SECTION XLVII.

Works of an Historical nature.

Though it be a fact, that the Hindoos have not a single work on General History, yet they have many works, especially among their poems, which may be called historical. The greater part of the pooranus contain fragments of history, mixed, indeed, with much fable; but, were these fragments collected and arranged, there can be little doubt but that we should know much more than we do at present of this ancient people. The author here presents a list of those works, the contents of which may entitle them to be placed under this head:

To enable the reader to form some idea of the Hindoos as historians, a table of contents of the Măhabharătă, the most historical of any of their shastrus, is here inserted:

Vyasă, to

* Muha signifies great, and Bhürütü is the name of one of the ancestors of Yoodhisht❜hirů. whom this work is ascribed, lived in the age of Ramŭ, that is, in the tréta yoogu, yet the events celebrated in this poem took place in the kŭlee yoogu, and Yoodhisht'hiru, Krishnů, and the rest of the personages found here, are all acknowledged to be persons living in this last period.

The first book contains accounts of Poushyň, a king; Ootkünkü, a sage; Poulănă, a giant, including the history of the sage Bhrigoo; Astiku, a sage, and of the rise of the hydras; the birth of Guroorů, the divine bird on which Vishnoo rides; the churning of the sea of milk; the birth of the horse Oochchoishruva, which Indră obtained at the serpent sacrifice offered by Junŭméjuyů; the race of Yoodhisht'hiră; the birth of many different kings; the birth of many heroes; the birth of Vyasŭ-Dévů, the (holy) source of the incarnations of Yoodhisht❜hiru and his brethren; the names of the gods from whom these incarnate persons sprung; the rise of the doityŭs, danŭvūs, yŭkshus, nagūs, serpents, gündhurvus, the birds, and many other beings; the birth and journey to heaven of Künwŭ, a sage; the birth of Bheeshmu, who forsook his kingdom and became a brimhucharee; the preservation of his brother king Chitrangădă, and, after his death, the gift of the throne to another brother Vichitruvecryŭ;* the birth of Yumu, under the curse of the sage Čnimandůvyŭ; the births of Dhriturashtră and Pandoo; the journey of the Pandůvůs to Varănavătă, where Dooryodhŭnů seeks to destroy the Panduvăs, by blowing them into the air while asleep; the consultation of Dooryodhunŭ and his friends respecting the quarrel with the Pandüvus; the entrance of Yoodhisht'hiru and his friends into a forest,† where they meet a female giant, named Hirimva, and whose brother is destroyed by Bheemu; the birth of Ghutotkŭchu, a giant; the meeting of Védu-Vyasŭ and the Pandŭvus; the journey of the Pandůvŭs to the house of a bramhŭn at Eküchūkra, agreeably to the command of Védu-Vyasů, where they become servants, without making known their rank; the destruction of Vuků, a giant, by these servants; the astonishment of the villagers at the death of this giant; the births of Droupudee,‡ and her brother Dhrish

* It appears necessary here to give some account of the family whose quarrels form the principal subject of the Muhabharůtů: by the widow of Vichitrůvēēryů, Védŭ-Vyasú [the account of this man's own birth is indescribably obscene] had two sons, Dhritŭrashtrŭ and Pandoo, and by the slave girl of this widow another son, Vidoorů. Dhritŭrashtrů had one hundred sons, beginning with Dooryodhŭnů; and Pandoo (or rather five gods under his name) had five sons, Yoodhisht'hirů, Bhēēmů, Urjoonŭ, Nūkoolŭ and SŭhůDévů. The capital of the kingdom which belonged to this family was Hustina-pooră. After Vichitrůvēēryŭ had retired to the forest, Bheeshmů, the elder brother, lived for some time, and presided over the education of the hundred sons of Dooryodhŭnů. Soon, however, quarrels arose in this large family, which induced Dooryodhŭnŭ to give five small districts to the Pandúvŭs for their portion. Dooryodhŭnŭ afterwards won these towns, at dice and, according to the stipulation, the Panduvus embraced the life of hermits for twelve years; but at the expira..on of this term, through their friend Krishnŭ, they asked for five other towns; which Dooryodhănă refused, declaring that they should have nothing from him but what they conquered. This led to the war, which ended in the triumph of the Pandůvůs.

While young, they fled f.om Dooryodhŭnů, and remained for some time concealed.

