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+Project Gutenberg's Nala and Damayanti and Other Poems, by Henry Hart Milman
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Nala and Damayanti and Other Poems
+
+Author: Henry Hart Milman
+
+Release Date: October 12, 2006 [EBook #19529]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK NALA AND DAMAYANTI AND OTHER POEMS ***
+
+
+
+
+Produced by Sankar Viswanathan and the Online Distributed
+Proofreading Team at http://www.pgdp.net (This book was
+produced from scanned images of public domain material
+from the Google Print project.)
+
+
+
+
+
+
+
+
+
+                         Transcriber's note:
+
+  1. The spelling, accents, and diacritical marks of Sanskrit words is
+  not consistent through the book. The original spelling, accents, and
+  diacritical marks are retained.
+
+  2. The in-line notes refer to lines in the poems. These have been
+  converted to footnotes for easy reference. The information regarding
+  the line referred to is however retained.
+
+
+
+                          NALA AND DAMAYANTI
+
+                           AND OTHER POEMS
+
+
+  TRANSLATED FROM THE SANSCRIT INTO ENGLISH VERSE, WITH MYTHOLOGICAL
+                         AND CRITICAL NOTES.
+
+
+
+
+                                BY THE
+                    REV. HENRY HART MILMAN, M. A.
+
+PREBENDARY OF WESTMINSTER; MINISTER OF ST. MARGARET'S; AND LATE PROFESSOR
+                OF POETRY IN THE UNIVERSITY OF OXFORD.
+
+
+
+
+
+                        OXFORD: D. A. TALBOYS.
+                             M DCCC XXXV
+
+       *       *       *       *       *
+
+
+
+
+TO MY MOTHER,
+
+TO WHOM THESE TRANSLATIONS HAVE AFFORDED
+MUCH PLEASURE,
+
+AND TO WHOM, AT HER ADVANCED AGE,
+TO HAVE AFFORDED PLEASURE
+
+IS THE MOST GRATIFYING REWARD OF LITERARY
+LABOUR,
+
+THIS VOLUME IS INSCRIBED,
+
+BY HER AFFECTIONATE SON.
+
+       *       *       *       *       *
+
+
+
+
+CONTENTS:
+
+
+NALA AND DAMAYANTI
+  NOTES
+
+THE DEATH OF YAJNADATTA
+  NOTES
+
+THE BRAHMIN'S LAMENT
+  NOTES
+
+THE DELUGE
+
+THE DESCENT OF THE GANGES
+
+       *       *       *       *       *
+
+
+
+
+PREFACE.
+
+
+Those friends who have taken an interest in my literary productions
+may feel some surprise at my appearance in the character of a
+translator of Sanscrit poetry. To those, and indeed to all who may
+take up the present volume, I owe some explanation of my pretensions
+as a faithful interpreter of my original text. Those pretensions are
+very humble; and I can unfeignedly say, that if the field had been
+likely to be occupied by others, who might unite poetical powers with
+a profound knowledge of the sacred language of India, I should have
+withdrawn at once from the competition. But, in fact, in this country
+the students of oriental literature, endowed with a taste and feeling
+for poetry, are so few in number, that any attempt to make known the
+peculiar character of those remarkable works, the old mythological
+epics of India, may be received with indulgence by all who are
+interested in the history of poetry. Mr. Wilson alone, since Sir W.
+Jones, has united a poetical genius with deep Sanscrit scholarship;
+but he has in general preferred the later and more polished
+period--that of Kalidasa and the dramatists--to the ruder, yet in my
+opinion, not less curious and poetical strains of the older epic
+bards.
+
+A brief account of the manner in which I became engaged in these
+studies, will best explain the extent of my proficiency. During the
+two last years in which I held the office of Professor of Poetry in
+the University of Oxford, having exhausted the subject which I had
+chosen for my terminal course, I was at a loss for some materials for
+the few remaining lectures before my office should expire. I had been
+led by the ardent curiosity, which I have ever felt to acquire some
+knowledge of the poetry of all ages and nations--to examine some of
+the publications of French and German, as well as English scholars, on
+the subject of Indian poetry; chiefly those of the Schlegels, of Bopp,
+and of De Chezy. I was struck with the singularity and captivated by
+the extreme beauty, as it appeared to me, of some of the extracts,
+especially those from the great epic poems, the Mahabharata and the
+Ramayana, in their Homeric simplicity so totally opposite to the
+ordinary notions entertained of all eastern poetry. I was induced to
+attempt, without any instruction, and with the few elementary works
+which could be procured, the Grammars of Wilkins and Bopp, the
+Glossaries of Bopp and Rosen (Mr. Wilson's Dictionary was then out of
+print and could not be purchased), to obtain some knowledge of this
+wonderful and mysterious language. The study grew upon me, and would
+have been pursued with more ardour, perhaps with more success, but for
+the constant interruption of more imperative professional and literary
+avocations. In itself the Sanscrit is an inexhaustible subject of
+interest; in its grammatical structure more regular, artificial, and
+copious than the most perfect of the western languages; in its origin,
+the parent from which the older Greek, the Latin and the Teutonic
+tongues seem to branch out and develop themselves upon distinct and
+discernible principles.
+
+I ventured to communicate to the Members of the University who
+attended my lectures, my discoveries, as it were, in the unknown
+region of Indian poetry, and to introduce translations of such
+passages as appeared to me of peculiar singularity or beauty. Though I
+was still moving in the leading-strings of my learned guides, I had
+obtained sufficient acquaintance with the language to compare their
+interpretations with the original text. I afterwards embodied some
+parts of my lectures in an article in the Quarterly Review, in order
+to contribute as far as was in my power to open this new and almost
+untrodden field of literature to the English reader.
+
+Still I should not have presumed to form these translations into a
+separate work, nor acceded to the proposal of the publisher of the
+present volume, who has himself deserved so well of the students of
+oriental lore by his excellent translation, or rather recomposition of
+Adelung's "Historical Sketch of Sanscrit Literature," but for the
+encouragement and assistance of Mr. Wilson, now, the University may be
+proud to say, the Boden Professor of Sanscrit at Oxford. To his most
+friendly care in revising these sheets, I owe the correction of many
+errors; and Sanscrit scholars will find in the notes some observations
+on the text, which will contribute to elucidate the poem of Nala.
+Under the sanction of Mr. Wilson's revision, I may venture to hope
+that the translation is, at least, an accurate version of the
+original; and I cannot too strongly express my gratitude for the
+labour which Mr. Wilson has been so kind as to expend on my imperfect
+and unpretending work.
+
+The versification, or rather the metrical system, which I have
+adopted, is an experiment, how far a successful one must be judged by
+others. The original verse in which the vast epics of Vyasa and
+Valmiki are composed is called the Sloka, which is thus described by
+Schlegel in his Indische Bibliothek, p. 36: "The oldest, most simple,
+and most generally adopted measure is the Sloka; a distich of two
+sixteen syllable-lines, divided at the eighth syllable." According to
+our prosodial marks, the following is the scheme:--
+
+u u u u | u - - - | u u u u | u - u -
+- - - - |       u | - - - - |       u
+
+u u u u | u - - - | u u u u | u - u u
+- - - - | -     u | - - - - |       -
+
+The first four syllables are bound by no rule; the second half, on the
+contrary, is unalterably fixed, excepting that the last syllable has
+the common licence of termination. In the second half verse, I do not
+remember a single instance of deviation from this, though sometimes,
+but very seldom, the first half verse ends with another quadrisyllable
+foot. The reader who is curious on the subject, may compare Mr.
+Colebrooke's elaborate essays on Sanscrit poetry, Kosegarten's preface
+to his Translation of Nala, and Bopp's preface to his Translation of
+Selections from the Mahabharata.
+
+In the first translations which I attempted, a few passages from the
+Bhagavat-Gita, I adhered as nearly as possible to the measure of the
+original; in the Nala, in order to give the narrative a more easy and
+trochaic flow, I omitted one syllable, and in some degree changed the
+structure of the verse.
+
+_July_ 1835.
+
+
+
+
+NALA AND DAMAYANTI.
+
+
+The episode of Nala is extracted from the Vanaparvam, the third part
+of the Mahabharata, the great Indian poem, which contains 100,000
+slokas, or distichs. The sage, Vrihadasva, relates the story of Nala
+to king Yudishthira, in order to console him under the miseries to
+which he was exposed by bad success in play. By the terms of the
+gaming transaction, in which he was worsted by Sakuni, who threw the
+dice for Duryodhana, he was condemned to wander with his brothers for
+twelve years in the forest. The adventures of Nala showed how that
+king, having been in the same manner unfortunate with the dice, had
+suffered still greater toil and misery, and had at length recovered
+his kingdom and his wife. The popularity of this fable with the
+natives, is sufficiently proved by the numerous poetic versions of the
+story. The Nalodaya, a poem ascribed to Kalidas, should first be
+mentioned. A new edition of this work has been recently published by
+Ferdinand Benary; we have a notice of it in the Quarterly Review: it
+seems to bear the same relation to the simple and national episode of
+the Mahabharata, as the seicentesti of Italy to Dante or Ariosto, or
+Gongora to the poem of the Cid. Another poem called Naishadha, in
+twenty-two books, does not complete the story, but only carries it as
+far as the fifteenth book. There is a Tamulic version of the same
+story, translated by Kindersley, in his specimens of Hindu Literature.
+The third book of the poem of Sriharsha, containing 135 slokas, is
+entirely occupied with the conversation between Damayanti and the
+swans (the geese), in which the birds to excite her love, dwell with
+diffuse eloquence on the praises of Nala.
+
+
+
+
+NALA AND DAMAYANTI.
+
+BOOK I.
+
+
+    Lived of yore, a raja, Nala,--Virasena's mighty son,
+    Gifted he with every virtue,--beauteous, skilled in taming steeds:
+    Head of all the kings of mortals--like the monarch of the gods,
+    Over, over all exalted[1]--in his splendour like the sun:
+    Holy, deep-read in the Vedas[2]--in Nishadha lord of earth;[3]
+    Loving dice, of truth unblemished[4]--chieftain of a mighty host.
+    The admired of noble women--generous, with each sense subdued.[5]
+    Guardian of the state; of archers--best, a present Manu[6] he.
+      So there dwelt in high Vidarbha[7]--Bhima, terrible in strength,[8]
+    With all virtues blest, but childless--long for children had he pined.
+    Many an holy act, on offspring[9]--still intent, had he performed.
+    To his court there came a Brahmin,--Damana the seer was named.
+    Him the child-desiring Bhima--in all duties skilled, received,
+    Feasted with his royal consort--in his hospitable hall.[10]
+    Pleased on him the grateful Daman,--and his queen a boon bestowed,
+    One sweet girl, the pearl of maidens--and three fair and noble sons.
+    Damayanti, Dama Danta--and illustrious Damana,
+    Richly gifted with all virtues--mighty, fearful in their might.
+    Damayanti with her beauty--with her brilliance, brightness, grace,
+    Through the worlds unrivalled glory--won the slender-waisted maid.
+    Her, arrived at bloom of beauty,--sate a hundred slaves around,
+    And a hundred virgin handmaids--as around great Indra's queen.[11]
+    In her court shone Bhima's daughter--decked with every ornament,
+    Mid her handmaids, like the lightning[12]--shone she with her faultless
+        form;[13]
+    Like the long-eyed queen of beauty--without rival, without peer.
+    Never mid the gods immortal--never mid the Yaksha race,[14]
+    Nor 'mong men was maid so lovely--ever heard of, ever seen,
+    As the soul-disturbing maiden--that disturbed the souls of gods.
+    Nala too, 'mong kings the tiger[15]--peerless among earthly men,
+    Like Kandarpa in his beauty[16]--like that bright-embodied God.
+    All around Vidarbha's princess--praised they Nala in their joy.
+    Ever praised they Damayanti--round Nishadha's noble king.
+    Hearing so each others virtues--all unseen they 'gan to love.
+    Thus of each, O son of Kunti,[17]--the deep silent passion grew.
+      Nala, in his heart impatient--longer that deep love to bear,
+    To the grove, in secret, wandered--by the palace' inmost court.
+    There the swans he saw disporting[18]--with their wings bedropped with gold:
+    Through the grove thus lightly moving--one of these bright birds he caught.
+    But the bird, in human language--thus the wondering king addressed:
+    "Slay me not, O gentle monarch!--I will do thee service true;
+    So in Damayanti's presence--will I praise Nishadha's king,
+    Never after shall the maiden--think of mortal man but thee."
+      Thus addressed, at once the monarch--let the bright-winged bird depart.
+    Flew away the swans rejoicing--to Vidarbha straight they flew;
+    To Vidharba's stately city:--there by Damayanti's feet,
+    Down with drooping plumes they settled--and she gazed upon the flock,
+    Wondering at their forms so graceful--where amid her maids she sate.
+    Sportively began the damsels--all around to chase the birds;
+    Scattering flew the swans before them--all about the lovely grove.
+    Lightly ran the nimble maidens,--every one her bird pursued;
+    But the swan that through the forest--gentle Damayanti chased,
+    Suddenly, in human language--spake to Damayanti thus.--
+      "Damayanti, in Nishadha--Nala dwells, the noble king--
+    Like the Aswinas in beauty,[19]--peerless among men is he.
+    O incomparable princess--to this hero wert thou wed,
+    Noble birth and perfect beauty--not unworthy fruit had borne.
+    Gods, Gandharvas,[20] men, the Serpents,[21]--and the Rakshasas[22] we've
+        seen,
+    All we've seen--of noble Nala--never have we seen the peer.
+    Pearl art thou among all women--Nala is the pride of men.
+    If the peerless wed the peerless--blessed must the union be."
+      When the bird thus strangely speaking--gentle Damayanti heard,
+    Answered thus the wondering maiden--"Thus to Nala, speak thou too."
+    "Be it so," replied the egg-born--to Vidarbha's beauteous maid.
+    Home then flew he to Nishadha--and to Nala told it all.
+
+
+
+
+BOOK II.
+
+
+    Damayanti, ever after--she the swan's sweet speech had heard--
+    With herself she dwelt no longer--all herself with Nala dwelt.
+    Lost in thought she sate dejected--pale her melancholy cheek,
+    Damayanti sate and yielded--all her soul to sighs of grief.
+    Upward gazing, meditative--with a wild distracted look,
+    Wan was all her soft complexion--and with passion heart-possessed,[23]
+    Nor in sleep nor gentle converse--nor in banquets found she joy;
+    Night nor day she could not slumber--Woe! oh woe! she wept and said.
+    Her no longer her own mistress--from her looks, her gesture, knew
+    Damayanti's virgin handmaids--to Vidarbha's monarch they
+    Told how pined his gentle daughter--for the sovereign of men.
+    This from Damayanti's maidens--when the royal Bhima heard,
+    In his mind he gravely pondered--for his child what best were done.
+    "Wherefore is my gentle daughter--from herself in mind estranged?"
+    When the lord of earth his daughter--saw in blooming youth mature,
+    Knew he for the Swayembara[24]--Damayanti's time was come.
+    Straight the lord of many peasants[25]--summoned all the chiefs of earth,
+    "Come ye to the Swayembara--all ye heroes of the world!"
+    Damayanti's Swayembara--soon as heard the kings of men,
+    All obeyed king Bhima's summons--all to Bhima's court drew near;
+    Elephants, and steeds, and chariots--swarmed along the sounding land;
+    All with rich and various garlands[26]--with his stately army each--
+    All the lofty-minded rajas--Bhima with the arm of strength,
+    As beseemed, received with honour--on their thrones of state they sate.
+      At this very hour the wisest--of the sages, the divine,
+    Moving in their might ascended--up from earth to Indra's world.[27]
+    Great in holiness and wisdom--Narada and Parvata[28]
+    Honoured entered they the palace--of the monarch of the gods.
+    Them salutes the cloud-compeller[29]--of their everlasting weal,
+    Of their weal the worlds pervading--courteous asks the immortal lord.
+
+    NARADA _spake_.
+
+    Well it fares with us, Immortal--in our weal the world partakes--
+    In the world, O cloud-compeller--well it fares with all her kings.
+
+    VRIHADASVA _spake_.
+
+    He that Bali slew and Vritra--asked of Narada again--
+    All earth's just and righteous rulers--reckless of their lives in fight--
+    Who the shafts' descending death-blow--meet with unaverted eye--
+    Theirs this everlasting kingdom[30]--even as Kamadhuk is mine.[31]
+    Where are they, the Kshetriya heroes?--wherefore see I not approach
+    All the earth's majestic guardians--all mine ever-honoured guests.
+    Thus addressed by holy Sakra[32]--Narada replied and said:
+    "Hear me now, O cloud-compeller--why earth's kings appear not here.
+    Of Vidarbha's king the daughter--Damayanti, the renowned;
+    Through the earth the loveliest women--in her beauty she transcends--
+    Soon she holds her Swayembara--soon her lord the maid will choose.
+    Thither all the kings are hastening--thither all the sons of kings.
+    Suitors for her hand the rajas--her of all the world the pearl,
+    O thou mighty giant slayer!--one and all approach to woo."
+      As they spake, the world-protectors[33]--with the god of fire drew near;
+    Of the immortals all, the highest--stood before the king of gods.
+    As they all stood silent hearing--Narada's majestic speech,
+    All exclaimed in sudden rapture--thither we likewise will go;
+    All the immortals on the instant,--with their chariots, with their hosts,
+    Hastened down towards Vidarbha--where the lords of earth were met.
+      Nala, too, no sooner heard he--of that concourse of the kings,
+    Set he forth, with soul all sanguine--full of Damayanti's love.
+      Saw the gods, king Nala standing--on the surface of the earth;
+    Standing in transcendent beauty--equal to the god of love.[34]
+    Him beheld the world's high guardians--in his radiance like the sun;
+    Each arrested stood and silent--at his peerless form amazed.
+    All their chariots the celestials--in the midway air have checked.
+    Through the blue air then descending--they Nishadha's king address.
+    Ho! what, ho! Nishadha's monarch--Nala, king, for truth renowned;
+    Do our bidding, bear our message--O, most excellent of men.
+
+
+
+
+BOOK III.
+
+
+    Nala made his solemn promise,--"all your bidding will I do;"
+    Then with folded hands adoring--humbly of their will enquired.
+    "Who are ye? to whom must Nala--as your welcome herald go?
+    What is my commanded service?--tell me, mighty gods, the truth."
+    Spake the sovereign of Nishadha--Indra answered thus and said:--
+    "Know us, the Immortals, hither--come for Damayanti's love.
+    Indra I, and yon is Agni,--and the king of waters there--
+    Slayer he of mortal bodies,--Yama, too, is here, O king!
+    Thou, O Nala, of our coming,--must to Damayanti tell:
+    Thee to see, the world's dread guardians--Indra and the rest came down,
+    Indra, Agni, Varun, Yama,--each to seek thine hand are come.
+    One of these celestial beings,--choose, O maiden, for thy lord."
+    Nala, thus addressed by Indra--with his folded hands replied:
+    "Thus with one accord commanding--on this mission send not me.
+    How can man, himself enamoured--for another plead his cause?
+    Spare me then, ye gods, in mercy--this unwelcome service, spare."
+
+    THE GODS _spake_.
+
+    "I will do your bidding freely--thus thou'st said, Nishadha's king;
+    Wilt thou now belie thy promise?--Nala, go, nor more delay."
+    By the gods adjured so sternly--thus rejoined Nishadha's king--
+    "Strictly guarded is yon palace--how may I find entrance there?"
+    "Thou shalt enter;" thus did Indra--to the unwilling king reply.
+    In the bower of Damayanti--as they spake, king Nala stood.
+    There he saw Vidarbha's maiden--girt with all her virgin bands;
+    In her glowing beauty shining--all excelling in her form;
+    Every limb in smooth proportion--slender waist and lovely eyes;
+    Even the moon's soft gleam disdaining--in her own o'erpowering light.
+    As he gazed, his love grew warmer--to the softly smiling maid,
+    Yet to keep his truth, his duty--all his passion he suppressed.
+    Then Nishadha's king beholding--all those maids with beauteous limbs
+    From their seats sprang up in wonder--at his matchless form amazed.
+    In their rapture to king Nala--all admiring, homage paid;
+    Yet, not venturing to accost him,--in their secret souls adored.
+    "Oh the beauty! oh the splendour!--oh the mighty hero's strength!
+    Who is he, or God, or Yaksha--or Gandharba may he be."
+    Not one single word to utter,--dared that fair-limbed maiden band;
+    All struck dumb before his beauty--in their bashful silence stood.
+    Smiling, first, upon the monarch--as on her he gently smiled,
+    Damayanti, in her wonder--to the hero Nala spake:--
+    "Who art thou of form so beauteous--thou that wakenest all my love;
+    Cam'st thou here like an immortal--I would know thee, sinless chief.
+    How hast entered in our palace?--how hast entered all unseen?
+    Watchful are our chamber wardens--stern the mandate of the king."
+    By the maiden of Vidarbha--Nala thus addressed, replied:--
+    "Know, O loveliest, I am Nala--here the messenger of gods,
+    Gods desirous to possess thee;--one of these, the lord of heaven
+    Indra, Agni, Varun, Yama,--choose thou, princess, for thy lord.
+    Through their power, their power almighty--I have entered here unseen;
+    As I entered in thy chamber--none hath seen, and none might stay.
+    This, the object of my mission,--fairest, from the highest gods,
+    Thou hast heard me, noble princess--even as thou wilt, decide."
+
+
+
+
+BOOK IV.
+
+
+    To the gods performed her homage--smiled she, and to Nala spake:--
+    "Pledge to me thy faith,[35] O raja--how that faith, may I requite?
+    I myself, and whatsoever--in the world I have, is thine
+    In full trust is thine[36]--O grant me--in thy turn thy love, O king!
+    Tis the swan's enamouring language--that hath kindled all my soul.
+    Only for thy sake, O hero--are the assembled rajas met.
+    But if thou mine homage scornest--scornest me, all honoured king,
+    Poison for thy sake, fire, water,--the vile noose will I endure."[37]
+    So, when spake Vidarbha's maiden--Nala answered thus, and said:--
+    "With the world's dread guardians present--wilt thou mortal husband choose?
+    We with them, the world's creators--with these mighty lords compared,
+    Lowlier than the dust they tread on--raise to them thy loftier mind.
+    Man the gods displeasing, hastens--to inevitable death--
+    Fair limbed! from that fate preserve me--choose the all excelling gods.
+    Robes by earthly dust unsullied--crowns of amaranthine flowers,
+    Every bright celestial glory--wedded to the gods, enjoy.
+    He, who all the world compressing[38]--with devouring might consumes,
+    Sovereign of the gods, Hutasa,--where is she who would not wed?
+    He, in awe of whose dread sceptre[39]--all the assembled hosts of men,
+    Cultivate eternal justice--where is she who would not wed?
+    Him the all-righteous, lofty minded,--slayer of the infernal host,[40]
+    Of all gods, the mighty monarch,--who is she that would not wed?
+    Nor let trembling doubt arrest thee--in thy mind if thou couldst choose.[41]
+    Varuna, amongst earth's guardians,--hear the language of a friend."
+      To the sovereign of Nishadha--Damayanti spake, and said,
+    And her eyes grew dim with moisture--flowing from her inward grief:--
+    "To the gods, to all, my homage--king of earth, I humbly pay;
+    Yet thee only, thee, my husband--may I choose, Be this my vow!"
+    Answered he the trembling maiden--as with folded hands she stood,
+    "Bound upon this solemn mission--mine own cause how dare I urge.
+    Plighted by a sacred promise--to the everlasting gods;
+    Thus engaged to plead for others--for myself I may not plead.
+    This my duty; yet hereafter--come I on my own behalf,
+    Then I'll plead mine own cause boldly--weigh it, beauteous, in thy thought."
+    Damayanti smiled serenely,--and with tear-impeded speech,
+    Uttered brokenly and slowly--thus to royal Nala spake:--
+    "Yet I see a way of refuge--'tis a blameless way, O king;
+    Whence no sin to thee, O raja,--may by any chance arise.
+    Thou, O noblest of all mortals--and the gods by Indra led,
+    Come and enter in together--where the Swayembara meets;
+    Then will I, before the presence--of the guardians of the world,
+    Name thee, lord of men! my husband--nor to thee may blame accrue."
+      By the maiden of Vidarbha--royal Nala thus addressed,
+    Back again returned, where waited--eager, the expecting gods.
+    Him, the guardians of the world, the mighty--ere he yet drew near, beheld,
+    Him they saw, and bade him instant--all his tidings to unfold--
+    "Was she seen of thee, O monarch--Damayanti with soft smile?
+    Spake she of us all? what said she?--tell, O blameless lord of earth."
+
+    NALA _spake_.
+
+    To the bower of Damayanti--on your solemn mission sent,
+    Entered I the lofty portal--by the aged warders watched;
+    Mortal eye might not behold me--there as swift I entered in;
+    None save that fair raja's daughter--through your all prevailing power.
+    And her virgin handmaids, saw I--and by them in turn was seen;
+    And they all in mute amazement--gazed upon me as I stood.
+    I described your godlike presence--but the maid with beauteous face
+    Chooses me, bereft of reason--O most excellent of gods!
+    Thus she spake, that maiden princess,--"Let the gods together come,
+    Come with thee, Oh king of mortals,--where the Swayembara meets;
+    There will I, before their presence--choose thee, raja, for my lord.
+    So to thee, O strong armed warrior--may no blame, no fault ensue."
+    Thus it was, even as I tell you--word for word did it befall.
+    Plainly have I spoke, the judgment--rests with you, of gods the chief!
+
+
+
+
+BOOK V.
+
+
+    Came the day of happy omen[42]--moonday meet, and moment apt;
+    Bhima to the Swayembara--summoned all the lords of earth.
+    One and all, upon the instant--rose th' enamoured lords of earth,
+    Suitors all to Damayanti--in their loving haste they came.
+    They, the court with golden columns[43]--rich, and glittering portal arch,
+    Like the lions on the mountains--entered they the hall of state.
+    There the lords of earth were seated--each upon his several throne;
+    All their fragrant garlands wearing--all with pendant ear-gems rich.
+    Arms were seen robust and vigorous--as the ponderous battle mace,
+    Some like the five-headed serpents--delicate in shape and hue:[44]
+    With bright locks profuse and flowing--fine formed nose, and eye and brow,
+    Shone the faces of the rajas--like the radiant stars in heaven.
+    As with serpents, Bhogavati[45]--the wide hall was full of kings;
+    As the mountain caves with tigers--with the tiger-warriors full.
+    Damayanti in her beauty--entered on that stately scene,
+    With her dazzling light entrancing--every eye and every soul.
+    O'er her lovely person gliding--all the eyes of those proud kings;
+    There were fixed, there moveless rested--as they gazed upon the maid.
+    Then as they proclaimed the rajas--(by his name was each proclaimed)
+    In dismay saw Bhima's daughter--five in garb, in form the same.
+    On those forms, all undistinguished--each from each, she stood and gazed.
+    In her doubt Vidarbha's princess--Nala's form might not discern,[46]
+    Whichsoe'er the form she gazed on--him her Nala, him she thought.
+    She within her secret spirit--deeply pondering, stood and thought:
+    "How shall I the gods distinguish?--royal Nala how discern?"
+    Pondering thus Vidarbha's maiden--in the anguish of her heart--
+    Th' attributes of the immortals--sought, as heard of yore, to see.
+    "Th' attributes of each celestial--that our aged sires describe,
+    As on earth they stand before me--not of one may I discern."
+    Long she pondered in her silence--and again, again she thought.
