at the money and then at your face, and says, "POTHĀTHU," ¿. e. not sufficient. He tells you a long story about what he has done and suffered, about the great expense he has been at to oblige you, and he entreats you for a little more. I ask any Englishman who has been in India, if he ever met with a Hindoo who was not at ALL times ready to MURMUR.

XXI. 8." Spread their garments in the way.' Campbell is right, "Spread their MANTLES in the way." The people of the East have a robe which corresponds with the mantle of an English lady. Its name is sĀLVI, and how often may it be seen spread on the ground where men of rank have to walk. I was not a little surprised soon after my arrival in the East, when going to visit a native gentleman, to find the path through the garden covered with white garments. I hesitated, but was told it was for "my respect." I must walk on them to show I accepted the honour.

XXII. 9.-"Go ye therefore into the highways, and as many as ye shall find bid to the marriage." It is as common in the East for a rich man to give a feast to the poor, and the maimed, and the blind, as it is in England for a nobleman to entertain men of his own degree. Thus, does he wish to gain some temporal or spiritual blessing, he orders his head servant to prepare a feast for one or two hundred poor guests. Messengers are then despatched into the streets and lanes to inform the indigent, that on such a day rice and curry will be given to all who are there at the appointed time. Long before the hour the visiters may be seen bending their steps towards the house of the RASA : there goes the old man who is scarcely able to move his palsied limbs, he talks to himself about better days; and there the despised widow moves with a hesitating step; there the sanyāsi or pandārum boldly brushes along and scowls upon all who

* The King.

N N

offer the least impediment to his progress; there objects suffering under every possible disease of our nature congregate together, without a single kindred association, excepting the one which occupies their expectations. The food is ready, the guests sit in rows on the grass (Luke ix. 14.), and the servants begin to hand out the portions in order. Such is the hunger of some they cannot stay to let the mess get cool, and thus have to suffer the consequences of their impatience; others, upon whom disease or age has made a fatal inroad, can scarcely taste. the provision; some are of high caste who growl as they eat at those of lower grades, for having presumed to come near them; and others, on account of the high blood which flows in their veins, are allowed to take a portion to their homes. What a motley scene is that, and what a strange contrariety in their talk, some are bawling out for more food though they are already gorged to the full: others are talking about another feast which is to be given in such a village, and others who have got a sight of the host, are loudly applauding his princely generosity. He is delighted to hear their flattery; it all falls sweetly on his feelings, for the higher the tone, the greater the relish. He has gained his object, taramum, i. e. charity has been attended to; he has been exhilarated with adulation, he has got a "name in the street," (Job xviii. 17.) and the gods have been propitiated.

XXIII. 33.

"How can ye escape the damnation of hell?" Mark ix. 43. "The fire that never shall be quenched." "Their worm dieth not."

*

The Hindoos have seven hells. The first is the place of darkness and mud; into it go those who rob and defraud their neighbours: its name is allal. The second called rāvarum is full of poison and bad vapours. There also are

* "Shall burn unto the lowest hell," Deut. xxxii. 22. If we read this "lowest hades," it is still a striking expression. Calmet says, "As the Jews acknowledge seven degrees of torments in hell, so do the Mussulmans seven gates."- Alcoran, chap. of the Stone.

serpents of the worst description, who are continually biting their victims. Those who kill their masters or who afflict the righteous go to that place. The third is called kumpepagam: those who eat any thing which has had life! go to that place. The fourth, named koodasālam is the place of burning sand, and is occupied by those who have injured the Brahmins. The name of the fifth is senthutānum, i. e. the sleepless hell, and the place of worms: those who refuse to relieve the wretched, have their portion there. The sixth, puthe, is the place of blood, brains, and flesh those who commit a rape abide in that place. The seventh, called maputhe, is the hell of fire, and is occupied by those who have had carnal knowledge of such relations as are forbidden in the Hindoo law. Some of the punishments are as follows: Adulterers have to embrace pillars of fire; some have boiling lead poured down their throats, others have to drink blood and urine. Some are changed into worms and eat others, and then are eaten themselves; others have to hang by their feet, and have red hot wires put into their ears. Some are continually pierced with darts and spears, and have their eyes plucked out, whilst others have to eat serpents and ordure. Some have to be roasted and others fried in oil, whilst others have to be torn with iron thorns and to be tormented by Yama* and his friends. This is indeed a fearful description, but it excites very little influence on the minds of the Hindoos.+

