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This god is represented as a red corpulent man, with eyes, eye-brows, beard, and hair, of a tawny colour. He rides on a goat; wears a poita, and a necklace made with the fruits of eleocarpus ganitrus. From his body issue seven streams of glory, and in his right hand he holds a spear. He is the son of Kushyŭpŭ and Oditēs.

Ugnee has his forms of worship, meditation, &c. like other gods; but is especially worshipped, under different names, at the time of a burnt-offering, when clarified butter is presented to him. The gods are said to have two mouths, viz. that of the bramhŭn, and of fire (Úgnee).

At the full moon in the month Maghủ, when danger from fire is considerable, some persons worship this god before the image of Brúmha, with the accustomed ceremonies, for three days. When any particular work is to be done by the agency of fire, as when a kiln of bricks is to be burnt, this god is worshipped; also when a trial by ordeal is to be performed.

Some bramhŭns are distinguished by the name sagniků, because they use sacred fire in all the ceremonies in which this element is used, from the time of birth to the burning of the body after death. This fire is preserved in honour of the god ognee, and to make religious ceremonies more meritorious t.

* There may be some resemblance in this to the custom of the Romans, in preserving a perpetual fire in the temple of Vesta.

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Ugnee, as one of the guardian deities of the earth, is worshipped at the commencement of every festival. He presides in the S. E.

Bhrigoo, a sagnikŭ bramhŭn and a great sage, once cursed his guardian deity Ŭgnee, because the latter had not delivered Bhrigoo's wife from the hands of a giant, who attempted to violate her chastity when she was in a state of pregnancy. The child, however, sprang from her womb, and reduced the giant to ashes. Bhrigoo doomed the god to eat every thing. Ởgnee appealed to the assembled gods, and Brůmha soothed him by promising, that whatever he ate should become pure. Ognee was also once cursed by one of the seven rishees, who turned him into cinders.

Úrjoonė, the brother of Yoodhisthirů, at the entreaty of Úgnee, set fire to the forest Khủndůvú, in order to cure him of a surfeit contracted in the following manner :-Mŭrootú, a king, entered upon a sacrifice which occupied him twelve months, during the whole of which time clarified butter had been pouring on the fire, in a stream as thick as an elephant's trunk: at length Ŭgnee could digest no more, and he intreated Orjoonŭ to burn this forest, that he might eat the medicinal plants, and obtain his appetite again.

Swaha, the daughter of Kủshyŭpů, was married to Ŭgnee. Her name is repeated at the end of every incantation used at a burnt-offering, as well as in some other ceremonies. The reason of this honour is attributed to Ŭgnee's uxori-,


The heaven of this god is called Ognee-loků. His principal names are:-Vũnhee, or, he who receives the clarified butter in the burnt-sacrifice (homŭ)

.Vēêtihotrị, he who puri

fies those who perform the homů. Dhủnúnjŭyŭ, he who conquers (destroys) riches.--Kripēētúyonee, he who is born from rubbing two sticks together.-Jwèlúnŭ, he who burns.-Ugnee, he to whom fuel is presented.


This is the god of the winds, and the messenger of the gods". His mother Ŭditëē, it is said, prayed to her husband, that this son might be more powerful than Indrů: her request was granted; but Indrŭ, hearing of this, entered the womb of Ŭditēē, and cut the fætus, first into seven parts, and then each part into seven others. Thus Púvůně assumed forty-nine forms*. He is meditated upon as white man, sitting on a deer, with a white flag in his right hand.


Půvůnŭ has no separate public festival, neither image, nor temple. As one of the ten guardian deities of the earth, he is worshipped, with the rest, at the commencement of every festival. He is said to preside in the N. W. Water is also offered to him in the daily ceremonies of the bramhủns; and, whenever a goat is offered to any deity, a service is paid to Vayoo, another form and name of Půvănů. In

"I can find no agreement betwixt this god and either Mercury or Æolis.

* The forty-nine points. The Hindoos have 49 instead of 32 points; and the pooranès, which contain a story on every distinct feature of the Hindoo philosophy, have given this fable; and in the same manner all the elements are personified, and some remarkable story invented to ac, count for their peculiar properties.

the work called Odikúrúnů-mala, a burnt-sacrifice of the flesh of goatsy is ordered to be offered to this god.

The following story is related of Púvěnŭ in the Shreebhagúvětă :-On a certain occasion Narădă paid a visit to Sooméroo?, and excited his pride in such a manner, that he protested the god Pủvănŭ could not approach his summit. Narúdú carried the news of Sooméroo's insolence to Púvŭnŭ, and advised him to go and break down the summit of Sooméroo; which, even to the depth of 800 miles below the surface, was of solid gold. Půvủnŭ went, and produced such a tempest, that the earth trembled to its centre; and the mountain god, terribly alarmed, invoked Gŭroorů, who came to his relief, and, covering the mountain with his wings, secured it from the wrath of Púvănů. For twelve months, however, the storm raged so that the three worlds were hastening to destruction. The gods desired Narúdú to prevail on Pủvănŭ to compose the difference with Sooméroo : instead of complying with which the mischievous rishee went, and calling Půvănă a fool for exciting such a storm to no purpose, told him that as long as Gŭroorŭ protected the mountain with his wings, there was no hope ; but that, if he would attack Sooméroo when Gŭroorŭ was carrying Vishnoo out on a journey, he might easily be revenged. This opportunity soon occurred: all the gods (330,000,000) were invited to Shivè's marriage with Paryútēē, among whom were the mountains Sooméroo, Trikootă, Oodŭyů, Ústă ”, Vindhyŭ, Malyúvanŭ, Gŭndhủma-dúnú,

y The goat, it will be remembered, was slain in the sacrifices of Bacchus.

· The mountain of this name personified.
a Mountains oser which the sun rises,
þ Behind which the sun sets,

Chitrůkõõtů, Múlúyů, Nilů, Moinakắc, &c. Vishnoo, riding on Gŭroorů, also went to the marriage, and all the heavens were left empty. Seizing this opportunity, Păvůně flew to Sooméroo, and, breaking the summit of the moun tain, hurled it into the sea d.

Půvůnŭ is charged with an adulterous intercourse with Ŭnjúna, the wife of Késhúrēē, a monkey. The fruit of this intercourse was Húnoomanů.

Půvúnŭ was once inflamed with lust towards the hundred daughters of Kooshủnabhủ, a rajúrshee; and because they refused his offers, he entered the body of each, and produced a curvature of the spine. They were made straight again by a king named Brůmhŭ-dŭttă, to whom they were married.

The name of the heaven of this god is Vayoo-loků. His principal names are:-Shwŭsănă, or, he who is the giver of breath.-Spúrshủnŭ, the toucher.-Vayoo, he who travels.—Matěrishwa, he who gave his mother sorrow-Prishủdúshwa, he who rides on the deer.—Gũndhủvúhủ, he who carries odours.--Ashoogủ, he who goes swiftly.-Marootě, without whom people die.-Nŭbhủswŭtă, he who moves in the air.—Puvủnŭ, the purifier.—Průbhủngjúnů, the breaker.

< Some of these belong to the snowy range north of India, and others to the tropical range dividing south from north India, These and other mountains are personified, and by the Hindoo poets are designated as the residence of the gods, and by poetical licence ranged among the inferior gods.

Here it became the island of Ceylon, (Lủnka.) . When ļndrů cut him into forty-nine pieces in the womb,

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