times fluttering from branch to branch, as if they wished to approach the instrument whence the melody proceeded, and at length dropping on the ground, in a kind of ecstasy, from which they were soon raised, he assured me, by a change of the mode. I hardly know, says Sir William Jones, how to disbelieve the testimony of men who had no system of their own to support, and could have no interest in deceiving me. -Asiatic Researches. No idle ornaments deface Her natural grace.-XIII. 13, p. 593. Sandal-streak.-XIII. 13, p. 593. The Hindoos, especially after bathing, paint their faces with ochre and sandal-wood ground very fine into a pulp. The custom is principally confined to the male sex, though the women occasionally wear a round spot, either of sandal, which is of a light dun color, or of singuiff, that is, a preparation of vermilion, between the eyebrows, and a stripe of the same running up the front of the head, in the furrow made according to the general practice of dividing all the frontal hair equally to the right and left, where it is rendered smooth, and glazed by a thick mucilage, made by steeping linseed for The Hindoo Wife, in Sir William Jones's poem, describes a while in water. When dry, the hair is all firmly matted toher own toilet tasks: Nor were my night thoughts, I confess, Free from solicitude for dress; How best to bind my flowing hair And where to smooth the love-spread toils Bright circlets for my well-formed nose; How each smooth arm, and each soft wrist, See how he kisses the lip of my rival, and imprints on her forehead an ornament of pure musk, black as the young antelope on the lunar orb! Now, like the husband of Reti, he fixes white blossoms on her dark locks, where they gleam like flashes of lightning among the curled clouds. On her breasts, like two firmaments, he places a string of gems like a radiant constellation; he binds on her arms, graceful as the stalks of the water-lily, and adorned with hands glowing like the petals of its flower, a bracelet of sapphires, which resemble a cluster of bees. Ah! see how he ties round her waist a rich girdle illumined with golden bells, which seem to laugh as they tinkle, at the inferior brightness of the leafy garlands which lovers hang on their bowers, to propitiate the god of desire. He places her soft foot, as he reclines by her side, on his ardent bosom, and stains it with the ruddy hue of Yavaca.Songs of Jayadeva. • Properly Teica, an ornament of gold placed above the nose. † Pendents. Seita Cund, or the Pool of Seita, the wife of Rani, is the name given to the wonderful spring at Mangeir, with boiling water of exquisite clearness and purity. § Her tears, when she was made captive by the giant Rawan. gether, and will retain its form for many days together.Oriental Sports, vol. i. p. 271. Nor arm nor ankle-ring. - XIII. 13, p. 593. Glass rings are universally worn by the women of the Decan, as an ornament on the wrists; and their applying closely to the arm is considered as a mark of delicacy and beauty, for they must of course be passed over the hand. In doing this, a girl seldom escapes without drawing blood, and rubbing part of the skin from her hand; and as every well-dressed girl has a number of rings on each arm, and as these are frequently breaking, the poor creatures suffer much from their love of admiration. - BUCHANAN. This temple is to the Hindoos what Mecca is to the Mahommedans. It is resorted to by pilgrims from every quarter of India. It is the chief seat of Brahminical power, and a strong-hold of their superstition. At the annual festival of the Butt Jattra, seven hundred thousand persons (as has been computed by the Pundits in College) assemble at this place. The number of deaths in a single year, caused by voluntary devotement, by imprisonment for non-payment of the demands of the Brahmins, or by the scarcity of provisions for such a multitude, is incredible. The precincts of the place are covered with bones.- CLAUDIUS BUCHANAN. Many thousands of people are employed in carrying water from Hurdwar to Juggernat, for the uses of that temple. It is there supposed to be peculiarly holy, as it issues from what is called the Cow's Mouth. This superstitious notion is the cause of as much lost labor as would long since have converted the largest province of Asia into a garden. The numbers thus employed are immense; they travel with two flasks of the water slung over the shoulder by means of an elastic piece of bamboo. The same quantity which employs, perhaps, fifteen thousand persons, might easily be carried down the Ganges in a few boats annually. Princes and families of distinction have this water carried to them in all parts of Hindostan; it is drank at feasts, as well as upon religious occasions. - TENNANT. A small river near Kinouge is held by some as even more efficacious in washing away moral defilement than the Ganges itself. Dr. Tennant says, that a person in Ceylon drinks daily of this water, though at the distance of, perhaps, three thousand miles, and