+    To the gods, her only refuge--turned she at this trying hour.
+    With her voice and with her spirit--she her humble homage paid.
+    Folding both her hands and trembling--to the gods the maiden spake:
+    "As when heard the swan's sweet language--chose I then Nishadha's king,
+    By this truth I here adjure ye--oh, ye gods, reveal my lord;
+    As in word or thought I swerve not--from my faith, all-knowing powers,
+    By this truth I here adjure ye--oh, ye gods, reveal my lord.
+    As the gods themselves have destined--for my lord Nishadha's king;
+    By this truth I here adjure ye--oh, ye gods, my lord reveal.
+    As my vow, so pledged to Nala--holily must be maintained,
+    By this truth I here adjure ye--oh, ye gods, my lord reveal.
+    Each the form divine assume ye--earth's protectors, mighty lords;
+    So shall I discern my Nala--I shall know the king of men."
+      As they heard sad Damayanti--uttering thus her piteous prayer,
+    At her high resolve they wonder--steadfast truth and fervent love,
+    Holiness of soul, and wisdom--to her lord her constant faith.
+    As she prayed, the gods obedient--stood with attributes revealed:
+    With unmoistened skins the Immortals--saw she, and with moveless eyes;[47]
+    Fresh their dust-unsullied garlands--hovered they, nor touched the earth.
+    On his shadow garland-drooping[48]--soiled with dust and moist with sweat,
+    On the earth Nishadha's monarch--stood confessed, with twinkling eyes;
+    On the gods an instant gazed she--then upon the king of men;
+    And of right king Bhima's daughter--named Nishadha's king her lord.
+    Modestly the large-eyed maiden--lifted up his garment's hem,
+    Round his shoulders threw she lightly--the bright zone of radiant flowers;
+    So she chose him for her husband--Nala, that high-hearted maid.
+    Then alas! alas! burst wildly,--from that conclave of the kings,
+    And "well done, well done," as loudly--from the gods and sages broke;
+    All in their extatic wonder--glorified Nishadha's king.
+    Then to royal Damayanti--Virasena's kingly son,
+    To that slender waisted damsel--spake he comfort in his joy;
+    "Since thou'st own'd me for thine husband--in the presence of the gods,
+    For thy faithful consort know me--aye delighting in thy words.
+    While this spirit fills this body--maiden with the smile serene!
+    Thine am I, so long thine only--this the solemn truth I vow."
+    Thus he gladdened Damayanti--with the assurance of his faith;
+    And the happy pair devoutly[49]--worshipped then the present gods.
+      Chosen thus Nishadha's monarch--the bright guardians of the world,
+    In their gladness all on Nala--eight transcendant gifts bestowed;
+    To discern the visible godhead--in the sacrifice, a gait
+    Firm and noble, Sachi's husband--Indra to king Nala gave.
+    Agni gave his own bright presence[50]--whensoe'er the monarch called.
+    All the worlds instinct with splendour--through his power Hutasa gave.
+    Subtle taste in food gave Yama--and in virtue eminence;
+    Varun gave obedient water--to be present at his call;
+    Garlands too of matchless fragrance;--each his double blessing gave.[51]
+    Thus bestowed their gracious favours--to the heavens the gods returned;
+    And the rajas, who with wonder--Nala's marriage saw confirmed
+    With the gentle Damayanti--as they came, in joy returned.
+    Thus the kings of earth departed;--Bhima in his joy and pride,
+    Solemnized the stately bridals--of the maiden and the king.
+    Fitting time when there he'd sojourned,--best of men, Nishadha's king;
+    Courteous parting with king Bhima--to his native city went.
+    Having gained the pearl of women--the majestic lord of earth
+    Lived in bliss, as with his Sachi,[52]--he that those old giants slew.
+    In his joy the elated monarch--shining radiant as the sun,
+    Ruled the subjects of his kingdom--with a just and equal sway.
+    Of the horse the famous offering[53]--like Nahucha's mighty son,
+    Every sacrifice performed he--with rich gifts to holy men.
+    And full oft in flowering gardens--and delicious shady groves,
+    Like a god, the royal Nala--took with Damayanti joy.
+    So begat from Damayanti--Nala, of heroic soul,
+    Indrasena one fair daughter--Indrasen one beauteous son.
+    Thus in sacrifice and pleasance--took his joy the king of men,
+    So the earth with riches teeming--ruled the sovereign of the earth.
+
+
+
+
+BOOK VI.
+
+
+    Nala, chosen by Bhima's daughter--the bright guardians of the world,
+    As they parted thence, with Kali[54]--Dwapara approaching saw.
+    Kali as he saw, did Indra--did the giant-killer say,
+    "Here, with Dwapara attended--whither, Kali, dost thou go?"
+    Kali spake, "the Swayembara--we of Damayanti seek;
+    Her I go to make my consort--into her mine heart hath passed."
+    "Closed and ended is that bridal,"--Indra answered with a smile,
+    "Nala she hath chosen for husband--in the presence of us all."
+    Thus addressed by Indra, Kali--in the transport of his wrath,
+    All the heavenly gods saluting,--thus his malediction spake,
+    "Since before the Immortals' presence--she a mortal spouse did choose,
+    Of her impious crime most justly--heavy be the penal doom."
+    Kali hardly thus had spoken--than the heaven-born gods replied:
+    "With our full and liberal sanction--Damayanti chose her lord.
+    Who to Nala, with all virtue--rich endowed, would not incline?
+    He that rightly knows each duty--he who ever rightly acts,
+    He who reads the whole four Vedas--the Puranas too the fifth,[55]
+    In his palace with pure offerings--ever are the gods adored,
+    Gentle to all living creatures--true in word and strict in vow;
+    Good and constant he, and generous--holy, temperate, patient, pure;
+    His are all these virtues ever--equal to the earth-guarding gods.
+    Thus endowed, the noble Nala--he, O Kali, that would curse,
+    On himself recoil his curses--only fatal to himself.
+    Nala, gifted with such virtues--he, O Kali, who would curse--
+    Be he plunged in hell's dark torments--in the deep and vasty lake."
+    Thus the gods to Kali speaking--to their native heavens arose.
+    Soon as they had parted, Kali--thus to Dwapara began:
+    "I my wrath can curb no longer--I henceforth in Nala dwell;
+    From his kingdom will I cast him--from his bliss with his sweet bride.
+    Thou within the dice embodied--Dwapara my cause assist."
+
+
+
+
+BOOK VII.
+
+
+    Bound by that malignant treaty--Kali with his dark ally,
+    Haunted they the stately palace--where Nishadha's monarch ruled;
+    Watching still the fatal instant--in Nishadha long they dwelt.
+    Twelve long years had passed ere Kali--saw that fatal instant come.
+    Nala after act uncleanly--the ablution half performed,[56]
+    Prayed at eve, with feet unwashen--Kali seized the fatal hour.
+    Into Nala straight he entered--and possessed his inmost soul.
+    Pushkara in haste he summoned--come with Nala play at dice,
+    Ever in the gainful hazard--by my subtle aid thou'lt win,
+    Even the kingdom of Nishadha--even from Nala all his realm.
+    Pushkara by Kali summoned--to his brother Nala came,
+    In the dice of dice embodied[57]--Dwapara stood silent by.
+    Pushkara the hero-slayer--to king Nala standing near:
+    "Play we with the dice, my brother,"--thus again, again he said.
+    Long the lofty-minded raja--that bold challenge might not brook,
+    In Vidarbha's princess' presence--deemed he now the time for play.
+    For his wealth, his golden treasures--for his chariots, for his robes,
+    Then possessed by Kali, Nala--in the game was worsted still.
+    He with love of gaming maddened,--of his faithful friends not one
+    Might arrest the desperate frenzy--of the conqueror of his foes.
+    Came the citizens assembling--with the counsellors of state,
+    To behold the king approached they--to restrain his dread disease.
+    Then the charioteer advancing[58]--thus to Damayanti spake:
+    "All the city, noble princess--stands assembled at the gate,
+    Say thou to Nishadha's monarch--'All his subjects here are met;
+    Ill they brook this dire misfortune[59]--in their justice-loving king'."
+    Then, her voice half choked with anguish--spake the sorrow-stricken queen,
+    Spirit-broken, Bhima's daughter--to Nishadha's sovereign spake,
+    "Raja, lo! the assembled city--at the gate their king to see:
+    With the counsellors of wisdom--by their loyal duty led.
+    Deign thou, monarch, to admit them,"--thus again, again she said.
+    To the queen with beauteous eyelids--uttering thus her sad lament,
+    Still possessed by wicked Kali--answered not the king a word.
+    Then those counsellors of wisdom--and those loyal citizens,
+    "'Tis not he," exclaimed in sorrow,--and in shame and grief went home.
+    Thus of Pushkara and Nala--still went on that fatal play;
+    Many a weary month it lasted--and still lost the king of men.
+
+
+
+
+BOOK VIII.
+
+
+    Damayanti then beholding--Punyasloka, king of men,[60]
+    Undistracted, him distracted--with the maddening love of play.
+    In her dread and in her sorrow--thus did Bhima's daughter speak;
+    Pondering on the weighty business--that concerned the king of men.
+    Trembling at his guilty frenzy--yet to please him still intent.
+    Nala, 'reft of all his treasures--when the noble woman saw,
+    Thus addressed she Vrihatsena,--her old faithful slave and nurse,
+    Friendly in all business dextrous--most devoted, wise in speech:
+    "Vrihatsena, go, the council--as at Nala's call convene,
+    Say what he hath lost of treasure--and what treasure yet remains."
+    Then did all that reverend council--Nala's summons as they heard,
+    "Our own fate is now in peril"--speaking thus, approach the king.
+    And a second time his subjects--all assembling, crowded near,
+    And the queen announced their presence;--of her words he took no heed.
+    All her words thus disregarded--when king Bhima's daughter found,
+    To the palace, Damayanti--to conceal her shame returned.
+    When the dice she heard for ever--adverse to the king of men,
+    And of all bereft, her Nala--to the nurse again she spake:
+    "Go again, my Vrihatsena,--in the name of Nala, go,
+    To the charioteer, Varshneya,--great the deed must now be done."
+    Vrihatsena on the instant--Damayanti's words she heard,
+    Caused the charioteer be summoned--by her messengers of trust.
+    Bhima's daughter to Varshneya--winning with her gentle voice,
+    Spake, the time, the place well choosing--for the deed, nor spake in vain:
+    "Well thou know'st the full reliance--that in thee the king hath placed,
+    In his fatal hour of peril--wilt not thou stand forth to aid?
+    As by Pushkara is worsted--ever more and more the king,
+    More and more the fatal frenzy--maddens in his heart for play.
+    As to Pushkara obedient--ever fall the lucky dice,
+    Thus those dice to royal Nala--still with adverse fortune fall.
+    Nor the voice of friend or kindred--as beseems him, will he hear;
+    Even to me he will not listen--in the madness of his heart.
+    Of the lofty-minded Nala--well I know 'tis not the sin,
+    That my words this senseless monarch--in his frenzy will not hear.
+    Charioteer, to thee my refuge--come I, do thou my behest;
+    I am not o'er calm in spirit--haply he may perish thus.
+    Yoke the much-loved steeds of Nala--fleet of foot, as thought, are they,
+    In the chariot place our children--to Cundina's city go.[61]
+    Leave the children with my kindred--and the chariot and the steeds;
+    Then or dwell there at thy pleasure--or depart where'er thou wilt."
+    When the speech of Damayanti--heard king Nala's charioteer,
+    He, the chief of Nala's council--thus in full divan addressed,
+    Weighed within their solemn conclave--and their full assent obtained,
+    With the children in the chariot--to Vidarbha straight he drove.
+    There he rendered up the horses--with the chariot there he left.
+    That young maiden Indrasena--Indrasen, that noble boy.
+    To king Bhima paid his homage--sad, for Nala's fall distressed,
+    Thence departing, to Ayodhya[62]--took the charioteer his way.
+    In his grief to Rituparna--that illustrious king, he came,
+    As his charioteer, the service--entered of the lord of earth.
+
+
+
+
+BOOK IX.
+
+
+    Scarce Varshneya had departed--still the king of men played on,
+    Till to Pushkara his kingdom--all that he possessed, was lost.
+    Nala then, despoiled of kingdom--smiling Pushkara bespake:
+    "Throw we yet another hazard--Nala, where is now thy stake?
+    There remains but Damayanti--all thou hast beside, is mine.
+    Throw we now for Damayanti--come, once more the hazard try."
+    Thus as Pushkara addressed him--Punyasloka's inmost heart
+    By his grief was rent asunder--not a single word he spake.
+    And on Pushkara, king Nala--in his silent anguish gazed.
+    All his ornaments of splendour--from his person stripped he off,
+    With a single vest, scarce covered,--'mid the sorrow of his friends.
+    Slowly wandered forth the monarch--fallen from such an height of bliss.
+    Damayanti with one garment--slowly followed him behind.
+    Three long nights Nishadha's monarch--there without the gates had dwelt.
+    Proclamation through the city--then did Pushkara bid make,
+    "Whosoe'er befriendeth Nala--shall to instant death be doomed."
+    Thus, as Pushkara gave order--in the terror of his power,
+    Might the citizens no longer--hospitably serve the king.
+    Near the walls, of kind reception--worthiest, but by none received;
+    Three nights longer staid the monarch--water was his only drink,
+    He in unfastidious hunger--plucked the fruits, the roots of earth.
+    Then went forth again the outcast:--Damayanti followed slow.
+    In the agony of famine--Nala, after many days,
+    Saw some birds around him settling--with their golden tinctured wings.
+    Then the monarch of Nishadha--thought within his secret heart,
+    These to-day my welcome banquet--and my treasure these will be.
+    Over them his single garment--spreading light he wrapped them round:
+    Up that single garment bearing--to the air they sprang away;
+    And the birds above him hovering--thus in human accents spake,
+    Naked as they saw him standing--on the earth, and sad, and lone:--
+    "Lo, we are the dice, to spoil thee--thus descended, foolish king!
+    While thou hadst a single garment--all our joy was incomplete."
+    When the dice he saw departing--and himself without his robe,
+    Mournfully did Punyasloka--thus to Damayanti speak:
+    "They, O blameless, by whose anger--from my kingdom I am driven,
+    Life-sustaining food unable--in my misery to find--
+    They, through whom Nishadha's people--may not house their outcast king--
+    They, the forms of birds assuming--my one robe have borne away.
+    In the dark extreme of misery--sad and frantic as I am,
+    Hear me, princess, hear and profit--by thy husband's best advice.
+    Hence are many roads diverging--to the region of the south,[63]
+    Passing by Avanti's city[64]--and the height of Rishavan;
+    Vindhya here, the mighty mountain[65]--and Payoshni's seaward stream;[66]
+    And the lone retreats of hermits--on the fruits of earth that live;
+    This will lead thee to Vidarbha--this to Cosala away,[67]
+    Far beyond the region stretches--southward to the southward clime."
+    In these words to Damayanti--did the royal Nala speak,
+    More than once to Bhima's daughter--anxious pointing out the way.
+    She, with voice half choked with sorrow--with her weight of woe oppressed,
+    These sad words did Damayanti--to Nishadha's monarch speak:--
+    "My afflicted heart is breaking--and my sinking members fail,
+    When, O king, thy desperate counsel--once I think of, once again.
+    Robbed of kingdom, robbed of riches--naked, thirst and hunger worn;
+    How shall I depart and leave thee--in the wood by man untrod.
+    When thou sad and famine-stricken--thinkest of thy former bliss,
+    In the wild wood, oh, my husband,--I thy weariness will soothe.
+    Like a wife, in every sorrow--this the wise physicians own,
+    Healing herb is none or balsam--Nala, 'tis the truth I speak."
+
+    NALA _spake_.
+
+    Slender-waisted Damayanti--true, indeed, is all thou'st said;
+    Like a wife no friendly medicine--to afflicted man is given.
+    Fear not that I thee abandon--Wherefore, timid, dread'st thou this?
+    Oh, myself might I abandon--and not thee, thou unreproached.
+
+    DAMAYANTI _spake_.
+
+    If indeed, oh mighty monarch--thou wilt ne'er abandon me,
+    Wherefore then towards Vidarbha--dost thou point me out the way.
+    Well, I know thee, noble Nala--to desert me far too true,
+    Only with a soul distracted--would'st thou leave me, lord of earth.
+    Yet, again, the way thou pointest--yet, again, thou best of men,
+    Thus my sorrow still enhancing--oh, thou like the immortal gods;
+    If this be thy better counsel--'to her kindred let her go,'
+    Be it so, and both together--to Vidarbha set we forth.
+    Thee Vidarbha's king will honour--honour'd in his turn by thee;
+    Held in high respect and happy--in our mansion thou shall dwell.
+
+
+
+
+BOOK X.
+
+
+    NALA _spake_.
+
+    "Mighty is thy father's kingdom--once was mine as mighty too;
+    Never will I there seek refuge--in my base extremity.
+    There I once appeared in glory--to the exalting of thy pride;
+    Shall I now appear in misery--to the increasing of thy shame?"
+    Nala thus to Damayanti--spake again, and yet again,
+    Comforting the noble lady--scant in half a garment clad.
+    Both together by one garment[68]--covered, roamed they here and there;
+    Wearied out by thirst and famine--to a cabin drew they near.
+    When they reached that lowly cabin--then did great Nishadha's king
+    With the princess of Vidarbha--on the hard earth seat them down;
+    Naked, with no mat to rest on--wet with mire and stained with dust.
+    Weary then with Damayanti--on the earth he fell asleep.
+    Sank the lovely Damayanti--by his side with sleep opprest,
+    She thus plunged in sudden misery--she the tender, the devout.
+    But while on the cold earth slumbered--Damayanti, all distraught
+    Nala in his mind by sorrow--might no longer calmly sleep;
+    For the losing of his kingdom--the desertion of his friends,
+    And his weary forest wanderings--painful on his thought arose;
+    "If I do it, what may follow?--what if I refuse to do?
+    Were my instant death the better--or to abandon her I love.
+    But to me too deep devoted--suffers she distress and shame;
+    Reft of me she home may wander--to her royal father's house;
+    Faithful wandering ever with me--certain sorrow will she bear,
+    But if separated from me--chance of solace may be hers."
+    Long within his heart he pondered--and again, again weighed o'er.
+    Best he thought it Damayanti--to desert, that wretched king.
+    From her virtue none dare harm her[69]--in the lonely forest way,
+    Her the fortunate, the noble--my devoted wedded wife.
+    Thus his mind on Damayanti--dwelt in its perverted thought,
+    Wrought by Kali's evil influence--to desert his lovely wife.
+    Of himself without a garment--and of her with only one.
+    As he thought, approached he near her--to divide that single robe.
+    "How shall I divide the garment--by my loved one unperceived?"
+    Pondering this within his spirit--round the cabin Nala went;
+    In that narrow cabin's circuit--Nala wandered here and there,
+    Till he found without a scabbard--shining, a well-tempered sword.
+    Then when half that only garment--he had severed, and put on,
+    In her sleep Vidarbha's princess--with bewildered mind he fled.
+    Yet, his cruel heart relenting--to the cabin turns he back;
+    On the slumbering Damayanti--gazing, sadly wept the king;
+    "Thou, that sun nor wind hath ever--roughly visited, my love!
+    On the hard earth in a cabin--sleepest with thy guardian gone.
+    Thus attired in half a garment--she that aye so sweetly smiled,
+    Like to one distracted, beauteous--how at length will she awake?
+    How will't fare with Bhima's daughter--lone, abandoned by her lord,
+    Wandering in the savage forest--where wild beasts and serpents dwell.
+    May the suns and winds of heaven--may the genii of the woods,[70]
+    Noblest, may they all protect thee--thine own virtue thy best guard."
+    To his wife of peerless beauty--on the earth, 'twas thus he spoke.
+    Then of sense bereft by Kali--Nala hastily set forth;
+    And departing, still departing--he returned again, again;
+    Dragged away by that bad demon--ever by his love drawn back.
+    Nala, thus his heart divided--into two conflicting parts,
+    Like a swing goes backward, forward--from the cabin, to and fro.
+    Torn away at length by Kali--flies afar the frantic king,
+    Leaving there his wife in slumber--making miserable moans.
+    Reft of sense, possessed by Kali--thinking still on her he left,
+    Passed he in the lonely forest--leaving his deserted wife.
+
+
+
+
+BOOK XI.
+
+
+    Scarcely had king Nala parted--Damayanti now refreshed,
+    Wakened up, the slender-waisted--timorous in the desert wood.
+    When she did not see her husband--overpowered with grief and pain,
+    Loud she shriek'd in her first anguish--"Where art thou, Nishadha's king?
+    Mighty king! my soul-protector--O, my lord! desert'st thou me.
+    Oh, I'm lost! undone for ever--helpless in the wild wood left;
+    Faithful once to every duty--wert thou not, and true in word.
+    Art thou faithful to thy promise--to desert me thus in sleep.
+    Could'st thou then depart, forsaking--thy devoted, constant wife;
+    Her in sooth that never wronged thee--wronged indeed, but not by her.
+    Keep'st thou thus thy solemn promise--oh, unfaithful lord of men,
+    There, when all the gods were present--plighted to thy wedded wife?
+    Death is but decreed to mortals--at its own appointed time,
+    Hence one moment, thus deserted[71]--one brief moment do I live.--
+    But thou'st had thy sport--enough then--now desist, O king of men,
+    Mock not thou a trembling woman--show thee to me, O my lord!
+    Yes, I see thee, there I see thee--hidden as thou think'st from sight,
+    In the rushes why conceal thee?--answer me, why speak'st thou not.
+    Wherefore now ungentle stay'st thou--like to one forsworn, aloof?
+    Wherefore wilt thou not approach me--to console me in my woe?
+    For myself I will not sorrow--nor for aught to me befalls.
+    Thou art all alone, my husband,--I will only mourn for thee.
+    How will't fare with thee, my Nala--thirsting, famished, faint with toil.
+    Nor beholding me await thee--underneath the trees at eve."
+    Then, in all her depth of anguish--with her trouble as on fire,
+    Hither, thither, went she weeping--all around she went and wailed.
+    Now springs up the desolate princess--now falls down in prostrate grief;
+    Now she pines in silent sorrow--now she shrieks and wails aloud.
+    So consumed with inward misery--ever sighing more and more,
+    Spake at length king Bhima's daughter--spake the still devoted wife:
+    "He, by whose dire imprecation--Nala this dread suffering bears,
+    May he far surpass in suffering--all that Nala suffers now,
+    May the evil one, to evil--who the blameless Nala drives,
+    Smitten by a curse as fatal--live a dark unblessed life."
+    Thus her absent lord lamenting--that high-minded raja's queen,
+    Every-where her lord went seeking--in the satyr-haunted wood.[72]
+    Like a maniac, Bhima's daughter--wandered wailing here and there;
+    And "alas! alas! my husband"--every-where her cry was heard.
+    Her beyond all measure wailing--like the osprey screaming shrill,
+    Miserably still deploring--still renewing her lament.
+    Suddenly king Bhima's daughter--as she wandered near his lair,
+    Seized a huge gigantic serpent--in his raging famine fierce.
+    In the grasp of that fierce serpent--round about with terror girt,
+    Not herself she pities only--pities she Nishadha's king.
+    "O my guardian, thus unguarded--in this savage forest seized,
+    Seized by this terrific serpent--wherefore art not thou at hand?
+    How will't be, when thou rememberest--once again thy faithful wife,
+    From this dreadful curse delivered--mind, and sense, and wealth returned?
+    When thou'rt weary, when thou'rt hungry--when thou'rt fainting with fatigue,
+    Who will soothe, O blameless Nala--all thy weariness, thy woe."
+      Then a huntsman as he wandered--in the forest jungle thick,
+    As he heard her thus bewailing--in his utmost haste drew near.
+    In the grasp when he beheld her--of that long-eyed serpent fell,
+    Instant did the nimble huntsman--rapidly as he came on,
+    Pierce that unresisting serpent--with a sharp and mortal shaft:
+    In her sight he slew that serpent--skill'd in slaughter of the chase.
+    Her released he from her peril--washed he then with water pure,
+    And with sylvan food refreshed her--and with soothing words address'd:
+    "Who art thou that roam'st the forest--with the eyes of the gazelle;
+    How to this extreme of misery--noble lady, hast thou fallen?"
+    Damayanti, by the huntsman--thus in soothing tone addressed,
+    All the story of her misery-told him, as it all befell;
+    Her, scant-clothed in half a garment--with soft swelling limbs and breast,
+    Form of youthful faultless beauty--and her fair and moonlike face,
+    And her eyes with brows dark arching--and her softly-melting speech,
+    Saw long time that wild beast hunter--kindled all his heart with love.
+    Then with winning voice that huntsman--bland beginning his discourse,
+    Fain with amorous speech would soothe her--she his dark intent perceived.
+    Damayanti, chaste and faithful,--soon as she his meaning knew,
+    In the transport of her anger--her indignant soul took fire.
+    In his wicked thought the dastard--her yet powerless to subdue,
+    On the unsubdued stood gazing--as like some bright flame she shone.
+    Damayanti, in her sorrow--of her realm, her lord bereft,
+    On the instant she found language--uttered loud her curse of wrath,[73]--
+    "As my pure and constant spirit--swerves not from Nishadha's lord,
+    Instant so may this base hunter--lifeless fall upon the earth."
+    Scarce that single word was uttered--suddenly that hunter bold
+    Down upon the earth fell lifeless--like a lightning blasted tree.
+
+
+
+
+BOOK XII.
+
+
+    Slain that savage wild-beast hunter--onward went the lotus-eyed,
+    Through the dread, and desert forest--ringing with the cricket's song;
+    Full of lions, pards, and tigers--stags, and buffalos, and bears,
+    Where all kinds of birds were flocking--and wild men and robbers dwelt.
+    Trees of every form and stature[74]--every foliage, every name;
+    Pregnant with rich mines of metal--many a mountain it enclosed,
+    Many a shady resonant arbour--many a deep and wondrous glen;
+    Many a lake, and pool, and river--birds and beasts of every shape.
+    She, in forms terrific round her--serpents, elves, and giants saw:[75]
+    Pools, and tanks of lucid water--and the shaggy tops of hills,
+    Flowing streams and headlong torrents--saw, and wondered at the sight.
+    And the princess of Vidarbha--gazed where in their countless herds,
+    Buffalos and bears were feeding--boars, and serpents of the wood.
+    Safe in virtue, bright in beauty--glorious and of high resolve,
+    Now alone, Vidarbha's daughter--wandering, her lost Nala sought.
+    Yet no fear king Bhima's daughter--for herself might deign to feel,
+    Travelling the dreary forest--only for her lord distressed;
+    Him she mourned, that noble princess--him in bitterest anguish wailed,
+    Every limb with sorrow trembling--stood she on a beetling rock;
+    "Monarch, with broad chest capacious--monarch with the sinewy arm,
+    Me in this dread forest leaving--whither hast thou fled away?
+    Thou the holy Aswamedha--thou each sacrificial rite,
+    Hast performed, to me, me only--in thy holy faith thou'st failed.
+    That which thou, O best of husbands--in mine hearing hast declared,
+    Thy most solemn vow remember--call to mind thy plighted faith.
+    Of the swift-winged swans the language--uttered, monarch, by thy side,
+    That thyself, before my presence--didst renew, bethink thee well.
+    Thou the Vedas, thou the Angas--with the Upangas oft hast read,
+    Of each heaven-descended volume--one and simple is the truth.
