was only then trudging to market with the 1 98 Notes and Illujlrations. bafket upon it; fo, drawing one leg behind the other, flie bent her head gracefully forward, as if a fine lady, greeting another fhe had met, when, lo ! down went the bafket, and fmafh went the eggs, and, with them, f My lady P and f My lord V into the mire; and there they remain to this day ; and if any one is fo inclined, he may pick her up, and become a lord with fuch a lady ; for ' it is a long time before you can count your chickens from unlaid eggs/ " The tale of The Broken Jar, in the fifth book of the Pantfhatantra, is no doubt the fource of this flory of the Woman of Schilda. " The man with the wheel faid, ' Every man who is influenced by a futile hope, as by an evil fpirit, is an object of ridicule/ Therefore it is wifely written : — ' He who indulges in filly projects for the future, deferves to fare as did the father of Som afar man, who was fmothered in rice till he became ivhite.' " The alchemifl afked, ' How was that ?' Then the man with the wheel told the ftory of The Broken Jar. " In a certain town there lived a Brahman, whofe name was Svabhavakripana,* who filled a jar with what remained of the boiled rice he had collefted during the day, after he had fatisfied his hunger, and hung it up by a firing low down on a nail in the wall. This done, he placed the mat upon which he flept be- neath it, and all night long he kept his eyes fixed upon * One miferable through his own folly. Notes and Illujlrations^ 199 the jar, thus thinking within himfelf: ' That jar is brimful of boiled rice ; now, if a famine mould come, it will bring me a hundred fanams. With them I will buy a couple of goats ; and, as thefe multiply every fix months, I fliall foon have many kids and a whole herd of goats. Thefe I will exchange for beeves. Then I mall have many calves in due time, which I mail fell ; and after a while I will exchange the increafed herd of beeves for buffaloes. After they have brought forth their increafe, I will part with them for brood-mares ; and when the foals have be- come horfes I mail fell them, and fo become ponetTed of much money. With this money I will purchafe a houfe, the four fides of which are built round an inner court. Then a Brahman will come and give me a fair damfel with great dower for a wife. She will bring me a fon, to whom I will give the name of Somafarman ;* and when he is old enough to climb up my knees, I will take a book and fit down in the flables and ftudy. When Somafarman fpies me out, he will tear himfelf away from his mother's lap, and ruin in amongft the horfes' hoofs in his hurry to come and climb up my knees. Then, full of anger, I mail call out to his mother, ' Take the child away ! Take the child away V She, being fully occupied with her houfework, does not hear me ; upon which I fpring forward and ftrike out my foot at her/ Forgetful, at the moment, that he was lying down on his mat, he ftruck out with his foot with fuch force that he broke * Cared for by the Moon, or the Moon's own. 200 Notes and llhtjirations. the jar into fhivers, and the rice came running down upon him till it completely covered him and made him white. That is why I faid, ' He who indulges in filly projects for the future deferves to fare as did the father of Somafarman, who was fmothered in rice till he became white/ " Refpecling the origin of all oriental tantra or tales themfelves, we are probably on the eve of a great dif- covery. Dr. David Chwolfon, who is profefTor of Hebrew in the Univerfity of St. Petersburg, has re- cently iflued a very curious and interefting volume* on the remains of ancient Babylonian literature in Arabic tranilations. According to it, a perfon named Kuthami compiled a well-planned and ably-executed work on general literature fourteen centuries before the Chriftian era, giving us glimpfes of a previous civilization of fome three thoufand years. We are promifed the Arabic texts, accompanied by a transla- tion. When thefe appear we fhall have more certain data than mere conjectural criticifm for fixing dates. Kuthami, it feems, fpeaks of " the ancients/' the writers of periods then long palled away, as we do of the authors of claffical antiquity. Page 82. — A finger's breadth is the common mea- fure, equivalent to our inch. * Ueberdie Ueberrefte der Alt-Babylonifchen Literatur en Arabifchen Ueberfetzungen. Von D. Chwolfon. St. Peteriburg, 1859. 