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some one had stolen Sēēta, in the midst of his


he exclaimed, “ This person must have been born when Shủnee was in the ninth mansion.'


This god, the son of Singhika, is painted black : he rides on a lion; has four arms, in three of which he holds a scymitar, a spear, and a shield, and with the other hand is bestowing a blessing,

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If a person be born under the planet Rahoo,' says the work already quoted, “ his wisdom, riches, and children will be destroyed; he will be exposed to many afflictions, and be subject to his enemies,

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Rahoo was originally a giant, but at the churning of the sea he took his present name and form; (that is, he became one of the heavenly bodies';) which transformation is thus described in the pooranŭs : At the time when the gods churned the sea to obtain the water of life, Sõõryŭ (the sun) and Chủndră (the moon) were sitting together. When the nectar came up, these gods hinted to Vishnoo, that one of the company who had drank of the nectar was not a god, but one of the giants. Vishnoo immediately cut off his head; but after drinking the water of life, neither the

The ascending node. i We are here reminded of Jupiter's deflowering Calisto, the daughter of Lycaon, king of Arcadia. It will be remembered, that when her disgrace became known, Juno turned her into a bear, which Jupiter afterwards advanceụ into heaven, and made it a constellation, now called Ursą major.

head nor the trunk could perish. The head taking the name of Rahoo, and the trunk that of Kétoo, were placed in the heavens as the ascending and descending nodes; and leave was granted, by way of revenge on Sõõryŭ and Chủndră, that on certain occasions Rahoo should approach these gods, and make them unclean, so that their bodies should become thin and black. The popular opinion, however, is, that, at the time of an eclipse, Rahoo swallows the sun and moon, and vomits them up againk.

Many persons perform a number of ceremonies on these occasions, as, those to the manes; pouring out water to deceased ancestors; repeating the names of the gods; setting up gods; making offerings, &c. The Jyotish-tătwŭ declares, that performing these duties now is attended with benefits infinitely greater than at other times. Nobody must discharge the fæces or urine, or eat any food, until they have seen the sun or moon after the eclipse, though it be till their rising the next day. He who does not observe this law, will have a million of hells in one.

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Names. Túmŭ, the dark, or, he who is possessed of a great proportion of the quality of darkness.--Rahoo, he who swallows and afterwards vomits up the sun or moon.Swórbhanoo, he who shines in the heavens.-Soinghikéyè, the son of Singhika.-Vidhoontoodŭ, he who afflicts the

* It is a most unaccountable coincidence in the notions of remote nations, that the Chinese and the Greenlanders, as well as the Hindoos, should think that the sun or the moon is devoured at the time of an eclipse. “ As soon as they (the Chinese) perceive that the sun or moon begins tu be darkened, they throw themselyes on their knees, and knock their fore, heads against the earth. A noise of drums and cymbals is įmmediately heard throughout the whole city. This is the remains of an ancient opinion entertained in China, that hy such a horrid din they assisted the suffering luminary, and prevented it from being devoured by the celestia! dragon.” Crantz in his History of Greenland asserts, that a similar cụstom exists among this people, who could certainly never have learpt it either from the Hipdoos or the Chinese,



KeToo is the headless trunk of Rahoo, which became immortal at the churning of the sea. This god is painted of a light green colour. He rides on a vulture; in one hand holds a club, and with the other is bestowing a blessing

The preceding may be called the Hindoo CELESTIAL Gods. I dare not say, that I have given every deity of this order, as I have not found any book containing an exact list of them, I could easily have enlarged the number, by inserting accounts of other forms of these gods; but this would have swelled the work, without adding to its value,

| The descending node,



SECT. I.-Doorga. IN those parts of the Hindoo shastrŭs which treat of the production of the world, this goddess is spoken of as the female power, under the name of Průkritēē or Bhúgúvětēz. She was first born in the house of Dukshủ, one of the progenitors of mankind, and called Sŭtēē; under which name she was married to Shivŭ, but renounced her life on hearing her father reproach her husband. On her second appearance, we recognize her under the name of Parvŭtēe, the daughter of Himalúyŭa; when she was again married to Shivů, by whom she had two children, Kartikéyè and Gunéshủ.

Doorga has had many births to destroy the giantsb. The reason of her being called Doorga is thus given in the Kashed-khủndú:-On a certain occasion Ugústyŭ, the sage, asked Kartikeyŭ, why Parvětēē, his mother, was called Doorga. Kartikéyŭ replied, that formerly a giant named Doorgă, the son of Rooroo, having performed religious austerities in honour of Brúmha, obtained his blessing, and became a great oppressor : he conquered the three worlds, and dethroned Indrė, Vayoo, Chăndră, Yŭmů, Ŭgnee, Vůroonů, Koovérů, Bŭlee, Eēshanŭ, Roodrů, Sõõryŭ, the eight Vớsoos, &c. The wives of the rishees were compelled to

. The mountain of this name.

b. Sir W. Jones, not improperly, considers Doorga as bearing a pretty strong resemblance to Juno, as well as to Minerva.

celebrate his praises. He sent all the gods from their heavens to live in forests; and at his nod they came and worshipped him. He abolished all religious ceremonies; the bramhŭns, through fear of him, forsook the reading of the védús; the rivers changed their courses ; fire lost its energy; and the terrified stars retired from sight: he assumed the forms of the clouds, and gave rain whenever he pleased; the earth through fear gave an abundant increase; and the trees yielded flowers and fruits out of season. The gods at length applied to Shivă. Indrŭ said,

He has dethroned me; -Sõõryú said, ' He has taken my kingdom:' and thus all the gods related their misfortunes, Shivů, pitying their case, desired Parvŭtēē to go and destroy the giant. She willingly accepting of the commission, calmed the fears of the gods, and first sent Kalú-ratree, a female whose beauty bewitched the inhabitants of the three worlds, to order the giant to restore things to their ancient order. The latter, full of fury, sent some soldiers to lay hold of Kalt-ratree; but, by the breath of her mouth, she reduced them to ashes. Doorgủ then sent 30,000 other giants, who were such monsters in size that they covered the surface of the earth. Among them were the following: Doordhèrè , Doormookhůd, Khủrŭe, Shird-paneef, Pashủpanee, Sooréndră", Důměnŭ', Hủnook, Yugnŭhaneel, Khŭrg-romam, Oograsyŭ , Dévè-kumpănŭ', &c. At the sight of these giants, Kală-ratree fled through the air to Parvětēē, and the giants followed her. Doorgủ, with 100,000,000 chariots, 200 úrvoodus (or 120,000,000,000) of elephants, 10,000,000 of swift-footed horses, and innu


c Difficult to catch. & Foul-mouthed. e Cruel. Holding a human skull in the hand. & Wielders of the pashů. h Sovereigns of the gods. i Bullies. k Of high cheek bones. 1 Sacrifice-destroyers.

They whose hair is like scymitars. Of terrific countenance, • They who make the gods tremble.

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