+    Therefore, of thy foes the slayer!--reverence thou the sacred truth
+    Of thy solemn plighted promise--in my presence sworn so oft.
+    Am not I the loved so dearly--purely, sinlessly beloved;
+    In this dark and awful forest--wherefore dost thou not reply?
+    Here with monstrous jaws wide yawning--with his fierce and horrid form,
+    Gapes the forest king to slay me--and thou art not here to save.
+    None but I, thou'st said, for ever--none but I to thee am dear!
+    Make this oft-repeated language--make this oft-sworn promise true.
+    To thy queen bereft of reason--to thy weeping wife beloved,
+    Why repliest thou not--her only thou desir'st--she only thee.
+    Meagre, miserable, pallid--tainted with the dust and mire,
+    Scantly clad in half a garment--lone, with no protector near;
+    Like a large-eyed hind that wanders--separate from the wonted herd,
+    Thou regard'st me not, thus weeping--oh thou tamer of thy foes.
+    Mighty king, a lonely wanderer--in this vast and trackless wood,
+    Damayanti, I address thee--wherefore answerest not my voice?
+    Nobly born, and nobly minded--beautiful in every limb,
+    Do I not e'en now behold thee--in this mountain, first of men,
+    In this lion-haunted forest--in this tiger-howling wood,
+    Lying down or seated, standing--or in majesty and might
+    Moving, do I not behold thee--the enhancer of my woe?
+    Who shall I address, afflicted--wasted by my grief away;
+    'Hast thou haply seen my Nala--in the solitary wood?'
+    Who this day will show the monarch--wandering in the forest depth,
+    Beautiful and royal-minded--conqueror of an host of foes!
+    'Him thou seek'st with eyes of lotus--Nala, sovereign of men--
+    Lo, he's here!' whose voice of music--may I hear thus sweetly speak?
+    Lo, with fourfold tusks before me--and with wide and gaping jaws,
+    Stands the forest king, the tiger--I approach him without fear.
+    Of the beasts art thou the monarch--all this forest thy domain,
+    For the daughter of Vidarbha--Damayanti, know thou me,
+    Consort of Nishadha's sovereign--Nala, slayer of his foes--
+    Seeking here my exile husband--lonely, wretched, sorrow-driven,
+    Thou, O king of beasts, console me--if my Nala thou hast seen;
+    Or, O lord of all the forest--Nala if thou canst not show,
+    Best of savage beasts, devour me--from my misery set me free.
+    Hearing thus my lamentation-now does that fell king of beasts
+    Go towards the crystal river--flowing downward to the sea.'--
+    To this mountain then the holy--crowned with many a lofty peak,
+    In its soul-exalting splendour--rising, many-hued, to heaven;
+    Full within of precious metal--rich with many a glowing gem,
+    Rising o'er the spreading forest--like a banner broad and high,
+    Ranged by elephants and lions--tigers, bears, and boars, and stags;
+    And of many birds the voices--sweetly sound o'er all its cliffs;
+    All the trees of richest foliage[76]--all the trees of stateliest height,
+    All the flowers and golden fruitage--on its crested summits wave,
+    Down its peaks in many a streamlet--dip the water-birds their wings:
+    This, the monarch of all mountains--ask I of the king of men;
+    'O, all-honoured Prince of Mountains, with thy heaven-ward soaring peaks,
+    Refuge of the lost, most noble--thee, O Mountain, I salute;
+    I salute thee, lowly bowing--I, the daughter of a king;
+    Of a king the royal consort--of a king's son I the bride.
+    Of Vidarbha the great sovereign--mighty hero is my sire.
+    Named the lord of earth, king Bhima--of each caste the guardian he;
+    Of the holy Aswamedha--of the regal sacrifice,[77]
+    He the offerer, best of monarchs--known by his commanding eye,
+    Pious, and of life unblemished--true in word, of generous speech,
+    Affable, courageous, prosperous--skilled in every duty, pure.
+    Of Vidarbha the protector--conqueror of a host of foes;
+    Know me of that king the daughter--lowly thus approaching thee.
+    In Nishadha, mighty Mountain! dwelt the father of my lord.
+    High the name he won, the illustrious--Virasena was he called.
+    Of this king the son, the hero--prosperous and truly brave,
+    He who rules his father's kingdom--by hereditary right,
+    Slayer of his foes, dark Nala--Punyasloka is he called;
+    Holy, Veda read, and eloquent--soma quaffing, fire adoring,[78][79]
+    Sacrificer, liberal giver--warrior, in all points a king,--
+    Of this monarch, best of mountains--know, the wife before thee stands.
+    Fallen from bliss, bereft of husband--unprotected, sorrow-doomed,
+    Seeking every where her husband--him the best of noblest men.
+    Best of mountains, heaven-upsoaring--with thy hundred stately peaks,
+    Hast thou seen the kingly Nala--in this dark and awful wood:
+    Like the elephant in courage--wise, impetuous, with long arms,
+    Valiant, and of truth unquestioned--my heroic, glorious lord;
+    Hast thou seen Nishadha's sovereign--mighty Nala hast thou seen?
+    Why repliest thou not, oh Mountain--sorrowing, lonely, and distressed,
+    With thy voice why not console me--as thine own afflicted child?
+      Hero, mighty, strong in duty--true of promise, lord of earth,
+    If thou art within the forest--show thee in thy proper form.
+    When so eloquently deep-toned--like the sound of some dark cloud,
+    Shall I hear thy voice, oh Nala!--sweet as the amrita draught,[80]
+    Saying, 'daughter of Vidarbha!'--with distinct, with blessed sound,
+    Musical as holy Veda--rich, and soothing all my pain;
+    Thus console me, trembling, fainting--thou, oh virtue-loving king!"
+      To the holiest of mountains--spake the daughter of the king.
+    Damayanti then set forward--toward the region of the north.
+    Three days long, three nights she wandered--then that noble woman saw,
+    The unrivalled wood of hermits--like to a celestial grove.
+    To the ancient famous hermits[81]--equal was that sacred crew;
+    Self-denying, strict in diet[82]--temperate, and undefiled;
+    Water-drinking, air inhaling--and the leaves their simple food;
+    Mortified, for ever blessed--seeking the right way to heaven;
+    Bark for vests and skins for raiment--wore those hermits, sense-subdued.
+    She beheld the pleasant circle--of those hermits' lonely cells;
+    Round them flocks of beasts were grazing--wantoned there the monkey tribes.
+    When she saw those holy dwellings--all her courage was revived.
+    Lovely browed, and lovely tressed--lovely bosom'd, lovely lipp'd,[83]
+    In her brightness, in her glory--with her large dark beauteous eyes,
+    Entered she those hermit dwellings--wife of Virasena's son;
+    Pearl of women, ever blessed-Damayanti the devout,
+    She those holy men saluting--stood with modest form half bent.
+    "Hail, and welcome!" thus those hermits--instant with one voice exclaimed.
+    And those sacred men no sooner--had the fitting homage paid,
+    "Take thy seat," they said, "oh lady[84]--and command what we must do."
+    Thus replied the slender waisted--"Blessed are ye, holy men.
+    In your sacred fires, your worship[85]--blameless, with your beasts and
+        birds.[86]
+    Doth the grace of heaven attend you--in your duties, in your deeds?"
+    Answered they, "The grace of heaven--ever blesses all our deeds.
+    But say thou, of form so beauteous--who thou art, and what thou would'st?
+    As thy noble form we gaze on--on thy brightness as we gaze,
+    In amaze we stand and wonder--cheer thee up, and mourn no more.
+    Of the wood art thou the goddess--or the mountain goddess thou;
+    Or the goddess of the river?--Blessed Spirit, speak the truth.
+    Nor the sylvan goddess am I,"--to the Wise she thus replied;
+    "Neither of the mountain, Brahmins--nor the river nymph am I.
+    Know me but a mortal being--O, ye rich in holiness!
+    All my tale at length, I'll tell ye--if meet audience ye will give.
+    In Vidarbha, mighty guardian--Bhima, dwells the lord of earth;
+    Of that noble king the daughter--twice-born Sages, know ye me.[87]
+    And the monarch of Nishadha--Nala named, the great in fame;
+    Brave in battle, conqueror, prudent--is my lord, the peasants' king;
+    To the gods devout in worship--friendly to the Brahmin race,
+    Of Nishadha's race the guardian--great in glory, great in might,
+    True in word, and skilled in duty--and the slayer of his foes.
+    Pious, heaven-devoted, prosperous--conqueror of hostile towns;
+    Nala named, the best of sovereigns--splendid as the king of gods.
+    Know that large-eyed chief, my husband--like the full-orbed moon his face,
+    Giver he of costly offerings--deep in th' holy volumes read;
+    Slayer of his foes in battle--glorious as the sun and moon.
+    He to some most evil minded--unrespected, wicked men,
+    After many a challenge, studious--he of virtue and of truth,
+    To these skilful gamesters, fraudful--lost his kingdom and his wealth.
+    Know ye me the hapless consort--of that noble king of kings,
+    Damayanti, so they name me--yearning for my husband's sight.
+    I through forests, over mountains--stagnant marsh and river broad,
+    Lake with wide pellucid surface--through the long and trackless wood,
+    Ever seeking for my husband--Nala, skilful in the fight.
+    Mighty in the use of weapons--wander desolate and sad.
+    Tell me, to this pleasant sojourn--sacred to these holy men,
+    Hath he come, the royal Nala?--hath Nishadha's monarch come?
+    For whose sake through ways all trackless--terrible, have I set forth,
+    In this drear, appalling forest--where the lynx and tiger range,
+    If I see not noble Nala--ere few days, few nights are o'er,
+    I to happiness will join me--from this mortal frame set free.
+    Reft of him, my princely husband--what have I to do with life--
+    How endure existence longer--for my husband thus distressed."
+    To the lady thus complaining--lonely in the savage wood,
+    Answered thus those holy hermits--spake the gifted seers the truth:--
+    "There will be a time hereafter--beautiful, the time will come,
+    Through devotion now we see him[88]--and thou too wilt see him soon;
+    That good monarch of Nishadha--Nala, slayer of his foes;
+    That dispenser of strict justice--Bhima's daughter! free from grief,
+    From all sin released, thou'lt see him--glittering in his royal gems,
+    Governing that noble city--o'er his enemies supreme.
+    To his foemen causing terror--to his friends allaying grief,
+    Thou, oh noble, shalt thy husband--see, that king of noble race."
+    To the much-loved wife of Nala--to the princess speaking thus,
+    Vanished then those holy hermits--with their sacred fires, their cells.
+    As she gazed upon the wonder--wrapt in mute amaze she stood;
+    Damayanti, fair-limbed princess--wife of Virasena's son;
+    "Have I only seen a vision--what hath been this wondrous chance?
+    Where are all those holy hermits--where the circle of their cells?
+    Where that pure and pleasant river--haunted by the dipping birds?
+    Where those trees with grateful umbrage--with their pendant fruits and
+        flowers?"
+    Long within her heart she pondered--Damayanti with sweet smile,
+    For her lord, to grief abandoned--miserable, pale of hue;
+    To another region passed she--there with voice by weeping choked,
+    Mourns she, till with eyes o'erflowing--an Asoca tree she saw.
+    Best of trees, the Asoca blooming[89]--in the forest she approached,
+    Gemmed all o'er with glowing fruitage--vocal with the songs of birds.
+      "Ah, behold amid the forest--flourishes this happy tree,
+    With its leafy garlands radiant--as the joyous mountain king.
+    O thou tree with pleasant aspect--from my sorrow set me free.
+    Vitasoca, hast thou seen him--hast the fearless raja seen,
+    Nala, of his foes the slayer--Damayanti's lord beloved?
+    Hast thou seen Nishadha's monarch--hast thou seen mine only love,
+    Clad in half a single garment--with his soft and delicate skin;
+    Hast thou seen th' afflicted hero--wandering in the forest lone.
+    That I may depart ungrieving--fair Asoca, answer me.
+    Truly be thou named Asoca[90]--as the extinguisher of grief."
+    Thus in her o'erpowering anguish--moved she round the Asoca tree.
+    Then she went her way in sadness--to another region dread.
+    Many a tree she stood and gazed on--many a river passed she o'er;
+    Passed she many a pleasant mountain--many a wild deer, many a bird;
+    Many a hill and many a cavern--many a bright and wondrous stream,
+    Saw king Bhima's wandering daughter--as she sought her husband lost.
+      Long she roamed her weary journey--Damayanti with sweet smile,
+    Lo, a caravan of merchants--elephants, and steeds, and cars,
+    And beyond, a pleasant river--with its waters cool and clear.
+    'Twas a quiet stream, and waveless--girt about with spreading canes;
+    There the cuckoo, there the osprey--there the red-geese clamouring stood;
+    Swarmed the turtles, fish and serpents--there rose many a stately isle.
+      When she saw that numerous concourse--Nala's once all-glorious wife,
+    Entered she, the slender-waisted--in the midst of all the host;
+    Maniac-like in form and feature--and in half a garment clad,
+    Thin and pallid, travel-tainted--matted all her locks with dust.
+    As they all beheld her standing--some in terror fled away;
+    Some stood still in speechless wonder--others raised their voice and cried;
+    Mocked her some with cruel tauntings--others spake reproachful words;
+    Others looked on her with pity--and enquired her state, her name.
+    "Who art thou? whose daughter. Lady--in the forest seek'st thou aught?
+    At thy sight we stand confounded--art thou of our mortal race?
+    Of this wood art thou the goddess?--of this mountain? of that plain?
+    Who art thou, O noble Lady--thee, our refuge, we adore.
+    Art thou sylvan nymph or genius--or celestial nymph divine?
+    Every-way regard our welfare--and protect us, undespised:
+    So our caravan in safety--may pursue its onward way,
+    So ordain it, O illustrious!--that good fortune wait on all."
+    Thus addressed by that assemblage--Damayanti, kingly-born,
+    Answered thus with gentle language--grieving for her husband lost.
+    Of that caravan the leader--and the whole assembled host,
+    Youths and boys, and grey-haired elders--and the guides, thus answered she:
+    "Know me, like yourselves, a mortal--daughter of a king of men,
+    Of another king the consort--seeking for my royal lord;
+    Know, Vidarbha's king, my father--and Nishadha's king, my lord,
+    Nala, is his name, the glorious--him, th' unconquered do I seek;
+    Know ye aught of that good monarch--tell me, quick, of my beloved,
+    Of the tiger hero, Nala--slayer of a host of foes."
+      Of the caravan the captain--thus the lovely-limbed addressed,
+    Suchi was his name, the merchant--"Hear, illustrious queen, my speech;
+    Of this caravan the captain--I, O Lady with sweet smile,
+    Him that bears the name of Nala--nowhere have these eyes beheld.
+    Elephants, and pards, and tigers--lynxes, buffaloes, and bears,
+    See I in this trackless forest--uninhabited by men;
+    Save thyself, of human feature--nought, or human form, I've seen.
+    So may he, the king of Yakshas--Manibhadra, guard us well."[91]
+    To the merchants then she answered--to the leader of the host,
+    "Tell me whither do ye travel!--whither bound your caravan?"
+
+    _The_ CAPTAIN _of the caravan spake._
+
+    "To the realm of Chedi's sovereign[92]--truth-discerning Subahu,
+    Soon this caravan will enter--travelling in search of gain."
+
+
+
+
+BOOK XIII.
+
+
+    [93]This, the lovely princess hearing--from the captain of the band,
+    With the caravan set forward--seeking still her royal lord.
+    Long their journey through the forest--through the dark and awful glens;
+    Then a lake of loveliest beauty--fragrant with the lotus flowers,
+    Saw those merchants, wide and pleasant--with fresh grass and shady trees;
+    Flowers and fruits bedecked its borders--where the birds melodious sang:
+    In its clear delicious waters--soul-enchanting, icy cool,
+    With their horses all o'erwearied--thought they then to plunge and bathe;
+    At the signal of the captain--entered all that pleasant grove.
+    At the close of day arriving--there encamped they for the night.
+      When the midnight came, all noiseless--came in silence deep and still,
+    Weary slept the band of merchants--lo, a herd of elephants,[94]
+    Oozing moisture from their temples--came to drink the troubled stream.
+    When that caravan they gazed on--with their slumbering beasts at rest,
+    The tame elephants they scented--those wild forest elephants;
+    Forward rush they fleet and furious--mad to slay, and wild with heat;
+    Irresistible the onset--of the rushing ponderous beasts,
+    As the peaks from some high mountain--down the valley thundering roll;
+    Strewn was all the way before them--with the boughs, the trunks of trees;
+    On they crash'd to where the travellers--slumbered by the lotus lake.
+    Trampled down without a struggle--helpless on the earth they lay,
+    "Woe, oh, woe!" shrieked out the merchants--wildly some began to fly,
+    In the forest thickets' plunging;--some stood gasping, blind with sleep;
+    And the elephants down beat them--with their tusks, their trunks, their
+        feet.
+    Many saw their camels dying--mingled with the men on foot,
+    And in frantic tumult rushing--wildly struck each other down;
+    Many miserably shrieking--cast them down upon the earth,
+    Many climbed the trees in terror--on the rough ground stumbled some.
+    Thus in various wise and fatal--by the elephants assailed,
+    Lay that caravan so wealthy--scattered all abroad or slain.
+    Such, so fearful was the tumult--the three worlds seemed all appalled,[95]
+    "'Tis a fire amid th' encampment--save ye, fly ye, for your lives.
+    Lo, your precious pearls ye trample--take them up, why fly so fast?
+    Save them, 'tis a common venture--fear ye not that I deceive."
+    Thus t' each other shrieked the merchants--as in fear they scattered round.
+    "Yet again I call upon you--cowards! think ye what ye do."
+    All around this frantic carnage--raging through the prostrate host,
+    Damayanti, soon awakened--with her heart all full of dread;
+    There she saw a hideous slaughter--the whole world might well appal.
+    To such sights all unfamiliar--gazed the queen with lotus eyes,
+    Pressing in her breath with terror--slowly rose she on her feet.
+    And the few that scaped the carnage--few that scaped without a wound,
+    All at once exclaimed together--"Of whose deeds is this the doom?
+    Hath not mighty Manibhadra--adoration meet received.
+    And Vaisravana the holy[96]--of the Yakshas lord and king,
+    Have not all that might impede us--ere we journied, been addressed?
+    Was it doomed, that all good omens--by this chance should be belied!
+    Were no planets haply adverse?--how hath fate, like this, befall'n!"
+    Others answered in their misery--reft of kindred and of wealth,
+    "Who is that ill-omened woman--that with maniac-staring eyes,
+    Joined our host, misshaped in aspect--and with scarcely human form?
+    Surely all this wicked witchcraft--by her evil power is wrought;
+    Witch or sorceress she, or daemon--fatal cause of all our fears,
+    Hers is all the guilt, the misery--who such damning proof may doubt?
+    Could we but behold that false one--murtheress, bane of all our host,
+    With the clods, the dust, the bamboos--with our staves, or with our hands,
+    We would slay her on the instant--of our caravan the fate."
+    But no sooner Damayanti--their appalling words had heard,
+    In her shame and in her terror--to the forest shade she fled.
+    And that guilt imputed dreading--thus her fate began to wail:
+    "Woe is me, still o'er me hovers--the terrific wrath of fate;
+    No good fortune e'er attends me--of what guilt is this the doom?
+    Not a sin can I remember--not the least to living man.
+    Or in deed, or thought, or language--of what guilt is this the doom?
+    In some former life committed[97]--expiate I now the sin.
+    To this infinite misfortune--hence by penal justice doomed?
+    Lost my husband, lost my kingdom--from my kindred separate;
+    Separate from noble Nala--from my children far away,
+    Widowed of my rightful guardian--in the serpent-haunted wood."
+      Of that caravan at morning--then the sad surviving few,
+    Setting forth from that dread region--o'er that hideous carnage grieve;
+    Each a brother mourns, or father--or a son, or dearest friend,
+    Still Vidarbha's princess uttered--"What the sin that I have done?
+    Scarcely in this desert forest--had I met this host of men,
+    By the elephants they perish--this is through my luckless fate;
+    A still lengthening life of sorrow--I henceforth must sadly lead.
+    Ere his destined day none dieth--this of aged seers the lore;
+    Therefore am not I too trampled--by this herd of furious beasts.
+    Every deed of living mortal--by over-ruling fate is done.
+    Yet no sin have I committed--in my blameless infancy,
+    To deserve this dire disaster--or in word, or deed, or thought.
+    For the choosing of my husband--are the guardians of the world,
+    Angry are the gods, rejected--for the noble Nala's sake?
+    From my lord this long divorcement--through their power do I endure."
+    Thus the noblest of all women--to bewail her fate began,
+    The deserted Damayanti--with these sad and bitter words;
+    With some Veda-reading Brahmins--that survived that scattered host,
+    Then she went her way in sadness--like the young moon's sickle pale,
+    And ere long a mighty city--that afflicted queen drew near:
+    'Twas the king of Chedi's city--truth-discerning Subahu.
+    Scantly clad in half a garment--entered she that stately town;
+    Her disturbed, emaciate, wretched--with dishevelled hair, unwashed,
+    Like a maniac, onward-moving--saw that city's wondering throng;
+    Gazing on her as she entered--to the monarch's royal seat;
+    All the boys her footsteps followed--in their curious gamesome play;[98]
+    Circled round by these she wandered--near the royal palace gate.
+    From that palace lofty terrace--her the mother of the king
+    Saw, and thus her nurse addressed she--"Go, and lead that wanderer in!
+    Sad she roves, without a refuge--troubled by those gazing men;
+    Yet in form so bright, irradiate--is our palace where she moves.
+    Though so maniac-like, half-clothed--like Heaven's long-eyed queen she
+        seems."
+    She those crowding men dispersing--quickly to the palace top
+    Made her mount--and in amazement--her the mother-queen addressed:
+    "Thus though bowed and worn with sorrow--such a shining form thou wear'st,
+    As through murky clouds the lightning--tell me who thou art and whence:
+    For thy form is more than human--of all ornament despoiled:
+    Men thou fear'st not, unattended--in celestial beauty safe."
+      Hearing thus her gentle language--Bhima's daughter made reply,
+    "Know me like thyself a mortal--a distressed, devoted wife;
+    Of illustrious race an handmaid--making where I will mine home;
+    On the roots and wild-fruits feeding--lonely, at the fall of eve.
+    Gifted with unnumber'd virtues--is my true, my faithful lord,
+    And I still the hero followed--like his shadow on the way.
+    'Twas his fate, with desp'rate fondness--to pursue the love of play,
+    And in play subdued and ruined--entered he yon lonely wood;
+    Him, arrayed in but one garment,--like a madman wandering wild,
+    To console my noble husband--I too entered the deep wood;
+    He within that dreary forest--for some cause, to me unknown,
+    Wild with hunger, reft of reason--that one single robe he lost.
+    I with but one robe, him naked[99]--frantic, and with mind diseased,
+    Following through the boundless forest--many a night I had not slept;
+    Then, when I had sunk to slumber--me the blameless leaving there,
+    Half my garment having severed--he his sinless consort fled;
+    Seeking him, my outcast husband--night and day am I consumed:
+    Him I see not, ever shining--like the lotus cup, beloved;
+    Find him not, most like th' immortals--lord of all, my life, my soul."
+      Even as thus, with eyes o'erflowing--uttered she her sad lament,
+    Sad herself, sad Bhima's daughter--did the mother queen address:
+    "Dwell with me, then, noble Lady--deep the joy in thee I feel,
+    And the servants of my household--shall thy royal husband seek;
+    Haply hither he may wander--as he roams about the world:
+    Dwelling here in peace and honour--thou thy husband wilt rejoin."
+      To the king of Chedi's mother--Damayanti made reply;
+    "On these terms, O nurse of heroes!--I with thee may make abode:
+    That I eat not broken victuals[100]--wash not feet with menial hand:[101]
+    Nor with stranger men have converse--in my chaste, secluded state;
+    If that any man demand me--be he punished; if again,
+    Be he put to death on th' instant--this the vow that I have sworn.
+    Only, if they seek my husband--holy Brahmins will I see.
+    Be my terms by thee accepted--gladly will I sojourn here,
+    But on other terms no sojourn--will this heart resolved admit."
+      Then to her with joyful spirit--spake the mother of the king:
+    "As thou wilt shall all be ordered--be thou blest, since such thy vow."
+    Speaking thus to Bhima's daughter--did the royal mother then,
+    In these words address her daughter--young Sunanda was her name:
+    "See this handmaid, my Sunanda--gifted with a form divine;
+    She in age thy lovely compeer--be she to thee as a friend;
+    Joined with her in sweet communion--take thy pleasure without fear."
+    Young Sunanda, all rejoicing--to her own abode went back,
+    Taking with her Damayanti--circled with her virgin peers.
+
+
+
+
+BOOK XIV.
+
+
+    Damayanti when deserting--royal Nala fled, ere long
+    Blazing in the forest jungle--he a mighty fire beheld;
+    Thence as of a living being--from the midst a voice he heard:
+    "Hasten, Nala!" oft and loudly--"Punyasloka, haste," it cried.
+    "Fear thou not," king Nala answered--plunging in the ruddy flame;
+    There he saw the king of serpents--lying, coiled into a ring.
+    There with folded hands the serpent--trembling, thus to Nala spake:
+    "Me, Karkotaka, the Serpent--know, thou sovereign of men;
+    Narada, the famous hermit[102]--I deceived, the holy sage;
+    He in righteous indignation--smote me with this awful curse:
+    Stay thou there as one unmoving--till king Nala passing by,
+    Lead thee hence; save only Nala--none can free thee from this curse.
+    Through this potent execration--I no step have power to move;
+    I the way to bliss will show thee--if thou sav'st me from this fate.
+    I will show thee noble friendship--serpent none is like to me;
+    Lightly shall I weigh, uplift me--in thy hand, with speed, O king."
+    Thus when spake the king of serpents--to a finger's size he shrank;
+    Him when Nala lightly lifted--to the unburning space he passed.
+    To the air all cool and temperate--brought him, by the flame unreached.
+    As he fain on th' earth would place him--thus Karkotaka began.
+    "Move thou now, O king, and slowly--as thou movest, count thy steps.
+    Then the best of all good fortune--will I give thee, mighty armed!"
+    Ere the tenth step he had counted[103]--him the sudden serpent bit:
+    As he bit him, on the instant--all his kingly form was changed.
+    There he stood, and gazed in wonder--Nala, on his altered form.
+    In his proper shape the serpent--saw the sovereign of men.
+    Then Karkotaka the serpent--thus to Nala comfort spake:
+    "Through my power thy form is altered--lest thou should'st be known of men.
+    He through whom thou'rt thus afflicted--Nala, with intensest grief,
+    Through my poison, shall in anguish--ever dwell within thy soul.
+    All his body steeped in poison--till he free thee from thy woe,
+    Shall he dwell within thee prison'd--in the ecstacy of pain.
+    So from him, by whom, thou blameless!--sufferest such unworthy wrong,
+    By the curse I lay upon him--my deliverance shall be wrought.
+    Fear not thou the tusked wild boar--foeman fear not thou, O king,
+    Neither Brahmin fear, nor Sages[104]--safe through my prevailing power.
+    King, this salutary poison--gives to thee nor grief nor pain;
+    In the battle, chief of Rajas--victory is ever thine.
+    Go thou forth, thyself thus naming--Vahuca, the charioteer,
+    To the royal Rituparna--in the dice all-skilful he;
+    To Ayodhya's pleasant city--sovereign of Nishadha! go;
+    He his skill in dice will give thee--for thy skill in taming steeds:
+    Of Ikshwaku's noble lineage--he will be thy best of friends.