201 STORY THE THIRD. Page 85. — Paffbun-kirey, a plant, of which the ftalk, always pendant and dry, gives it the appearance of being dead. Page 91. — A bundle or clothful of boiled rice is the ufual viaticum of an Indian journey. Moderate in his appetites, the Hindoo is fatisfied if he can impart a relifn to it by a little pepper-water, or the juice of a lime, or any other fimple condiment. In many inftances fuch is alfo the home breakfaft; for rice is ufed in great profufion by the Hindoos, who moftly fit crofs-legged on a cufhion, mat, or carpet at meals, helping themfelves from the dim in the moft primitive form with their hands, having neither knives nor forks, and difpenfing generally with the ufe of a table- cloth. The univerfal dinner dim is curry, confiding of meat or fifh, and drefTed in various ways. Page 90. — The Choultry in villages ferves many purpofes ; it is the temple, the hall of juftice, the place of meeting, the lodging for travellers, and, in fome places, alfo the tavern, where ready-drefFed provifions may be obtained. The kitchen in the latter cafe is alfo the refectory. See Dubois's Moeurs de I'Inde, vol. i. p. 458. Page 92. — The Darma-Saftra, or Dharma-Saftra, is a celebrated body of Ethics, Law, and Ritual Ob- fervances. The Francifcan, Thomas Murner, has appropriated 202 Notes and Illujirations. both incidents of this ftory in the feventy-eighth adven- ture of Eulenfpiegel, or Owl-glafs, as given in our recent edition of Mr. Mackenzie's Englifh verfion. See The Marvellous Adventures and Rare Conceits of Mqfter Tyll Owl-glafs, p. 180. STORY THE FOURTH. Page 97. — The Tamuls are very delicate in all references to fuch matters : " To feek the privacy of the fields, to go for a purpofe, to go for two purpofes, to go to the bath, to go to the river, to go out," &c, are the ufual expreffions. In the original the paflage reads : "PVhilft they were refrejhing themf elves there, Wifeacre retired to the fields, and then went to wajh his feet in the neighbouring tank/' the "warning of the feet" implying the prefcribed ablution of the body, in con- fequence of his previous " private vifit to the fields." Ayinar, the fon of Vifhnoo, carries a club, and rides upon a white elephant, his banner difplaying a cock. Page 102. — This ftory is fomewhat fimilar to that told of the Wife Men of Gotham, who raked in a pond for the moon, which the reader will find in the Merrie Tales. Page 106. — Kafoo is the Tamul word, but it is moftly pronounced cajlioo, or fimply cajli by Euro- peans, and though only the eightieth part of afanam it is alfo ufed as we do the word cajli. Fanam, as well as being the defignation of a coin, is equivalent to the word money, juft as peny is ufed by our tranflators of the Bible. It is a filver coin, of which forty-five pt> to Notes and Illujlrations. 203 a ftar pagoda. There are alfo gold fanams in fome parts of India; but Befchi ufes the word in all cafes without diftinguiiliing whether gold or filver, leaving the reader to judge from the article to be paid for — whether a horfe, the toll on the road, or the pounding of the worn-out animal upon which the Gooroo jour- neyed — which coin is meant. STORY THE FIFTH. Page 109. — Ghee is equivalent to our word Kiefs, a mefs of pottage, of meat, &c. ; and like the Latin ferculum, means the principal dim of the meal. Tyer is a folid curd, fuch as is eaten in Germany with boiled fruit, &c, and is produced by the addition of a fmall quantity of milk already curdled to the milk intended to be changed to tyer. In India it is ufually eaten with rice. Page 120. — In the beginning; of the thirteenth century Zingis, or Gengis Khan, founded the im- menfe empire of the Moguls, comprehending almoft the whole of Ana, and a great part of the Eaft of Europe. The tenth map in Spruner's Hiftorico- Geographical Atlas mows this empire in its entierty, before it was feparated into different kingdoms. We have here the well-known ftory of Vefpafian and Titus. When the latter remonftrated with Vefpafian upon the meannefs of laying a tax on urine, that em- peror, taking a piece of money, demanded if the fmell offended him ? adding, that this very money was the produce of the tax on urine. It is, no doubt, an in- 204 Notes and Illujlrations. terpolation of Befchi, and, as fuch, has