at the expense of five thousand rupees per month! No distinction of castes is made at this temple, but all, like a nation descended from one common stock, eat, drink, and make merry together. - STAVORINUS. The seven-headed Idol. - XIV. 1, p. 593. The idol of Jaggernat is in shape like a serpent, with seven heads; and on the cheeks of each head it hath the form of a wing upon each cheek, which wings open, and shut, and flap, as it is carried in a stately chariot, and the idol in the midst of it; and one of the moguls sitting behind it in the chariot, upon a convenient place, with a canopy, to keep the sun from injuring of it. When I, with horror, beheld these strange things, I called to mind the eighteenth chapter of the Revelations, and the first verse, and likewise the sixteenth and seventeenth verses of the said chapter, in which places there is a beast, and such idolatrous worship mentioned; and those sayings in that text are herein truly accomplished in the sixteenth verse; for the Brahmins are all marked in the forehead, and likewise all that come to worship the idol are marked also in their foreheads. BRUTON. Churchill's Collection. They have built a great chariot, that goeth on sixteen wheels of a side, and every wheel is five feet in height, and the chariot itself is about thirty feet high. In this chariot, on their great festival days, at night, they place their wicked god Jaggarnat; and all the Bramins, being in number nine thousand, then attend this great idol, besides of ashmen and fackcires some thousands, or more than a good many. The chariot is most richly adorned with most rich and costly ornaments; and the aforesaid wheels are placed very complete in a round circle, so artificially that every wheel doth its proper office without any impediment; for the chariot is aloft, and in the centre betwixt the wheels: they have also more than two thousand lights with them. And this chariot, with the idol, is also drawn with the greatest and best men of the town; and they are so eager and greedy to draw it, that whosoever, by shouldering, crowding, shoving, heaving, thrusting, or any violent way, can but come to lay a hand upon the ropes, they think themselves blessed and happy; and when it is going along the city, there are many that will offer themselves as a sacrifice to this idol, and desperately lie down on the ground, that the chariot-wheels may run over them, whereby they are killed outright; some get broken arms, some broken legs; so that many of them are so destroyed, and by this means they think to merit heaven.BRUTON. Churchill's Collection. They sometimes lie down in the track of this machine a few hours before its arrival, and, taking a soporiferous draught, hope to meet death asleep. - CLAUDIUS BUCHANAN. A harlot-band. - XIV. 8, p. 594. There are in India common women, called Wives of the Idol. When a woman has made a vow to obtain children, if she brings into the world a beautiful daughter, she carries her to Bod, so their idol is called, with whom she leaves her. This girl, when she is arrived at a proper age, takes an apartment in the public place, hangs a curtain before the door, and waits for those who are passing, as well Indians as those of other sects among whom this debauchery is permitted. She prostitutes herself for a certain price, and all that she can thus acquire she carries to the priest of the idol, that he may apply it to the service of the temple. Let us, says the Mohammedan relater, bless the almighty and glorious God, that he has chosen us, to exempt us from all the crimes into which men are led by their unbelief. -Anciennes Relations. They were trained up in every art to delude and to delight; and to the fascination of external beauty, their artful betrayers added the attractions arising from mental accomplishments, Thus was an invariable rule of the Hindoos, that women have no concern with literature, dispensed with upon this infamous occasion. The moment these hapless victims reached maturity, they fell victims to the lust of the Brahmins. They were early taught to practise the most alluring blandishments, to roll the expressive eye of wanton pleasure, and to invite to criminal indulgence, by stealing upon the beholder the tender look of voluptuous languishing. They were instructed to mould their elegant and airy forms into the most enticing attitudes and the most lascivious gestures, while the rapid and graceful motion of their feet, adorned with golden bells, and glittering with jewels, kept unison with the exquisite melody of their voices. Every pagoda has a band of these young sirens, whose business, on great festivals, is to dance in publie before the idol, to sing hymns in his honor, and in private to enrich the treasury of that pagoda with the wages of prostitution. These women are not, however, regarded in a dishonorable light; they are considered as wedded to the idol, and they partake of the veneration paid to him. They are forbidden ever to desert the pagoda where they are educated, and