+    Thou the skill in dice possessing--soon wilt rise again to bliss;
+    With thy consort reunited--yield not up thy soul to grief.
+    Thou thy kingdom, thou thy children--wilt regain, the truth I speak.
+    When again thou would'st behold thee--in thy proper form, O king,
+    Summon me to thy remembrance--and this garment put thou on:
+    In this garment clad resum'st thou--instantly thy proper form."
+    Saying thus, of vests celestial--gave he to the king a pair.[105]
+    And king Nala, thus instructed--gifted with these magic robes,
+    Instantly the king of serpents--vanished from his sight away.
+
+
+
+
+BOOK XV.
+
+
+    Vanished thus the King of Serpents--set Nishadha's raja forth,
+    Rituparna's royal city--on the tenth day entered he.
+    Straight before the royal presence--"Vahuca am I," he said,
+    "In the skill of taming horses--on the earth is not my peer;
+    Use me, where the difficult counsel--where thou want'st the dexterous hand;
+    In the art of dressing viands[106]--I am skilful above all.
+    Whatsoe'er the art, whatever--be most difficult to do,
+    I will strive to execute it--take me to thy service, king."
+
+    RITUPARNA _spake_.
+
+    "Vahuca, I bid thee welcome--all this service shalt thou do,
+    On my horses' rapid motion--deeply is my mind engaged.
+    Take thou then on thee the office--that my steeds be fleet of foot,
+    Of my horse be thou the master--hundred hundreds is thy pay:[107]
+    Ever shalt thou have for comrades--Varshneya and Jivala:
+    With these two pursue thy pleasure--Vahuca, abide with me."
+    Thus addressed, did Nala, honoured--by king Rituparna long,
+    With Varshneya in that city--and with Jivala abide:
+    There abode he, sadly thinking--of Vidarbha's daughter still.
+    In the evening, every evening--uttered he this single verse;
+    "Where is she, by thirst and hunger--worn, and weary, pious still,
+    Thinking of her unwise husband--in whose presence is she now!"
+    Thus the raja, ever speaking--Jivala one night addressed;
+    "Who is she, for whom thou grievest?--Vahuca, I fain would hear."
+    [108]Answered thus the royal Nala--"To a man of sense bereft,
+    Once belonged a peerless lady--most infirm of word was he;
+    From some cause from her dissevered--went that frantic man away,
+    In his foolish soul thus parted--wanders he, by sorrow racked;
+    Night and day, and still for ever--by his parching grief consumed:
+    Nightly brooding o'er his sorrows--sings he this sad single verse.
+    O'er the whole wide earth a wanderer--chance-alighting in some place,
+    Dwells that woful man, unworthy,--ever wakeful with his grief.
+    Him that noble lady following--in the forest lone and dread,
+    Lives, of that bad man forsaken--hard it is to say, she lives!
+    Lone, and young, the ways unknowing--undeserving of such fate,
+    Pines she there with thirst and hunger--hard it is to say, she lives.
+    In that vast and awful forest--haunted by fierce beasts of prey,
+    By her lord she roams forsaken--hapless, by that luckless lord."
+    Thus remembering Damayanti--did Nishadha's king unknown,
+    Long within that dwelling sojourn--in the palace of the king.
+
+
+
+
+BOOK XVI.
+
+
+    Nala thus bereft of kingdom--with his wife to slavery sunk,
+    Forth king Bhima sent the Brahmins--Nala through the world to seek.
+    Thus the royal Bhima charged them--with abundant wealth supplied:--
+    "Go ye now and seek king Nala--Damayanti seek, my child:
+    And, achieved this weighty business--found Nishadha's royal lord,
+    Whosoe'er shall hither bring them--shall a thousand kine receive;
+    And a royal grant for maintenance[109]--of a village like a town.
+    If nor hither Damayanti--nor king Nala may be brought,
+    Know we where they are, rich guerdon--still we give, ten hundred kine."
+    Thus addressed, the joyful Brahmins--went to every clime of earth,
+    Through the cities, through the kingdoms--seeking Nala and his queen:
+    Nala, or king Bhima's daughter--in no place might they behold.
+    Then a Brahmin, named Sudeva--came to pleasant Chedi-pur;
+    There within the kingly palace--he Vidarbha's daughter saw,
+    Standing with the fair Sunanda--on a royal holiday.[110]
+    With her beauty once so peerless--worthy now of little praise,
+    Like the sun-light feebly shining--through the dimness of a cloud.
+    Gazing on the large-eyed princess--dull in look, and wasted still,
+    Lo, he thought, king Bhima's daughter--pondering thus within his mind.--
+
+    SUDEVA _spake_.
+
+    "Even as once I wont to see her--such is yonder woman's form,
+    I my work have done, beholding--like the goddess world-adored,
+    Like the full moon, darkly beauteous--with her fair and swelling breasts,
+    Her, the queen, that with her brightness--makes each clime devoid of gloom,
+    With her lotus eyes expanding--like Manmatha's queen divine;[111]
+    Like the moonlight in its fulness--the desire of all the world.
+    From Vidarbha's pleasant waters--her by cruel fate plucked up,
+    [112]Like a lotus flower uprooted--with the mire and dirt around:
+    Like the pallid night, when Rahu[113]--swallows up the darkened moon:
+    For her husband wan with sorrow--like a gentle stream dried up;
+    Like a pool, where droops the lotus--whence the affrighted birds have fled,
+    By the elephant's proboscis--in its quiet depths disturbed.
+    Tender, soft-limbed, in a palace--fit, of precious stones, to dwell.
+    Like the lotus stem, uprooted--parched and withered by the sun.
+    Fair in form, in soul as generous--worthy of all bliss, unbless'd,
+    Like the young moon's slender crescent--in the heavens by dark clouds
+        veiled.
+    Widowed now of all love's pleasures--of her noble kin despoiled,
+    Wretched, bearing life, her husband--in her hope again to see.
+    To the unadorned, a husband[114]--is the chiefest ornament;
+    Of her husband if forsaken--she in splendour is not bright.
+    Difficult must be the trial--does king Nala, reft of her,
+    Still retain his wretched body--nor with sorrow pine away?
+    Her with her dark flowing tresses--with her long and lotus eyes,
+    Worthy of all joy, thus joyless--as I see, my soul is wrung.
+    To the furthest shore of sorrow--when will pass this beauteous queen?
+    To her husband reunited--as the moon's bride[115] to the moon?
+    Her recovering shall king Nala--to his happiness return,
+    King, albeit despoiled of kingdom--he his realm shall reassume;
+    In their age and virtues equal--equal in their noble race,
+    He alone of her is worthy--worthy she alone of him.
+    Me beseems it of that peerless--of that brave and prudent king,
+    To console the loyal consort--pining for her husband's sight.
+    Her will I address with comfort--with her moonlike glowing face.
+    Her with woe once unacquainted--woful now and lost in thought."
+    Thus when he had gazed and noted--all her marks, her features well,
+    To the daughter of king Bhima--thus the sage Sudeva spake:
+    "I am named Sudeva, lady--I, thy brother's chosen friend,
+    By king Bhima's royal mandate--hither come in search of thee.
+    Well thy sire, thy royal mother--well thy noble brethren fare,
+    And well fare those little infants--well and happy are they both.
+    For thy sake thy countless kindred--sit as though of sense bereft:
+    Seeking thee a hundred Brahmins--now are wandering o'er the earth."
+    She no sooner knew Sudeva--Damayanti, of her kin,
+    Many a question asked in order--and of every friend beloved.
+    And the daughter of Vidarbha--freely wept, so sudden thus
+    On Sudeva, best of Brahmins--gazing, on her brother's friend.
+    Her beheld the young Sunanda--weeping, wasted with distress,
+    As she thus her secret converse--with the wise Sudeva held.
+    Thus she spake unto her mother--"Lo, how fast our handmaid weeps,
+    Since her meeting with the Brahmin--who she is, thou now may'st know."
+    Forth the king of Chedi's mother--from the inner chamber went,
+    And she passed where with the Brahmin--that mysterious woman stood.
+    Them the mother queen Sudeva--bade before her presence stand;
+    And she asked, "Whose wife, whose daughter--may this noble stranger be?
+    From her kindred how dissevered--from her husband, the soft-eyed?
+    Is she known to thee, O Brahmin--canst thou tell from whence she came?
+    This I fain would hear, and clearly--all her strange and wonderous tale.
+    Tell me all that hath befallen--to this heaven-formed, plainly tell."
+    Best of Brahmins, thus Sudeva--by the mother queen addressed,
+    All the truth of Damayanti--sitting at his ease, declared.
+
+
+
+
+BOOK XVII.
+
+
+    "In Vidarbha the just monarch--Bhima, in his glory dwells.
+    Of that king is she the daughter--Damayanti is her name;
+    And the raja of Nishadha--Nala, Virasena's son,
+    Of that king is she the consort--Punyasloka named, the Wise.
+    Him in play his brother worsted--spoiled of realm the king of earth:
+    He set forth with Damayanti--whither is unknown of men.
+    For the sake of Damayanti--wander we about the earth;
+    Till I found yon noble woman--in the palace of your son.
+    Like to her of mortal women--is there none, her beauty's peer;
+    In the midst, between her eyebrows--from her birth a lovely mole,
+    Dark was seen, and like a lotus--that hath vanished from my sight,
+    Covered over with defilement--like the moon behind a cloud.
+    This soft mark of perfect beauty--fashioned thus by Brahma's self,
+    As at change the moon's thin crescent--only dim and faintly gleams.
+    Yet her beauty is not faded--clouded o'er with toil and mire
+    Though she be, it shines apparent, like the native unwrought gold.
+    With that beauteous form yon woman--gifted with that lovely mole,
+    Instant knew I for the Princess--as the heat betrays the fire."
+
+    VRIHADASVA _spake_.
+
+    To Sudeva as she listened--uttering thus his strange discourse:
+    All the dust that mole concealing--young Sunanda washed away.
+    By the obscuring dust unclouded--shining out that mole appeared;
+    On the brow of Damayanti--like the unclouded moon in heaven.
+    Gazing on that mole, Sunanda--and the mother of the king,
+    Wept as fondly they embraced her--and an instant silent stood.
+    Then her tears awhile suppressing--thus the royal mother spake:
+    "Thou art mine own sister's daughter--by that beauteous mole made known;
+    I, Oh beauteous, and thy mother--of that lofty-minded king,
+    Are the daughters, king Sudaman--he that in Dasarna[116] reigns;
+    She was wedded to king Bhima--and to Viravahu I.
+    In my fathers home, Dasarna--once I saw thee, newly born.
+    As to me thy father's lineage--is akin, so mine to thee;
+    Whatsoe'er my power commandeth--Damayanti, all is thine."
+      To the queen did Damayanti--in the gladness of her heart,
+    Having bowed in courteous homage--to her mother's sister, speak:
+    "While unknown I might continue--gladly dwelt I here with thee;
+    Every want supplied on th' instant--guarded by thy gentle care.
+    Yet than even this pleasant dwelling--a more pleasant may there be;
+    Long a banished woman, mother!--give me leave from hence to part,
+    Thither where my infant children--dwell my tender little ones,
+    Orphaned of their sire, in sorrow--orphaned, ah, how long of me!
+    If thou yet wilt grant a favour--o'er all other favours dear,
+    To Vidarbha would I journey--quick the palanquin command."
+    "Be it so," her mother's sister--joyful, instant made reply.
+    Guarded by a mighty army--with th' approval of her son,
+    Sent the queen, that happy lady--in a palanquin, by men
+    Borne aloft, and well provided--with all raiment, drink, and food.
+      Thus the princess to Vidarbha--after brief delay returned.
+    Her her whole assembled kindred--welcomed home with pride and joy,
+    All in health she found her kinsmen-and that lovely infant pair,
+    With her mother, with her father--and her sister troop of friends.
+    To the gods she paid her worship--to the Brahmins in her joy;
+    So the queenly Damayanti--all in noblest guise performed.
+    And her royal sire Sudeva--with the thousand kine made glad,
+    Joyous to behold his daughter,--with a village and much wealth.
+    There, when in her father's palace--she the quiet night had passed,
+    In these words the noble lady--to her mother gan to speak:
+    "If in life thou would'st preserve me--mother, hear the truth I speak;
+    Home to bring the hero Nala--be it now thy chiefest toil."
+      Thus addressed by Damayanti--very sorrowful the queen
+    Clouded all her face with weeping--not a word in answer spake.
+    But the princess, thus afflicted--when the female train beheld,
+    "Woe! oh woe!" they shrieked together--all in pitying sadness wept.
+      To the mighty raja Bhima--did the queen that speech relate.
+    "'Damayanti, Lo thy daughter--for her husband sits and mourns.'
+    Breaking through all bashful silence--thus, oh king, to me she spake:
+    'Be it now thy servants' business--to find out the king of men.'"
+    Urged by her the king his Brahmins--to his will obedient all,
+    Sent around to every region--"Be your care the king to find."
+    Then those Brahmins at the mandate--of Vidarbha's royal lord,
+    First drew near to Damayanti--"Lo, now set we forth," they said.
+    Then to them spake Bhima's daughter--"In all realms be this your speech,
+    Wheresoever men assemble--this repeat again, again:
+    Whither went'st thou then, oh gamester!--half my garment severing off,
+    Leaving me within the forest--all forsaken, thy beloved.
+    Even as thou commandedst, sits she--sadly waiting thy return.
+    Parched with sorrow sits that woman--in her scant half garment glad.
+    Oh to her thus ever weeping--in the extreme of her distress,
+    Grant thy pity, noble hero--answer to her earnest prayer.
+    Be this also said, to move him--to compassionate my state,
+    (By the wind within the forest--fanned, intensely burns the fire).[117]
+    Ever by her consort cherished--and sustained the wife should be.
+    Why hast thou forgot that maxim--thou in every duty skilled.
+    Thou wert ever called the generous--thou the gentle and the wise.
+    Art thou now estranged from pity--through my sad injurious fate.
+    Prince of men, O grant thy pity--grant it, lord of men, to me;
+    'Mercy is the chief of duties,'--oft from thine own lips I've heard.
+    Thus as ye are ever speaking--should there any one reply,
+    Mark him well, lest he be Nala--who he is, and where he dwells.
+    He who to this speech hath listened--and hath thus his answer made,
+    Be his words, O best of Brahmins--treasured and brought home to me,
+    Lest he haply should discover--that by my command ye speak,
+    That again ye may approach him--do ye this without delay.
+    Whether he be of the wealthy--whether of the poor he be;
+    Be he covetous of riches--learn ye all he would desire."
+    Thus addressed, went forth the Brahmins--to the realms on every side,
+    Seeking out the royal Nala--in his dark concealed distress.
+    They through royal cities, hamlets--pastoral dwellings, hermits' cells,
+    Nala every-where went seeking--yet those Brahmins found him not.
+    All in every part went speaking--in the language they were taught;
+    In the words of Damayanti--spake they in the ears of men.
+
+
+
+
+BOOK XVIII.
+
+
+    Long the time that passed, a Brahmin--wise Parnada was his name,
+    Home returning to the city--thus to Bhima's daughter spake:
+    "Damayanti! royal Nala--as I sought Nishadha's king,
+    Came I to Ayodhya's city--the Bhangasuri's abode.
+    Stood before me, eager listening--to the words thou bad'st us speak,
+    He, the prosperous Rituparna--all excelling! such his name.
+    Thus as spake I, answered nothing--Rituparna, king of men;
+    Nor of all that full assemblage--more than once addressed by me.
+    By the king dismissed, when sate I--in a solitary place,
+    One of Rituparna's household--Vahuca, his name, drew near,
+    Charioteer of that great raja--with short arms and all deformed,
+    Skilled to drive the rapid chariot--skilled the viands to prepare.
+    He, when much he'd groaned in anguish--and had wept again, again,
+    First his courteous salutation--made, then spake in words like these:
+    Even in the extreme of misery--noble women still preserve,
+    Over their ownselves the mastery--by their virtues winning heaven;
+    Of their faithless lords abandoned--anger feel not even then.
+    In the breastplate of their virtue--noble women live unharmed.
+    By the wretched, by the senseless--by the lost to every joy,
+    She by such a lord forsaken--yet to anger will not yield.
+    Against him his sustenance seeking--of his robe by birds despoiled,
+    Him consumed with utmost misery--still no wrath the dark-hued feels;
+    Treated well, or ill entreated--when her husband she beholds,
+    Spoiled of bliss, bereft of kingdom--famine-wasted, worn with woe.
+    Having heard the stranger's language--hither hasted I to come.
+    Thou hast heard, be thine the judgment--to the king relate thou all."
+    To Parnada having listened--with her eyes o'erflowed with tears,
+    Secretly went Damayanti--and her mother thus addressed:
+    "Let not what I speak to Bhima--O my mother, be made known--
+    In thy presence to Sudeva--best of Brahmins, I would speak.
+    Let not this my secret counsel--to king Bhima be disclosed;
+    This the object we must compass--if thy daughter thou wouldst please,
+    As myself was to my kindred--swiftly by Sudeva brought,
+    With the same good fortune swiftly--may Sudeva part from hence,
+    Home to bring the royal Nala--mother, to Ayodhya's town."
+      Resting from his toil, Parnada--of the Brahmin race the best,
+    Did the daughter of Vidarbha--honour, and with wealth reward.
+    "Brahmin! home if come my Nala--richer guerdon will I give;
+    Much hast thou achieved, and wisely--so as none but thou has done.
+    That again with my lost husband--noblest Brahmin, I may meet."
+    Thus addressed, his grateful homage--and his benedictions paid,
+    Having thus achieved his mission--home the wise Parnada went.
+      Then accosting good Sudeva--Damayanti thus began,
+    And before her mother's presence--in her pain and grief she spake:
+    "Go, Sudeva, to the city--where Ayodhya's raja dwells,
+    Speak thou thus to Rituparna--Come, as of thine own accord.
+    Once again her Swayembara--does king Bhima's daughter hold;
+    Damayanti, thither hasten--all the kings and sons of kings;
+    Closely now the time is reckoned--when to-morrow's dawn appears;
+    If that thou would'st win the Princess--speed thou, tamer of thy foes.
+    When the sun is in his rising--she a second lord will choose:
+    Whether lives or is not living--royal Nala, no one knows."
+    Thus, as he received his mission--hastening to the king, he spake,
+    To the royal Rituparna--spake Sudeva, in these words.
+
+
+
+
+BOOK XIX.
+
+
+    Hearing thus Sudeva's language--Rituparna, king of men
+    With a gentle voice and blandly--thus to Vahuca began.
+    "Where the princess Damayanti--doth her Swayembara hold
+    In one day to far Vidarbha--Vahuca, I fain would go."
+    In these words the unknown Nala--by his royal lord addressed
+    All his heart was torn with anguish--thus the lofty-minded thought--
+    "Can she speak thus, Damayanti--thus with sorrow frantic act?
+    Is't a stratagem thus subtly--for my sake devised and plann'd?
+    To desire this deed unholy[118]--is that holy princess driven
+    Wrong'd by me, her basest husband--miserable, mind-estranged!
+    Fickle is the heart of woman--grievous too is my offence!
+    Hence she thus might act ignobly--in her exile, reft of friends,
+    Soul-disturbed by her great sorrow--in the excess of her despair.
+    No! she could not thus have acted--she with noble offspring blest.
+    Where the truth, and where the falsehood--setting forth, I best shall judge,
+    I the will of Rituparna--for mine own sake, will obey."
+    Thus within his mind revolving--Vahuca, his wretched mind,
+    With his folded hands addressed he--Rituparna, king of men:
+    "I thy mandate will accomplish--I will go, O king of men,
+    In a single day, O raja--to Vidarbha's royal town."
+    Vahuca of all the coursers--did a close inspection make
+    Entering in the royal stable--by Bhangasuri's command.
+    Ever urged by Rituparna--Vahuca, in horses skilled,
+    Long within himself debating--which the fleetest steeds to choose,
+    He approached four slender coursers--fit, and powerful for the road,
+    Blending mighty strength with fleetness--high in courage and in blood;
+    Free from all the well-known vices--broad of nostril--large of jaw;
+    With the ten good marks distinguished[119]--born in Sindhu[120]--fleet as
+        wind.
+    As he gazed upon those coursers--spoke the king, almost in wrath:
+    "Is then thus fulfilled our mandate?--think not to deceive us so.
+    How will these my coursers bear us--slight in strength and slightly
+        breathed--
+    How can such a way be travelled--and so long, by steeds like these?"--
+
+    VAHUCA _spake_.
+
+    "Two on th' head, one on the forehead--two and two on either flank--
+    Two, behold, the chest discloses--and upon the crupper one--
+    These the horses to Vidharba--that will bear us, doubt not thou;
+    Yet, if others thou preferest--speak, and I will yoke them straight."
+
+    RITUPARNA _spake_.
+
+    "In the knowledge thou of horses--Vahuca, hast matchless skill;
+    Whichso'er thou think'st the fittest--harness thou without delay."
+
+       *       *       *       *       *
+
+    Then those four excelling horses--nobly bred--of courage high,
+    In their harness to the chariot--did the skilful Nala yoke.--
+    To the chariot yoked, as mounted--in his eager haste the king
+    To the earth those best of horses--bowed their knees and stooped them down.
+    Then the noblest of all heroes--Nala, with a soothing voice,
+    Spake unto those horses, gifted--both with fleetness and with strength.
+    Up the reins when he had gathered--he the charioteer bade mount,
+    First, Varshneya, skilled in driving--at full speed then set he forth.
+      Urged by Vahuca, those coursers--to the utmost of their speed,
+    All at once in th' air sprung upward--as the driver to unseat.
+    Then, as he beheld those horses--bearing him as fleet as wind,
+    Did the monarch of Ayodhya--in his silent wonder sit.
+    When the rattling of the chariot--when the guiding of the reins,
+    When of Vahuca the science--saw he, thus Varshneya thought:
+    "Is it Matali,[121] the chariot--of the king of heaven that drives?
+    Lo, in Vahuca each virtue--of that godlike charioteer!
+    Is it Salihotra skilful--in the race, the strength of steeds,
+    That hath ta'en a human body--thus all-glorious to behold?
+    Is't, or can it be, king Nala--conqueror of his foemen's realms?
+    Is the lord of men before us?"--thus within himself he thought.
+    "If the skill possessed by Nala--Vahuca possesseth too,
+    Lo, of Vahuca the knowledge--and of Nala equal seems;
+    And of Vahuca and Nala--thus alike the age should be.
+    If 'tis not the noble Nala--it is one of equal skill.
+    Mighty ones, disguised, are wandering--in the precincts of this earth.
+    They, divine by inborn nature--but in earthly forms concealed.
+    His deformity of body--that my judgment still confounds;
+    Yet that proof alone is wanting--what shall then my judgment be?
+    In their age they still are equal--though unlike that form misshaped,
+    Nala gifted with all virtues--Vahuca I needs must deem."
+    Thus the charioteer Varshneya--sate debating in his mind;
+    Much, and much again he pondered--in the silence of his thought.
+    But the royal Rituparna--Vahuca's surpassing skill,
+    With the charioteer Varshneya--sate admiring, and rejoiced.
+    In the guiding of the coursers--his attentive hand he watched,
+    Wondered at his skill, consummate--in consummate joy himself.
+
+
+
+
+BOOK XX.
+
+
+    Over rivers, over mountains--through the forests, over lakes,
+    Fleetly passed they, rapid gliding--like a bird along the air.
+    As the chariot swiftly travelled--lo, Bhangasuri the king
+    Saw his upper garment fallen--from the lofty chariot seat;
+    Though in urgent haste, no sooner--he his fallen mantle saw,
+    Than the king exclaimed to Nala--"Pause, and let us take it up:
+    Check, an instant, mighty-minded!--check thy fiery-footed steeds,
+    While Varshneya, swift dismounting--bears me back my fallen robe."
+    Nala answered, "Far behind us--doth thy fallen garment lie;
+    Ten miles,[122] lo, it lies behind us--turn we not, to gain it, back."
+    Answered thus by noble Nala--then Bhangasuri the king,
+    Bowed with fruit, within the forest--saw a tall Vibhitak[123] tree:
+    Gazing on that tree, the raja--spake to Vahuca in haste,
+    "Now, O charioteer, in numbers, thou shalt see my passing skill.
+    Each one knows not every science--none there is that all things knows:
+    Perfect skill in every knowledge--in one mind there may not be.
+    On yon tree are leaves how many?--Vahuca, how many fruit?
+    Say, how many are there fallen?--one above a hundred, there.
+    One leaf is there 'bove a hundred--and one fruit, O Vahuca!
+    And of leaves are five ten millions[124]--hanging on those branches two.
+    Those two branches if thou gather--and the twigs that on them grow,
+    On those two are fruits two thousand--and a hundred, less by five."
+    Then, when he had check'd the chariot--answered Vahuca the king,
+    "What thou speakest, to mine eyesight--all invisible appears;
+    Visible I'll make it, counting--on yon boughs the leaves and fruit:
+    Then, when we have strictly numbered--I mistrust mine eyes no more.
+    In thy presence, king, I'll number--yonder tall Vibhitak-tree.
+    Whether it may be, or may not--this not done, I cannot know.
+    I will number, thou beholding--all its fruits, O king of men,
+    But an instant let Varshneya--hold the bridles of the steeds."
+    To the charioteer the raja--answered, "Time is none to stay."
+    Vahuca replied, all eager--his own purpose to fulfil,
+    "Either stay thou here an instant--or go onward in thy speed,
+    With the charioteer Varshneya--go, for straight the road before."
+    Answered him king Rituparna--with a bland and soothing voice:
+    "Charioteer! on earth thine equal--Vahuca, there may not be;
+    By thy guidance, skilled in horses!--to Vidarbha I would go:
+    I in thee have placed reliance--interrupt not then our course:
+    Willingly will I obey thee--Vahuca, in what thou ask'st,
+    If this day we reach Vidarbha--ere the sun hath sunk in night."
+    Vahuca replied, "No sooner--have I numbered yonder fruit,
+    To Vidarbha will I hasten--grant me then my prayer, O king."
+    Then the raja, all reluctant--"Stay then, and begin to count;
+    Of one branch one part, O blameless--from the tall Vibhitak tree,
+    Man of truth, begin to number--and make glad thine inmost heart."
+    From the chariot quick alighting--Nala tore the branch away.
+    Then, his soul possess'd with wonder--to the raja thus he said;
+    "Having counted, an thou sawest--even so many fruits there are,
+    Marvellous thy power, O monarch--by mine eyes beheld and proved,
+    Of that wonder-working science--fain the secret would I hear."
+    Then the raja spake in answer--eager to pursue his way,
+    "I of dice possess the science--and in numbers thus am skilled."
+    Vahuca replied; "That science--if to me thou wilt impart,
+    In return, O king, receive thou--my surpassing skill in steeds."
+    Then the raja Rituparna--by his pressing need induced,
+    Eager for that skill in horses--"Be it so," thus 'gan to say;
+    "Well, O Vahuca, thou speakest--thou my skill in dice receive,
+    And of steeds thy wondrous knowledge--be to me a meet return."
+    Rituparna, all his science--saying this, to Nala gave.
+    Soon as he in dice grew skilful--Kali from his body passed:
+    He Karkotaka's foul poison--vomiting from out his mouth,
+    Went from forth his body Kali[125]--tortured by that fiery curse.
+    Nala, wasted by that conflict--came not instant to himself,
+    But, released from that dread venom--Kali his own form resumed:
+    And Nishadha's monarch, Nala--fain would curse him in his ire.
