existed at once; and at all times a number of tributary powers were scattered over these extensive empires, many of them, the younger branches of the reigning families. This practice, of allotting small portions of territory to younger sons, as well as to distant relations, led no doubt to those frequent civil wars of which Hindoost'hană has been so prolific.

It cannot be doubted, but that some of the Hindoo monarchs commanded large armies of well-disciplined and courageous troops, and that, according to the mode of ancient warfare, both the commanders and their soldiers were equal to most of their contemporaries. Prut'hoo, Ikshwakoo, Pooroorŭvů, Mandhata, Părăshoo-ramů, Rughoo, Ramů, Ŭrjoonů, Yayatee, Krishnů, Bheeshmů, Ŭrjoonů, (the brother of Yoodhist❜hiru,) Păreekshitu, and Jūrasundhů, are all mentioned in the pooranus as next to the gods in military prowess. At a later period, Năndă is said to have commanded a million of soldiers. Vikrumadityŭ increased his empire by his own valour; for, placing himself at the head of his armies, says the Hindoo historian, he conquered Ootkůlů, Băngă, Kooch-véharů, Goojjărată and Somŭ-nat’hŭ, and at length fell in the field of battle. An idea of the extent of the territories of some of these monarchs may be formed from this fact, that the capital of Bhurtree-Hŭree, king of Malooya, is said to have been twenty-six miles long, and eighteen wide.

It further appears, that betwixt the two families of the sun and moon frequent matrimonial alliances were formed: About eight generations after the death of Pooroorüvă, Kavérēc, the daughter of Yoovŭnashwŭ, was married to Jumboo, a descendant of Pooroorăvă, but not in the immediate line of succession; Mandhata, a king of the race of the sun, married the daughter of Shushuvindoo; Trishůnkoo married the princess Shǎlyu-rŭt'ha: Dushŭ-rūt’hŭ married Koikéyee, the daughter of Kékůyů; Ramů married Seeta, the daughter of Junüků. These family alliances, however, did not prevent frequent wars: among the most bloody of which may be mentioned that in which Shugŭrů, of the race of the sun, overcame and slew Hoihŭyŭ and his whole family, though the latter was a great warrior; and the slaughter of the kshůtriyüs, in twenty-one different battles, by Poorooshŭ-ramů, who, in consequence of the death of his father, by Ŭrjoonů, a kshůtriyů, vowed to exterminate the whole tribe.

To

these instances may be added, the dreadful havoc in the war betwixt Dhooryodhŭnů and the Panduvus, when, says the Mühübharůtů, more than 7,000,000 of men perished.

Notwithstanding the want of all popular influence upon these governments, and though they were the degraded instruments of a superstitious priesthood,* there are still many cheering proofs of an attachment to science, and of an enlightened administration, which do them the highest honour. The proofs of these facts are conspicuous in the education of their princes, the patronage afforded to learned men, and in their laws for the administration of civil and criminal justice.

The instructions given by king Dhară to his grand-children, Bhurtree-Huree and Vikrūmadityŭ, as given in the Hindoo history compiled by Mrityoonjüyů, shew, that the Hindoo kings did not neglect the education of their children: "Calling the two boys," says the historian, "he gave them good counsel respecting their future learning, directing, that they should diligently learn grammar, the védi, the védangu, the védantů, the dhunoor-védů, and the dhurmu shastrus; the gundhurvă science; different arts and manufactures; the riding on elephants and horses; driving chariots; that they should be skilful in all kinds of games; in leaping, and running; in besieging forts; in forming and breaking bodies of troops; that they should endeavour to excel in every princely quality; should learn to ascertain the power of an enemy; how to make war; to perform journies; to sit in the presence of the nobles; to separate the different sides of a question; to form alliances; to distinguish betwixt the innocent and guilty; to assign proper punishments to the wicked; to exercise authority with perfect justice, and that they should be liberal.-The boys were then sent to school, and placed under the care of excellent teachers, where they became truly famous."

In the chapter of the Mühabharütů, called Rajŭ-dhŭrmů, we have a large account

"His own power, which depends on himself alone, is mightier than the royal power, which depends on other men: by his own might, therefore,may a bramhun coerce his foes." "A priest, who well knows the law, need not complain to the king of any grievous injury, since, by his own power, he may chastise those who injure him." Sir W. Jones's Translation of Munoo. It is easy to conceive what men, placed above the reach of the laws, would do.

of the duties of kings, of which the following is a very abridged extract: While the prince is in his pupilage, he is to be taught every branch of learning; and in his youth, is to be invested with a degree of power necessary to obtain a knowledge of royal affairs. If in these preparatory steps he gives full satisfaction to the subjects, and they express their high approbation of his conduct, he is invested with the regal office.The king is to be awakened in the morning before day-break by a servant appointed to this duty, who reminds him of his duties to the gods and to his kingdom. As soon as he has risen, the pages in waiting repeat the splendid qualities of the monarch; and as he goes out, several bramhŭns rehearse the praises of the gods. The king now bathes, and worships his guardian deity; after which he again hears chaunted the praises of the gods. He next drinks a little water; and afterwards sees alms distributed among the poor. Then, entering his court, he places himself amidst the assembly : on his right hand sit the relations of the monarch, the bramhuns, and all who are of distinguished birth; on the left the other casts: very near the king, sit the ministers, and those whom the prince consults on the matters brought before him. In the front, at a distance, stand those who chaunt the praises of the gods and of the king; also the charioteers, elephanteers, horsemen, and men of valour. Amongst the learned men in this assembly are some who are well instructed in all the shastrus, and others who have studied in one particular school of philosophy, and are acquainted only with the works on divine wisdom, or with those on civil and criminal justice, on the arts, mineralogy, or the practice of physic; also persons skilled in all kinds of customs, riding masters, dancing masters, teachers of good behaviour, examiners, tasters, mimics, mountebanks, and others, who all attend the court, and wait the commands of the monarch. At noon, repeating the names of the gods, the monarch sits down to dinner; and after rising, is amused by singers and dancing girls. He then retires, repeats the name of his guardian deity, visits the temples, salutes the gods, and converses with the priests; and after resting a little, in the midst of a select company of learned, wise, and pious men, he spends the evening in conversation on different subjects, and in reviewing the business of the day. During the night, the king travels, incog. to ascertain the state of his kingdom, and receives from all parts the reports of spies, dressed in every disguise.-It is the duty of kings, adds the same work, to pursue every object till it be accomplished; to succour their depend

ants; to be hospitable to guests, however numerous. For their amusement, they are permitted to hunt, and to visit their pleasure gardens.

