Twenty-and-one those stakes in all, Each one-and-twenty cubits tall; And one-and-twenty ribbons there Hung on the pillars, bright and fair, Firm in the earth they stood at last, Where cunning craftsmen fixed them fast; And there unshaken each remained, Octagonal and smoothly planed. Then ribbons over all were hung, And flowers and scent around them flang. Thus decked they cast a glory forth Like the great saints who star the north.1 The sacrificial altar then Was raised by skilful twice-born men, In shape and figure to behold An eagle with his wings of gold, With twice nine pits and formed three-fold, Each for some special God, beside The pillars were the victims tied; The birds that roam the wood, the air, The water, and the land were there, And snakes and things of reptile birth, And healing herbs that spring from earth; As texts prescribe, in Scripture found, Three hundred victims there were bound. The steed devoted to the host Of Gods, the gem they honour most, Was duly sprinkled. Then the Queen Kausalya, with delighted mien, With reverent steps around him paced, And with sweet wreaths the victim graced; Then with three swords in order due She smote the steed with joy, and slew. That night the queen, a son to gain. With calm and steady heart was fain By the dead charger's side to stay From evening till the break of day. Then came three priests, their care to lead The other queens to touch the steed, Upon Kausalya to attend, Their company and aid to lend. As by the horse she still reclined, With happy mien and oheerf ul mind, With Rishyaaring the twice-born came And praised and blessed the royal darne. The priest who well his duty knew, And every sense could well subdue, From out the bony chambers freed And boiled the marrow of the steed. Above the steam the monarch bent, And, as he smelt the fragrant scent, In time and order drove afar All error that his hopes could mar. Then sixteen priests together came And cast into the sacred flame The severed members of the horse, Made ready all in ordered course. On piles of holy Fig-tree raised 1 The Hindus call the constellation of Ursa Major the Seven Risius or Saiuts.
THE RAM AY AN.
Boole I.
The meaner victims' bodies blazed: The steed, of all the creatures slaio, Alone required a pile of cane. Three days, as is by law decreed, Lasted that Offering of the Steed. The Chatushtoni began the rite, 'And when the sun renewed his light, The Ukthya followed: after came The Atiratra's l^ply flame. These were the rites, and many more, Arranged by light of holy lore, The Aptoryam of mighty power, And, each performed in proper hour, The Abhijit and Visvajit With every form and service fit; And with the sacrifice at night The Jyotishtom and Ay us rite.1 1 A minute account of these ancient ceremonies would be out of place here. 'Agnishtoma is the name of a sacrifice, or rather a series of offerings to fire for :five days. It is the first and principal part of the Jyotishtcma, one of the great sacrifices in which especially the juice of the Soma plant is offered for the purpose of obtaining Swarga or heaven.' GOLD- STUCKER'S DICTIONARY. 'The Aguish- toma is Agni. It is called so because they (the gods) praised him with this Stoma. They called it so to hide the proper mean- ing of the word; for the gods like to hide the proper meaning of words.'
' On account of four classes of gods having praised Agni with four Stomas, the whole was called Chahtushtoma (con- taining four Sttmas).' . ' It (the Agnishtoma) is called Jyotish- toma, for they praised Agni when he had risen up (to the sky) in tne shape of a Bght (jyotis).'
' This (Agnishtoma) is a sacrificial per- formance which has no beginning and no end.' HAUG'S Aitareya JJrdJimanam.
-The Atiratra, literally tasting through •the night, is a division of the service 'of the Jyotishtom a, The Abhijit, the everywhere victorious, is the name of a sub-division of the great sacrifice of the Gavamanaya.
The<. Visvajit, or the all- conquering, is a similar sub-division, Ay us, is the name of a service forming a division of the Abhiplava sacrifice.
