two brothers of Jugut-sétů: he cut their bodies in different places, threw them into a quantity of salt, placed weights on them, and kept them in this situation till they died. Raja Raju-vůllăbhŭ and his son he threw into the river, with vessels of water fastened to their necks, and raja Ramă-narayŭnů he put to death by placing a great weight on his stomach. He also killed raja Sŭkhŭt-singhŭ, and others. He next collected, by various acts of plunder, a vast quantity of wealth; appointed his uncle governor of Moorshédabad, and raising an army of 600,000 men, retired himself to Rajŭmăhălă, resolving to keep the soobaship by force of arms.

The English were not unconcerned spectators of the conduct of Kasum-alee-khah. By means of Gurgee-khah, an Armenian, they kept the nuwab in play, till they had procured troops from England, and had completed their preparations. The nuwab at length, hearing of these preparations, ordered a general massacre of the English, on the same day and at the same hour, all over Bengal, which was in part accomplished.

As soon as the English troops were ready, they marched against the nuwab, accompanied by Japhur-alee-khah, and other chiefs. The first engagement was at Hoogley, and the next near the village Chavu-ghatee. In both these actions the English proving victorious, pursued their advantage as far as Rajămŭhůlů. The nŭwab, be ing discomfited, slew certain Armenian merchants whom he suspected, and then fled to Benares: here he obtained the promise of assistance from the nuwab of Lucknow, Shooja-ooddoulah, and the raja of Benares; but the latter did not fulfil his promise, and the former helped him but feebly. However they fought again near Végsŭră; but in two attacks the nŭwab was beaten, and fled to Delhi, where he died; he was nuwab three years and two months.

The English now placed Japhŭr-alee-khah in his former situation, and he continued to govern as nuwab for two years, when he died. His son Năjům-ooddoulah was appointed by Lord Clive nŭwab in the room of his father, and continued in his situation three years. Soiph-ooddoulah, another son of Japhŭr-alee-khah succeeded, and governed three years. After the coming of Mr. Hastings, Moobarŭk-ooddoulah,

brother of the last nuwab was superseded, the English taking the whole into their own hands, and granting the family of the nuwab an annual pension of 1,600,000

roopees.

Such is the Ilindoo History, as given by themselves, or rather an imperfect gleaning from a great and confused mass of materials, which they have thrown together in the pooranus, to arrange and settle which, so as to select what is true, and reject that which is false, requires a mind more than human. It appears now to be conceded on all hands, that, except in a few particular periods, the Hindoo chronology is inexplicable ;* it does not admit of being traced, so as to accompany, even for a single century, a course of historical facts, though Mr. Bentley and others have ascertained the period of certain particular events, which completely establishes the Mosaic history. A real and accurate history of this country, therefore, with the dates of the events attached to them, is out of the question. Sir W. Jones says, "The dawn

of true Indian history appears only three or four centuries before the Christian era, the preceding ages being clouded by allegory or fable.”+ Major Wilford, in the viiith. vol. of the same work, says, "With regard to history, the Hindoos have really nothing but romances, from which some truths occasionally may be extracted." The latter gentleman mentions two or three geographical tracts, but it is plain they are undeserving of notice; and the Hindoo maps of the world, founded on a false theory, are still more contemptible.

The Hindoos indulge a boundless extravagance in their chronology. Indeed, not satisfied with arranging human affairs, they ascend to the abodes of the gods, write the histories of the celestial regions, and prescribe the bounds of existence to the deities themselves: hence they coolly and confidently assure us, that one day of the father of the gods (Brůmha) comprizes 1,555,200,000 years of mortals; and that the reign of this god extends through 55,987,200,000,000 of years.