The following account is taken from the Scanda Purāna. It relates to Yama the infernal deity, and a youth called Markandar, who could not be taken to the lower regions on account of his great devotion to the supreme Siva. The young devotee was to have died at the age of sixteen years, and then to have become the property of Yama. At that period, therefore, the king of death and hell sent a messenger

* Yama, the god of hell, corresponds with the Pluto or Minos of the western heathen.

For Virgil's description of hell, see En, vi. 268.

who went "through the sky like a cloud," to fetch Markandar, but having found him at his devotions at the feet of Param-Easuran*, he was afraid to venture near to him. He was excited with fiery rage as he looked at him, and yet, as a lion that dares not pounce on his prey, he retired from the place, and returned to the lower regions, and worshipping at the feet of Yama, said, "O king, Markandar delights in Param-Easuran, and is continually employed in repeating his praises; he is unsullied in his heart, and remains at Benares: being afraid to approach him, I have returned without him." This said, Yama, like fat cast into the fire, was enraged, and reproved the messenger, saying, "Is he the endless Siva?" and calling his clerks, he enquired, "Tell me what is the appointed time of Markandar, who is performing poosy at Benares at the feet of the invisible Param-Easuran?" When two of them, called Sittar and Kuttar, having looked at their ola+ accounts answered him thus: "The frontal-eyed ParamEasuran formerly prescribed for him sixteen years, and that term expired yesterday; but as he was performing poosy‡, he is still alive. Whether Rishis §, who have done great penances, or holy sages, can any of them surpass the decree of fate? He is ripe for heaven, hell is not for him.” At this Yama became very angry, and calling for his minister, Kālan, said, "Go, bring the life of Markandar, who is in Benares." He came to the earth; and going to the place where he was, looked at his poosy, and his object in doing it; but fearing, he thought to himself, how shall I approach him? He, therefore, went and stood so as to be seen by him, and made obeisance; at which Markandar asked, "Who are you?" He replied, "Sir, I am Kalan, the minister of Yama who takes the lives from this world. The sixteen years which Param-Easuran allotted to you expired yesterday: you must

* Another name for Siva.

The book made of palmyra, or cocoa, or talipot leaves.
Worship or offerings.

§ Hermits or ascetics.

now come with me to the southern regions. It will not avail for you to attempt to oppose this: death happens even to the god Brahma, not to such as you merely; as creating and preserving are allotted to others, so destroying is the office of Yama by the law of the director. I call you away: moreover, knowing that you perform poosy to Siva, our king is very desirous of seeing you. The ignorant call him cruel, but he apportions to souls penalties according to their deserts; therefore the great call him the arbitrator; you need not fear; if you come with me, our king will come and meet you, speak kindly to you, and conduct you to Swarga." Having heard these things, Markandar replied, “Listen, Kālan: the devotees of Siva go neither to Swarga nor to Yama's world; they go to the place of Siva; I am his servant, and therefore shall not go to the places first mentioned: be thou gone, begone:" this he spake with a voice like thunder; and Kālan instantly departed. He then went and worshipped Yama, and told him what had taken place, at which the god, with fluttering mind, and perspiring body, and eyes shedding fire in his rage, ordered the male buffalo to be brought; and mounting it, he, with umbrella and banner by his side, and attended by his soldiers, departed. Arriving at Benares with his red knot of hair, black body, eyes burning with rage, holding his rope (or snare), and having in his hand a club and a trident, he came and stood before Markandar. He, on seeing Yama, continued his praises incessantly at the feet of Param-Easuran. Yama said to him, "Sir, what is your thought; what are you doing? Can you set aside fate and the decree of Param-Easuran? You appear to be wholly ignorant of the power of fate. All are subject to births and deaths. Is it necessary for me to tell you this? are you aiming to overcome fate? Moreover, will the poosy you are performing at the feet of Param-Easuran, besides expiating your sin, also free you from my rope? Though you were able to count the sands on the sea-shore,

* His riding beast.