The Aptoryam is the seventh or last part of the Jyotishtoma, for the perform- ance of which it is not essentially neces- sary, but a voluntary sacrifice instituted for'the attainment of a specific desire. The literal meaning of the word would be in •onf ormity with the Prmdhama- ' The task was done, as laws prescribe: The monarch, glory of his tribe, Bestowed the land in liberal grants Upon the sacred ministrants. Be gave the region of the east, His conquest, to the Hotri priest. The west, the celebrant obtained: The south, the priest presiding gained: The northern region was the share Of him who chanted forth the prayer.1 Thus did each priest obtain his meed At the great Slaughter of the Steed, Ordained, the best of all to be, By self-existent deity. Ikshvaku's son with joyful mind This noble fee to each assigned, But all the priests with one accord Addressed tnat unpolluted lord: * 'Tis thine alone to keep the whole Of this broad earth in firm control.
noramd 'a sacrifice which procures the attainment of the desired object. GOLD- STUCKER'S DICTIONARY.
'The Ukthya is a slight modification of the Agnishtoma sacrifice. The noun to be supplied to it is kratu. It is a Soma sacrifice also, and one of the seven Sans- thas or component parts of the Jyotish- toma. Its name indicates its nature. For Ukthya means " what refers to the Uktha," which is an older name for Shastra,?'. e. recitation of one of the Hotri priests at the time of the Soma libations. Thus this sacrifice is only a kind of sup- plement to the Agnishtoma.' HAUG. Ai.B.
1 * Four classes of priests were required in India at the most solemn sacrifices, 1. The officiating priests, manual labour- ers, and acolytes, who had chiefly to pre- pare the sacrificial ground, to dress the altar, slay the victims, and pour out the libations. 2. The choristers, who chant the sacred hymns. 3. The reciters or readers, who repeat certain hymns. 4. The overseers or bishops, who watch and superintend the proceedings of the other priests, and ought to be familiar with all the Vedas. The formulas and verses to be muttered by the first class are contain- ed in the Yajur-veda-sanhita. The hymns to be sung by the second class are in the Sama-veda-sanhita. The Atharva-veda is said to be intended for the Brahman or overseer, who is to watch the proceed- ings of the sacrifice, and to remedy any mistake that may occur. The hymns to be recited by the third class are contained in the Kigveda,' Chips from a German Workshop.
Canto XIV.
THE RAM AT AN.
25 No gift of lands from thee we seek r To guard these realms our hands were weak. On sacred lore our days are spent: Let other gifts our wants content.' The chief of jold Ikshvaku's line Gave them ten hundred thousand kine, A hundred millions of fine gold, The same in silver four times told. But every priest in presence there With one accord resigned his share. To Saint Vasish^ha, high of soul, And Rishyasring they gave the whole, That largess pleased those Brahmans well, Who bade the prince his wishes tell. Then Dasaratha, mighty king. Made answer thus to Rishyasring: * O holy Hermit, of thy grace, Vouchsafe the increase of my race.' He spoke; nor was his prayer denied: The best of Brahmans thus replied: *Four sons, O Monarch, shall be thine, Upholders of thy royal line.'
CANTO XIV.
RAVA1J DOOMED.
The saint, well read in holy lore, Pondered awhile his answer o'er, And thus again addressed the king, His wandering thoughts regathering: ' Another rite will I begin Which shall the sons thou cravest win, Where all things shall be duly sped And first Atharva texts be read.'
Then by Vibhandak's gentle son Was that high sacrifice begun, The king's advantage seeking still And zealous to perform his will. Now all the Gods had gathered there, Each one for his allotted share: Brahma, the ruler of the sky, Sthanu, Narayan, Lord most high, And holy Indra men might view With Maruts ' for his retinue; The heavenly chorister, and saint, And spirit pure from earthly taint, With one accord had sought the place The high-souled monarch's rite to grace. Then to the Gods who came to take Their proper share the hermit spake: ' For you has Dasaratha slain The votive steed, a son to gain; Stern penance-rites the king has tried, And in firm faith on you relied, 1 Th 3 Maruts are the winds, deified in the religion of the Ve.da like other mighty powers and phenomena of nature.
And now with un diminished care A second rite would fain prepare. But, O ye Gods, consent to grant The longing of your supplicant. For him beseeching hands I lift, And pray you all to grant the gift, That four fair sons of high renown The offerings of the king may crown,' They to the hermit's son replied: * His longing shall be gratified. For, Brahman, in most high degree We love the king and honour thee.'