+    Him addressed the fearful Kali--trembling, and with folded hands;
+    "Lord of men, restrain thine anger--I will give thee matchless fame;
+    Indrasena's wrathful mother--laid on me her fatal curse,[126]
+    When by thee she was deserted--since that time, O king of men,
+    I have dwelt in thee in anguish--in the ecstacy of pain.
+    By the King of Serpents' poison--I have burned by night, by day;
+    To thy mercy now for refuge--flee I, hear my speech, O king:
+    Wheresoe'er men, unforgetful--through the world shall laud thy name,
+    Shall the awful dread of Kali[126]--never in their soul abide.
+    If thou wilt not curse me, trembling--and to thee for refuge fled."
+    Thus addressed, the royal Nala--all his rising wrath suppressed,
+    And the fearful Kali entered--in the cloven Vibhitak tree:[127]
+    To no eyes but those of Nala--visible, had Kali spoken.
+    Then the monarch of Nishadha--from his inward fever freed,
+    When away had vanished Kali--when the fruits he had numbered all,
+    Triumphing in joy unwonted--blazing in his splendour forth,
+    Proudly mounting on the chariot--onward urged the rapid steeds.
+    But that tree by Kali entered--since that time stands aye accursed.
+    Those fleet horses, forward flying--like to birds, again, again,
+    All his soul elate with transport--Nala swifter, swifter drove;
+    With his face towards Vidarbha--rode the raja in his pride:
+    And when forward Nala journeyed--Kali to his home returned.
+    So released from all his sufferings--Nala went, the king of men,
+    Dispossessed by Kali, wanting--only now his proper form.
+
+
+
+
+BOOK XXI.
+
+
+    With the evening in Vidarbha--men at watch, as they drew near,
+    Mighty Rituparna's coming--to king Bhima did proclaim.
+    Then that king, by Bhima's mandate--entered in Kundina's walls,
+    All the region round him echoing[128]--with the thunders of his car.
+    But the echoing of that chariot--when king Nala's horses heard,
+    In their joy they pawed and trampled[129]--even as Nala's self were there.
+    Damayanti, too, the rushing--of king Nala's chariot heard.
+    As a cloud that hoarsely thunders--at the coming of the rains.
+    All her heart was thrilled with wonder--at that old familiar sound.
+    On they seemed to come, as Nala--drove of yore his trampling steeds:
+    Like it seemed to Bhima's daughter--and e'en so to Nala's steeds.
+    On the palace roofs the peacocks--th' elephants within their stalls,
+    And the horses heard the rolling--of the mighty monarch's car.
+    Elephants and peacocks hearing--the fleet chariot rattling on,
+    Up they raised their necks and clamoured--as at sound of coming rain.[130]
+
+    DAMAYANTI _spake_.
+
+    "How the rolling of yon chariot--filling, as it seems, th' earth,
+    Thrills my soul with unknown transport--it is Nala, king of men.
+    If this day I see not Nala--with his glowing moonlike face,
+    Him, the king with countless virtues--I shall perish without doubt.
+    If this day within th' embraces--of that hero's clasping arms,
+    I the gentle pressure feel not--without doubt I shall not live.
+    If 'tis not, like cloud of thunder--he that comes, Nishadha's king,
+    I this day the fire will enter--burning like the hue of gold.
+    In his might like the strong lion--like the raging elephant,
+    Comes he not, the prince of princes--I shall perish without doubt.
+    Not a falsehood I remember--I remember no offence;
+    Not an idle word remember--in his noble converse free.
+    Lofty, patient, like a hero--liberal beyond all kings,
+    Nought ignoble, as the eunuch--even in private, may he do.
+    As I think upon his virtues--as I think by day, by night,
+    All my heart is rent with anguish--widowed of in own beloved."
+      Thus lamenting, she ascended--as with frenzied mind possessed,
+    To the palace roof's high terrace--to behold the king of men.
+    In the middle court high seated--in the car, the lord of earth,
+    Rituparna with Varshneya--and with Vahuca she saw,
+    When Varshneya from that chariot--and when Vahuca came down,
+    He let loose those noble coursers--and he stopped the glowing car.
+    From that chariot-seat descended--Rituparna, king of men,
+    To the noble monarch Bhima--he drew near, for strength renowned.
+    Him received with highest honour--Bhima, for without due cause,
+    Deemed not he, the mighty raja--with such urgent speed had come.
+    "Wherefore com'st thou! hail and welcome"--thus that gracious king enquires;
+    For his daughter's sake he knew not--that the lord of men had come.
+    But the raja Rituparna--great in wisdom as in might,
+    When nor king within the palace--nor king's son he could behold,
+    Nor of Swayembara heard he--nor assembled Brahmins saw.
+    Thus within his mind deep pondering--spoke of Kosala the lord.
+    "Hither, O majestic Bhima--to salute thee am I come."
+    But king Bhima smiled in secret--as he thought within his mind,
+    "What the cause of this far journey--of a hundred Yojanas.
+    Passing through so many cities--for this cause he set not forth;
+    For this cause of little moment--to our court he hath not come:
+    What the real cause, hereafter--haply I may chance to know."
+    After royal entertainment--then the king his guest dismissed:
+    "Take then thy repose," thus said he--"weary of thy journey, rest."
+    He refreshed, with courteous homage--of that courteous king took leave,
+    Ushered by the royal servants--to th' appointed chamber went:
+    There retired king Rituparna--with Varshneya in his suite.
+    Vahuca, meantime, the chariot--to the chariot-house had led,
+    There the coursers he unharnessed--skilfully he dressed them there,
+    And with gentle words caressed them--on the chariot seat sate down.
+      But the woeful Damayanti--when Bhangasuri she'd seen,
+    And the charioteer Varshneya--and the seeming Vahuca,
+    Thought within Vidarbha's princess--"Whose was that fleet chariot's sound?
+    Such it seems as noble Nala's--yet no Nala do I see.
+    Hath the charioteer Varshneya--Nala's noble science learned?
+    Therefore did the thundering chariot--sound as driven by Nala's self?
+    Or may royal Rituparna--like the skilful Nala drive,
+    Therefore did the rolling chariot--seem as of Nishadha's king?"
+    Thus when Damayanti pondered--in the silence of her soul,
+    Sent she then her beauteous handmaid--to that king her messenger.
+
+
+
+
+BOOK XXII.
+
+
+    DAMAYANTI _spake_.
+
+    "Go, Kesinia, go, enquire thou--who is yonder charioteer,
+    On the chariot seat reposing--all deformed, with arms so short?
+    Blessed maid, approach, and courteous--open thou thy bland discourse:
+    Undespis'd, ask thou thy question--and the truth let him reply.
+    Much and sorely do I doubt me--whether Nala it may be,
+    As my bosom's rapture augurs--as the gladness of my heart.
+    Speak thou, ere thou close the converse--even as good Parnada spake
+    And his answer, slender-waisted--undespis'd, remember thou."
+    Then to Vahuca departing--went that zealous messenger,
+    On the palace' loftiest terrace--Damayanti sate and gazed.
+
+    KESINIA _spake_.
+
+    "Happy omen mark thy coming--I salute thee, king of men:
+    Of the princess Damayanti--hear, O lord of men, the speech:
+    'From what region came ye hither--with what purpose are ye come?'
+    Answer thou, as may beseem you--so Vidarbha's princess wills."
+
+    VAHUCA _spake_.
+
+    "Soon a second Swayembara, heard the king of Kosala,
+    Damayanti holds: to-morrow--will it be, the Brahmin said:
+    Hearing this, with fleetest coursers--that a hundred yojanas' speed,
+    Set he forth, the wind less rapid,--and his charioteer am I."
+
+    KESINIA _spake_.
+
+    "Who the third that journeys with you--who is he, and what his race?
+    Of what race art thou? this office--wherefore dost thou undertake!"
+
+    VAHUCA _spake_.
+
+    "'Tis the far-renowned Varshneya--Punyasloka's charioteer:
+    He, when Nala fled an exile--to Bhangasuri retired.
+    Skilful I in taming horses--and a famous charioteer.
+    Rituparna's chosen driver--dresser of his food am I."
+
+    KESINIA _spake_.
+
+    "Knows the charioteer Varshneya--whither royal Nala went?
+    Of his fortune hath he told thee--Vahuca, what hath he said?"
+
+    VAHUCA _spake_.
+
+    "He of the unhappy Nala--safe the children borne away,
+    Wheresoe'er he would, departed--of king Nala knows he nought:
+    Nothing of Nishadha's raja--fair one! living man doth know.
+    Through the world, concealed, he wanders--having lost his proper form.
+    Only Nala's self of Nala--knows, and his own inward soul,
+    Of himself to living mortal--Nala will no sign betray."
+
+    KESINIA _spake_.
+
+    "He that to Ayodhya's city--went, the holy Brahmin first,
+    Of his faithful wife these sayings--uttered once and once again;
+    'Whither went'st thou then, O gamester--half my garment severing off;
+    Leaving her within the forest--all forsaken, thy belov'd?
+    Even as thou commanded'st, sits she--sadly waiting thy return,
+    Day and night, consumed with sorrow--in her scant half garment clad.
+    O to her for ever weeping--in the extreme of her distress,
+    Grant thy pity, noble hero--answer to her earnest prayer.'
+    Speak again the words thou uttered'st--words of comfort to her soul,
+    The renowned Vidarbha's princess--fain that speech would hear again,
+    When the Brahmin thus had spoken--what thou answered'st back to him,
+    That again Vidarbha's princess--in the self-same words would hear."
+
+    VRIHADASVA _spake_.
+
+    Of king Nala, by the handmaid--fair Kesinia thus addressed,
+    All the heart was wrung with sorrow--and the eyes o'erflowed with tears.
+    But his anguish still suppressing--inly though consumed, the king,
+    With a voice half choked with weeping--thus repeated his reply.
+    "Even in the extreme of misery--noble women still preserve
+    Over their own selves the mastery--by their virtues winning heaven;
+    By their faithless lords abandoned--anger feel they not, e'en then;
+    In the breastplate of their virtue--noble women live unharmed.
+    By the wretched, by the senseless--by the lost to every joy,
+    She by such a lord forsaken--to resentment will not yield.
+    Against him, by hunger wasted--of his robe by birds despoiled,
+    Him consumed with utmost misery--still no wrath, the dark-hued feels;
+    Treated well, or ill-entreated--when her husband 'tis she sees,
+    Spoiled of bliss, bereft of kingdom--famine wasted, worn with woe."
+    In these words as spake king Nala--in the anguish of his heart,
+    Could he not refrain from weeping--his unwilling tears burst forth.
+    Then departing, fair Kesinia--told to Damayanti all,
+    All that Vahuca had spoken--all th' emotion he betrayed.
+
+
+
+
+BOOK XXIII.
+
+
+    Hearing this, fair Damayanti--all abandoned to her grief.
+    Thinking still that he was Nala--to Kesinia spake again.
+    "Go, Kesinia, go, examine--Vahuca, and all his acts,
+    Silent take thy stand beside him--and observe whate'er he does;
+    Nor, Kesinia, be there given him--fire his labours to assist:
+    Neither be there given him water--in thy haste, at his demand:
+    All, when thou hast well observed him--every act to me repeat,
+    Every act that more than mortal--seems in Vahuca, relate."
+    Thus addressed by Damayanti--straight Kesinia went again,
+    Of the tamer of the horses--every act observed, came back;
+    Every act as she had seen it--she to Damayanti told:
+    Every more than mortal wonder--that in Vahuca appeared.
+
+    KESINIA _spake_.
+
+    "Very holy is he, never--mortal man, in all my life,
+    Have I seen, or have I heard of--Damayanti, like to him.
+    He drew near the lowly entrance--bowed not down his stately head;
+    On the instant, as it saw him--up th' expanding portal rose.
+    For the use of Rituparna--much and various viands came;[131]
+    Sent, as meet, by royal Bhima--and abundant animal food.
+    These to cleanse, with meet ablution--were capacious vessels brought;
+    As he looked on them, the vessels--stood, upon the instant, full.
+    Then, the meet ablutions over--Vahuca went forth, and took,
+    Of the withered grass a handful--held it upward to the sun:
+    On the instant, brightly blazing--shone the all-consuming fire.
+    Much I marvelled at the wonder--and in mute amazement stood;
+    Lo, a second greater marvel--sudden burst upon my sight!
+    He that blazing fire stood handling--yet unharmed, unburned, remained.
+    At his will flows forth the water--at his will it sinks again.
+    And another greater wonder--lady, did I there behold:
+    He the flowers which he had taken--gently moulded in his hands,
+    In his hands the flowers, so moulded--as with freshening life endued,
+    Blossomed out with richer fragrance--stood erect upon their stems:
+    All these marvels having noted--swiftly came I back to thee."
+
+    DAMAYANTI _spake_.
+
+    Damayanti when these wonders--of the king of men she heard,
+    Thought yet more king Nala present--thought her utmost wish achieved.
+    Deeming still her royal consort--in the form of Vahuca,
+    With a gentle voice and weeping--to Kesinia spake again:
+    "Go, again, Kesinia, secret--and by Vahuca unseen,
+    Of those viands bring a portion--by his skilful hand prepared:"
+    She to Vahuca approaching--unperceived stole soft away
+    Of the well-cooked meat a morsel--warm she bore it in her haste,
+    And to Damayanti gave it--fair Kesinia, undelayed.
+    Of the food prepared by Nala--well the flavour did she know;
+    Tasting it she shrieked in transport--"Nala is yon charioteer."
+    Trying then a new emotion--of her mouth ablution made:[132]
+    She her pair of infant children--with Kesinia sent to him.
+    Soon as he young Indrasena--and her little brother saw,
+    Up he sprang, his arms wound round them--to his bosom folding both;
+    When he gazed upon the children--like the children of the gods,
+    All his heart o'erflowed with pity--and unwilling tears broke forth.
+    Yet Nishadha's lord perceiving--she his strong emotion marked,
+    From his hold released the children--to Kesinia speaking thus:
+    "Oh! so like mine own twin children--was yon lovely infant pair,
+    Seeing them thus unexpected--have I broken out in tears:
+    If so oft thou comest hither--men some evil will suspect,
+    We within this land are strangers--beauteous maiden, part in peace."
+
+
+
+
+BOOK XXIV.
+
+
+    Seeing the profound emotion--of that wisest king of men,
+    Passing back in haste, Kesinia--told to Damayanti all:
+    Then again did Damayanti--mission to Kesinia give,
+    To approach her royal mother--in her haste her lord to see.
+    "Vahuca we've watched most closely--Nala we suspect him still;
+    Only from his form we doubt him--this myself would fain behold.
+    Cause him enter here, my mother--to my wishes condescend;
+    Known or unknown to my father--let it be decided now."
+    By that handmaid thus accosted--then the queen to Bhima told
+    All his daughter's secret counsel--and the raja gave assent.
+    Instant from her sire the princess--from her mother leave obtained,
+    Bade them make king Nala enter--in the chamber where she dwelt.
+    Sudden as he gazed upon her--upon Damayanti gazed,
+    Nala, he was seized with anguish--and with tears his eyes o'erflowed.
+    And when Damayanti gazed on--Nala, thus approaching near,
+    With an agonizing sorrow--was the noble lady seized.
+    Clad, then, in a scarlet mantle--hair dishevelled, mire-defiled,[133]
+    Unto Vahuca this language--Damayanti thus addressed:
+    "Vahuca beheld'st thou ever--an upright and noble man,
+    Who departed and abandoned--in the wood, his sleeping wife?
+    The beloved wife, and blameless--in the wild wood, worn with grief?
+    Who was he who thus forsook her?--who but Nala, king of men?
+    To the lord of earth, from folly--what offence can I have given?
+    That he fled, within the forest--leaving me, by sleep oppressed?
+    Openly, the gods rejected--was he chosen by me, my lord:
+    Could he leave the true, the loving--her that hath his children borne!
+    By the nuptial fire, in presence--of the gods, he clasped my hand,
+    'I will be,'[134] this truth he plighted--whither did he then depart?"
+      While all this in broken accents--sadly Damayanti spoke,
+    From her eyes the drops of sorrow--flowed in copious torrents down.
+    Those dark eyes, with vermeil corners--thus with trembling moisture dewed,
+    When king Nala saw, and gazed on--to the sorrowful he spake.
+    "Gaming that I lost my kingdom--'twas not mine own guilty deed,
+    It was Kali wrought within me--hence it was I fled from thee;
+    Therefore he, in th' hour of trial--smitten by thy scathing curse,
+    In the wild wood as thou wanderest--grieving night and day for me,
+    Kali dwelt within my body--burning with thy powerful curse,
+    Ever burning, fiercer, hotter--as when fire is heaped on fire.
+    He, by my religious patience--my devotion, now subdued,
+    Lo! the end of all our sorrows--beautiful! is now at hand.
+    I, the evil one departed, hither have made haste to come;
+    For thy sake, O round-limbed! only;--other business have I none.
+    Yet, O how may high-born woman--from her vowed, her plighted lord,
+    Swerving, choose another husband--even as thou, O trembler, would'st?
+    Over all the earth the heralds--travel by the kings command,
+    'Now the daughter of king Bhima--will a second husband choose,
+    'Free from every tie, as wills she--as her fancy may beseem,'
+    Hearing this, came hither speeding--king Bhangasuri in haste."
+    Damayanti, when from Nala--heard she this his grievous charge,
+    With her folded hands, and trembling--thus to Nala made reply:
+    "Do not me, O noble-minded--of such shameless guilt suspect,
+    Thou, when I the gods rejected--Nala, wert my chosen lord.
+    Only thee to find, the Brahmins--went to the ten regions forth,
+    Chaunting to their holy measures--but the words that I had taught.
+    Then that Brahmin wise, Parnada--such the name he bears, O king,
+    Thee in Kosala, the palace--of king Rituparna saw.
+    There to thee, my words addressed he--answer there from thee received.
+    I this subtle wile imagined--king of men, to bring thee here.
+    Since, beside thyself, no mortal--in the world, within the day,
+    Could drive on the fleetest coursers--for a hundred Yojanas.
+    To attest this truth, O monarch!--thus I touch thy sacred feet;
+    Even in heart have I committed--never evil thought 'gainst thee.
+    He through all the world that wanders--witness the all-seeing wind,[135]
+    Let him now of life bereave me--if in this 'gainst thee I've sinned:
+    And the sun that moveth ever--over all the world, on high,
+    Let him now of life bereave me--if in this 'gainst thee I've sinned.
+    Witness, too, the moon that permeates--every being's inmost thought;
+    Let her too of life bereave me--if in this 'gainst thee I've sinned.
+    These three gods are they that govern--these three worlds, so let them
+        speak;
+    This my sacred truth attest they--or this day abandon me."
+      Thus adjured, a solemn witness--spake the wind from out the air;
+    "She hath done or thought no evil--Nala, 'tis the truth we speak:
+    King, the treasure of her virtue--well hath Damayanti kept,
+    We ourselves have seen and watched her--closely for three livelong years.
+    This her subtle wile she plotted--only for thy absent sake,
+    For beside thyself no mortal--might a hundred Yojanas drive.
+    Thou hast met with Bhima's daughter--Bhima's daughter meets with thee,
+    Cast away all jealous scruple--to thy bosom take thy wife."
+      Even as thus the wind was speaking--flowers fell showering all
+          around:[136]
+    And the gods sweet music sounded--on the zephyr floating light.
+    As on this surpassing wonder--royal Nala stood and gazed,
+    Of the blameless Damayanti--melted all his jealous doubts.
+    Then by dust all undefiled--he the heavenly vest put on,
+    Thought upon the King of Serpents--and his proper form resumed.
+    In his own proud form her husband--Bhima's royal daughter saw,
+    Loud she shrieked, the undespised--and embraced the king of men.
+    Bhima's daughter, too, king Nala--shining glorious as of old,
+    Clasped unto his heart, and fondled--gently that sweet infant pair.
+    Then her face upon his bosom--as the lovely princess laid,
+    In her calm and gentle sorrow--softly sighed the long-eyed queen:
+    He, that form still mire-defiled--as he clasped with smile serene,
+    Long the king of men stood silent--in the ecstacy of woe.
+    All the tale of Damayanti--and of Nala all the tale,
+    To king Bhima in her transport--told Vidarbha's mother-queen.
+    Then replied that mighty monarch--"Nala, his ablutions done,
+    Thus rejoined to Damayanti--I to-morrow will behold."
+
+    VRIHADASVA _spake_.
+
+    They the livelong night together--slow related, each to each,
+    All their wanderings in the forest--and each wild adventure strange.
+    In king Bhima's royal palace--studying each the other's bliss,
+    With glad hearts, Vidarbha's princess--and the kingly Nala dwelt.
+    In their fourth year of divorcement--reunited to his wife,
+    Richly fraught with every blessing--at the height of joy he stood.
+    Damayanti too re-wedded--still increasing in her bliss,
+    Like as the glad earth to water--opens its half-budding fruits,
+    She of weariness unconscious,--soothed each grief, and full each joy,
+    Every wish fulfilled, shone brightly--as the night, when high the moon.
+
+
+
+
+BOOK XXV.
+
+
+    When that night was passed and over--Nala, that high-gifted king,
+    Wedded to Vidarbha's daughter--in fit hour her sire beheld.
+    Humbly Nala paid his homage--to the father of his queen,
+    Reverently did Damayanti--pay her homage to her sire.
+    Him received the royal Bhima--as his son, with highest joy,
+    Honoured, as became him, nobly:--then consoled that monarch wise
+    Damayanti, to king Nala--reconciled, the faithful wife.
+    Royal Nala, all these honours--as his homage meet, received;
+    And in fitting terms, devotion--to his royal sire declared.
+    Mighty then, through all the city--ran the wakening sound of joy;
+    All in every street exulting--at king Nala's safe return.
+    All the city with their banners--and with garlands decked they forth.
+    All the royal streets, well watered--and with stainless flowers were strewn;
+    And from door to door the garlands--of festooning flowers were hung;
+    And of all the gods the altars--were with fitting rites adorned.
+    Rituparna heard of Nala--in the form of Vahuca,
+    Now re-wed, to Damayanti--and the king of men rejoiced.
+    To the king, before his presence--Nala courteous made excuse.
+    In his turn Ayodhya's monarch--in like courteous language spake.
+    He, received thus hospitably--wondering to Nishadha's king,
+    "Bliss be with thee, reunited--to thy queen:" 'twas thus he said.
+    "Have I aught offensive ever--done to thee, or said, O king
+    Whilst unknown, within my palace--thou wert dwelling, king of men?
+    If designed or undesigning--any single act I've done
+    I might wish undone, thy pardon--grant me, I beseech thee, king."
+
+    NALA _spake_.
+
+    "Not or deed or word discourteous--not the slightest hast thou done;
+    Hadst thou, I might not resent it--freely would I pardon all.
+    Thou of old, my friend, my kinsman--wert, O sovereign of men,
+    From this time henceforth thy friendship--be my glory and my joy.
+    Every wish anticipated--pleasantly I dwelt with thee,
+    As in mine own royal palace--dwelt I ever, king, in thine.
+    My surpassing skill in horses--all is thine that I possess;
+    That on thee bestow I gladly--if, O king, it seem thee good."
+      Nala thus to Rituparna--gave his subtle skill in steeds,
+    Gladly he received the present--with each regulation meet.
+    Gifted with that precious knowledge--then Bhangasuri the king,
+    Home returned to his own city--with another charioteer.
+    Rituparna thus departed--Nala, then the king of men,
+    In the city of Kundina--sojourned for no length of time.
+
+
+
+
+BOOK XXVI.
+
+
+    There a month when he had sojourned--of king Bhima taking leave,
+    Guarded but by few attendants--to Nishadha took his way.
+    With a single splendid chariot--and with elephants sixteen,
+    And with fifty armed horsemen--and six hundred men on foot;
+    Making, as 'twere, earth to tremble--hastening onward, did the king,
+    Enter awful in his anger--and terrific in his speed.
+    Then the son of Virasena--to king Pushkara drew near;
+    "Play we once again," then said he--"much the wealth I have acquired:
+    All I have, even Damayanti--every treasure I possess,
+    Set I now upon the hazard--Pushkara, thy kingdom thou:
+    In the game once more contend we--'tis my settled purpose this,
+    Brother, at a single hazard--play we boldly for our lives.
+    From another he who treasures--he who mighty realm hath won,
+    'Tis esteemed a bounden duty--to play back the counter game.
+    If thou shrinkest from the hazard--be our game the strife of swords,
+    Meet we in the single combat--all our difference to decide.
+    An hereditary kingdom--may by any means be sought,
+    Be re-won by any venture--this the maxim of the wise.
+    Of two courses set before thee--Pushkara, the option make,
+    Or in play to stand the hazard--or in battle stretch the bow."
+    By Nishadha's lord thus challenged--Pushkara, with smile suppressed,
+    As secure of easy victory--answered to the lord of earth;
+    "Oh what joy! abundant treasures--thou hast won, again to play;
+    Oh what joy! of Damayanti--now the hard-won prize is mine:
+    Oh what joy! again thou livest--with thy consort, mighty armed!
+    With the wealth I win bedecked--soon shall Bhima's daughter stand,
+    By my side, as by great Indra--stands the Apsara in heaven.[137]
+    Still on thee hath dwelt my memory--still I've waited, king, for thee;
+    In the play I find no rapture--but 'gainst kinsmen like thyself.
+    When this day the round-limbed princess--Damayanti, undespised,
+    I shall win, I rest contented--still within mine heart she dwells."
+      Hearing his contemptuous language--franticly thus pouring forth,
+    With his sword th' indignant Nala--fain had severed off his head.
+    But with haughty smile, with anger--glaring in his blood-red eyes,
+    "Play we now, nor talk we longer--conquered, thou'lt no longer talk."
+    Then of Pushkara the gaming--and of Nala straight began:
+    In a single throw by Nala--was the perilous venture gained;
+    Pushkara, his gold, his jewels--at one hazard all was won!
+    Pushkara, in play thus conquered--with a smile the king rejoined:
+    "Mine again is all this kingdom--undisturbed, its foes o'ercome.
+    Fallen king! Vidarbha's daughter--by thine eyes may ne'er be seen.
+    Thou art now, with all thy household--unto abject slavery sunk.
+    Not thyself achieved the conquest--that subdued me heretofore!
+    'Twas achieved by mightier Kali--that thou didst not, fool, perceive.
+    Yet my wrath, by him enkindled--will I not 'gainst thee direct;
+    Live thou henceforth at thy pleasure--freely I thy life bestow,
+    And of thine estate and substance--give I thee thy fitting share.
+    Such my pleasure, in thy welfare--hero, do I take delight,
+    And mine unabated friendship--never shall from thee depart.
+    Pushkara, thou art my brother--may'st thou live an hundred years!"
+      Nala thus consoled his brother--in his conscious power and strength,
+    Sent him home to his own city--once embracing, once again.
+    Pushkara, thus finding comfort--answered to Nishadha's lord,
+    Answered he to Punyasloka--bowing low with folded hands:
+    "Everlasting be thy glory! may'st thou live ten thousand years!
+    That my life to me thou grantest--and a city for mine home!"
+      Hospitably entertained--there a month when he had dwelt,
+    Joyful to his own proud city--Pushkara, with all his kin,
+    With a well-appointed army--of attendant slaves an host,
+    Shining like the sun departed,--in his full meridian orb.
+      Pushkara thus crowned with riches--thus unharmed, when he dismissed,[138]
+    Entered then his royal city--with surpassing pomp, the king:
+    As he entered, to his subjects--Nala spake the words of peace.