been omitted by M. Dubois. However, it was thought better to retain it in the Englifh paraphrafe, as it forms part of the printed Tamul text. The reader will recollecl: the allufion to it by Juvenal : " Lucri bonus ejl odor ex re qualilet" Page 124. — The Valloovan is a prieft of the PariarSj and confequently confidered vile by the orthodox caftes. Thefe priefts have gradations of rank amongft themfelves, and many of them follow con- juring and fortune- telling. See Dubois's Moeurs de I'Inde, vol. 1. page 68. Almoft all the moral poems in Tamul are written by the Pariars, the moft cele- brated of which is the Kurral of Tiroo-Valloovan, or the Divine Valloovan, as already ftated. The outcafts are called either Pariars, or Chan- dalas, and in diftricls where both words are employed, the Chandala is the loweft of all Pariars, and is only employed to carry out corpfes, execute criminals, and in all the moft abje£t offices to which a human being can be condemned. The Pariars confift of all who have loft cafte, or by their mifconducl: have forfeited all the privileges of it. Their condition is the loweft degradation of human nature, and hence it is not to be wondered at, that the Hindoos fo refolutely adhere to the inftitutions of their tribe, becaufe the lofs of cafte is to them the lofs of all human comfort and refpe&ability. If a Pariar approached a Nayr, a warrior of high cafte, he might put him to death with impunity; and water and milk, according to Aijeen Akberry (vol. in. p. 243), are confidered defiled even (C Notes and Illujirations. 205 by the fhadow of a Pariar paffing over them, and cannot be ufed till they are purified. STORY THE SIXTH. Page 130. — In the original text the paflage runs: Ah ! even the grain of fine rice is within its hufk, and to fruits of every kind there are a flan and a ftone." The Tamuls no not include nuts, plantains, and fhell- fruit, under the general denomination of fruit, as we do, which would render the more literal tranflation a little obfcure in Englifh. Page 133. — In one of the plates of Hogarth's Contefted Eleclion, there is a man feated at the ex- tremity of the fign-poft of the Crown Inn, fawing off the portion on which he refts. No one will charge our pictorial fatirift with plagiarifm, and the circum- ftance is only mentioned to mow how certain ludicrous ideas are common all over the world. The fame idea occurs in various early Sanfkrit authors, and is con- tained in an anecdote related of Kalidafa. Page 134. — Poorahita, or more properly Poorohita, is the name given to Brahman s who devote themfelves to the ftudy of aftrology, and who prefide at feftivals and other ceremonies. See Dubois's Moeurs de I' hide, vol. 1. p. 180. Page 136. — Shaffer, Shaft ah, or Sqftra, is the name of a facred book of the Hindoos, containing all the dogmas of the religion of the Brahmans, and all the ceremonies of their worfhip, and ferving as a com- mentary on the Vedas. This name is alfo applied to 2o6 Notes and Illujlrations. any book of great wifdom, as in the third ftory we find mention of the Dharma-Shq/tra. It likewife fig- nifies wifdom, or a wife man, whence Buddha is alfo called pre-eminently Shajhi, in the fenfe that Wife- acre applies the word to the Poorohita. Indeed, it is a title often aflumed by the Erahmans, fometimes with the fuffix of Sahib, Shqflri- Sahib, Mr. Shaftri. The word Shajier is ufed in the eighth ftory by the Gooroo, as tantamount to " a true or wife faying." Am ! am ! ma ! Dear, dear me ! Prodigious ! wonderful ! the common exclamation of great wonder and admiration throughout India, perhaps derived from the myftic fyllable ufed previous to prayer, Own ! Namafcara : " C'eft ainfi qu'on appelle le falut adreffi aux Brahmes: ce falut fe fait en joignant les mains, les portant au front, et inclinant en meme temps la tete." — Dubois. Page 139. AJJirvahdam, conge, difmiflal. Baron Munchaufen may have borrowed this idea. See page 139 of our edition of his Surprifing Adven- tures, where the lunar language of Central Africa is found to be " identical with that of the inhabitants of the Moon." Page 141. — Yoogam in Tamul, Jogue in Hin- doftannee, is an age of the world, of which there are four, according to Hindoo reckoning. 1. The Sooti- yoogam, which lafted 3,200,000 years, during which the life of man was 100,000 years, and his ftature twenty-one cubits. 