These words the Gods in answer said, And vanished thence by Indra led. Thus to the Lord, the worlds who made, The Immortals all assembled prayed: 4 O Brahma, mighty by thy grace, Ravan, who rules the giant race, Torments us in his senseless pride, And penance-loving saints beside. For thou well pleased in days of old Gavest the boon that makes him bold, That God nor demon e'er should kill His charmed life, for so thy will. We, honouring that high behest, Bear all his rage though sore distressed. That lord of giants fierce and fell Scourges the earth and heaven and hell. Mad with thy boon, his impious rage Smites saint and bard and God and sage. The sun himself withholds his glow, The wind in fear forbears to blow; The fire restrains his wonted heat Where stand the dreaded Ravan's feet, And, necklaced with the wandering wave, The sea before him fears to rave. Kuvera's self in sad defeat Is driven from his blissful seat, We see, we feel the giant's might, A^d woe comes o'er us and affright. To thee, O Lord, thy suppliants pray To iind some cure this plague to stay.'
Thus by the gathered Gods addressed He pondered in his secret breast, And said: * One only way I find To slay this fiend of evil mind. He prayed me once his life to guard From demon. God, and heavenly bard, ' And spirits of the earth and air, And I consenting heard his prayer. But the proud giant in his scorn Recked not of man of woman born. None else may take his life away, But only man the fiend may slay.' The Gods, with Indra at their head Rejoiced to hear the words he said.' Then, crowned with glory like a flame Lord Vishnu to the council came; His hands shell, mace, and discus bore *• And saffron were the robes he wore.
THE RAMA TAN.
Book 1.
Biding hi§ eagle through the crowd, As the sun rides upon a cloud, With bracelets of fine gold, he came Loud welcomed by the Gods' acclaim, His praise they sang with one consent, And cried, in lowly reverence bent: 'O Lord whose hand fierce Madhu1 slew, Be thou our refuge, firm and true; Friend of the suffering worlds art thou, We pray thee help thy suppliants now.' Then Vishnu spake: ' Ye Gods, declare, What may I do to grant your prayer? ' 'King Dasaratha,' thus cried they, 'Fervent in penance many a day, The sacrificial steed has slain, Longing for sons, but all in vain. Now, at the cry of us forlorn, Incarnate as his seed be born. Three queens has he: each lovely dame Like Beauty, Modesty, or Fame. Divide thyself in four, and be His offspring by these noble three. Man's nature take, and slay in fight Bavan who laughs at heavenly might: This common scourge, this rankling thorn Whom the three worlds too long have borne. For Ravan in the senseless pride Of might unequalled has defied The host of heaven, and plagues with woe Angel and bard and saint below, Crushing each spirit and each maid Who plays in Nandan's2 heavenly shade. O conquering Lord, to thee we bow; Our surest hope and trust art thou. Regard the world of men below, And slay the Gods' tremendous foe.'
When thus the suppliant Gods had prayed, His wise reply Nar£yan3 made: ' What task demands my presence there, And whence this dread, ye Gods declare.'
The Gods replied: * We fear, O Lord, Fierce Kavan, ravener abhorred. Be thine the glorious task, we pray, lu human form this fiend to slay. By thee of all the Blest alone This sinner may be overthrown. He gained by penance long and dire The favour of the mighty Sire. Then He who every gift bestows Guarded the fiend from heavenly foes, And gave a pledge his life that kept From all things living, man except. On him thus armed no other foe Thau man may deal the deadly blow. Assume, O King, a mortal birth, And strike the demon to the earth.'
Then Vishnu, God of Gods, the Lord Supreme by ail the worlds adored, To Brahma and the suppliants spake: * Dismiss your fear: for your dear sake In battle will I smite him dead, The cruel fiend, the Immortal's dread, And lords and ministers and all His kith and kin with him shall fall. Then, in the world of mortal men, Ten thousand years and hundreds ten I as a human king will reign, And guard the earth as my domain.'
God, saint, and nymph, and ministrel throng With heavenly voices raised their song In hymns of triumph to the God Whose conquering feet on Madhu trod: 'Champion of Gods, as man appear, This cruel Ravan slay, The thorn that saints and hermits fear, The plague that none can stay.
