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nat’hủ, and his brother and sister, visit the god Radhavullúbhủy; and here the wives of bramhŭns, who are never seen at shews, and who seldom leave home, come to look at Júgủnnathủ. The car stands empty during this time, and the crowd flock to gaze at the indecent figures?, alluding to the abominations of the gods, which are painted all over it. Temporary shops are erected near the place where the car stands, like booths on a race-ground". At the end of eight days, the god is again drawn up by the neck, placed in the car, and carried back to the place from whence he came; but the crowd is not quite so great as when the carriage is drawn out. Many recent instances might be collected of persons, diseased or in distress, casting themselves under the wheels of this ponderous car, and being crushed to death.

This festival is intended to celebrate the diversions of Krishnŭ and the milkmaids, with whom he used to ride out in his chariot.

SECT. V.--Bŭlů-ramů b.

This god was cotemporary with Krishnů. His image, painted white, almost always goes with that of Júgún

y Another form of Krishut. The name intimates that this god is the paramour of Radha.

. Romans i. 27.

• The spirit of gambling is very prevalent at this festival. I have been credibly informed, that, a year or two ago, at Serampore, a man actually sold his wife for a slave, in order to supply himself with money for gaming.

1 He who pursues pleasure, or bestows it, in his own strength.

nat’hủ, though in a few temples it is set up alone. At the worship of Júgủnnathủ, and also at that of Krishnŭ, a short service is performed in the name of Bŭlu-ramů, whose image also sometimes accompanies that of Krishnŭ. Some place the image of Révŭtēē by the side of her husband. From the sŭtyŭ to the kŭlee-yoogủ this female, the daughter of king Révătă, remained unmarried. The king, at length, asked Brămha, to whom he should give his daughter in marriage : Brúmha recommended Bŭlu-ramů, who saw her for the first time when ploughing. Notwithstanding her immense stature, it is said her stature reached as high as a sound ascends in clapping the hands seven times,) Búlăramŭ married her; and to bring down her monstrous height, he fastened a plough-share to her shoulders.

SECT. VI.-Ramừd.

The following history of this god forms a brief table of 'contents of the Ramayúnů e, an epic poem, much celebrated among the Hindoos.

At a certain period, king Dúshă-răt'hủ, having been cherished with great affection by his wife Kékoiyēē', promised her whatever she should ask. She told him that she would avail herself of his promises on some future occa

• This old maid must have been 3,888,000 years old at the time of her marriage, if we date her birth from the beginning of the sătyú-yoogů.

& The happy, or he who makes happy.

• I have omitted the long table of contents of this work inserted in the first edition, thinking it unnecessary, as the Ramayúnů with an English translation is issuing from the Serampore press. [The second edition is now published in England. Ed.] I Důshủ-růt'hů had 250 wives.

sion; and when Ramŭ was called to the coadjutorship by the voice of the people, and to which Dúshă-răt’hủ gladly assented, Kékoiyēē reminded the king of his promise; and at the instigation of a deformed and revengeful female slave, whom Ramŭ had formerly beaten, she petitioned that Ramŭ might be exiled to a distant forest to live as an ascetic, and that Bhărătă her son might be installed in his stead. The king reluctantly complied. Ramŭ however readily submitted, and went into the forest, taking with him Sēēta and his brother Lukshmúnů. Důshủ-růt'hŭ soon died of grief for Ramŭ; after which a shoe of Ramŭ's was placed on the throne, Bhūrėtŭ refusing the crown. When in the forest, Sõõrpú-núkha 8, the sister of Ravủnů, a giant who reigned at Lủnka, (Ceylon,) proposed marriage to Ramů, who sent her to Lukshmănă; he sent her again to Ramŭ; Ramŭ sending her back to Lúkshmũnŭ, the latter cut off her nose: on this she fled to her brothers Khúrŭ and Dooshủnŭ, who immediately made war upon Ramŭ; Ramŭ, however, destroyed them, as well as their army of 14,000 giants, (rakshủsús.) Ravủnů, on hearing of these events, requested Murēēchủ, another giant, to go to the residence of Ramŭ in the form of a beautiful deer, and tempt Ramŭ to pursue him, while he stole Sēēta. Marēechủ consented, and Ramŭ, at the urgent request of Sēēta, pursued the flying deer, leaving Lúkshmŭnŭ to guard his family. When Marēēchủ, in the form of the deer, was wounded, he set up a loud cry like the voice of Ramŭ ; which greatly alarmed Sēēta, who prevailed on Lŭkshmŭnů to follow her beloved husband. While Sēēta was thus left alone, Ravănă carried her off in triumph. The poem then describes the grief of Ramŭ and his brother for the