2. The Tirtah-yoogam, which confifted of 2,400,000 years, during which man's life was 10,000 years, and in which one-third of the Notes and Illujirations. 207 human race lapfed into fin. 3. The Divapaar-yoo- gam, which endured 600,000 years, during which human life was reduced to 1000 years, and half the race became depraved. And 4. Kali-yoogam, in which fin is univerfal, human life diminifhed to 100 years, and which is to laft 400,000 years, of which fome 5000 are already paft. STORY THE SEVENTH. Page 144. — The roads in India are not unfre- quently lined with banian trees, each one of itfelf a grove, forming natural fhady bowers, impervious even to an Indian fun, as from the horizontal branches pendant roots hang downwards, which, upon reaching the ground, become new trunks. Page 147. — Tchy! tchy! Fie! fie! a common ex- clamation of extreme difguft. " Ceux qui favant vivre, ne difent jamais ce mot devant les perfonnes de diftinclion, ni hors du difcours familier." — Befchi's MS. Diclionary, quoted by Mr. Babington. Page 148. — Cadjan, a prepared leaf of the palm tree, upon which the Tamuls cut in the letters with a flile. In the Britifh Mufeum, and at the Eafl India Mufeum, are many of thefe manufcripts, both Tamul and Pali, which of late years have become comparatively common in the mops of European bookfellers who deal in oriental literature. Page 151. — Mr. Babington furnifhes the following interefling particulars refpecling the drefs of the Tamuls, both male and female : — " The articles of 208 Notes and Ilhiftrations. clothing among the Tamuls are few and fimple, though their names, fome of which are fynonymous, and others expreflive of differences in manufacture, colour, and other circumflanees, are extremely nume- rous. It feems probable that anciently they wore no fewn garments, and that the jackets now fo much in ufe among the higher clafles of citizens, and the bodices worn by dancing women as well as by females of the higher orders, were introduced by the Mufliil- mans on their conqueft of the country. To this day, thofe who, refiding far from towns, and following rural occupations, are lefs difturbed in their obfervance of the euftoms of their anceftors, wear none but long, unfewn cloths, in the precife Hate in which they come from the loom; and in none of the ancient fculptures of Southern India are either jackets or bodices to be found, the men or gods being repre- fented naked, and the women being furnifhed with a broad ornamented belt, which pafTes horizontally acrofs the breafts and under the arms. The turban is likewife of modern introduction and partial ufe. The Brahmans, with the exception of thofe who hold official fituations, feldom wear it; and many other clafles, more efpecially in the country, go bare- headed, even in the hotteft weather. The genuine drefs of the men, therefore, confifts of — I. a cloth round the loins, which delicacy absolutely demands, and which is the only covering worn by the labouring clafles; 2. a cloth of 8 cubits in length, which is pafTed feveral times around the waiff and between the legs, thus entirely covering the lower half of the Notes and Illujlrat'wns. 209 perfon ; 3. a cloth of four cubits' length, which is ufually carried over one of the moulders, and is occasionally ufed to cover the head ; and 4. a cloth of from 19 to 20 cubits, which envelopes the upper part of the perfon. Perhaps the fhort trowfers, reaching half way down the thighs, and worn by foldiers and athletes, may be alfo of ancient origin. To thefe we may annex the modern additions of the turban, of 30 cubits' length; the linen veft, which fits the body in the upper part, and has a full fkirt ; and the trowfers worn by dancers." The true drefs of the women is a fingle cloth of 14 cubits in length. By dexterity in the art of wrapping this around the waift, and bringing the end over the moulder, the females of India form as elegant and modefl a drefs as that made with fo much labour, and adj lifted with fo much art, by the fair fex in Europe. The ufe of the needle and fciiTors, therefore, which fome feem fo anxious at the prefent time to teach them, would prove at beft but a needlefs art. It might even be morally hurtful, becaufe thofe addi- tional articles of clothing which require to be made up are principally used by courtefans and thofe whofe fubfiftence depends on decoration of perfon. There were, befides, an under bodice, and loofe drawers or trowfers." 