In savage fury uncontrolled His pride for ever grows: He dares the Lord of Gods to hold Among his deadly foes.'
CANTO XV.
1 A Titan or fiend whose destruction has given Vishnu one of his well-known titles, Madhava.
2 The garden of Indra.
3 One of the most ancient and popular *)f the numerous names of Vishnu. The word has been derived in several ways, and may mean he who moved on tke (pri- mordial) waters, or h^ who pervades or influences men or their thoughts, THE NECTAR.
When wisest Vishnu thus had given His promise to the* Gods of heaven, He pondered in his secret mind A suited place of birth to find. Then he decreed, the lotus-eyed, In four his being to divide, And Dasaratha, gracious king, He chose as sire from whom to spring, That childless prince of high renown, Who smote in war his foemen down, At that same time with utmost care Prepared the rite that wins an heir.1 Then Vishnu, fain on earth to dwell, Bade the Almighty Sire farewell, And vanished while a reverent crowd Of Gods and saints in worship bowed.
The monarch watched the sacred rite, When a vast form of awful might, Of matcless splendour, strength, and size. Was manifest before his eyes.
1 The Horse-Saorifioe, just described.
Canto XVI.
THE RAM AY AN.
27 From forth the sacrificial flame, Dark, robed in red, the being came. His voice was drumlike, loud and low, His face suffused with rosy glow. Like a huge lion's mane appeared The long locks of his hair and beard. He shone with many a luckv sign, And many an ornament divine; A towering mountain in his height, A tiger in his gait and might. No precious mine more rich could he, No burning flame more bright than he. His arms embraced in loving hold, Like a dear wife, a vase of gold Whose silver lining held a draught Of nectar as in heaven is quaffed: A vase so vast, so bright to view, They scarce could count the vision true. Upon the king his eyes he bent, And said: * The Lord of life has sent His servant down, O Prince, to be A messenger from heaven to thee.' The king with all fcis nobles by Baised reverent hands and made reply: 1 Welcome, 0 glorious being! Say How can my care thy grace repay.' Envoy of Him whom all adore Thus to the king he spake once more; 4 The Gods accept thy worship: they Give thee the blessed fruit to-day. Approach and take. O glorious King, This heavenly nectar which I bring, For it shall give thee sons and wealth, And bless thee with a store of health. Give it to those fair queens of thine, And bid them quaff the drink divine; And they the princely sons shall bear Long sought by sac ri lice and prayer.'
4 Yea, 0 my lord,' the monarch said, And took the vase upon his head, The gift of Gods, of tine gold wrought, With store of heavenly liquor fraught, He honoured, filled with transport new, That wondrous being, fair to view, As round the envoy of the God With reverential steps he trod.1 1 To walk round an object keeping the right side towards it is a mark of great respect. The Sanskrit word for the observ- ance is pradakthind, from pra pro, and daksha right, Greek Sg£foe, Latin dex- ter, Gaelic deas-il. A similar ceremony ig observed by the Gaels.
' In the meantime she traced around him, with wavering steps, the propitiation, ^hich some have thought has been deriv- ed from the Druidical mythology. It con- sists, as ia well known, in the person who makes the deasil walking three times round the person who is the object of the His errand done, that form of light Arose and vanished from the sight. High rapture rilled the monarch's soul, Possessed of that celestial bowl, As when a man by want distressed With unexpected wealth is blest. And rays of transport seemed to fall Illuminating bower and hall, As when the autumn moon rides high, And floods with lovely light the sky. Quick to the ladies' bower he sped, And thus to Queen Rausaly£ said: * This genial nectar take and quaff/ He spoke, and gave the lady half. Part of the nectar that remained Sumitra from his hand obtained. He gave, to make her fruitful too, Kaikevi half the residue. A portion yet remaining there, He paused awhile to think. Then gave Sumitr£, with her share, The remnant of the drink. Thus on each queen of those fair three A part the king bestowed, And with sweet hope a child to see Their yearning bosoms glowed. The heavenly bowl the king supplied Their longing souls relieved, And soon, with rapture and with pride, Each royal dame conceived. He gazed upon each lady's face, And triumphed as he gazed, As Indra in his royal place By Gods and spirits praised.