+
+       *       *       *       *       *
+
+    From the city, from the country--all, with hair erect with joy,
+    Came, with folded hands addressed him--and the counsellors of state.
+    "Happy are we now, O monarch--in the city, in the fields,
+    Setting forth to do thee homage--as to Indra all the gods."
+      Then at peace the tranquil city--the first festal gladness o'er,
+    With a mighty host escorted--Damayanti brought he home.
+    Damayanti rich in treasures--in her father's blessings rich,
+    Glad dismissed the mighty-minded--Bhima, fearful in his strength.
+    With the daughter of Vidarbha--with his children in his joy,
+    Nala lived, as lives the sovereign--of the gods in Nandana.[139]
+    Re-ascended thus to glory--he, among the kings of earth,
+    Ruled his realm in Jambudwipa[140]--thus re-won, with highest fame;
+    And all holy rites performed he--with devout munificence.
+
+
+
+
+THE DEATH OF YAJNADATTA.
+
+
+    This extract from the Ramayana has been edited by M. Chezy,
+    with a free translation into French prose by M. Bournouf, a
+    literal version into Latin, and a grammatical commentary and
+    notes by the editor.
+
+    Through the arts of one of his wives Kaikeyi, to whom he had
+    made an incautious vow to grant her demand, Dasaratha is
+    obliged to send his victorious son Rama into banishment at
+    the very moment of his marriage with the beautiful Sita. Rama
+    is accompanied in his exile by Lakshmana. The following
+    episode describes the misery and distress of the father,
+    deprived of his favourite son.
+
+
+
+
+THE DEATH OF YAJNADATTA.
+
+
+    Scarce Rama to the wilderness--had with his younger brother gone,
+    Abandoned to his deep distress--king Dasaratha sate alone.
+    Upon his sons to exile driven--when thought that king, as Indra bright,
+    Darkness came o'er him, as in heaven--when pales th' eclipsed sun his light.
+    Six days he sate, and mourned and pined--for Rama all that weary time,
+    At midnight on his wandering mind--rose up his old forgotten crime.
+    His queen Kausalya, the divine--addressed he, as she rested near:
+    "Kausalya, if thou wak'st, incline--to thy lord's speech thy ready ear.
+    Whatever deed, or good or ill--by man, oh blessed queen, is wrought,
+    Its proper fruit he gathers still--by time to slow perfection brought.
+    He who the opposing counsel's weight--compares not in his judgment cool,
+    Or misery or bliss his fate--among the sage is deemed a fool.
+    As one that quits the Amra bower--the bright Palasa's pride to gain,
+    Mocked by the promise of its flower--seeks its unripening fruit in vain.
+    So I the lovely Amra left[141]--for the Palasa's barren bloom,[142]
+    Through mine own fatal error 'reft--of banished Rama, mourn in gloom.
+    Kausalya! in my early youth--by my keen arrow at its mark,
+    Aimed with too sure and deadly truth--was wrought a deed most fell and dark.
+    At length the evil that I did--hath fallen upon my fatal head,[143]
+    As when on subtle poison hid--an unsuspecting child hath fed;
+    Even as that child unwittingly--hath made the poisonous fare his food,
+    Even so in ignorance by me--was wrought that deed of guilt and blood.
+    Unwed wert thou in virgin bloom--and I in youth's delicious prime,
+    The season of the rains had come--that soft and love-enkindling time.
+    Earth's moisture all absorbed, the sun--through all the world its warmth
+        had spread,
+    Turned from the north, its course begun--where haunt the spirits of the
+        dead![144]
+    Gathering o'er all th' horizon's bound--on high the welcome clouds
+        appeared,[145]
+    Exulting all the birds flew round--cranes, cuckoos, peacocks, flew and
+        veered.
+    And all down each wide-water'd shore--the troubled, yet still limpid floods,
+    Over their banks began to pour--as o'er them hung the bursting clouds.
+    And, saturate with cloud-born dew--the glittering verdant-mantled earth,
+    The cuckoos and the peacocks flew--disputing as in drunken mirth.
+    In such a time, so soft, so bland--oh beautiful! I chanced to go,
+    With quiver, and with bow in hand--where clear Sarayu's waters flow.
+    If haply to the river's brink--at night the buffalo might stray,
+    Or elephant, the stream to drink,--intent my savage game to slay,
+    Then of a water cruise, as slow--it filled, the gurgling sound I heard,
+    Nought saw I, but the sullen low--of elephant that sound appeared.
+    The swift well-feathered arrow I--upon the bowstring fitting straight,
+    Toward the sound the shaft let fly--ah, cruelly deceived by fate!
+    The winged arrow scarce had flown--and scarce had reached its destined aim,
+    'Ah me, I'm slain,' a feeble moan--in trembling human accents came.
+    'Ah whence hath come this fatal shaft--against a poor recluse like me,
+    Who shot that bolt with deadly craft--alas! what cruel man is he?
+    At the lone midnight had I come--to draw the river's limpid flood,
+    And here am struck to death, by whom?--ah whose this wrongful deed of blood.
+    Alas! and in my parent's heart--the old, the blind, and hardly fed,
+    In the wild wood, hath pierced the dart--that here hath struck their
+        offspring dead.
+    Ah, deed most profitless as worst--a deed of wanton useless guilt;
+    As though a pupil's hand accurs'd[146]--his holy master's blood had spilt.
+    But not mine own untimely fate--it is not that which I deplore,
+    My blind, my aged parents state--'tis their distress afflicts me more.
+    That sightless pair, for many a day--from me their scanty food have earned,
+    What lot is theirs, when I'm away--to the five elements returned?[147]
+    Alike all wretched they, as I--ah, whose this triple deed of blood?
+    For who the herbs will now supply--the roots, the fruit, their blameless
+        food?'
+    My troubled soul, that plaintive moan--no sooner heard, so faint and low,
+    Trembled to look on what I'd done--fell from my shuddering hand my bow.
+    Swift I rushed up, I saw him there--heart-pierced, and fall'n the stream
+        beside,
+    That hermit boy with knotted hair--his clothing was the black deer's hide.
+    On me most piteous turned his look--his wounded breast could scarce respire,
+    'What wrong, oh Kshatriya,[148] have I done--to be thy deathful arrow's aim,
+    The forest's solitary son--to draw the limpid stream I came.
+    Both wretched and both blind they lie--in the wild wood all destitute,
+    My parents, listening anxiously--to hear my home-returning foot.
+    By this, thy fatal shaft, this one--three miserable victims fall,
+    The sire, the mother, and the son--ah why? and unoffending all.
+    How vain my father's life austere--the Veda's studied page how vain,
+    He knew not with prophetic fear--his son would fall untimely slain.
+    But had he known, to one as he--so weak, so blind, 'twere bootless all,
+    No tree can save another tree--by the sharp hatchet marked to fall.
+    But to my father's dwelling haste--oh Raghu's[149] son, lest in his ire,
+    Thy head with burning curse he blast--as the dry forest tree the fire.
+    Thee to my father's lone retreat--will quickly lead yon onward path,
+    Oh haste, his pardon to entreat--or ere he curse thee in his wrath.
+    Yet first, that gently I may die--draw forth the barbed steel from hence,
+    Allay thy fears, no Brahmin I--not thine of Brahmin blood the offence.
+    My sire, a Brahmin hermit he--my mother was of Sudra race.'[150]
+    So spake the wounded boy, on me--while turned his unreproaching face.
+    As from his palpitating breast--I gently drew the mortal dart,
+    He saw me trembling stand, and blest--that boy's pure spirit seemed to part.
+    As died that holy hermit's son--from me my glory seemed to go,
+    With troubled mind I stood, cast down--t' inevitable endless woe.
+    That shaft that seemed his life to burn--like serpent venom, thus drawn out,
+    I, taking up his fallen urn--t' his father's dwelling took my route.
+    There miserable, blind, and old--of their sole helpmate thus forlorn,
+    His parents did these eyes behold--like two sad birds with pinions shorn.
+    Of him in fond discourse they sate--lone, thinking only of their son,
+    For his return so long, so late--impatient, oh by me undone.
+    My footsteps' sound he seemed to know--and thus the aged hermit said,
+    'Oh, Yajnadatta, why so slow?--haste, let the cooling draught be shed.
+    Long, on the river's pleasant brink--hast thou been sporting in thy joy,
+    Thy mother's fainting spirits sink--in fear for thee, but thou, my boy,
+    If aught to grieve thy gentle heart--thy mother or thy sire do wrong,
+    Bear with us, nor when next we part--on the slow way thus linger long.
+    The feet of those that cannot move--of those that cannot see the eye,
+    Our spirits live but in thy love--Oh wherefore, dearest, no reply?'
+      My throat thick swollen with bursting tears--my power of speech that
+          seemed to choke,
+    With hands above my head, my fears--breaking my quivering voice, I spoke;
+    'The Kshatriya Dasaratha I--Oh hermit sage, 'tis not thy son!
+    Most holy ones, unknowingly--a deed of awful guilt I've done.
+    With bow in hand I took my way--along Sarayu's pleasant brink,
+    The savage buffalo to slay--or elephant come down to drink.
+    A sound came murmuring to my ear--'twas of the urn that slowly filled,
+    I deemed some savage wild-beast near--my erring shaft thy son had killed.
+    A feeble groan I heard, his breast--was pierced by that dire arrow keen:
+    All trembling to the spot I pressed--lo there thy hermit boy was seen.
+    Flew to the sound my arrow, meant--the wandering elephant to slay,
+    Toward the river brink it went--and there thy son expiring lay.
+    The fatal shaft when forth I drew--to heaven his parting spirit soared,
+    Dying he only thought of you--long, long, your lonely lot deplored.
+    Thus ignorantly did I slay--your child beloved, Oh hermit sage!
+    Turn thou on me, whose fated day--is come, thy all-consuming rage.'
+    He heard my dreadful tale at length--he stood all lifeless, motionless;
+    Then deep he groaned, and gathering strength--me his meek suppliant did
+        address.
+    'Kshatriya, 'tis well that thou hast turned--thy deed of murder to rehearse,
+    Else over all thy land had burned--the fire of my wide-wasting curse.
+    If with premeditated crime--the unoffending blood thou'dst spilt,
+    The Thunderer on his throne sublime--had shaken at such tremendous guilt.
+    Against the anchorite's sacred head--hadst, knowing, aimed thy shaft
+        accursed,
+    In th' holy Vedas deeply read--thy skull in seven wide rents had burst.
+    But since, unwitting, thou hast wrought--that deed of death, thou livest
+        still,
+    Oh son of Raghu, from thy thought--dismiss all dread of instant ill.
+    Oh lead me to that doleful spot--where my poor boy expiring lay,
+    Beneath the shaft thy fell hand shot--of my blind age, the staff, the stay.
+    On the cold earth 'twere yet a joy--to touch my perished child again,
+    (So long if I may live) my boy--in one last fond embrace to strain.
+    His body all bedewed with gore--his locks in loose disorder thrown,
+    Let me, let her but touch once more--to the dread realm of Yama gone.'
+    Then to that fatal place I brought--alone that miserable pair;
+    His sightless hands, and hers I taught--to touch their boy that slumbered
+        there.
+    Nor sooner did they feel him lie--on the moist herbage coldly thrown,
+    Both with a shrill and feeble cry--upon the body cast them down.
+    The mother as she lay and groaned--addressed her boy with quivering tongue,
+    And like a heifer sadly moaned--just plundered of her new-dropped young:
+    'Was not thy mother once, my son--than life itself more dear to thee?
+    Why the long way hast thou begun--without one gentle word to me.
+    One last embrace, and then, beloved--upon thy lonely journey go!
+    Alas! with anger art thou moved--that not a word thou wilt bestow?'
+      The miserable father now[151]--with gentle touch each cold limb pressed,
+    And to the dead his words of woe--as to his living son, addressed:
+    'I too, my son, am I not here?--thy sire with thy sad mother stands;
+    Awake, arise, my child, draw near--and clasp each neck with loving hands.
+    Who now, 'neath the dark wood by night--a pious reader shall be heard?
+    Whose honied voice my ear delight--with th' holy Veda's living word?
+    The evening prayer, th' ablution done--the fire adored with worship meet,
+    Who now shall soothe like thee, my son--with fondling hand, my aged feet?
+    And who the herb, the wholesome root--or wild fruit from the wood shall
+        bring?
+    To us the blind, the destitute--with helpless hunger perishing?
+    Thy blind old mother, heaven-resigned--within our hermit-dwelling lone,
+    How shall I tend, myself as blind--now all my strength of life is gone!
+    Oh stay, my child, Oh part not yet--to Yama's dwelling go not now,
+    To-morrow forth we all will set--thy mother, and myself, and thou:
+    For both, in grief for thee, and both--so helpless, ere another day,
+    From this dark world, but little loath--shall we depart, death's easy prey!
+    And I myself, by Yama's seat--companion of thy darksome way,
+    The guerdon to thy virtues meet--from that great Judge of men will pray.
+    Because, my boy, in innocence--by wicked deed thou hast been slain,
+    Rise, where the heroes dwell, who thence--ne'er stoop to this dark world
+        again.
+    Those that to earth return no more--the sense-subdued, the hermits wise,
+    Priests their sage masters that adore--to their eternal seats arise.
+    Those that have studied to the last--the Veda's, the Vedanga's page,
+    Where saintly kings of earth have passed--Nahusa and Yayati sage;
+    The sires of holy families--the true to wedlock's sacred vow;
+    And those that cattle, gold, or rice--or lands with liberal hands bestow;
+    That ope th' asylum to th' oppressed--that ever love, and speak the truth,
+    Up to the dwellings of the blest--th' eternal, soar thou, best loved youth.
+    For none of such a holy race--within the lowest seat may dwell;
+    But that will be his fatal place--by whom my only offspring fell.'
+      So groaning deep, that wretched pair--the hermit and his wife, essayed
+    The meet ablution to prepare--their hands their last faint effort made.
+    Divine, with glorious body bright--in splendid car of heaven elate,
+    Before them stood their son in light--and thus consoled their helpless
+        state:
+    'Meed of my duteous filial care--I've reached the wished for realms of
+        joy;[152]
+    And ye, in those glad realms, prepare--to meet full soon your dear-loved
+        boy.
+    My parents, weep no more for me--yon warrior monarch slew me not,
+    My death was thus ordained to be;--predestined was the shaft he shot."
+    Thus, as he spoke, the anchorite's son--soared up the glowing heaven afar,
+    In air his heavenly body shone--while stood he in his gorgeous car.
+    But they, of that lost boy so dear--the last ablution meetly made,
+    Thus spoke to me that holy seer--with folded hands above his head.
+    'Albeit by thy unknowing dart--my blameless boy untimely fell,
+    A curse I lay upon thy heart--whose fearful pain I know too well.
+    As sorrowing for my son I bow--and yield up my unwilling breath,
+    So, sorrowing for thy son shalt thou--at life's last close repose in death.'
+    That curse, dread sounding in mine ear--to mine own city forth I set,
+    Nor long survived that hermit seer--to mourn his child in lone regret.
+    This day that Brahmin curse fulfilled--hath fallen on my devoted head,
+    In anguish for any parted child--have all my sinking spirits fled.
+    No more my darkened eyes can see--my clouded memory is o'ercast,
+    Dark Yama's heralds summon me--to his deep, dreary, realm to haste.
+    Mine eye no more my Rama sees--and grief o'erburns, my spirits sink,
+    As the swollen stream sweeps down the trees--that grow upon the crumbling
+        brink.
+    Oh, felt I Rama's touch, or spake--one word his home-returning voice,
+    Again to life should I awake--as quaffing nectar draughts rejoice,
+    But what so sad could e'er have been--celestial partner of my heart,
+    Than, Rama's beauteous face unseen,--from life untimely to depart.
+    His exile in the forest o'er--him home returned to Oudes high town,
+    Oh happy those, that see once more--like Indra from the sky come down.
+    No mortal men, but gods I deem--moonlike, before whose wondering sight,
+    My Rama's glorious face shall beam--from the dark forest bursting bright.
+    Happy that gaze on Rama's face--with beauteous teeth and smile of love,
+    Like the blue lotus in its grace--and like the starry king above.
+    Like to the full autumnal moon--and like the lotus in its bloom,
+    That youth who sees returning soon--how blest shall be that mortal's doom.
+    Dwelling on that sweet memory--on his last bed the monarch lay,
+    And slowly, softly, seemed to die--as fades the moon at dawn away.
+    "Ah, Rama! ah, my son!" thus said--or scarcely said, the king of men,
+    His gentle hapless spirit fled--in sorrow for his Rama then,
+    The shepherd of his people old--at midnight on his bed of death,
+    The tale of his son's exile told--and breathed away his dying breath.
+
+
+
+
+EXTRACTS FROM THE MAHABHARATA.
+
+THE BRAHMIN'S LAMENT.
+
+
+    The hostility of the kindred races of Pandu and Kuru forms
+    one of the great circles of Indian fable. It fills great part
+    of the immense poem, the Mahabharata. At this period the five
+    sons of Pandu and their mother Kunti have been driven into
+    the wilderness from the court of their uncle Dritarashtra at
+    Nagapur. The brothers, during their residence in the forest,
+    have an encounter with a terrible giant, Hidimba, the
+    prototype of the Cyclops of Homer, and of the whole race of
+    giants of northern origin, who, after amusing our ancestors,
+    children of larger growth, descended to our nurseries, from
+    whence they are now well-nigh exploded. After this adventure
+    the brothers take up their residence in the city of Ekachara,
+    where they are hospitably received in the house of a Brahmin.
+    The neighbourhood of this city is haunted by another terrible
+    giant, Baka, whose cannibal appetite has been glutted by a
+    succession of meaner victims. It is now come to the Brahmin's
+    turn to furnish the fatal banquet; they overhear the
+    following complaint of their host, whose family, consisting
+    of himself, his wife, a grown up daughter, and a son a little
+    child, must surrender one to become the horrible repast of
+    the monster. In turn, the father, the mother, in what may be
+    fairly called three singularly pathetic Indian elegies,
+    enforce each their claim to the privilege of suffering for
+    the rest.
+
+
+
+
+THE BRAHMIN'S LAMENT.
+
+
+    Alas for life, so vain, so weary--in this changing world below,
+    Ever-teeming root of sorrow--still dependent, full of woe!
+    Still to life clings strong affliction--life that's one long suffering all,
+    Whoso lives must bear his sorrow--soon or late that must befall.
+
+       *       *       *       *       *
+
+    Oh to find a place of refuge--in this dire extremity,
+    For my wife, my son, my daughter--and myself what hope may be?
+    Oft I've said to thee, my dearest--Priestess, that thou knowest well,
+    But my word thou never heededst--let us go where peace may dwell.
+    "Here I had my birth, my nurture--still my sire is living here;
+    Oh unwise!" 'twas thus thou answeredst--to my oft-repeated prayer.
+    Thine old father went to heaven--slept thy mother by his side,
+    Then thy near and dear relations--why delight'st thou here t' abide?
+    Fondly loving still thy kindred--thine old home thou would'st not leave,
+    Of thy kindred death deprived thee--in thy griefs I could but grieve.
+    Now to me is death approaching--never victim will I give,
+    From mine house, like some base craven--and myself consent to live.
+    Thee with righteous soul, the gentle--ever like a mother deemed,
+    A sweet friend the gods have given me--aye my choicest wealth esteem'd.
+    From thy parents thee, consenting--mistress of my house I took,
+    Thee I chose, and thee I honoured--as enjoins the holy book.
+    Thou the high-born, thou the virtuous!--my dear children's mother thou,
+    Only to prolong my being--thee the good, the blameless, now,
+    Can to thy death surrender--mine own true, my faithful wife?
+      Yet my son can I abandon--in his early bloom of life,
+    Offer him in his sweet childhood--with no down his cheek to shade?
+      Her, whom Brahma, the all-bounteous--for a lovely bride hath made,
+    Mother of a race of heroes--a heaven-winning race may make;[153]
+    Of myself begot, the virgin--could I ever her forsake?
+    Towards a son the hearts of fathers--some have thought, are deepest moved,
+    Others deem the daughter dearer--both alike I've ever loved:
+    She that sons, that heaven hath in her--sons whose offerings heaven may win,
+    Can I render up my daughter--blameless, undefiled by sin?
+    If myself I offer, sorrow--in the next world my lot must be,
+    Hardly then could live my children--and my wife bereft of me.
+    One of these so dear to offer--to the wise, were sin, were shame,
+    Yet without me they must perish--how to 'scape the sin, the blame!
+    Woe! Oh woe! where find I refuge--for myself, for mine, oh where!
+    Better 'twere to die together--for to live I cannot bear.
+
+    _The_ BRAHMIN'S WIFE _speaks_.
+
+    As of lowly caste, my husband--yield not thus thy soul to woe,
+    This is not a time for wailing--who the Vedas knows must know:
+    Fate inevitable orders--all must yield to death in turn,
+    Hence the doom, th' irrevocable--it beseems not thee to mourn.
+    Man hath wife, and son, and daughter--for the joy of his own heart.
+    Wherefore wisely check thy sorrow--it is I must hence depart.
+    Tis the wife's most holy duty--law on earth without repeal,
+    That her life she offer freely--when demands her husband's weal.
+    And e'en now, a deed so noble--hath its meed of pride and bliss,
+    In the next world life eternal--and unending fame in this.
+    'Tis a high, yet certain duty--that my life I thus resign,
+    'Tis thy right, as thy advantage--both the willing deed enjoin--
+    All for which a wife is wedded--long erenow through me thou'st won,
+    Blooming son and gentle daughter--that my debt is paid and done.
+    Thou may'st well support our children--gently guard, when I am gone,
+    I shall have no power to guard them--nor support them, left alone.
+    Oh, despoiled of thy assistance--lord of me, and all I have,
+    How these little ones from ruin--how my hapless self to save:
+    Widow'd, reft of thee, and helpless--with two children in their youth,
+    How maintain my son, and daughter--in the path of right and truth.
+    From the lustful, from the haughty--how shall I our child protect,
+    When they seek thy blameless daughter--by a father's awe unchecked.
+    As the birds in numbers swarming--gather o'er the earth-strewn corn,
+    Thus the men round some sad widow--of her noble lord forlorn.
+    Thus by all the rude and reckless--with profane desires pursued,[154]
+    How shall I the path still follow--loved and honoured by the good.
+    This thy dear, thy only daughter--this pure maiden innocent,
+    How to teach the way of goodness--where her sire, her fathers went.
+    How can I instil the virtues--in the bosom of our child,
+    Helpless and beset on all sides--as thou would'st in duty skilled.
+    Round thy unprotected daughter--Sudras like[155] to holy lore,
+    Scorning me in their wild passion--will unworthy suitors pour.
+    And if I refuse to give her--mindful of thy virtuous course,
+    As the storks the rice of offering[156]--they will bear her off by force.
+    Should I see my son degenerate--like his noble sire no more,
+    In the power of the unworthy--the sweet daughter that I bore;
+    And myself, the world's scorn, wandering--so as scarce myself to know,
+    Of proud men the scoff, the outcast--I should die of shame and woe.
+    And bereft of me, my children--and without thy aid to cherish,
+    As the fish when water fails them--both would miserably perish.
+    Thus of all the three is ruin--the inevitable lot,
+    Desolate of thee, their guardian--wherefore, Oh, forsake us not!
+      The dark way before her husband--'tis a wife's first bliss to go,
+    'Tis a wife's that hath borne children--this the wise, the holy know.
+    For thee forsaken be my daughter--let my son forsaken be,
+    I for thee forsook my kindred--and forsake my life for thee.
+    More than offering 'tis, than penance--liberal gift or sacrifice,
+    When a wife, thus clearly summoned--for her husband's welfare dies.
+    That which now to do I hasten--all the highest duty feel,
+    For thy bliss, for thy well-doing--thine and all thy race's weal.
+    Men, they say, but pray for children--riches, or a generous friend,
+    To assist them in misfortune--and a wife for the same end.
+    The whole race (the wise declare it)--thou the increaser of thy race,
+    Than the single self less precious--ever holds a second place.
+    Let me then discharge the duty--and preserve thyself by me,
+    Give me thine assent, all-honoured--and my children's guardian be.
+    Women must be spared from slaughter--this the learn'd in duty say,
+    Even the giant knows that duty--me he will not dare to slay.
+    Of the man the death is certain--of the woman yet in doubt,
+    Wherefore, noblest, on the instant--as the victim send me out.
+    I have lived with many blessings--I have well fulfilled my part,
+    I have given thee beauteous offspring--death hath nought t' appal mine
+        heart.
+    I've borne children, I am aged--in my soul I've all revolved,
+    And with spirit strong to serve thee--I am steadfast and resolved.
+    Offering me, all-honoured husband--thou another wife wilt find,
+    And to her wilt do thy duty--gentle as to me, and kind.
+    Many wives if he espouses--man incurs nor sin nor blame,
+    For a wife to wed another--'tis inexpiable shame.
+    This well weighed within thy spirit--and the sin thyself to die,
+    Save thyself, thy race, thy children--be the single victim I.
+
+       *       *       *       *       *
+
+    Hearing thus his wife, the husband--fondly clasp'd her to his breast,
+    And their tears they poured together--by their mutual grief oppressed.
+
+
+
+
+THIRD SONG.
+
+
+    Of these two the troubled language--in the chamber as she heard,
+    Lost herself in grief the daughter--thus took up the doleful word.
+
+    _The_ DAUGHTER _spake_.
+
+    Why to sorrow thus abandoned?--weep not thus, as all forlorn,
+    Hear ye now my speech, my parents--and your sorrows may be borne.
+    Me with right ye may abandon--none that right in doubt will call,
+    Yield up her that best is yielded--I alone may save you all.
+    Wherefore wishes man for children?--they in need mine help will be:
+    Lo, the time is come, my parents--in your need find help in me.
+    Ever here the son by offering--or hereafter doth atone,
+    Either way is he th' atoner--hence the wise have named him son.
+      Daughters too, the great forefathers--of a noble race desire,
+    And I now shall prove their wisdom--saving thus from death my sire.
+    Lo, my brother but an infant!--to the other world goest thou,
+    In a little time we perish--who may dare to question how?
+    But if first depart to heaven--he that after me was born,
+    Cease our race's sacred offerings--our offended sires would mourn.
+    Without father, without mother--of my brother too bereft,
+    I shall die, unused to sorrow--yet to deepest sorrow left.
+    But thyself, my sire! my mother--and my gentle brother save,
+    And their meet, unfailing offerings--shall our fathers' spirits have.
+    A second self the son, a friend the wife--the daughter's but a grief,
+    From thy grief thy daughter offering--thou of right wilt find relief.
+    Desolate and unprotected--ever wandering here and there,
+    Shall I quickly be, my father!--reft of thy paternal care!
+    But wert thou through me, my father--and thy race from peril freed,
+    Noble fruit should I have borne thee--having done this single deed.
+    But if thou from hence departing-leav'st me, noblest, to my fate,
+    Down I sink to bitterest misery--save, Oh save me from that state!
+    For mine own sake, and for virtue's--for our noble race's sake,
+    Yield up her who best is yielded--me thine own life's ransom make.
+    Instantly this step, the only--the inevitable take.
+    Hath the world a fate more wretched--than when thou to heaven art fled,
+    Like a dog to wander begging--and subsist on others' bread.
+    But my father, thus preserving--thus preserving all that's thine,
+    I shall then become immortal--and partake of bliss divine,
+    And the gods, and our forefathers--all will hail the prudent choice,
+    Still will have the water offerings--that their holy spirits rejoice.