are never permitted to marry; but the offspring, if any, of their criminal embraces are considered as sacred to the idol: the boys are taught to play on the sacred instruments used at the festivals, and the daughters are devoted to the abandoned occupations of their mothers. - Indian Antiquities. These impostors take a young maid, of the fairest they can meet with, to be the bride, (as they speak and bear the besotted people in hand,) of Jagannat, and they leave her all night in the temple (whither they have carried her) with the idol, making her believe that Jagannat himself will come and embrace her, and appointing her to ask him, whether it will be a fruitful year, what kind of processions, feasts, prayers, and alms he demands to be made for it. In the mean time one of these lustful priests enters at night by a little back door into the temple, deflowereth this young maid, and maketh her believe any thing he pleaseth; and the next day, being transported from this temple into another, with the same magnificence she was carried before upon the chariot of triumph, on the side of Jagannat, her bridegroom: these Brahmans make her say aloud, before all the people, whatsoever she hath been taught of these cheats, as if she had learnt it from the very mouth of Jagannat. - - BERNIER. Baly. - XV. p. 595. The fifth incarnation was in a Bramin dwarf, under the name of Vamen; it was wrought to restrain the pride of the giant Baly. The latter, after having conquered the gods, expelled them from Sorgon; he was generous, true to his word, compassionate, and charitable. Vichenou, under the form of a very little Bramin, presented himself before him while he was sacrificing, and asked him for three paces of land to build a hut. Baly ridiculed the apparent imbecility of the dwarf, in telling him that he ought not to limit his demand to a bequest so trifling; that his generosity could bestow a much larger donation of land. Vamen answered, that being of so small a stature, what he asked was more than sufficient. The prince immediately granted his request, and, to ratify his donation, poured water into his right hand; which was no sooner done, than the dwarf grew so prodigiously, that his body filled the universe! He measured the earth with one and the heavens with another, and then summoned Baly to give him his word for the third. The prince than recognized Vichenou, adored him, and presented his head to him; but the god, satisfied with his submission, sent him to govern the Padalon, and permitted him to return every year to the earth, the day of the full moon, in the month of November. -SONNERAT's Voyages, vol. i. p. 24. pace, The Sacred Cord. - XV. 4, p. 596. Incited, unquestionably, says Mr. Maurice, by the hieroglyphic emblem of vice so conspicuously elevated, and so strikingly painted in the temples of Mahadeo, the priests of that deity industriously selected the most beautiful females that could be found, and, in their tenderest years, with great The Brahmans who officiate at the temple generally go pomp and solemnity, consecrated them (as it is impiously with their heads uncovered, and the upper part of the body called) to the service of the presiding divinity of the pagoda. I naked. The Zennar, or sacred string, is hung round the body from the left shoulder; a piece of white cotton cloth is wrapped round the loins, which descends under the knee, but lower on the left side than on the other; and in cold weather they sometimes cover their bodies with a shawl, and their heads with a red cap. The Zennar is made of a particular kind of perennial cotton, called Verma: it is composed of a certain number of threads of a fixed length. The Zennar worn by the Khatries has fewer threads than that worn by the Brahmans; and that worn by the Bhyse fewer than that worn by the Khatries; but those of the Soodra caste are excluded from this distinction, none of them being permitted to wear it. — CRAUFURD. steps leading up to it, perfectly resembling a couch or bed, and a lion very well executed at the upper end of it, by way of pillow: the whole of one piece being part of the hill itself. This the Bramins, inhabitants of the place, call the bed of Dhermaràjah, or Judishter, the eldest of the five brothers, whose exploits are the leading subject in the Mahabharit. And at a considerable distance from this, at such a distance, indeed, as the apartments of the women might be supposed to be from that of the men, is a bath, excavated also from the rock, with steps in the inside, which the Bramins call the Bath of Dropedy, the wife of Judishter and his brothers. How much credit is due to this tradition, and whether this stone couch may not have been anciently used as a kind of throne, rather than a bed, is matter for future inquiry. A circumstance, however, which may seem to favor this idea is, that a throne, in the Sanscrit and other Hindoo languages, is called Singhâsen, which is compounded of Sing, a lion, and asen, a seat. But though these works may be deemed stupendous, they