CANTO XVI.
THE VANARS.
When Visnnu thus had gone on earth, From the great king to take his birth, The self -existent Lord of all Addressed the Gods who heard his call: ' For Vishnu's sake, the strong and true, Who seeks the gcod of all of you, Make helps, in war to lend him aid, In forms that change at will, arrayed, Of wizard skill and hero might, Outstrippers of the wind in flight, Skilled in the arts of counsel; wise, And Vishnu's peers in bold emprise; With heavenly arts and prudence fraught, By no devices to be caught; Skilled in all weapon's lore and use As they who drink the immortal juice.1 ceremony, taking care to move according to the course of the sun.'
SCOTT. The Two Drovers. 1 The Amritj the nectar of the Indian Gods, 2S THE RAM AY AN.
And let the nymphs supreme in grace, And maidens of the minstrel race, Monkeys and snakes, and those who rove Free spirits of the hill and grove, And wandering Daughters of the Air, In monkey form brave children bear. So erst the lord of bears I shaped, Born from my mouth as wide I gaped.'
Thus by the mighty Sire addressed They all obeyed his high behest, And thus begot in countless swarms Brave sons disguised in sylvan forms. Each God, each sage became a sire, Each minstrel of the heavenly quire,1 Each faun,2 of children strong and good Whose feet should roam the hill and wood. Snakes, bards,3 and spirits,4 serpents bold Had sons too numerous to be told. B&li, the woodland hosts who led, High as Mahendra's5 lofty head, Was Indra's child. That noblest fire, The Sun, was great Sugriva's sire. Tara, the mighty monkey, he Was offspring of Vrihaspati:6 Tara the matchless chieftain, boast For wisdom of the Vanar host. Of Gandhamadan brave and bold The father was the Lord of Gold. Nala the mighty, dear to fame, Of skilful Visvakarma7 came. From Agni,8 Nila bright as flame, Who in his splendour, might, and worth, Surpassed the sire who gave him birth.
Boole I.
1 Gandharvas (Southey's Glendoveers) are celestial musicians inhabiting Indra's heaven and forming the orchestra at all the banquets of the principal deities, * Yakshas, demigods attendant especial- ly on Kuvera, and employed by him in the care of his garden arid treasures.
3 Kimpnrnshas, demigods attached also to the service of Kuvera, celestial musici- ans, represented like centaurs reversed with human figures and horses' heads.
4 Siddhas, demigods or spirits of undefin- ed attributes, occupying with the Vidyd- dJiaras the middle air or region between the earth and the sun.
Schlegel translates: * Divi, Sapientes, Fidicines, Praepetes, illustres Genii, Pr*e- eonesque procrearunt natos, masculos, sil- vicolas; angues porro, Hippocephali Beati, Aligeri, Serpentesque frequentes alacriter generavere prolem innumerabilem.'
5 A mountain in the south of India.
6 The preceptor of the Gods and regent of the planet Jupiter.
7 The celestial architect, the Indian Hephaestus, Mulciber, or Vulcan.
» The God of Fire, The heavonly Asvlns,1 swift and fair, Were fathers of a noble pair, Who, Dwivida and Mainda named, For beauty like their sires were famed. Varun" was father of Sushen, Of Sarabh, he who sends the rain,3 Hanuman, best of monkey kind, Was son of him who breathes the wind: Like thunderbolt in frame was he, And swift as Garud's4 self could flee. These thousands did the Gods create Endowed with might that none could mate, In monkey forms that changed at will; So strong their wish the fiend to kill. In mountain size, like lions the wed, Up sprang the wondrous multitude, Auxiliar hosts in every shape, Monkey and bear and highland ape. In each the strength, the might, the mien Of his own parent God were seen. Some chiefs of Vanar mothers came, Some of she-bear and minstrel dame, Skilled in all arms in battle's shock; The brandished tree, the loosened rock; And prompt, should other weapons fail, To fight and slay with tooth and nail. Their strength could shake the hills amain, And rend the rooted trees in twain, Disturb with their impetuous sweep The Kivers' Lord, the Ocean deep, Rend with their feet the seated ground, And pass wide floods with airy bound, Or forcing through the sky their way The very clouds by force could stay. Mad elephants that wander through The forest wilds, could they subdue, And with their furious shout could scare Dead upon earth the birds of air. So were the sylvan chieftains formed; Thousands on thousands still they swarmed. These were the leaders honoured most, The captains of the Vanar host, And to each lord and chief and guide Was monkey offspring born beside. Then by the bears' great monarch stood The other roamers of the wood, 1 Twin children of the Sun, the physici- ans of Swarga or Indra's heaven. * The deity of the waters.