The pooranis mention several of the Hindoo kings as having been great patrons of learning: During the sutyŭ yoogu, in the reign and through the patronage of king Rühoogunů, the sage Jürǎchărătee wrote a work on divine wisdom.*

During the Pooroorůvů and Man

reign of Ikshwakoo many learned works were composed. dhata are also celebrated for their love of learning; the latter, as a great warrior, particularly patronized those learned men who assisted him in the art of war. The kings Swŭrochee and Nimee are said to have been very liberal to the learned, and to have patronized several works on religious ceremonies.† Junůkă encouraged the publication of works on manners and civil polity, and patronized scholars of the védantů school. Shivee, Mŭroottů, and Panjiků, three other kings, patronized the vedantees.‡ Oosheenără greatly encouraged learning, by collecting the best works, and placing them in his capital, and drawing thither learned men from all parts.§

In the tréta yoogů, the sage Katyayŭnŭ implanted the love of learning in the mind of king Choitrů-răt❜hŭ, and wrote a work on divine wisdom; learned men of the védantă school were also patronized by king Kékůyů. Lomŭpadů patronized men of talents, whom he invited from different countries: several works on the duties of men, as well as on other subjects, were published under his auspices. Člŏrků, another monarch, educated by the sage Dutta-tréyu, assisted in the publication of a work on divine wisdom, and patronized learned men at his court.|| Under the auspices of Rintee-dévŭ and Umbŭreeshu several works on devotion were written.* Urjoonů, the son of Yudoo, entertained at his court many learned men, and during his reign several works on religion were published. Dooshmůntă, Hůrish-chůndră, Prătărdhănă, Răjee, Chŭtoorăngă, Dhărmă-răt’hŭ, Kŭtee, Voibhandükee, Kŭlingă, and other kings, in this age, are also mentioned as patrons of learning. In the reign of Prătărdhănă a number of poems were published.

In the dwapŭru yoogů, through learned men, king Shoonüků, published several

See the Vrihůd-dhŭrmů poorană. + See the Ekamrů poorană. the Padmů pooranů.

See the Půdmů pooranů.

§ See

See the Markǎndéyů poorană. See the Padmŭ poorană.

works on the arts, and on rhetoric. Shikhidwujů, Pooroomédhŭ and Bungă, are also to be placed among the monarchs of the same age, who patronized learning. Sookŭrmů encouraged the celebrated poet Bharuvee to write a poem known by his own name, and still very popular among the Hindoos. At the close of this yoogu, Yoodhist❜hiru, and his brothers Suhůdévů and Nŭkoolů are mentioned with high commendations for their encouragement of learning. The author is informed, that there is now in the library of Raja Raj-krishnů, at Calcutta, a work by Nukoolů on horsemanship, which contains rough drawings of horses, accompanied by descriptions.

In the kilee yoogů, Vikramadityň stands highest amongst the Hindoo kings as the patron of learning. Nine persons under his patronage are particularly mentioned as having separately or unitedly composed a number of learned works, viz. Dhunwŏntăree, Kshüpănăků, Ŭmărŭ-singhŭ, Shůnkoobétalŭ-bhüttů, Ghůtŭ-kŭrpürŭ, Kalē-dasŭ, Mihirŭ, Vŭrahŭ, and Bărŭroochee. The first of these nine, wrote a work called Nirghuntů, also another on medicine, and another on incantations. Kshйpůněků wrote on the primary elements. Umuru-singhŭ compiled a dictionary of the Sungskritu, a work on the Meemang sükй philosophy, &c. Shunkoobétalŭ-bhuttă wrote a work on the Ŭlunkarus, and a comment on the Voisheshikă philosophy. Ghutükürpără wrote a poetical work of no great merit. Kalee-dasă wrote the following works: Sankhyututwu-koumoodee, Koomarů-sŭmbhüvů, Rŭghoo, and Ŭbhignanŭ-shŭkoontŭla, also a poem on the seasons, a work on astronomy, a poetical history of the gods, &c. Vũrahǎ wrote two works on astrology, and one on arithmetic. Bürüroochee wrote

a Sungskritů grammar, or rather improved the Kulapu, by Survvů-vurma: he also wrote a comment on the Tuntrus, and a poem in praise of king Madhŭvů. These learned men are said to have written works in the eighteen original languages from which, the Hindoos say, all the languages of the earth have been derived.* At the period when Vikrůmadityŭ lived, Maghi, another king, caused to be written a poem, which he called by his own name, and for each verse of which he is said to have paid to different learned men a gold mohur, which amounts to 52,800 roopees for *The author has not been able to obtain the names of more than nine of these languages: they are, the Sungskrită, the Prakritů, the Nagŭ, the Poishachă, the Gundhŭrvvů, the Rakshŭsů, the Urdhumagŭdēē, the Upů, and the Goobyňků: these are, most of them, the languages of different orders of fabulous beings. An account of these languages may be found in the work called Pingŭlů.