are surpassed by others that are to be seen at the distance of about a mile, or a mile and half, to the south of the bill. They consist of two pagodas, of about thirty feet long, by twenty feet wide, and about as many in height, cut out of the solia form is different from the style of architecture according to which idol temples are now built in that country. These sculptures approach nearer to the Gothic taste, being sur posed of two segments of circles meeting in a point at top. Near these also stand an elephant full as big as life, and a lion much larger than the natural size, both hewn also out of one stone. A rock or rather hill of stone, is that which first engrosses the attention on approaching the place; for as it rises abruptly out of a level plain of great extent, consists chiefly of one single stone, and is situated very near to the sea-beach, it is such a kind of object as an inquisitive traveller would naturally turn aside to examine. Its shape is also singular and ro-rock, and each consisting originally of one single stone. Their mantic, and, from a distant view, has an appearance like some antique and lofty edifice. On coming near to the foot of the rock from the north, works of imagery and sculpture crowd so thick upon the eye, as might seem to favor the idea of a pet-mounted by arched roofs or domes, not semicircular, but comrified town, like those that have been fabled in different parts of the world, by too credulous travellers. Proceeding on by the foot of the hill, on the side facing the sea, there is a pagoda rising out of the ground, of one solid stone, about sixteen or eighteen feet high, which seems to have been cut upon the spot, out of a detached rock, that has been found of a proper size for that purpose. The top is arched, and the style of architecture, according to which it is formed, different from any now used in those parts. A little farther on, there appears upon a huge surface of stone that juts out a little from the side of the hill, a numerous group of human figures, in bass-relief, considerably larger than life, representing the most remarkable persons whose actions are celebrated in the Mahabbarit, each of them in an attitude, or with weapons, or other insignia, expressive of his character, or of some one of his most famous exploits. All these figures are doubtless much less distinct than they were at first; for upon comparing these and the rest of the sculptures that are exposed to the seaair, with others at the same place, whose situation has afforded them protection from that element, the difference is striking-being covered with copper, (probably gilt,) were particularly the former being every where much defaced, while the others are fresh as recently finished. An excavation in another part of the east side of the great rock appears to have been made on the same plan, and for the same purpose that Chowltries are usually built in that country, that is to say, for the accommodation of travellers. The rock is hollowed out to the size of a spacious room, and two or three rows of pillars are left, as a seeming support to the mountainous mass of stone which forms the roof. The ascent of the hill on the north is, from its natural shape, gradual and easy at first, and is in other parts rendered more so by very excellent steps, cut out in several places where the communication would be difficult or impracticable without them. A winding stair of this sort leads to a kind of temple cut out of the solid rock, with some figures of idols in high relief upon the walls, very well finished. From this temple there are flights of steps, that seem to have led to some edifice formerly standing upon the hill; nor does it seem absurd to suppose that this may have been a palace, to which this temple may have appertained; for besides the small detached ranges of stairs that are here and there cut in the rock, and seem as if they had once led to different parts of one great building, there appear in many places small water channels cut also in the rock, as it for drains to a honse; and the whole top of the hill is strewed with small round pieces of brick, which may be supposed, from their appearance, to have been worn down to their present form during the lapse of many ages. On a plain surface of the rock, which may once have served as the floor of some apartment, there is a platform of stone, about eight or nine feet long, by three or four wide, in a situation rather elevated, with two or three The great rock is about fifty or one hundred yards from the sea; but close to the sea are the remains of a pagoda built of brick, and dedicated to Sib, the greatest part of which has evidently been swallowed up by that element; for the door of the innermost apartment, in which the idol is placed, and before which there are always two or three spacious courts surrounded with walls, is now washed by the waves, and the pillar used to discover the meridian at the time of founding the pagoda, is seen standing at some distance in the