3 Parjanya, sometimes confounded with Indra.
4 The bird and vehicle of Visnu. He is generally represented as a being something between a man and a bird and considered as the sovereign of the feathered race. He may be compared with the Simurgh of the Persians, the 'Auka of the Arabs, the Griffin of chivalry, the Phcenix of Egypt, and the bird that sits upon the aah Yggdraail of the Edda, Canto XVII.
THE RAM AY AX.
29 And turned, their pathless homes to seek, To forest and to mountain peak. Tae leaders of the monkey band By the two brothers took their stand, Sugriva, offspring of the Sun, And Bali, Indra's might}' one. They both endowed with Garud's might, And sky led in all the arts of fight, Wandered in arms the forest through, And lions, snakes, and tigers, slew. But every monkey, ape, and bear Ever was Bali's special care; With his vast strength and mighty arm He kept them from all scathe and harm. And so the earth with hill, wood, seas, Was filled with mighty ones like these, Of various shape and race and kind, With proper homes to each assigned, With Kama's champions fierce and strong The earth was overspread, High as the hills and clouds, a throng With bodies vast and dread.1 CANTO XVII.
RISHYAgRING'S RETURN.
Now when the high-souled monarch's rite, The Asvamedh, was finished quite, Their sacrificial dues obtained, The Gods their heavenly homes regained.
The lofty-minded saints withdrew, Each to his place, with honour due, And kings and chieftains, one and all, Who came to grace the festival.
And Dasaratha, ere they went, Addressed them thus benevolent: * Now may you, each with joyful heart, To your own realms, O Kings, depart.
Peace and good luck attend you there, And blessing, is my friendly prayer; Let cares of state each mind engage To guard his royal heritage, A monarch from his throne expelled No better than the dead is held.
1 This Canto will appear ridiculous to the European reader. But it should be remembered that the monkeys of an Indian forest, the ' bough-deer' as the poets call them, are very different animals from the 'turpissima bestia' that accom- panies the itinerant organ-grinder or grins in the Zoological Gardens of London. Milton has made his hero, Satan, assume the forms of a cormorant, a toad, and a serpent, and I cannot see that this creation of sen', i-di vine Vanars, or monkeys, is more ridiculous or undignified, So he who cares 'for power and might Mast guard his realm and royal right. Such care a meed in heaven will bring Better than rites and offering. Such care a king his country owes As man upon himself bestows, When for his body he provides Raiment and every need besides. For future days should kings foresee, And keep the present error-free.'
Thus did the king the kings exhort: They heard,and turned them from the aourt, And, each to each in friendship bound, Went forth to all the realms around. The rites were o'er, the guests were sped: The train the best of Brahmans led, In which the king with joyful soul, With his dear wives, *and with the whole Of his imperial host and train O£ cars and servants turned again, And. as a monarch dear to fame, Within his royal city came.
Next, Rishyasring. well-honoured sage, And Santa, sought their hermitage. The king himself, of prudent mind, Attended him, with troops behind. And all her men the town outpoured With Saint Vasishtha and their lord. High mounted on a car of state, O'ercanopied fair &anta sate, Drawn by white oxen, while a band Of servants marched on either hand. Great gifts of countless price she bore, VVith sheep and goats and gems in sfeore. Like Beauty's self the lady shone With all the jewels she had on, As, happy in her sweet content, Peerless amid the fair she went. Not Queen Paulomi's1 self c mid be More loving to her lord than she. She who had lived in happy ea^e, Honoured with all her heart c:>uld please,, While dames and kinsfolk ever vied To see her wishes gratified, Soon as she knew her husband's will Again to seek the forest, still Was ready for the hermit's cot, Nor murmured at her altered lot. The king attended to the wild That hermit and his own dear child, And in the centre of a throng Of noble courtiers rode along. The sage's son had let prepare A lodge within the wood, and there While they lingered blithe and gay, Then, duly honoured, went their way. The glorious hermit Bishyasriug Drew near and thus besought the king: l Tke consort of Indra, called also Sachi and Indrani.