3io Notes and Illuftrations. STORY THE EIGHTH. Page 161. — Poojei, worfhip, aft of devotion, pe- nance ; Anglo-Indians often fpell the word pooja. At page 70 Doodle gives an infight into the ceremonial of Hindoo worfhip, which confifts in decorating, anointing, and making offerings to the idol. Sacred mufic accompanies this ceremony, the officiating Brahmans chanting hymns to the deity, whilft dancing girls propitiate his favour by a folemn dance. Page 162. — Chitty, a merchant. The Brahmans hold that of the four caftes, Brahmana, Brahmans; Kfliatriya, Warriors ; Vaijya, Merchants, and Sudra, Cultivators, only the firft and laft remain in the pre- fent Kaliyoogam, or laft age of the world. Thofe, however, who hereditarily follow commerce maintain that fuch is not the facl, and that they are true and genuine merchants. There are three distinct occupa- tions allotted to this general cafte : trade, agricultural labour, and rearing of cattle ; all of which a Brahman may alfo follow. Pandarams, religious mendicants of the feci; of Siva, the third perfon in the Hindoo trimurti, or triad of deity. The Saivas, or worfhippers of Siva, are more numerous than any other feci:. Refpecling Hindoo mythology confult Coleman's Mythology of the Hindoos ; and Rhode's Religiqfe Bildung, Mytho- logie, und Philofophie der Hindus. Page 163. — In the original it is "a young wife Notes and Illuftrations. an whom he had bought." Moft Hindoo marriages are contracted by the parents when the parties are in childhood, and the wedding is folemnized with oreat pomp when the children reach maturity. A woman brings no other fortune than her clothes and orna- ments, and two or three female Haves, and the father of the bridegroom frequently pays a fum of money to the bride's friends. Hence the terms, "He has married a wife," and " He has purchafed a wife," are ufed quite as fynonymes. The females are noted for delicacy, regularity of features, and extreme modefty; they are marriage- able at the age of eleven years, and are accounted old at forty-one. The Tamuls divide the natural life of woman into feven ages, fix of which are prior to forty-one, at which age fhe receives a title fome- what refembling our " old crone." Charity and hofpitality are not idle words amongft the Hindoos. " Hofpitality," according to the Infti- tutes of Menu, " is to be exercifed even towards an enemy when he cometh into thy houfe ; for the tree doth not withdraw its made even from the woodman, nor the moon withhold her light from the out- caft Chandala."* The latter paflage cannot fail to recall the words of the Sermon on the Mount (Mat- thew v. 45.) "Les riches idolatres," fays the old traveller Tavemier, "s'eftiment heureux et croyent * The vmid^Chandala is here ufed to denote the vileft of the Panars. It is alfo applied to children of mixed marriages, where the mother is of the Brahmana, and the father of the Sudra cafte. O 2 212 Notes and Illujlrations. que leur maifons font remplies des benedictions du Ciel, lorfqu'ils ont pour hotes quelques-uns de ces Faquirs, qu'ils honorent d'autant plus qu'ils font plus d'aufteritez." Page 165. — " On each fide of the door towards the ftreet is a narrow gallery covered by the flope of the roof which projects over it, and which, as far as the gallery extends, is fupported by pillars of brick or wood. This entrance leads into a court, which is alfo fur- rounded by a gallery like the former. On one side of the court is a large room, on a level with the floor of the gallery, open in front, and fpread with mats and carpets covered with white cotton cloth, where the mafter of the houfe receives vifitors and tranfacls bufinefs. From this court there are entrances by very fmall doors to the private apartments." — Hindq/lan in Miniature, vol. viii. p. 518. Page 165. — The rice-beater is ufed by the Tamul women to deprive the rice of its hufk, and is a kind of peftle, or long ftafF, made of fome hard wood, moftly ebony, and (hod with metal. The Paddi, as the rice is called whilft in the hufk, is collected into a heap upon a hard floor, or fometimes into an excava- tion in the ground. "Two women ufually work together," fays Mr. Babington, " oppofite to one another, with the heap between them, and each receives and raifes the inflrument with the left hand, and then forces it down again violently with the right, giving it a flight inclination forwards, fo that it may eafily be Notes and Illtiflrations. 