sea. the neighborhood of this building there are some detached rocks, washed also by the waves, on which there appear sculptures, though now much worn and defaced. And the natives of the place declared to the writer of this account, that the more aged people among them remembered to have seen the tops of several pagodas far out in the sea, which, In visible at sunrise, as their shining surface used then to reflect the sun's rays, but that now that effect was no longer produced, as the copper had since become incrusted with mould and verdigris. — CHAMBERS. Asiatic Researches. Thou hast been call'd, O Sleep! the friend of Woe, But 'tis the happy who have call'd thee so. — XV. 12, p. 597. Daniel has a beautiful passage concerning Richard II. — sufficiently resembling this part of the poem to be inserted here: The Aullay.-XVI. 2, p. 598. This monster of Hindoo imagination is a horse with the trunk of an elephant, but bearing about the same proportion to the elephant in size, that the elephant itself does to a common sheep. In one of the prints to Mr. Kindersley's "Specimens of Hindoo Literature," an aullay is represented taking up an elephant with his trunk. Did then the Ocean wage His war for love and envy, not in rage, O thou fair City, that he spared thee thus? - XVI. 3, p. 598. Malecheren, (which is probably another name for Baly,) in an excursion which he made one day alone, and in disguise, came to a garden in the environs of his city Mahabalipoor, where was a fountain so inviting, that two celestial nymphs had come down to bathe there. The Rajah became enamored of one of them, who condescended to allow of his attachment to her; and she and her sister nymph used thenceforward to have frequent interviews with him in that garden. On one of those occasions they brought with them a male inhabitant of the heavenly regions, to whom they introduced the Rajah, and between him and Malecheren a strict friendship ensued; in consequence of which he agreed, at the Rajah's earnest request, to carry him in disguise to see the court of the divine Indera favor never before granted to any mortal. The Rajah returned from thence with new ideas of splendor and magnificence, which he immediately adopted in regulating his court and his retinue, and in beautifying his seat of government. By this means Mahabalipoor became soon celebrated beyond all the cities of the earth; and an account of its magnificence having been brought to the gods assembled at the court of Inder, their jealousy was so much excited at it, that they sent orders to the God of the Sea to let loose his billows, and overflow a place which impiously pretended to vie in splendor with their celestial mansions. This command he obeyed, and the city was at once overflowed by that furious element; nor has it ever since been able to rear its head.-CHAMBERS. Asiatic Researches. Round those strange waters they repair.— XVI. 6, p. 599. In the Bahia dos Artifices, which is between the river Jagoarive and S. Miguel, there are many springs of fresh water, which may be seen at low tide, and these springs are frequented by fish and by the sea-cow, which they say comes to drink there. - Noticias do Brazil. MSS. i. 8. The inhabitants of the Feroe Islands seek for cod in places where there is a fresh water spring at the bottom.- LANDT. The Sheckra.- XVIII. 1, p. 602. This weapon, which is often to be seen in one of the wheelspoke hands of a Hindoo god, resembles a quoit: the external edge is sharp; it is held in the middle, and being whirled along, cuts wherever it strikes. The writing which, at thy nativity, All-knowing Nature wrought upon thy brain. XVIII. 7, p. 603. Brahma is considered as the immediate creator of all things, and particularly as the disposer of each person's fate, which he inscribes within the skull of every created being, and which the gods themselves cannot avert.-KINDERSLEY, p. 21. NIECAMP, vol. i. p. 10, § 7. It is by the sutures of the skull that these lines of destiny are formed. See also a note to Thalaba (Book V. p. 273,) upon a like superstition of the Mahommedans. Quand on leur reproche quelque vice, ou qu'on les reprend d'une mauvaise action, ils répondent froidement, que cela est écrit sur leur tête, et qu'ils n'ont pu faire autrement. Si vous pa roissez étonné de ce langage nouveau, et que vous demandiez à | crâne de leur tête, prétendant que les sutures même sont les carac tères de cette écriture mysterieuse. Si vous les pressez de déchiffrer ces caractères, et de vous faire connoître ce qu'ils signifient, ils avouent qu'ils ne le sçavent pas. Mais puisque vous ne sçavez pas lire cette écriture, disois-je quelquefois à ces gens entêtés, qui est-ce donc qui vous la lit? qui est-ce qui vous ca explique le sens, et qui vous fait connoître ce qu'elle content? D'allieurs ces prétendus caractères étant les mêmes sur la tête de tous les hommes, d'où vient qu'ils agissent si différemment, et qu'ils sont si contraires les uns aux autres dans leurs vues, dang leurs desseins, et dans leurs projets? Les Brames m'écoutoient de sang froid, et sans s'inquiéter mi des contradictions où ils tomboient, ni des conséquences ridicules qu'ils étoient obligés d'avouer. Enfin, lorsqu'ils se sentoient vivement pressés, toute leur ressource étoit de se retirer sans rien dire.