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monies are not long; but according to their ability the worshippers provide as good a feast as possible. At the close of the festival, the crowd form themselves into parties of pleasure : some go upon the river in boats, singing songs, and playing on different instruments of music; other's sit in companies, smoke, and relate the news of the village ; others spend their time in gaming, and some resort to houses of ill-fame.

Though the illiterate consider this god, who may be called the Indian Vulcan, as the inventor of all the mechanic arts, the shilpŭ shastrús, a part of the original védů, are more properly considered as their source. These works are not now read in Bengal, if they really exist: they describe, it is said, the proper shape and dimensions of all the various images of the Hindoo gods.

SECT. IX.--Kamů-dévú, the Indian Cupid d.

The image of this god, the son of Brúmha, is that of a beautiful youth, holding in his hands a bow and arrow of flowers. He is always supposed to be accompanied by his wife Rŭtee, by spring personified, the cuckoo, the humming-bee, and gentle breezes; and is represented as wandering through the three worlds.

kuk, “They sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous.'

& Kamů, desire; dévủ, god.

• From Råmů, to play, or to give pleasure. It is said that the god of love found Rätee in the house of Shůmbără, a giant, whom he destroyed.

VOL. I.

GS

The image of Kamů-dévŭ is never made in Bengal, but on the 13th of the increase of the moon in Choitrŭ an annual festival is held, when the ceremonies of worship are performed before the shalgramů. At the time of marriage, and when a wife leaves her father's house to go to her husband for the first time, petitions are addressed to this god for children, and for happiness in the marriage state.

The pooranŭ and kavyŭ shastrès abound with stories respecting Kamŭ-dévů, one of which I here give from the Kalikŭ pooranŭ :—The god of love, the most beautiful creature in the three worlds, with whom every one was pleased, immediately after his creation solicited the commands of Brúmha; who assured him, that, with his five arrows, he should wound with love the hearts of the inhabitants of the three worlds; that all beings should be subject to his sway, not excepting even Brúmha, Vishnoo, and Shivă; and that through him the universe should be peopled. Kủndŭrpŭ first discharged his arrow at Brămha himself, who became enamoured of his own daughter, Sundhya. Mūrē@chee, and the other sons of Brúmha, also smitten by his arrows, were inflamed with unlawful desires toward their sister. Shivă said to Brúmha, "What! art thou inflamed with lust towards thy own daughter?' Brúmha was covered with shame, and, from the perspiration which issued from his body, Ŭgnishwŭta and other progenitors of mankind', to the number of 149,000, were born. Brúmha, full of rage against Kŭndúrpủ, cursed him, and declared that he should be burnt to ashes by the fire from the eye of Shivă; but on his intercessions pro

f In performing the ceremony called tŭrpénů, seven names are used in pouring out drink-offerings to all these ancestors.

mised, that when Shivŭ should be married to Doorga, he would restore to him his body.

Names. Múdúnú, or he who intoxicates with love ;Mún-mŭthủ, he who agitates the mind ;--Mară, he who wounds with love ;-Prúdyoomnă, he who overcomes all ; -Mēênŭ-kétúnu, he whose flag is a fish ;-Kủndúrpủ, he who bloats the mind with desire ;-Unúngů, he who is destitute of body ;-Ramŭ, the creator of desire ;-Pủnchủshŭrů, he who has five arrows ;-Směrů, he who inflames;--Shằmbůraree, the enemy of the giant Shămbúru;

-Múnŭsijă, he who is born in the heart;-Koosoomeshoo, he whose arrows are flowers ;-Unủnyújů, he who is born only in the mind ;-Pooshpů-dhủnwa, he whose bow is made of flowers ;-Rútee-pŭtee, the husband of Rūtee ;-Múkúrŭ-dhwủjă, he whose flag is the animal Mukūrė ;-Atmúbhoo, he who is self-created.

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This is a form of Vishnoo, but the image is never made: a pan of water is the substitute.

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This god is worshipped several times in the year, in the houses of the richer Hindoos, when all the bramhŭns in the village are invited. The object of worship, painted red, and covered with leaves of the mango tree, is placed near a square board, at the four corners of which four arrows are set up, and from which garlands of flowers are suspended; a piece of clean linen is laid on the board, and then the offerings of flowers and sweetmeats. At the close of the festival, some one present reads different marvellous

stories in praise of this god. The sweetmeats are given to the guests, especially to the bramhŭns: the acquisition of riches, recovery from sickness, the birth of children, the obtaining of any of the blessings, or the removing any of the miseries of life, are objects sought in the worship of this god.

The preceding account of the terrestrial gods contains the names of all the principal deities of this description worshipped in Bengal. I am aware, however, that worship is paid to some idols not mentioned here; but these are only different forms of the deities whose history is given, and the worship is merely an appendage to the ceremonies at the great festivals.

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CHAP. VI.

TERRESTRIAL GODDESSES.

SECT. 1. Sēēta.

This is the image of a yellow woman, covered with jewels : it always accompanies and is worshipped with that of her husband.

Sēēta was the daughter of king Júnúků“, whose capital was Mit'hila. Her history, after her marriage with Ramů, will be found in the account of that godb.

SECT. II.--Radha.

RADHA was the wife of Ayunu-ghoshů, a cowherd of Gokoolů, where Krishnŭ in his youth resided : through

a Shivå gave to Jånúka bow so heavy that a thousand men could not lift it, and which the father placed in a separate room, and commanded Sēēta to sweep the room daily; in doiug which she used to lift up the bow with her left hand, and sweep under it with her right. One day the king saw her thus move the bow, and, filled with astonishment, was at a loss to whom he should give this daughter in marriage. After some time, he came to this resolution, that whoever should be able to break this bow, should obtain Séēta.--Udhyutmu-Ramayunu.

b While Séēta was detained at Lunka, she was fed with ambrosia for twelve months by Indră, as she would not eat in the house of a giant. That Ravůnt could not destroy ber virtue, is thus accounted for by the

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