THE RAMATAN.
JBook I * Return, my honoured lord, I pray, Return, upon thy homeward way.' The monarch, with the waiting crowd, Lifted his voice and wept aloud, And with eyes dripping Ktill to each Of his good queens he spake this speech: ' Kausalya and Sumitra dear, And thou. my sweet Kaikeyi. hear. All upon >3anta feast your gaze, The last time for a length of days,' To Santa's arms the ladies leapt, And hung about her neck and wept, And cried, * 0. happy be the life Of this great Brahman and his wife. The Wind, the Fire, the Moon on high, The Earth, the Streams, the circling Sky, Preserve thee in the wood, true spouse, Devoted to thy husband's vows. And O dear iSa'nta, ne'er neglect To pay the dues of meek respect To the great saint, thy husband's sire, With all observance and with fire. And, sweet one, pure of spot and blame, Forget not thou thy husband's claim; In every change, in good and ill, Let thy sweet words delight him still, And let thy worship constant be: Her lord is woman's deity. To learn thy welfare, dearest friend, The king will many a Brahman send. Let happy thoughts thy spirit cheer. And be not troubled, daughter dear.'
These soothing words the ladies said. And pressed their lips upon her head. Kach gave with sighs her last adieu, Then at the king's command withdrew. The king around the hermit went With circling footsteps reverent, And placed at Rishyasring's command Some soldiers of his royal band. The Brahman bowed in turn and cried, •M ay fortune never leave thy side. O mighty King, with justice reign, And still thy people's love retain.' He spoke, and turned away his face, And, as the hermit went. The monarch, rooted to the place, Pursued with eyes intent. But when the sage had past from view King Dasaratha turned him too, Still fixing on his friend each thought, With such deep love his breast was fraught. Amid his people's loud acclaim Home to his royal seat he came, And lived delighted there, Expecting when each queenly dame, Upholder of his ancient fame, Her promised son should bear. The glorious sage his way pursued Till close before his eyes he viewed Sweet Champa, Lomapad's fair town, Wreathed with her (Jhampacs'1 leafy crown. Soon as the saint's approach he knew, 'J he king, to yield him honour due. Went forth to meet him with a band Of priests and nobles of the land: ' Hail, Sage,' he cried, * O joy to me f What bliss it is, my lord, to see Thee with thy wife and all thy train Returning to my town again. Thy father, honoured Sage, is well, Who hither from his woodland cell Has sent full many a messenger For tidings both of thee and her.' Then joyfully, for due respect, The monarch bade the town be decked. The king and Rishyasring elate Entered the royal city's gate: In front the chaplain rode. Then, loved and honoured with all care By monarch and by courtier, there The glorious saint abode.
CANTO XVIII.
RISHYAgRING'S DEPARTURE.
The monarch called a Brahman near And said, 'Now speed away To Kasyap's son.3 the mighty seer, And with all reverence say The holy child he holds so dear, The hermit of the noble mind, Whose equal it were hard to find, Returned, is dwelling here. Go, and instead of me do thou Before that best of hermits bow, That still he may, for his dear son, Show me the favour I have won.' Soon as the king these words had said, To Kasyap's son the Brahman sped. Before the hermit low he bent And did obeisance, reverent; Then with meek words his grace to crave The message of his lord he gave: 4 The high-souled father of his bride Had called thy son his rites to guide: Those rites are o'er, the steed is slain; Thy noble child is come again.'
Soon as the saint that speech had heard His spirit with desire was stirred To seek the city of the king And to his cot his son to bring.
1 The Michelia champaca. It bears a scented yellow blossom: • The maid of India blest again to hold In her full lap theChampac's leaves of gold.' Lallah Rookk.
* Vibhandak, the father of Kish) aaring.
Canto XIX.
THE RAM AY AN.
SI