Some Hindoo philosophers affirm, that the world is eternal, and that it is in vain to seek for the birth of creation. Other writers agree to give the world a beginning, and add, that it is destroyed at the end of a kŭlpŭ, which consists of 432,000,000 of years; that it remains in a state of chaos during a period as long, and is then recreated. Thirty of these kŭlpus form the reign of a being called a Munoo, of whom there are thirty, who reign in succession. The names of these mŭnoos, as related in the Kulkee-poorană, are Swayŭmbhoovů, Sarochishu, Oottůmů, Tamůsŭ, Révůtů, Chakshooshŭ, Voivuswutů, Savurnee, Dukshŭ-savŭrnee, Brůmhŭ-savurnee, Dhurmů-savŭrnee, Roodrů-savŭrnee, Dévŭ-savŭrnee, Indrŭ-savŭrnee. These mŭnoos, as well as most of the gods, have ascended to their present eminence as the reward of their actions. When they have enjoyed the whole amount of the happiness their works merited, they ascend or descend to the state proper for them.

+ Asiatic Researches, vol. ii.

E

Notwithstanding the fact, that the Hindoos have never had a wise and honest historian, the notices respecting their country appear to be less mixed with fable, and to have considerably more the appearance of sober records, after the era of Salivahŭnă, which is nearly our own era, than before; yet even here, the reigns of their kings are extended to a length that almost destroys the credibility of the events ascribed to them. A Hindoo can speak of nothing soberly, not even in his common conversation. Let not the reader suppose, however, that this disposition in the Hindoo, to swell and magnify the most common occurrences, arises from his living in the land of the gods. Idolatry, when familiarized to the sight, loses all its fascination. The priest, who daily bathes, wipes, anoints, and dresses the idol of his temple, has perhaps a meaner idea of the gods than any of his countrymen. It is true, a degree of enthusiasm is excited at the festivals, during the idolatrous procession, but it is the enthusiasm of a mob in England, surrounding a Guy Faux. It is the crowd, the music, the shouts, which excite it, and not the whisp of straw. This proneness of the Hindoos to magnify objects and events, may rather be ascribed to climate, to the magnificence of the mountains, the plains, the rivers, and to the various objects of nature around them, than to the florid allusions of their poets.

To whatever

causes, however, we ascribe this propensity, it must ever be lamented, that it has contributed so much to throw all the events of their country into inextricable confusion. It is also to be lamented, that the monuments of ancient kingdoms, and the remains of splendid cities, existing after the Musulman invasion, cast only a glimmering and uncertain light on what was before so obscure.

A few general facts may, however, be drawn from different writings, respecting the state of ancient India.

From the preceding history, though very imperfect, it appears, that at an early period the government of India was divided betwixt two families, distinguished as descendants of the sun and moon, probably on account of the superior power and splendour of the former. Sometimes, monarchs of the race of the sun, and at others successful warriors of the other family, reigned over the whole of Hindoost'hanů; at a later period, it would seem, that several powerful and independent kingdoms

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, Pooroorůvů, Mandhata, Părăshoo-ramŭ, Rūghoo, Ramă, Ŭrjoonŭ, Yãyatee, Krishnă, Bheeshmů, Ŭrjoonů, (the brother of Yoodhist’hirů,) Pūrēkshitu, and Júrasundhй, are all mentioned in the pooranus as next to the gods in military prowess. At a later period, Nundu 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 Ootkülă, Băngă, Kooch-véharů, Goojjūratŭ 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 Pooroorüvů, Kavérēc, the daughter of Yoovŭnashwů, 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 Shishuvindoo; Trishůnkoo married the princess Shily-růt'ha: Dishŭ-rŭt'hŭ married Koikéyee, the daughter of Kékůyŭ; Ramů married Seeta, the daughter of Junuku. These family alliances, however, did not prevent frequent wars: among the most bloody of which may be mentioned that in which Shŭguru, of the race of the sun, overcame and slew Hoihuyu and his whole family, though the latter was a great warrior; and the slaughter of the kshůtriyus, in twenty-one different battles, by Poorooshŭ-ramů, who, in consequence of the death of his father, by Urjoonů, a kshütriyů, vowed to exterminate the whole tribe. Το

these instances may be added, the dreadful havoc in the war betwixt Dhooryodhŭnă and the Panduvus, when, says the Mühübharătă, 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 Dharů to his grand-children, Bhurtree-Huree and Vikrümadityŭ, as given in the Hindoo history compiled by Mrityoonjuyů, 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 védú, the védangů, the védantă, the dhůnoor-védů, and the dhŭrmů shastrus; the gundhurvů 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 Muhabharütů, called Raju-dhurmu, 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.