-P. MAUDUIT. Lettres Edifiantes, t. x. p. 248. The Seven Earths. - XIX. 6, p. 605. The seas which surround these earths are, 1. of salt water, enclosing our inmost earth; 2. of fresh water; 3. of tyre, curdled milk; 4. of ghee, clarified butter; 5. of cauleo, a liquor drawn from the pullum tree; 6. of liquid sugar; 7. of milk. The whole system is enclosed in one broad circumference of pure gold, beyond which reigns impenetrable darkness.— KINDERSLEY. I know not whether the following fable was invented to account for the saltness of our sea: "Agastya is recorded to have been very low in stature; and one day, previously to the rectifying the too oblique posture of the earth, walking with Veeshnu on the shore of the ocean, the insolent Deep asked the god who that dwarf was strutting by his side. Veeshnu replied, it was the patriarch Agastya going to restore the earth to its true balance. The sea, in utter contempt of his pygmy form, dashed him with his spray as he passed along; on which the sage, greatly incensed at the designed affront, scooped up some of the water in the hollow of his hand, and drank it off: he again and again repeated the draught, nor desisted till he had drained the bed of the ocean of the entire volume of its waters. Alarmed at this effect of his holy indignation, and dreading an universal drought, the Devetas made intercession with Agastya to relent from his anger, and again restore an element so necessary to the existence of nature, both animate and inanimate. Agastya, pacified, granted their request, and discharged the imbibed fluid in a way becoming the histories of a gross physical people to relate, but by no means proper for this page; a way, however, that evinced his sovereign power, while it marked his ineffable contempt for the vain fury of an element, contending with a being armed with the delegated power of the Creator of all things. After this miracle, the earth being, by the same power, restored to its just balance, Agastya and Veeshnu separated; when the latter, to prevent any similar aceident occurring, commanded the great serpent (that is, of the sphere) to wind its enormous folds round the seven continents, of which, according to Sanscreet geography, the earth consists, and appointed, as perpetual guardians, to watch over and protect it, the eight powerful genii, so renowned in the Hindoo system of mythology, as presiding over the eight points of the world."- MAURice. The Pauranics (said Ramachandra to Sir William Jones) will tell you that our earth is a plane figure, studded with eight mountains, and surrounded by seven seas of milk, nectar, and other fluids; that the part which we inhabit is one of seven islands, to which eleven smaller isles are subordinate; that a god, riding on a huge elephant, guards each of the eight regions; and that a mountain of gold rises and gleams in the contre. -Asiatic Researches. "Eight original mountains and seven seas, BRAHMA, INDRA, the SUN, and RUDRA, these are permanent; not thou, not I, not this, or that people. Wherefore then should anxiety be raised in our minds?"— Asiatic Researches. Mount Calasay. - XIX. 6, p. 605. The residence of Ixora is upon the silver mount Calaja, to voir où cela est écrit, ils vous montrent les diverses jointures du the south of the famous mountain Mahameru, being a most delicious place, planted with all sorts of trees, that bear fruit all the year round. The roses and other flowers send forth a most odoriferous scent; and the pond at the foot of the mount is enclosed with pleasant walks of trees, that afford an agreeable shade, whilst the peacocks and divers other birds entertain the ear with their harmonious noise, as the beautiful women do the eyes. The circumjacent woods are inhabited by a certain people called Munis, or Riris, who, avoiding the conversation of others, spend their time in offering daily sacrifices to their god. It is observable that, though these pagans are generally black themselves, they do represent these Rizis to be of a fair complexion, with long, white beards, and long garments hanging crossways, from about the neck down over the breast. They are in such high esteem among them, they believe that whom they bless are blessed, and whom they curse are cursed. Whose cradles from some tree XXI. 5, p. 607. Within the mountain lives another generation, called Jexaquinnera and Quendra, who are free from all trouble, spend their days in continual contemplation, praises, and prayers to God. Round about the mountain stand seven ladders, by which you ascend to a spacious plain, in the middle whereof I heard a voice crying out under my window; I looked out, is a bell of silver, and a square table, surrounded with nine and saw a poor young girl lamenting the