213 caught by the left hand of the oppofite party. As the rice becomes difperfed, it is pufhed back into the centre with the left foot, caufing a graceful fide move- ment ; whence remits a conftant though flow revolu- tion around the heap. This work, as indeed every other kind in India, which is performed by more than one perfon, and admits of adaptation to mufical mea- fure, is accompanied by a fong." Mr. Babington fuggefts this rice-beating procefs as an illuftration of Proverbs xxvii. 22. The hand- mills of India are mil fuch as thofe defcribed in the Bible, at which two women may frequently be feen grinding, as mentioned in Matthew xxiv. 41. The Saivas, of whom the chitty's wife was one, place three horizontal lines on the forehead with allies, obtained, if poffible, from the hearth on which a con- fecrated fire is perpetually kept. Page 167. — The word hnjjey mud be here taken in its better fenfe of wife or houfewife. The pet name for a woman is Am, literally the bafe or foot of a thing, but ufed alfo to exprefs admiration (fee Note at page 206). However, it is only ufed, lov- ingly, by a hufband to his wife, by a father to his daughter, or by a fon to his mother, or by women amongft themfelves, and is confidered indecorous when coming from an indifferent perfon. Page 172. — This placing of the hands upon the head to denote great grief and affliction is the cuf- tom alluded to in 2 Samuel xiii. 19, and in Jeremiah "• 37- 214 Notes and Illujlrations. " Cette pratique de laver les cadavres avant de les / enterrer ou de les bruler, eft univerfellement fuivie par les Indiens de toutes les caftes." — Dubois. In fome parts of India, after thefe ablutions have taken place, the body of a prieft is embalmed with the coftlieft fpices procurable, and placed in a cheft filled with honey, when it is put away for the day of public fepulture, or the funeral pyre, generally months after- wards. Arrived at the place, attended by immenfe num- bers of people who form the proceflion, and met by others from all the furrounding diftricls, two parties feize upon the car, one at either fide, and commence the ceremony of " caring," by tugging at it with all their might, the one reprefenting thofe who defire to inter the body, and the other thofe who would commit it to the flames. Whichever is fuccefT- ful carries the point, and the body is either buried or burned accordingly. A fcene of wilder tumult and excitement cannot well be conceived than what takes place at one of thefe funerals, at which all kinds of revelry and vice prevail, and which tend only to bring together the people for their own demoral- ization. The Poojei over, the honey, which has been care- fully put by when the body was removed from the cheft, is bottled, and finds its way into the Calcutta market, and hence, with the delicacies of European cookery and Indian preferves, to the tables of our epicures. Notes and Illiiftrations. 21S After all, it is with manners and cuftoms as with everything elfe ; fo let everybody join in the ftrain : — ASINUS • ASINO • SUS ■ SUI ■ PULCHER ■ ET • SUUM • CUIQUE ■ PULCHRUM ■ ERRATA • SIC ■ CORRIGE. P. 20. Gaudama pro Guadama. P. 24. Malayalam pro Malayatam. P. 35. et femper lege : Poorohita. P. 170. Svabhavakripana, v. pro f. A. Achedanamoorti, irrational, 159. Am, foot, bafe of a thing, pet name for a woman, dear, 206. Am-am-ma, clear, dear me, wonderful, prodigious, 136, 206, 213. Amoordam, the drink of the gods, 118. Asangadan, a mocker, merriman, 26, 159, 169. Assirvahdam, conge, difmiflal, 139. Avoor, a town in Trichinopoly, 21. Avyar, a Tamul poetefs, 179. Ayinar, the fon of Vifhnoo, 97, 202. 2 1 8 GloJJary. B. Banian tree, Ficus Indica, 133, defcribed, 144, 207. Bathkol, the Jewifh Sortes Biblicce, 32. Brahma, the firft perfon in the Hindoo triad of deity, 25. Brahmana, the Brahman cafte, 25, 27, 29, 31, 117* 184, 185, 187, 210. Buddha, called Shajlri, or fupremely wife man, 162, 206. Cad j an, prepared palm leaf for writing, 148, 151, 152, 207. Caravansara, inn, etc., 90. Chaff, to make game of, 74, 92, 159, 192. Chandala, loweft of Pariars, or outcafts ; fon of a Brahmana mother and Sudra father, 204, 211. Chitty, a merchant, 117, 162, 167, 210. Choultry, caravanfara, village court and inn, 87, 88, 90, 118, 185, 201. Chunda Sahib, Nabob of Trichinopoly, 23. Cooral, fee Kurral. D. Darma, or Dharma, juftice, death, ^, 138, 141, 171. Darma-Sastra, or Dharma- Sa/ira, a celebrated book of ethics, laws, and ritual obfervances, 92, 201. Dwapaar-yoogam, the third age of the world, 141, 206. Gloffary. 