This woman, who makes so conspicuous a figure in this poem, was the daughter of Droopŭdů, king of Punchalů.

tŭdyoomnă; the journey of the bramhuns of the above house to Punchală, to be present at Droupŭdee's marriage, where Črjoonů overcomes Ŭngarăvărnă, a göndhŭrvă, but afterwards cultivates his friendship, and from him obtains the histories of Vŭshisht’hŏ and Ourvă; the success of Ŭrjoonă in archery over all the kshatriyus, and his consequent marriage with Droup dee; the success of Bheemă and Ŭrjoonů over Shülyŭ, Kürnů,* and other kings, who wished to obtain Droupădee; the suspicions of Băluramă and Krishnu, that these servants, who displayed such amazing power, must be their friends the Pandŭvus; their journey to the sage Bhargůvů, to solve their doubts; the sorrow of the father of Droupüdee, that his daughter should have five husbands; the explanation of VédăVyasi, that as these five persons were descended from the gods, they might properly be called one; Droupudee's marriage ceremony according to the form called doivŭ; the journey of Vidooră, sent by Dhritŭrashtrů to bring the Panduvus; present made to Vidoor; interview with Krishnu; Vidooră's residence at Khandŭvă; the transfer of a small district by Dooryodhйnă to the Pandŭvus; the directions of Narudá respecting the times when Droupădee's five husbands should dwell with her; the histories of the giants Soondŭ and Oopüsoondů; Ŭrjoon's meeting in the forest with Oolocpee, the daughter of Kourüvă, a serpent, with whom he has familiar intercourse; Ŭrjoonu's visits to various holy places; the birth of a son named Vubhroovahŭnů; fable of the five upsŭras turned into turtles by the curse of a bramhun whose devotions they had interrupted; their deliverance from the curse by meeting with Ŭrjooni; Ŭrjoona's interview with Krishnu at Dwarŭka; his elopement with Soobhůdra, the sister of Krishnu ; the birth of Ŭbhimunyoo, the son of Soobhůdra; the birth of Droupŭdēē's five sons, Shutanēēků, Shrootŭsénů, Pritivindhŭ, &c.; Krishnu and Ŭrjoonŭ's play, in which one of them obtains a chukră, and a bow and arrow; Ŭrjoonŭ's burning Khandŭvă forest,‡ and the preservation from

This king was so famed for liberality that the Hindoos now, when they hear of a liberal person, say, What is that in comparison with the liberality of king Kŭrnu!"

The family of Krishnŭ seems to have been eminent, in an uncommon degree, in all kinds of impiety. No wonder that the whole race was at last destroyed. The image of this woman is worshipped at the festivals of Jugŭnnat'hŭ, who is also distinguished as her brother.

Urjoonů set fire to this forest, at the request of the god Ugnee, that the god might eat the medicinal plants, in order to cure him of a surfeit which he had contracted in eating too much clarified butter at a sacrifice by Murootŭ, a king, in which clarified butter had been pouring on the fire, day and night for twelve months, in a stream as thick as an elephant's trunk, till poor Ugnee could cat no more.

the fire, of Muyŭ, a danŏvă, and Tükshŏků, a serpent; the birth of Sharungee, the son of Mündŭpală, a rishee.

The second book: the meeting of the Pandăvăs; the pride of Ŭrjoonů at seeing such a splendid meeting of kings, &c.; description by Narădă of the court of the gods called Dǎshŭ-dik-pală,* to correct Ŭrjoonă's pride; the commencement of the rajūsōōyō sacrifice by the Pandůvŭs; the killing of king Jŭrasundhů by Bheemu; liberation by Krishnă of the kings whom Jurasŏndho had imprisoned in a cave; subjugation by the Pandăvăs of all the kings who refused to pay tribute; the arrival of other kings at the sacrifice; the presenting the garlands and the sandal wood to the kings; the grief of Dooryodhănă at the sight of the grandeur of the assembly, and the preparations for the sacrifice; the ridicule passed upon him by Bheemu; the challenge which Dooryodhănă, to be revenged on the Pandăvus, sends to Yoodhisht❜hirů; preservation of Droupădee from Dooryodhǎnǎ by Dhritŏrashtrů.