8 A name given to her on account of her having nails like a Hindoo fap for winnowing corn.

loss of Sēžta. Ravănă, in taking away Seēta, was met by Jutayoo, a vulture, formerly the friend of Dúshủ-růthủ. This bird endeavoured to deliver Sēēta by fighting with Ravùnů; but being unsuccessful, Sēēta directed him to inform Ramủ, that Ravủnŭ was carrying her away. Ramŭ in his search for Szēta met with this bird, which, as soon as it had delivered this account, died of the wounds it had received in fighting with Ravůně. Ramŭ and his brother now went forward in pursuit of Ravėnė, and met with the giant Kübằndhủ, whom they destroyed. This giant immediately assumed another body, and informed Ramŭ that he had formerly lived in the heaven of Indrŭ, but had been cursed, and sent down to take the body of a rakshúsă. He further informed Ramŭ, that two brothers, (monkies,) Soogrēēvŭ and Balēē, were in a state of warfare, Balēē having seduced his brother's wife; he therefore advised Ramŭ to destroy Balēs, and contract an alliance with Soogrēēvů, by whose means he should obtain Sēēta. Ramŭ took this advice, and having destroyed Balēē ", restored Soogrēēvă to his kingdom. To prove his gratitude to Ramủ, Soogrēēvă collected his army of monkies, and sent them to seek for Sēēta. The monkies who went southward met Sumpatee, a vulture without wings, brother to Jutayoo, who informed them that he had seen Sēēta at Lúnka, (Ceylon.) Húnooman, one of Soogrēēvů’s generals, immediately leaped across the sea, (five hundred miles i,) to Lủnka, where he found Sēēta in a garden belonging to Ravănă; to whom he gave a ring from Ramů, while she, in return, sent Ramů a jewel from her hair. Húnooman

h

Ramů, compared with Krishnů, is a pure character; yet we see him here, without provocation, destroy the rightful heir to a throne, and set up one who had seduced the wife of his brother.

i No one can doubt the propriety of making a spy of a monkey who can leap 500 miles at once.

then began to destroy one of Ravủnŭ's gardens; who sent people to kill Hŭnooman, but he destroyed those who were sent. Ravùnŭ then sent his son Ökshủyŭ against the mischievous monkey; but he also was destroyed. Ravủnů next sent his eldest son Indrăjit, who seized Húnooman, and bringing him before his father, the king ordered his attendants to set fire to his tail; when the enraged monkey, with his burning tail, leaped from house to house, and set all Lůnka on fire : after finishing which he came to Sēēta, and complained that he could not extinguish the fire that had kindled on his tail; she directed him to spit upon it, and he, raising it to his face for this purpose, set his face on fire. He then complained, that when he arrived at home with such a black face, all the monkeys would laugh at him. Séēta, to comfort him, assured him, that all the other monkies should have black faces also; and when Hunooman came amongst his friends, he found that, according to the promise of Sēēta, they had all black faces as well as himself. After hearing the account brought by Húnooman, Ramŭ and Lŭkshmŭnů, with Soogrēēvů and his army of monkeys, proceeded to invade Lŭnka. They tore up the mountains, trees, and other large substances, and cast them into the sea to form a bridgek;

k Ramŭ's bridge.

See the map of Hindoost'han. Ramů was at a loss how to lead his army across the sea to Lúnka. He fasted, and prayed to Sagúrů for three days, and was angry with the god for not appearing to him. He therefore ordered Lůkshmŭnů to fire an arrow, and carry away the god's umbrella. He did so, and the arrow, carrying away the um. brella, penetrated even as far as patală. The god, aroused from his sleep, exclaimed, 'Is Ramů arrived by the sea side, and I have not known it?' He then directed Ramů to apply to king Nůlů, to whom he had given a blessing, that whatever he threw into the sea should become buoyant. At the command of Nálú, the monkeys tore up the neighbour. ing mountains, and cast them into the sea. Húnooman brought three mountains on his head at once, each 64 miles in circumference; and one

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