+
+       *       *       *       *       *
+
+    As they heard her lamentation--in their troubled anguish deep,
+    Wept the father, wept the mother--'gan the daughter too to weep.
+    Then the little son beheld them--and their doleful moan he heard;
+    And with both his eyes wide open--lisped he thus his broken word.
+    "Weep not father, weep not mother--Oh my sister, weep not so!"
+    First to one, and then to th' other--smiling went he to and fro.
+    Then a blade of spear-grass lifting--thus in bolder glee he said,
+    "With this spear-grass will I kill him--this man-eating giant dead."
+    Though o'erpowered by bitterest sorrow--as they heard their prattling boy,
+    Stole into the parents' bosoms--mute and inexpressive joy.
+
+
+
+
+THE DELUGE.
+
+
+    The following extract from the Mahabharata was published by
+    Bopp, with a German translation, (the promised Latin version
+    has not yet reached this country,) with four other extracts
+    from the same poem. It is inserted here not on account of its
+    poetical merit, but on account of the interest of the
+    subject. It is the genuine, and probably the earliest,
+    version of the Indian tradition of the Flood. The author has
+    made the following observations on this subject in the
+    Quarterly Review, which he ventures here to transcribe.
+
+    Nothing has thrown so much discredit on oriental studies,
+    particularly on the valuable Asiatic Researches, as the fixed
+    determination to find the whole of the Mosaic history in the
+    remoter regions of the East. It was not to be expected that,
+    when the new world of oriental literature was suddenly
+    disclosed, the first attempts to explore would be always
+    guided by cool and dispassionate criticism. Even Sir W. Jones
+    was led away, at times, by the ardour of his imagination; and
+    the gorgeous palaces of the Mahabadian dynasty, which were
+    built on the authority of the Desatir and the Dabistan, and
+    thrown upward into an age anterior even to the earliest
+    Indian civilisation, have melted away, and 'left not a wreck
+    behind,' before the cooler and more profound investigations
+    of Mr. Erskine[157]. Sir W. Jones was succeeded by Wilford, a
+    man of most excursive imagination, bred in the school of
+    Bryant, who, even if he had himself been more deeply versed
+    in the ancient language, would have been an unsafe guide. But
+    Wilford, it is well known, unfortunately betrayed to the
+    crafty and mercenary pundits whom he employed, the objects
+    which he hoped to find; and these unscrupulous interpreters,
+    unwilling to disappoint their employer, had little difficulty
+    in discovering, or forging, or interpolating, whatever might
+    suit his purpose. The honest candour with which Wilford, a
+    man of the strictest integrity, made the open and humiliating
+    confession of the deceptions which had been practised upon
+    him, ought for ever to preserve his memory from disrespect.
+    The fictions to which he had given currency, only retained,
+    and still we are ashamed to say retain, their ground in
+    histories of the Bible and works of a certain school of
+    theology, from which no criticism can exorcise an error once
+    established: still, however, with sensible men, a kind of
+    suspicion was thrown over the study itself; and the cool and
+    sagacious researches of men, probably better acquainted with
+    their own language than some of the Brahmins themselves, were
+    implicated in the fate of the fantastic and, though
+    profoundly learned, ever injudicious reveries of Wilford.
+
+    Now, however, that we may depend on the genuineness of our
+    documents, it is curious to examine the Indian version or
+    versions of the universal tradition of the Deluge; for,
+    besides this extract from the Mahabharata, Sir W. Jones had
+    extracted from the Bhagavata Purana another, and, in some
+    respects, very different legend. Both of these versions are
+    strongly impregnated with the mythological extravagance of
+    India; but the Purana, one of the Talmudic books of Indian
+    tradition, as M. Bopp observes, is evidently of a much later
+    date than the ruder and simpler fable of the old Epic. It
+    belongs to a less ancient school of poetry, and a less
+    ancient system of religion. While it is much more exuberant
+    in its fiction, it nevertheless betrays a sort of
+    apprehension lest it shall shock the less easy faith of a
+    more incredulous reader; it is manifestly from the religious
+    school of the follower of Vishnu, and, indeed, seems to have
+    some reference to one of the philosophic systems. Yet the
+    outline of the story is the same. In the Mahabharatic
+    version, Manu, like Noah, stands alone in an age of universal
+    depravity. His virtues, however, are of the Indian cast--the
+    most severe and excruciating penance by which he extorts, as
+    it were, the favour of the deity[158].
+
+
+
+
+THE DELUGE.
+
+
+    Vivaswata's son, a raja--and a sage of mighty fame,
+    King of men, the first great fathers--in his glory equalled he,
+    In his might and kingly power--Manu, and in earthly bliss,
+    And in wonder-working penance--sire and grandsire far surpassed.
+    With his arms on high outstretching--wrought the sovereign of men,
+    Steadily on one foot standing--penance rigorous and dread,
+    With his downward head low-drooping--with his fixed, unwavering eyes,
+    Dreed he thus his awful penance--many a long and weary year.
+      To the penitent with tresses--streaming loose, and wet, and long,
+    By the margin of Wirini--thus the fish began to speak:
+      "Blessed! lo, the least of fishes--of the mighty fish in dread,
+    Wilt thou not from death preserve me--thou that all thy vows fulfill'st?
+    Since the strongest of the fishes--persecute the weaker still,
+    Over us impends for ever--our inevitable fate.
+    Ere I sink, if thou wilt free me--from th' extremity of dread,
+    Meet return can I compensate--when the holy deed is done."
+    Speaking thus the fish when heard he--full of pity all his heart,
+    In his hand that fish king Manu--son of Vivaswata took.
+    Brought the son of Vivaswata--to the river shore the fish,
+    Cast it in a crystal vessel--like the moonshine clear and bright.
+    "Rapid grew that fish, O raja--tended with such duteous care,
+    Cleaved to him the heart of Manu--as to a beloved son.
+    Time rolled on, and larger, larger--ever waxed that wonderous fish,
+    Nor within that crystal vessel--found he longer space to move."
+    Spake again the fish to Manu--as he saw him, thus he spake:
+    "O all prosperous! O all gentle!--bring me to another place."
+    Then the fish from out the vessel--blessed Manu took again;
+    And with gentle speed he bare him,--Manu, to a spacious lake.
+    There the conqueror of cities,--mighty Manu, cast him in.
+    Still he grew, that fish so wondrous--many a circling round of years.
+    Three miles long that lake expanded--and a single mile its breadth,
+    Yet that fish with eyes like lotus--there no longer might endure;
+    Nor, O sovereign of the Vaisyas!--might that lake his bulk contain.
+    Spake again that fish to Manu--as he saw him, thus he spake:
+    "Bring me now, O blest and holy!--to the Ganga, ocean's bride,
+    Let me dwell in her wide waters--yet, O loved one, as thou wilt,
+    Be it so; whate'er thy bidding,--murmur would beseem me ill,
+    Since through thee, O blest and blameless!--to this wondrous bulk I've
+        grown."
+    Thus addressed, the happy Manu--took again the fish, and bore
+    To the sacred stream of Ganga--and himself he cast him in.
+    Still it grew, as time rolled onward--tamer of thy foes! that fish.
+    Spake again that fish to Manu--as he saw him, thus he spake:
+    "Mightiest! I can dwell no longer--here in Ganga's narrow stream;
+    Best of men! once more befriend me--bear me to the ocean swift."
+    Manu's self from Ganga's water--took again that wondrous fish,
+    And he brought him to the ocean,--with his own hand cast him in.
+    Brought by Manu to the ocean--very large that fish appeared,
+    But not yet of form unmeasured,--spread delicious odours round.
+    But that fish by kingly Manu--cast into the ocean wide,
+    In these words again bespake him--and he smiled as thus he spake:
+    "Blessed! thou hast still preserved me--still my every wish fulfilled,
+    When the awful time approaches--hear from me what thou must do.
+    In a little time, O blessed!--all this firm and seated earth,
+    All that moves upon its surface--shall a deluge sweep away.
+    Near it comes, of all creation--the ablution day is near;
+    Therefore what I now forewarn thee--may thy highest weal secure.
+    All the fixed and all the moving--all that stirs, or stirreth not,
+    Lo, of all the time approaches--the tremendous time of doom.
+    Build thyself a ship, O Manu--strong, with cables well prepared,
+    And thyself, with the seven Sages--mighty Manu enter in.
+    All the living seeds of all things--by the Brahmins named of yore,
+    Place thou first within thy vessel--well secured, divided well.
+    From thy ship keep watch, O hermit--watch for me, as I draw near;
+    Horned shall I swim before thee--by my horn thou'lt know me well.
+    This the work thou must accomplish,--I depart; so fare thee well--
+    Over these tumultuous waters--none without mine aid can sail.
+    Doubt thou not, O lofty minded!--of my warning speech the truth."
+    To the fish thus answered Manu--"All that thou requir'st, I'll do."
+    Thus they parted, of each other--mutual leave when they had ta'en,
+    Manu, raja! to accomplish--all to him the fish had said.
+    Taking first the seeds of all things--launched he forth upon the sea;
+    On the billowy sea, the prudent--in a beauteous vessel rode.
+    Manu of the fish bethought him;--conscious of his thought the fish,
+    Conqueror of hostile cities!--with his horn came floating by.
+    King of men, the born of Manu!--Manu saw the sea-borne fish,
+    In his form foreshewn, the horned--like a mountain huge and high.
+    To the fish's head his cable, Manu bound--O king of men!
+    Strong and firm his cable wound he--round and round on either horn:
+    And the fish, all conquering raja!--with that twisted cable bound,
+    With the utmost speed that vessel--dragged along the ocean tide.
+    In his bark along the ocean--boldly went the king of men:
+    Dancing with the tumbling billows--dashing through the roaring spray,
+    Tossed about by winds tumultuous--in the vast and heaving sea,
+    Like a trembling, drunken woman--reeled that ship, O king of men.
+    Earth was seen no more, no region--nor the intermediate space;
+    All around a waste of water--water all, and air and sky.
+    In the whole world of creation--princely son of Bharata!
+    None was seen but those seven Sages--Manu only, and the fish.
+    Years on years, and still unwearied--drew that fish the bark along,
+    Till at length it came, where lifted--Himavan its loftiest peak.
+    There at length it came, and smiling--thus the fish addressed the sage:
+    "To the peak of Himalaya--bind thou now thy stately ship."
+    At the fish's mandate quickly--to the peak of Himavan
+    Bound the sage his bark, and ever--to this day that loftiest peak,
+    Bears the name of Manubandhan--from the binding of the bark.
+      To the sage, the god of mercy--thus with fixed look bespake:
+    "I am lord of all creation--Brahma, higher than all height;
+    I in fishlike form have saved thee--Manu, in the perilous hour;
+    But from thee new tribes of creatures--gods, asuras, men must spring.
+    All the worlds must be created--all that moves or moveth not,
+    By an all-surpassing penance--this great work must be achieved.
+    Through my mercy, thy creation--to confusion ne'er shall run,"
+    Spake the fish, and on the instant--to the invisible he passed.
+    Vivaswata's son, all eager--the creation to begin,
+    Stood amid his work confounded:--mighty penance wrought he then.
+    So fulfilled that rigorous penance--instant Manu 'gan create--
+    Instant every living creature--Raja! he began to form.
+      Such the old, the famous legend--named the story of the Fish,
+    Which to thee I have related--this for all our sins atones.
+    He that hears it, Manu's legend,--in the full possession he,
+    Of all things complete and perfect--to the heavenly world ascends.
+
+
+
+
+NOTES ON NALA.
+
+
+[Footnote 1: p. 3. l. 4. _Over, over all exalted_. This repetition is
+in the original.]
+
+[Footnote 2: p. 3. l. 5. _Holy deep-read in the Vedas_. All the
+perfections, which, according to the opinions and laws of the Hindus,
+distinguish the sovereign from the rest of mankind, are here ascribed
+to the hero of the poem. The study of the Vedas must be cultivated by
+the three superior castes, and ensures both temporal and eternal
+beatitude. In the laws of Menu it is said, "Greatness is not conferred
+by years, not by grey hairs, not by wealth, not by powerful kindred."
+The divine sages have established this rule--Whoever has read the
+Vedas and their Angas, he is among us great. (JONES'S MENU, ii. 254).
+Of all these duties, answered Bhrigu, the principal is to acquire from
+the Upanishads a true knowledge of the one supreme God: that is the
+most exalted of all sciences, because it ensures immortality, (xii.
+85). For in the knowledge and adoration of one God, which the Veda
+teaches, all the rules of good conduct before-mentioned in order, are
+fully comprised, (ib. 87.)
+
+The study of the Vedas is considered the peculiar duty of kings, (vii.
+43). The Upanishads are doctrinal extracts of the Vedas.
+
+The Indian law demands in the most rigorous manner from every one of
+noble birth, the mastery over the _senses_. Menu says, c. ii. 93, "A
+man by the attachment of his organs to sensual pleasure, incurs
+certain guilt; but having wholly subdued them, he thence attains
+heavenly bliss. v. 94. Desire is never satisfied with the enjoyment of
+desired objects; as the fire is not appeased with clarified butter; it
+only blazes more vehemently. v. 97. To a man contaminated by
+sensuality, neither the Vedas, nor liberality, nor sacrifices, nor
+strict observances, nor pious austerities, ever procure felicity." The
+control over every kind of sensual indulgence is enjoined upon the
+king. vii. 44. Day and night must he strenuously exert himself to gain
+complete victory over his own organs; since that king alone whose
+organs are completely subdued, can keep his people firm to their duty.
+
+Skill in the management of horses and chariots, which in a subsequent
+part of the poem is of great importance to Nala, is often mentioned as
+a praiseworthy accomplishment of kings. In the Ramayana, for instance,
+in the description of king Dasaratha, which likewise contains the
+above-mentioned traits of character--"In this city Ayodhya was a king
+named Dusharutha, descended from Ikshwaku, perfectly skilled in the
+Veda and Vedangas, prescient, of great ability, beloved by all his
+people, a great charioteer, constant in sacrifice, eminent in sacred
+duties, a royal sage, nearly equalling a Muhurshi, famed throughout
+the three worlds, mighty, triumphant over his enemies, observant of
+justice, having a perfect command of his appetites." CAREY and
+MARSHMAN'S translation, sect. vi. p. 64.]
+
+[Footnote 3: p. 3. l. 5. _--in Nishadha lord of earth_. I have accented
+this word not quite correctly Nishadha, in order to harmonise with the
+trochaic flow of my metre. It appears to be the same as Nishadha-rashtra
+and Nishadha-desa. See Wilford's list of mountains, rivers, countries;
+from the Puranas and other books. Asiatic Researches, vol. viii. BOPP.]
+
+[Footnote 4: p. 3. l. 6. _Loving dice, of truth unblemished_. The
+Sanscrit word Akshapujah is differently interpreted. Kosegarten
+renders it in a good sense as "fearing heaven." He argues that it is
+the poet's object in this passage to describe the good qualities of
+Nala, and that he does not become a gamester till possessed by the
+demon Kali. Bopp gives the sense in the text, which seems to connect
+it with the history of king Yudishthira, to whom it is addressed.]
+
+[Footnote 5: p. 3. l. 7. _Sense subdued_. The highest notion of this
+favourite perfection of Indian character, may be given in the words of
+the author of the Bhagavat-Gita: "The highest perfection to which the
+soul can attain, is action without passion. The mind is to be entirely
+independent of external objects; to preserve its undisturbed serenity
+it should have the conscious power of withdrawing all its senses
+within itself, as the tortoise draws all its limbs beneath in shell."
+Action is necessary, but action must produce no emotion--no sensation
+on the calm spirit within; whatever may be their consequences, however
+important, however awful, events are to be unfelt, and almost
+unperceived by the impassive mind; and on this principle Arjuna is to
+execute the fated slaughter upon his kindred without the least feeling
+of sorrow or compunction being permitted to intrude on the divine
+apathy of his soul. Some of the images in which this passionless
+tranquillity of the spirit is described, appear singularly beautiful:
+
+    As to th' unrais'd unswelling ocean flow the multitudinous streams,
+    So to the soul serene, unmov'd--flow in the undisturbing lusts.
+
+And then again the soul, in this state of unbroken quietude,
+
+    Floats like the lotus on the lake, unmov'd, unruffled by the tide.]
+
+[Footnote 6: p. 3. l. 8. _Best, a present Manu he_. Manu, or Menu,
+the representative of the human race; the holy, mythological ancestor
+of the Hindus. In the Diluvium, the Indian version of the Deluge, (see
+the latter part of this volume), Manu is the survivor of the human
+race--the second ancestor of mankind. The first Menu is named
+"Swayambhuva, or sprung from the self-existing." From him "came six
+descendants, other Menus, or perfectly understanding the Scripture,
+each giving birth to a race of his own, all exalted in dignity,
+eminent in power." Laws of Menu, i. 61. The great code of law "the
+Hindus firmly believe to have been promulged in the beginning of time
+by Menu, son or grandson of Brahma, or in plain English the first of
+created beings, and not the oldest only but the noblest of
+legislators." Sir W. JONES'S preface to Laws of Menu; Works, vii. 76.
+In the Ramayana, in like manner, king Dasaratha is compared to the
+ancient king, Menu. The word Manu, as the name of the ancestor of men,
+is derived from the Sanscrit root Man, to know (WILSONin voce); in
+the same manner as the Sanscrit Manisha, knowledge, Manushya, Man--as
+also the Latin Mens, and the German Mensch. According to this
+etymology, Man, Mensch, properly means "the knowing," the Being
+endowed with knowledge. The German word, Meinen, to mean, or be of
+opinion, belongs to the same stock.]
+
+[Footnote 7: p. 3. l. 9. _So there dwelt in high Vidarbha_. This city
+is called by our poet Vidarbha Nagara, the city of Vidarbha, and
+Cundina. According to Wilford it is Burra Nag-poor. BOPP. Colebrooke,
+Asiatic Researches, remarks, that some suppose it to be the modern
+Berar, which borders on the mountain Vindhya or Gondwanah. The kingdom
+of Vidarbha, and its capital Kundini, are mentioned in the very
+remarkable drama Malati and Madhava. WILSON's Hindu Theatre, ii. 16;
+and extract from Harivansa, in LANGLOIS Monumens de l'Inde, p. 54.]
+
+[Footnote 8: p. 3. l. 9. _Bhima, terrible in strength_.
+Bhima-parakrama. There is a play upon the words, Bhima meaning
+terrible.]
+
+[Footnote 9: p. 3. l. 11. _Many a holy act, on offspring_. He made
+offerings and performed penance, by which blessings were forced from
+the reluctant gods. In India not only temporal, but eternal happiness,
+depends on having children. The son alone by the offering of the
+Sraddha, or libation for the dead, can obtain rest for the departed
+spirit of the father. Hence the begetting of a son is a religious
+duty, particularly for a Brahmin, and is one of the three debts to
+which he is bound during life. After he has read the Vedas in the form
+prescribed by Law, has legally begotten a son, and has performed
+sacrifices to the best of his power, he has paid his three debts, and
+may then apply his heart to eternal bliss. MENU, vi. 36. By a son a
+man obtains victory over all people; by a son's son he enjoys
+immortality; and afterwards, by the son of that grandson, he reaches
+the solar abode. MENU, ix. 137.
+
+This last passage is immediately followed by the explanation of the
+Sanscrit word Puttra, son, by "the deliverer from hell." Since the son
+(trayate) delivers his father from the hell, named put, he was
+therefore called puttra by Brahma himself. This explanation, which it
+given by the Indian etymologists, appears nevertheless, as is often
+the case, rather forced; since the final syllable, tra, which is
+translated by deliver (or preserve, WILSON, in voce) is a common
+ending of many words, without the peculiar signification of
+delivering: as with this final syllable on the word Pu, to be pure, is
+formed the noun Puwitra, pure. WILKINS, Grammar, p. 454; KOSEGARTEN.
+The affix with which this last is formed however, is not tra, but
+itra, and it affords therefore no ground of objection to the usual
+etymology of Puttra. WILSON.
+
+The Indian poetry is full of instances of this strong desire for
+offspring. In the Ramayana, king Dasaratha performs the Aswamedha, or
+offering of a horse, to obtain a son. "To this magnanimous king,
+acquainted in every duty, pre-eminent in virtue, and performing sacred
+austerities for the sake of obtaining children, there was no son to
+perpetuate his family. At length in the anxious mind of this noble one
+the thought arose, 'Why do I not perform an Ushwamedha to obtain a
+son.'" CAREY and MARSHMAN's translation, sect. viii. p. 74. Compare
+the Raghu Vansa, canto i., and all that is done by king Dilipa to
+obtain a son: and the poem of the death of Hidimbha, published by
+Bopp.]
+
+[Footnote 10: p. 3. l. 14. _--in his hospitable hall_. Hospitality to
+a Brahmin is of course one of the greatest virtues. "A Brahmin coming
+as a guest, and not received with just honour, takes to himself all
+the reward of the housekeeper's former virtue, even though he had been
+so temperate as to live on the gleanings of harvests, and so pious as
+to make oblations in five distinct fires." Sir W. JONES, Menu, iii.
+100.]
+
+[Footnote 11: p. 3. l. 22. _--as around great Indra's queen_. Sachi.
+
+    Sachi, soft as morning light,
+    Blithe Sachi, from her lord Indrani hight.--Sir W. JONES's Hymn to Indra.]
+
+[Footnote 12: p. 4. l. 2. _Mid her handmaids, like the lightning_.
+There are two words of similar signification in the original; one of
+them implies life-giving. Lightning in India being the forerunner of
+the rainy season, is looked on as an object of delight as much as
+terror. BOPP, from the Scholiast.]
+
+[Footnote 13: p. 4. l. 2. _--shone she with her faultless form_. Sri,
+or Lakshmi, the goddess of beauty and abundance, at once the Ceres and
+the Alma Venus of India.
+
+    Daughter of ocean and primeval night,
+    Who fed with moonbeams dropping silent dew,
+    And cradled in a wild wave dancing light.--Sir W. JONES's Ode to Lacshmi.]
+
+[Footnote 14: p. 4. l. 4. _--never mid the Yaksha race_. The Yakshas
+are demigods attendant on Kuvera, the god of wealth, descendants of
+Kasyapa by his wife Khasa. They inhabit mountains, and have
+intercourse with the Apsarasas, or heavenly nymphs. Sometimes they
+appear not altogether as good beings, sometimes entirely harmless.
+"The souls of men enslaved to their passions will rise no higher than
+the Yakshas." MENU, xii. 47. The subject of the Meghaduta, or
+Cloud-Messenger of Kalidasa, so elegantly translated by Mr. Wilson, is
+the regret of a Yaksha for his beloved wife. Compare Mr. Wilson's note
+on the Yakshas, Cloud Messenger, p. 69.]
+
+[Footnote 15: p. 4. l. 7. _Nala too, 'mong kings the tiger_. Nara
+Sardula, the Tiger warrior. I have retained the literal meaning,
+though, according to Bopp, it means _in fine compositi, Optimus,
+praestantissimus_. Mr. Southey's Young Tlalala, in Madoc, is the "tiger
+of the war."]
+
+[Footnote 16: p. 4. l. 8. _Like Kandarpa in his beauty_. Kandarpa is
+the god of love. Kama, Love, or Kam Deo, God of Love. Dipaka, the
+Inflamer. Manmatha, Heart-disturber. Ananga, the Incorporeal.
+
+    God of each lovely sight, each lovely sound.
+    Soul-kindling, world-inflaming, star y-crowned,
+    Eternal Cama! or doth Smara bright,
+    Or proud Ananga give thee more delight--SIR W. JONES, _Ode to Camdeo_.]
+
+[Footnote 17: p. 4. l. 12. _Thus of each, O son of Kunti_. Kunti was
+the mother of King Yudishthira, to whom the poem is related. I have
+usually omitted this address, which is sometimes made to Yudishthira
+under the title of Bharata, i. e. descendant of Bharata, or other
+appellations.]
+
+[Footnote 18: p. 4. l. 15. _There the swans he saw disporting_. In
+the original this is a far less poetic bird, and the author must crave
+forgiveness for having turned his geese into swans. If, however, we
+are to believe Bohlen, in his learned work, Das Alte Indien, the
+translators are altogether mistaken; they have been misled by the
+similarity of the word Hansa to Gans--a goose. The original, he
+asserts, to mean a mythic bird, closely resembling the swan, or
+perhaps the tall and brilliant flamingo, which Southey has introduced
+with such effect in one of his rich descriptions in the Curse of
+Kehama. The goose, however, according to the general opinion, is so
+common in Indian mythology, that this must be received with much
+caution. In the modern Tamulic version of the story, translated by Mr.
+Kindersley, are substituted, "Milk white Aunnays, descending from the
+skies, like an undulating garland of pearls." The Aunnays are supposed
+to be a sort of birds of paradise. They are represented as milk white;
+remarkable for the gracefulness of their walk; and endowed with
+considerable gifts. Mr. Wilson, in his Meghaduta, has given me a
+precedent for the change of geese into swans; see p. 27, v. 71, with
+the note. And Mr. Ellis, Asiatic Researches, vol. xiv. p. 29, has the
+following note on the subject: "There are three distinctions of Hamsa;
+the Raja-hamsa, with a milk-white body and deep red beak and legs,
+this is the Phenicopteros, or flamingo; the Mallicacsha-hamsa, with
+brownish beak and legs; and the Dhartarashtra-hamsa, with black beak
+and legs: the latter is the European swan, the former a variety. The
+gait of an elegant woman is compared by the Hindu poets to the proud
+bearing of a swan in the water. Sonnerat, making a mistake similar to
+that in the text, translates a passage in which this allusion occurs,
+in words to the following purport, 'Her gait resembled that of a
+goose.' Other writers have fallen into the same error." The swans, ou
+Plutot les Genies ailes, play the same part in an extract from the
+Harivansa, translated by M. Langlois, in his Monumens Litteraires de
+l'Inde, _Paris_, 1827, p. 158. The first part of the Harivansa has
+just appeared, under the auspices of the Oriental Translation
+Committee.]
+
+[Footnote 19: p. 5. l. 4. _Like the Aswinas in beauty_. See Asiatic
+Researches, i. 263; ix. 323. Ramayana, i. 226.]
+
+[Footnote 20: p. 5. l. 7. _Gandharvas_. Celestial choristers, of
+beautiful forms and complexion, usually seen in Hindu sculptures
+attendant on the deities.
+
+    Celestial genii tow'rd their king advance
+    (So called by men) in heaven Gandharvas named,
+    For matchless music famed.
+    Soon when the bands in lucid rows assemble,
+    Flutes breathe, and citherns tremble.
+
+SIR W. JONES, Ode to Indra.--See Ramayana, l. 125.]
+
+[Footnote 21: p. 5. l. 7. _the Serpents_. The serpents are objects of
+reverence and veneration in India. They are called Naga, not going;
+Uragas--breast-going. Their residence is in Patala, though they are
+occasional visitants both of heaven and earth. See notes to book V. In
+the Bhagavat Gita, Arjun sees Brahma "sitting on his lotus-throne; all
+the Reshees and Ooragas (serpents)," Wilkins' translation, p. 91.
+According to Wilson, (Sanscrit Dict. voce Naga), the race of these
+beings is said to have sprung from Kadru, the wife of Kasyapa, in
+order to people Patala, or the regions below the earth.]
+
+[Footnote 22: p. 5. l. 7. _The Rakshasas_. Demons who assume at will
+the forms of lions, tigers, horses, and other animals, as well as the
+human shape, with numerous heads and arms. They are represented as
+cannibals who devour their enemies. See Ramayana.]