The third book: the journey of Yoodhisht❜hiră and his family into the forest after having lost his all, by playing at dice,† when all the people of the city follow them; of the worship Yoodhisht'hiră paid to Sooryŭ in order to obtain in the forest food, fruits, roots, and the protection of the bramhuns; Vidooră driven away by Dhritŭrashtră, for interceding in behalf of Yoodhisht'hiră's family; his visit to Yoodhisht'hiră; his being brought back by Dhriturashtră; the joy of Kărnă, one of the generals of Dhritŭrashtrů's army, at being made acquainted with a plan to destroy the Pandăvăs; Védů-Vyaso's persuasions to Dhritŭrashtră and Dooryodhănă to desist, and not to go into the forest; account of Brimha's cow Soorăbhee; the visit of Moitréyŭ, the sage, to Dooryodhănů; his intercessions with the latter to bestow upon Yoodhisht'hiru a small estate, that he might not

* The Hindoos believe that the universe is surrounded and guarded by ten gods, called Déshŭ-dik-palu,

+ This game is sanctioned by the shastră: Yoodhishť'hirŭ, first, lost his estates; then, in succession, all the riches in his treasury, his four brothers, and his wife Droupŭdēē. When Droupǎdēē was brought to be given up to Dooryodhŭnů, he ordered her to sit on his knee, which she refused: he seized her by the clothes; but she left her clothes in his hands; and as often as he stript her, she was miraculously clothed again. At length Dhritŭrashtrů, the father of Dooryodhŭnă, was so pleased with Droupūdēê, that he told her to ask what she would, and he would grant it. She first asked for her husband's kingdom;

this was granted. She was permitted to ask other blessings, till all that her husband had lost was restored. Yoodhisht'hirŏ again encounters Shukoonee at chess, and again loses all. After this, Droupŭdēē and her five husbands enter the forest.

be compelled to remain in the forest; Dooryodhănă's anger; the curse of the sage on Dooryodhŭnă and Dhritĕrashtrů; Bheemů destroys Kirmeeră, a giant; the journey of Krishnu's family into the Punchalň country to see Yoodhisht'hiru, &c. ; the anger of Krishno at hearing of Dooryodhǎnǎ's conduct towards Yoodhisht'hiru, his friend; Droupǎdee's weeping before Krishnu, and relation of their sufferings in the forest; Krishno's promises of relief; Krishna's destruction of Shoubhŏ, a king; Krishnu's bringing Soobhŭdra and her son to Dwarika, his capital;* the arrival of Dhrishtŭdyoomnů, the brother of Droupǎdee, in the forest, who takes his sister and her five children to his house; the journey of the Pandŏvůs into Dwoită forest, where Yoodhisht'hiră meets with Yămă; Bheemu's interview with many kings in the forest; Védŭ-Vyasă's journey to see the Pandăvăs, when he gives Yoodhisht❜hiră an incantation by which a person may become always successful at dice; the removal of the Pandăvăs into Kamyňků forest; Ŭrjoono's journey to the heaven of Indru, to procure the divine weapons by which he hoped to destroy Dooryodhănă, &c.; Ŭrjoonă's meeting with a fowler, (an incarnation of Shivă), and their quarrel respecting who shall kill a giant they discover; the meeting of Ŭrjoonă with the gods called the Dăshů-dik-pală; Ŭrjoonŭ's arrival at the heaven of Indră; his obtaining the weapons; the fears of Dhritŭrashtră and Dooryodhănă at the intelligence; the interview of Yoodhisht'hiră with Vrihŭdŏshwů, a sage; Yoodhisht'hira's grief; the history of king Nălă; account of the excessive love betwixt Nõlŭ and his wife, so that they could not endure separation for the twinkling of an eye; Nölă's entrance into the forest, and the perfect indifference manifested by his wife; Lomŭshu's descent from heaven to see Yoodhisht'hiru; Ŭrjoonu's return, and relation to Yoodhisht'hiră of his having obtained the weapons; Lomushu's pilgrimage; account of the benefits to be obtained by visiting the holy places; the fruit which Lomŭshă obtained from his pilgrimage; the pilgrimage of Narudu and Poolŭstyŭ; the magnificent sacrifice offered by king Gǎyă; account of the sage Ŭgustyŭ; his eating Vatapee, a giant; Ŭgusty's journey home for the purpose of obtaining a son; account of Rishyŭshringu; of Părăshooramů ; the journey of the family of Krishnŭ to Průbhasů, a holy place; account of Soukŭnyŭ ; Chyvănă's entertaining Ŭshwinee and Koomarŭ with the juice of the somă plant at a sacrifice offered by Ŭgustyů; the resplendance of the body of Chyvănă through the favour of Ŭshwinée and Koomară; account of Juntoo, the son of king Somŭkŭ; Somǎku's obtaining a hundred sons by offering a human sacrifice (nără-yŭgnů); account of the kite

* Krishnŭ changed his capital from Muthoora to Dwarika.