219 F. Fanam, a gold or filver coin, money, $$, 58, 87, 93, 94, 118, 124, 202. Faquir, a religious mendicant, 211. Fo ol fand the irm one ya refo on par ted, a men. tranfpofition of the Englifh adage, Fools and their money are foon parted, 55. G. Gaudama, the apoftle of Buddhifm, 20. Ghee, mefs, difh, fimilar to the Latin ferculum, 109, 203. Gooroo, firft rank of Brahmans, fpiritual guide, teacher, 22, 32, 36, 70, 115, 185, 187. H. Hem, fo, an exclamation, 30, 31, 51, 80, 130. Hindoo, or Gentoo, 18, 19, 25, 26, 27, 37. J. Jala-jala, plop-plop, 50. K. Kadam, mile, equal to ten Englim miles, 73, 192. Kaliyoogam, the fourth and lad age of the world, 114, 141, 207. 220 Gloffanj. Kanjakuddsha, the town of Kunoje, 32, 182. Kasoo, or Kafhoo, a fmall coin, cam, 129, 202. Kshatriya, the warrior cafte, 25, 184, 187, 210. Kurral, a celebrated poem, confifting of above thirteen hundred moral diflichs, by the Tirooval- loovan, 179, 180. Kuthami, an ancient Babylonian author, 200. M. Madeiyam, idiot, 187. Madura, a college eftablifhed by the Tamul princes, 182. Mahabharata, the celebrated Hindoo Epic, 187. Mattam, the Gooroo's cell or convent, 38, 58, 60, 6 5> 7h *5 6 > *7h 184, 187. Matti, blockhead, 187. Menu, the compiler of Inftitutes of Hindoo Law, 187. Mileichan, dunce, 187. Mogul, foreigner, the Tartar ruler of India, 19. Moodan, fool, 187. Murdhabhishicta, a Brahmanical fe&, 25. N. Namascara, mode of faluting a Brahman, 136, 139, 206. Nayr, a foldier of high cafte, 204. O. Oodsameiyams, name of fix feels, 162, 169; de- fcribed, 184. GloQanj. 221 P. Paddi, rice in the hufk, 166, 212. Padeiyachi, a fuperior kind of farm-labourer, 89,95. Pagoda, a gold or filver coin, 64, 65, 61, 74, 82. Palei-kodi, a parafitical plant, the Afclepias voluhilis, in. Pandaram, a religious mendicant of the feci: of Siva, 162, 164, 210. Pantshatantra, a Sanfkrit collection of Indian Fables and Tales, in five books, 19, 27, 28, 178, 181, 182, 188. Paramartan, fimple, without guile, 19, 28, 179, 186. Parascara, a Brahmanical feci, 25. Pariar, an outcaft, 26, 204. Passoun-kirey, name of a plant, 85. Pedei, fimpleton, 186, 187. Poojei, or Pooja, act of devotion, worfhip, penance, 26, 70, 161, 162, 166, 209. Poorrachchameiyans, name of fix feels, 26, 162, 169, 179; defcribed, 184. Poorohita, or Poorahita, a feci: of Brahmans, 35, 134, I3 6 ^ ifaj l6 9> 205. Puranas, facred books of the Hindoos, 191. . R. Rajah, ruler, fovereign, prince, 23. S. Sahib, Mr., 205. Saivas, worfhippers of Siva, 210, 213. 222 Gloffary. Sastra, Shastri, Shaster, a facred book of the Hindoos; wifdom; any book of great authority; a wife man, a prophet, a true and wife faying, 93, 94, 136, 141, 157, 205. Sikhs, a warlike people of India, who reject the authority of the Vedas, Pur anas, and other books of the Hindoos, 191. Siva, or Shivan, the third perfon in the Hindoo triad of deity, 162, 210. Soma, the Moon, 170. Somasarman, in the care of the Moon, 170, 198. Sooti-yoogam, the firft age of the world, 141, 206. Sudra, the cafte of cultivators, 25, 184, 210. Svabhavakripana, through one's own folly mifer- able, 170, 198. T. Tamul, a primitive language, fpoken by the inhabi- tants of Southern India, etc., 21, 22, 24, 180. Li- terature, 179 — 182. Tchy, fie, 147, 207. Tembavani, a Tamul poem, by Befchi, 22. Tiroo, divine, 179. Tirtah-yoogam, the fecond age of the world, 141, 206. Toonookoo, plain-plafh, 50. Tyer, curds, 109, 159. V. Vaidya, a Brahmanical feci, 26. Glo/Jary. 223 Vaisya, the merchant cafte, 25, 116, 184, 210. Valkeer, a breeder of cattle, $$. Valloovan, a prieftof the Pariars, 2,6, 27, 124, 132, 179, 184. Vedas, the moft facred books of the Hindoos, 25, 185, 187, 191. Viramamooni, the Jefuit Befchi, 21, 49, 50. Vishnoo, the fecond perfon in the Hindoo triad of deity, 97, 202. Y. Yoogam, a period of the world's age, 141. Z. Zingis, Gengis Khan, 120, 203. THE END. LONDON : WILLIAM STEVENS, PRINTER, 37, BELL YARD, TEMPLE BAR. 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