unhappy case of her precious stones, of divers colors. Upon this table lies a sil- sister. On asking what was the matter, the reply was, Boot ver rose, called Tamora Pua, which contains two women as Laggeeosa, a demon has seized her. These unhappy people bright and fair as a pearl: one is called Brigasiri, i. e. the say Boot Laggecosa, if a child newly born will not suck; and Lady of the Mouth; the other Tarasiri, i. e. the Lady of the they expose it to death in a basket, hung on the branch of a Tongue,― because they praise God with the mouth and tree. One day, as Mr. Thomas and I were riding out, we tongue. In the centre of this rose is the triangle of Quive-saw a basket hung in a tree, in which an infant had been exlinga, which they say is the permanent residence of God. - posed, the skull of which remained, the rest having been BALDEUS. devoured by ants. Periodical Accounts of the Baptist Missionaries. O all-containing Mind, Thou who art every where! — XIX. 10, p. 605. "Even I was even at first, not any other thing; that which exists, unperceived, supreme; afterwards I am that which is ; and he who must remain, am I. "Except the First Cause, whatever may appear, and may not appear, in the mind, know that to be the mind's Mayá, or delusion, as light, as darkness. "As the great elements are in various beings entering, yet not entering, (that is, pervading, not destroying,) thus am I in them, yet not in them. "Even thus far may inquiry be made by him who seeks to know the principle of mind in union and separation, which must be every where, always.". Asiatic Researches. Sir W. JONES, from the Bhagavat. I am the creation and the dissolution of the whole universe. There is not any thing greater than I, and all things hang on me, even as precious gems upon a string. I am moisture in the water, light in the sun and moon, invocation in the Veds, sound in the firmament, human nature in mankind, sweetsmelling savor in the earth, glory in the source of light: in all things I am life; and I am zeal in the zealous; and know, O Arjoon! that I am the eternal seed of all nature. I am the understanding of the wise, the glory of the proud, the strength of the strong, free from lust and anger; and in animals I am desire, regulated by moral fitness.-KREESHNA, in the Bhagavat Geeta. Heart cannot think, nor tongue declare, Nor eyes of Angel bear That glory unimaginably bright. —XIX. 12, p. 605. Being now in the splendorous lustre of the divine bliss and glory, I there saw in spirit the choir of the holy angels, the choir of the prophets and apostles, who, with heavenly tongues and music, sing and play around the throne of God; yet not in just such corporeal forms or shapes as are those we now bear and walk about in; no, but in shapes all spiritual; the holy angels in the shape of a multitude of flames of fire, the souls of believers in the shape of a multitude of glittering or luminous sparkles, God's throne in the shape or under the appearance of a great splendor. -HANS ENGELerecht. Something analogous to this unendurable presence of Seeva is found amid the nonsense of Joanna Southcott. Apollyon is there made to say of the Lord, "Thou knowest it is written, The footless Fowl of Heaven. - XXI. 6, p. 607. There is a bird that falls down out of the air dead, and is found sometimes in the Molucca Islands, that has no feet at all. The bigness of her body and bill, as likewise the form of them, is much the same as a swallow's; but the spreading out of her wings and tail has no less compass than an eagle's. She lives and breeds in the air, comes not near the earth but for her burial, for the largeness and lightness of her wings and tail sustain her without lassitude. And the laying of her eggs, and breeding of her young, is upon the back of the male, which is made hollow, as also the breast of the female, for the more easy incubation. Also two strings, like two shoemaker's ends, come from the hinder parts of the male, wherewith it is conceived that he is fastened closer to the female, while she hatches her eggs on the hollow of his back. The dew of heaven is appointed her for food, her region being too far removed from the approach of flies and such like insects. This is the entire story and philosophy of this miraculous bird in Cardan, who professes himself to have seen it no less than thrice, and to have described it accordingly. The contrivances whereof, if the matter were certainly true, are as evident arguments of a Divine Providence, as that copperring, with the Greek * inscription upon it, was an undeniable monument of the artifice and finger of man. But that the reproach of over much credulity may not lie upon Cardan alone, Scaliger, who lay at catch with him to take him tripping wherever he could, cavils not with any thing in the whole narration but the bigness of wings and the littleness of the body; which he undertakes to correct from one of his own which was sent him by Orvesanus from Java. Nay, he confirms what his antagonist has wrote, partly by history |