+
+[Footnote 23: p. 6. l. 6. _--and with passion heart-possessed_. It
+is, literally, her mind (or thought), being possessed by the
+_heart-sleeper_, (i. e. love, reposing or dwelling in the heart).
+WILSON.]
+
+[Footnote 24: p. 6. l. 8. _The Swayembara_. The self-election. The
+princesses in India enjoyed this singular privilege. The festival was
+proclaimed, and from the assembled suitors the lady selected her
+future husband. The Swayembara is not among the eight kinds of
+marriages mentioned in the third book of Menu, as customary among the
+higher castes, in which the parents in general arrange such contracts.
+The provision in the ninth book (v. 90), appears to belong to the
+lower classes.--"Three years let a damsel wait, though she be
+marriageable; but after that term let her choose for herself a
+bridegroom of equal rank." In the Raghuvansa, a poem, parts of which
+the author of this translation, if he could command leisure to make
+himself better acquainted with Sanscrit, would consider well worthy of
+being introduced to the English reader, there is a very remarkable and
+beautiful book, describing a Swayembara. This is likewise held at
+Vidarbha by the daughter of the king. The Mahabharata also describes
+the Swayembara of the princess Draupadi.]
+
+[Footnote 25: p. 6. l. 17. _The lord of many peasants_. Vaisya, the
+third caste, husbandmen and traders.]
+
+[Footnote 26: p. 6. l. 22. _All with rich and various garlands_. The
+use of garlands in the decoration of the houses and temples of the
+Hindus, and of flowers in their offerings and festivals, furnishes
+employment to a particular tribe or caste, the malacaras, or wreath
+makers. WILSON, note 57, on Meghaduta or Cloud-messenger.]
+
+[Footnote 27: p. 7. l. 2. _Indra's world_. Indra is the God of
+heaven, of the thunder and lightning, storm and rain: his dwelling is
+sometimes placed on mount Meru, as the heaven of the Greeks on
+Olympus. His city is called Amaravati; his palace Vaijayanti; his
+garden Nandana. (KOSEGARTEN.)
+
+                        Hail, mountain of delight,
+    Palace of glory, bless'd by glory's king.
+    With prospering shade embower me, whilst I sing
+    Thy wonders yet unreached by mortal flight.
+    Sky-piercing mountain! in thy bowers of love,
+    No tears are seen, save where medicinal stalks
+    Weep drops balsamic o'er the silvered walks.
+    No plaints are heard, save where the restless dove
+    Of coy repulse, and mild reluctance talks.
+    Mantled in woven gold, with gems inchas'd,
+    With emerald hillocks graced,
+    From whose fresh laps, in young fantastic mazes,
+    Soft crystal bounds and blazes,
+    Bathing the lithe convolvulus that winds
+    Obsequious, and each flaunting arbour binds.--SIR W. JONES, Ode to Indra.]
+
+[Footnote 28: p. 7. l. 3. _Narada and Parvata_. Two of the divine
+Munis or Rishis. Narada is the son of Brahma; a friend of Krishna, a
+celebrated lawgiver, and inventor of the vina, or lute. (WILSON, Dict.
+in voce.) Narada is mentioned as one of the "ten lords of created
+beings, eminent in holiness." MENU, i. 34, 35.]
+
+[Footnote 29: p. 7. l. 5. _Them salutes the cloud-compeller_.
+'Maghavan' is by some explained 'the cloudy.' I have adopted the word
+used by the translators of Homer.]
+
+[Footnote 30: p. 7. l. 12. _Theirs this everlasting kingdom_.
+Kshetriyas, or warriors, slain in battle, are transported to Swerga,
+the heaven of Indra, by the Apsarasas or nymphs of heaven: hence they
+are his "ever-honoured guests." "Those rulers of the earth, who,
+desirous of defeating each other, exert their utmost strength in
+battle, without ever averting their faces, ascend after death directly
+to heaven." MENU, vii. 89. Indra means to say, "Why are none
+new-killed in battle now-a-days, that I see none arriving in my
+heaven, Swerga?"]
+
+[Footnote 31: p. 7. l. 12. _--even as Kamadhuk is mine_. Kamadhuk,
+the cow of plenty. She was brought forth on churning the ocean to
+produce the amrita, or drink of immortality. The interpretation is
+doubtful; it may be that this realm is to them the cow of plenty, (as
+bestowing upon them all their wishes), as the cow of plenty is mine.
+See BOPP's and KOSEGARTEN's notes.]
+
+[Footnote 32: p. 7. l. 15. _Thus addressed by holy Sakra_. Sakra, a
+name of Indra.
+
+    Hail, Dyapeter, dismay to Bala's pride,
+    Or speaks Purander best thy martial fame,
+    Or Sacra, mystic name.--SIR W. JONES, Hymn to Indra.
+
+Bala and Vritra were the "giants" slain by Indra.]
+
+[Footnote 33: p. 7. l. 23. _As they spake, the world-protectors_. The
+world-protectors are the eight gods next below the trine supreme,
+Brahma, Siva, and Vishnu. They are Indra, the god of heaven; Surya,
+the god of the sun; Soma or Chandra, the god of the moon; Agni, the
+god of fire; Pavana, the god of the wind; Kuvera, the god of wealth;
+Varuna, the god of water; Yama, the god of the infernal regions. At
+present four only of these gods are introduced; Indra, Yama, Agni, and
+Varuna. Compare, however, Mr. WILSON's note to Vikrama and Urvasi,
+Hindu Theatre, i. 219.]
+
+[Footnote 34: p. 8. l. 8. _--equal to the god of love_. Manmatha, a
+name of Kandarpa, or Camdeo, the god of love.]
+
+[Footnote 35: p. 11. l. 2. _Pledge me to thy faith, O raja_. Bopp has
+rendered '_pranayaswa_,' _uxorem duc_, but this is questionable. The
+root '_ni_,' with the preposition '_pari_,' has that sense, but with
+'_pra_' its usual acceptation is 'to love, to bear affection.' I have
+not met with it in the sense 'to marry.' Bopp is followed by Rosen in
+assigning this sense to '_prani_.' WILSON.]
+
+[Footnote 36: p. 7. l. 4. _In full trust is thine_. Bopp connects
+'_visrabdha_' with '_pranaya_,' and renders them _speratas nuptias_. I
+should rather join it adverbially with '_sarvam_, all;' that is,
+'yours in full trust or confidence: grant me your affection.' There is
+something indelicate, though inartificial, in Damayanti's urging
+matrimony so earnestly. WILSON.]
+
+[Footnote 37: p. 11. l. 8. _--the vile noose will I endure_. Hanging
+was not considered by the Hindus an undignified mode of
+self-destruction. See Hindu Theatre, ii. 237 and 299.]
+
+[Footnote 38: p. 11. l. 17. _He, who all the world compressing_. Nala
+here recites the separate pretensions and attributes of the great
+deities, first, of Hutasa, a name of Agni, the god of fire. The sense
+here is extremely obscure. Bopp renders it literally. 'Qui hanc terram
+totam contraxit,' seems ambiguous. It may refer to the agency of fire
+in compacting the world and again consuming it, or simply shrivelling
+it up, while in the act of consuming.]
+
+[Footnote 39: p. 11. l. 19. _He, in awe of whose dread sceptre_.
+Yama: he is called the Dharma raja, king of justice. WILFORD in
+Asiatic Researches. Compare SOUTHEY's description in the Curse of
+Kehama, Canto xxii., with the note from Wilford on which it is
+founded; and his interview with Sawitri in BOPP's collection of
+Extracts from the Mahabharata.]
+
+[Footnote 40: p. 11. l. 21. _--slayer of the infernal host_. Indra.
+He was the conqueror of the Danavas or daemons:
+
+    When through the waves of war thy charger sprang,
+    Each rock rebellowed, and each forest rang,
+    The vanquish'd Asurs felt avenging pains.--SIR W. JONES, Ode to Indra.]
+
+[Footnote 41: p. 11. l. 23. _--in thy mind if thou couldst choose_.
+(At the close full stop misprinted for comma). Varuna, the god of
+waters. Schlegel and Rosen consider that a sloka, describing the
+attributes of Varuna, has been lost--that in this line 'varanam,
+seligendum' should be written instead of 'Varunam.' The Calcutta
+edition has the same reading, however, and the change is not
+necessary: if any alteration be made it should probably be in the
+first word, and 'Vriyatam' be read in place of 'Kriyatam.' WILSON.]
+
+[Footnote 42: p. 14. l. 1. _Came the day of happy omen_. The Indians,
+like all other Asiatic nations, have their fortunate and unfortunate
+days. The month is divided into thirty lunar days (tithis), which are
+personified as nymphs. See the Dissertation on the lunar year by Sir
+W. JONES, Asiatic Researches, iii. 257. In the Laws of Menu are
+multifarious directions concerning the day of the moon fit or unfit
+for particular actions. "The dark lunar day destroys the spiritual
+teacher; the fourteenth destroys the learner; the eighth and the day
+of the full moon destroy all remembrance of Scripture; for which
+reason he must avoid reading on those lunar days."]
+
+[Footnote 43: p. 14. l. 5. _They, the court with golden columns,
+etc._ The literal rendering is, 'they entered the hall (the stage, or
+place of exhibition, a spacious court or quadrangle) splendid with
+columns of gold, and brilliant with a portal; a temporary or triumphal
+arch (torana).' There is allusion to such a porch or portal in the
+Mudra Rakshasa (Hindu Theatre, ii. 181, 182), also in the Toy Cart,
+(i. 82). For gold pillars see CRAWFURD's description of the Hall of
+Audience at Ava.
+
+"The roof is supported by a great number of pillars: with the
+exception of about fourteen or fifteen inches at the bottom of each
+pillar, painted of a bright red, the whole interior of the palace is
+one blaze of gilding--although little reconcilable to our notions of
+good taste in architecture, the building is unquestionably most
+splendid and brilliant, and I doubt whether so singular and imposing a
+royal edifice exists in any other country." _Embassy to Ava_, 133.
+WILSON.]
+
+[Footnote 44: p. 14. l. 10. _--delicate in shape and hue_. Bopp's
+text is 'akaravantah suslakshnah, having forms and delicate.' The
+Calcutta edition reads 'akaraverna suslakshnah, elegant in figure and
+colour (complexion). Delicacy of colour, i. e. a lighter shade,
+scarcely amounting to blackness at all, is in general a mark of high
+caste. WILSON.]
+
+[Footnote 45: p. 14. l. 13. _As with serpents Bhogavati._ Bhogavati,
+the capital of the serpents in the infernal world. In the Ramayana,
+Ayodhya is described as guarded by warriors, as Bhogavati by the
+serpents.]
+
+[Footnote 46: p. 15. l. 22. _Nala's form might not discern._ The form
+of the gods, as it is here strikingly described by the poet, differs
+from that of men by the absence of those defects which constitute the
+inferiority of a mortal body to that of the inhabitants of the Indian
+heaven. The immortal body does not perspire, it is unsoiled by dust,
+the garlands which they wear stand erect, that is, the flowers are
+still blooming and fresh. The gods are further distinguished by their
+strong fixed gaze, and by floating on the earth without touching it.
+They have no shadow. Nala's form is the opposite of all these.
+KOSEGARTEN.]
+
+[Footnote 47: p. 15. l. 23. _--saw she, and with moveless eyes_. "The
+gods are supposed to be exempt from the momentary elevation and
+depression of the upper eyelid, to which mortals are subject. Hence a
+deity is called 'Animisha' or 'Animesha,' one whose eyes do not
+twinkle." Mr. Wilson, in his note to Vikrama and Urvasi, (Hindu Theatre,
+i. 237. p. 60.), quotes this passage, and suggests that the "marble eyes
+of Venus, by which Helen knew the goddess, and which the commentators
+and translators seem to be much perplexed with, are probably the
+'stabdha lochana,' the fixed eyes of the Hindus, full and unveiled for
+an instant, like the eyes of a marble statue." Mr. Wilson has, I think,
+been misled by the words [Greek: hommata marmaironta], which rather
+expresses the contrary. [Greek: Marmairo] is to glitter, and is applied
+in many places in Homer to the gleaming of armour. The [Greek:
+marmarigas theeito podon] of the Odyssey is well translated by Gray,
+"glance their many-twinkling feet." In Mr. Wilson's curious reference to
+Heliodorus (the passage is in the AEthiopica, iii. 13.) the author
+appears to write from Egyptian rather than Grecian notions. He extorts,
+somewhat violently, a meaning from Homer's words, [Greek: deino de ei
+esse phaanthen], which they by no means necessarily bear; but the
+analogy is as curious if Egyptian as if Grecian.]
+
+[Footnote 48: p. 15. l. 25. _On his shadow, garland drooping_. According
+to the Zoroastrian religion, one of the distinctions of human beings
+after the restoration of all things and the final triumph of Ormuzd,
+shall be that they shall cast no shadow; [Greek: mete skian paiountas].
+THEOPOMP. apud Plut. de Isid. et Osirid. Compare ANQUETIL DU PERRON and
+KLEUKER, Anhang zum Zendavesta, i. 140.]
+
+[Footnote 49: p. 16. l. 14. _And the happy pair devoutly_. The
+devotion of the silent spirit, the purely mental worship, is the
+holiest and most acceptable service to the gods. Compare WILKINS,
+Bhagavat-Gita, p. 74; MENU, ii. 85; vi. 235.]
+
+[Footnote 50: p. 16. l. 19. _Agni gave his own bright presence_. Agni
+gave him the command of fire whenever he willed. Hutasa is a name of
+Agni; hut-asa, 'qui sacrificium edit,' i. e. ignis. Bopp's
+explanation, 'mundos per Deum Agnem splendentes,' has been adopted as
+giving the clearest sense. Varuna gave the command of water.]
+
+[Footnote 51: p. 16. l. 23. _--each his double blessing gave_. Bopp
+translates this, 'par liberorum dederunt,' but the original says, 'all
+(or each) gave a pair,' i. e. a couple of blessings; making eight, as
+stated above; each of the four gods giving two. WILSON.]
+
+[Footnote 52: p. 17. l. 4. _Lived in bliss, as with his Sachi_.
+Indra, the giant-killer; Sachi, his spouse.]
+
+[Footnote 53: p. 17. l. 7. _Of the horse the famous offering_. The
+reader will be best acquainted with the Aswamedha, or sacrifice of the
+horse, from the spirit and felicity with which it has been introduced
+by Southey in the Curse of Kehama. See also the Ramayana.]
+
+[Footnote 54: p. 18. l. 2. _As they parted thence, with Kali_.
+Dwapara and Kali are the names of the third and fourth ages of the
+world. The latter is here personified as a male deity.]
+
+[Footnote 55: p. 18. l. 17. _--the Puranas too the fifth_. In the
+original 'Akhyana, history, legend.' The four Vedas are the Rig-veda,
+the Yajur Veda, the Sama Veda, and the Atharvana. Akhyana is, as it
+were, tradition superadded to scripture.]
+
+[Footnote 56: p. 20. l. 5. _Nala in the dusky twilight, etc._ This is
+rather an unmanageable passage; but the Latin translation has not
+rendered its purport correctly. 'Upaspris' can in no case mean
+'calcare:' it implies touching, and especially touching or sipping
+water, as part of the ceremony of purification. As Menu; "Let each man
+sprinkle the cavities of his body, and taste water in due form, etc."
+In the text of this passage, 'upaspris' is used for touching or
+sprinkling. In others, it is used in the sense of ablution, bathing.
+In the lexicons it is explained 'upasparsa sparsamatre,
+snanachamanay-orapi, touch in general, ablution, sipping water.' In
+the Mitakshara, on the subject of personal purification, the direction
+is, after evacuations, 'Dwijo nityam upaspriset, Let the man of two
+births always perform the upaspersa,' i. e. says the commentator,
+'achamet, let him sip water.' The sense of the passage of the text is,
+'that Nala sat down to evening prayer; (as Menu directs, he who
+repeats it sitting at evening twilight, etc.,) after performing his
+purifications, and sipping water, but without having washed his feet,
+such ablution being necessary not because they had been soiled, but
+because such an act is also part of the rite of purification. As the
+Mitakshara, 'etasmat pada prakshalana prapti, after that
+purification, comes the washing of the feet,' especially prior to any
+religious act. So Colebrooke: "Having washed his hands and feet, and
+having sipped water, the priest sits down to worship." A. R. v. 363.
+WILSON.]
+
+[Footnote 57: p. 20. l. 12. _In the dice of dice embodied_. 'Sicut
+taurus boum:' the literal translation of the phrase is explained by
+the commentator Nilakantha, as 'talus inter talos eximius.' I have
+adopted Schlegel's reading, which substitutes Dwapara for Kali, as
+possessing the dice.]
+
+[Footnote 58: p. 20. l. 23. _Then the charioteer advancing_. The
+charioteer appears as one of the great officers of state: the master
+of the horse would convey as lofty a meaning to an English ear.]
+
+[Footnote 59: p. 21. l. 1. _Ill they brook this dire misfortune_.
+Vyasana is a misfortune in a king: neglect of his duty for the
+pleasures of the chase, gambling, etc.]
+
+[Footnote 60: p. 22. l. 1. _Punyasloka, king of men_. Punyasloka is a
+title applied to other kings celebrated in Hindu poetry, to
+Yudishthira, and also to Vishnu: it means, celebrated in sacred poems.
+WILSON, Dict. in voce.]
+
+[Footnote 61: p. 23. l. 13. _--to Cundina's city go_. Cundina is the
+capital of the kingdom of Vidarbha.]
+
+[Footnote 62: p. 23. l. 23. _Thence departing, to Ayodhya_. Ayodhya,
+or Oude, is famous in all the early poetry of India. "On the banks of
+the Suruyoo is a large country called Koshula, gay and happy, and
+abounding with cattle, corn, and wealth. In that country was a famous
+city called Ayodhya, built formerly by Munoo, the lord of men. A great
+city, twelve yojanas in extent, the houses of which stood in triple
+and long-extended rows. It was rich, and perpetually adorned with new
+improvements; the streets and valleys were admirably disposed, and the
+principal streets well watered. It was filled with merchants of
+various descriptions, and adorned with abundance of jewels; difficult
+of access, filled with spacious houses, beautified with gardens, and
+groves of mango trees, surrounded by a deep and impassable moat, and
+completely furnished with arms; was ornamented with stately gates and
+porticoes, and constantly guarded by archers, etc. etc." Ramayana,
+translated by CAREY and MARSHMAN, vol. i. p. 60.]
+
+[Footnote 63: p. 25. l. 16. _--to the region of the south_.
+Dakshinaptha signifies properly the land on the right hand; as in the
+Semitic language the south is that which is on the right hand. It
+means here the land to the south of the Nerbudda. Dakshinapatha is
+very probably meant in the word used by Arrian, Dachinabades.
+KOSEGARTEN.]
+
+[Footnote 64: p. 25. l. 17. _Passing by Avanti's city_. Avanti, which
+Bopp makes a mountain, according to Kosegarten and Mr. Wilson is a
+city, Oujein. Bopp draws a somewhat fanciful analogy between Avanti
+and the Aventine at Rome. He refers also to Himavan, qu. Mavanten,
+'montem.' The philological student will do well to consult this note
+of Bopp. In the Meghaduta, Oujein is Aventi:
+
+    Behold the city, whose immortal fame,
+    Glows in Avanti's or Visala's name.     line 193.
+
+The synonyms of Oujein are thus enumerated by Hemachandra: Ujjayini,
+Visala, Avanti, and Pashparavandini. Rikshavan, i. e. bear-having, the
+mount of bears, is part of the Vindhya chain, separating Malwa from
+Kandesh and Berar. WILSON.]
+
+[Footnote 65: p. 25. l. 18. _Vindhya here, the mighty mountain_. See
+note to 'Cloud-Messenger,' page 92 to 94. Compare likewise Asiatic
+Researches, i. p. 380, where, in one of the famous inscriptions on the
+staff of Feroz Shah, it is named as one of the boundaries of
+Aryaverta, the land of virtue, or India. It is named also in the
+curious Indian grant of land found at Tanna. Asiatic Researches, i.
+366.]
+
+[Footnote 66: p. 25. l. 18. _--and Payoshni's seaward stream_.
+Payoshni, a river that flows from the Vindhya, mentioned in the
+Brahmanda Purana. Asiatic Researches, viii. 341.]
+
+[Footnote 67: p. 25. l. 20. _--this to Cosala away_. Cosala, a city
+of Ayodhya, or Oude. Cosala is mentioned in the Brahmanda Purana as
+beyond the Vindhya mountains. Asiatic Researches, viii. 343.]
+
+[Footnote 68: p. 27. l. 7. _Both together by one garment_. The poet
+supposes that Damayanti had bestowed half her single garment upon
+Nala. BOPP. This, however, does not appear to be the case.]
+
+[Footnote 69: p. 28. l. 4. _From her virtue none dare harm her_.
+Spenser's Una, and still more the lady in Comus, will recur to the
+remembrance of the English reader. See Quarterly Review, vol. xlv. p.
+20.]
+
+[Footnote 70: p. 28. l. 24. _--may the genii of the woods_. He calls
+on the Adityas, Vasavas, and Rudras, the Aswinas, the Maruts. This is
+the literal version. They are different orders of genii, each
+consisting of a definite number. The Adityas are twelve, and preside
+over the different months. They are called the children of Kasyapa and
+of Aditi his wife. According to Mr. Wilkins (notes to the
+Bhagavat-Gita, p. 144), they are no more than emblems of the sun for
+each month in the year. Mr. Wilkins gives their names:
+
+The Vasavas, or Vasus, are eight. Indra is the first. They are the
+guardians of the world, and apparently the same with the eight gods
+mentioned in the early part of the poem.
+
+The Rudras are eleven; according to some the eleven personifications
+of Siva, who bears the name of Rudra. Bhagavat-Gita, p. 85. note 144.
+"The lord of creation meditated profoundly on the earth, and created
+the gods, the Vasus, Rudras, and Adityas." COLEBROOKE, in Asiatic
+Researches, viii. 453.
+
+For the Aswinas see former note.
+
+The Maruts are forty-nine: they preside over the winds (MENU, iii.
+88.) The chief god of the wind, Pavana, is called Marut. Their origin
+is described in the Ramayana, i. 420. See also the Hindu Pantheon, p.
+92.]
+
+[Footnote 71: p. 30. l. 14. _Hence one moment, thus deserted_. Conjugal duty is
+carried to a great height in the laws of Menu: "Though unobservant of
+approved usages, or enamoured of another woman, or devoid of good
+qualities, yet a husband must constantly be revered as a god by a
+virtuous wife." v. 154.]
+
+[Footnote 72: p. 31. l. 11. _--in the satyr-haunted wood_. Swapada, dog-footed:
+the dog is an unclean animal in India. As the goat-footed, the
+'capripedes satyri' in Greece, I have thought the satyr not so
+exclusively Greek but that it might be used for any "wild man of the
+woods." The word is also derived from 'swan, a dog,' and 'apad, to
+resemble,' and is explained by Mr. Wilson, ferocious, savage.]
+
+[Footnote 73: p. 32. l. 21. _--uttered loud her curse of wrath_. The power of a
+curse, according to Indian belief, will be best illustrated to the
+reader of English poetry by "the Curse of Kehama." In the "Death of
+Yajnadatta," included in this volume, we find the effects of a
+Brahmin's curse described.]
+
+[Footnote 74: p. 33. l. 5. _Trees of every form and stature_. I have omitted a
+long list of trees, the names of which, conveying no notion to an
+English ear, and wanting the characteristic epithets of Ovid's or of
+Spenser's well-known and picturesque forest description, would only
+perplex the reader with several lines of unintelligible words. To the
+Indian ear these names, pregnant with pleasing associations, and
+descriptive in their etymological meaning, would no doubt convey the
+same delight as those of the Latin or English poet.]
+
+[Footnote 75: p. 33. l. 9. _--serpents, elves, and giants saw_. Kosegarten has
+translated this word 'elves:' they are a kind of evil spirit. In Menu,
+ii. 96, they are named with the Yakshas and Rakshasas as partaking of
+unclean food.]
+
+[Footnote 76: p. 35. l. 22. _All the trees of richest foliage_. A general
+description has again been substituted in these two lines for the
+names of various trees.]
+
+[Footnote 77: p. 36. l. 4. _--of the regal sacrifice_. The king's offering. See
+COLEBROOKE, in Asiatic Researches, viii. 430.]
+
+[Footnote 78: p. 36. l. 15. _--soma quaffing, fire adoring_. Soma, the juice of
+the Asclepias acida, the moon plant. Drinking the expressed juice of
+this plant is a holy ceremony, used at the completion of a sacrifice,
+and sanctifies the drinker. "He alone is worthy to drink the juice of
+the moon plant who keep a provision of grain sufficient to supply
+those whom the law commands him to nourish, for the term of three
+years or more. But a twice-born man, who keeps a less provision of
+grain, yet presumes to taste the juice of the moon plant, shall gather
+no fruit from that sacrament, even though he taste it at the first or
+solemn, or much less at any occasional ceremony." MENU, iii. 197. All
+the ancestors of the Brahmins are 'Soma-pas, moon-plant drinkers.']
+
+[Footnote 79: p. 36. l. 15. _--fire adoring_. Watching or maintaining the
+sacred fire is another duty: it peculiarly belongs to priests and
+hermits. The latter may watch the fire mentally: "Then having
+reposited his holy fires, as the law directs, in his mind, let him
+live without external fire, without a mansion, wholly silent, feeding
+on roots and fruit." MENU, vi. 25.]
+
+[Footnote 80: p. 37. l. 2. _--sweet as the amrita draught_. For the amrita, the
+drink of immortality, see Curse of Kehama, the extract from the
+Mahabharata quoted by Mr. Wilkins in his notes to the Bhagavat-Gita,
+and Ramayana, I. 410.]
+
+[Footnote 81: p. 37. l. 10. _To the ancient famous hermits_. These famous
+hermits, whose names I have omitted, were Bhrigu, Atri, and Vasishta.]
+
+[Footnote 82: p. 37. l. 11. _Self-denying, strict in diet_. The sixth book of
+Menu is filled with instructions to those who are engaged in 'tapasa:'
+it is entitled, "On Devotion." "When the father of a family perceives
+his muscles become flaccid, and his hair gray, and sees the child of
+his child, let him then seek refuge in a forest. Abandoning all food
+eaten in towns, and all his household utensils, let him repair to the
+lonely wood, committing the care of his wife to her sons, or
+accompanied by her, if she choose to attend him. Let him take up his
+consecrated fire, and all his domestic implements of making oblations
+to it, and departing from the town to the forest, let him dwell in it
+with complete power over his organs of sense and of action. With many
+sorts of pure food, such as holy sages used to eat, with green herbs,
+roots, and fruit, let him perform the five great sacraments before
+mentioned, introducing them with due ceremonies. Let him wear a black
+antelope's hide, or a vesture of bark; let him suffer the hairs of his
+head, his beard, and his nails, to grow continually." MENU, vi. 2. et
+seqq.]
+
+[Footnote 83: p. 37. l. 18. _pulchris femoribus_. Clausulam hanc prudens omisi.]
+
+[Footnote 84: p. 37. l. 25. _Take thy seat, they said, oh lady_. The
+hospitality of the hermits to Damayanti is strictly according to law.
+"With presents of water, roots, and fruit, let him honour those who
+visit his hermitage."]
+
+[Footnote 85: p. 37. l. 27. _In your sacred fires, your worship._ "Let him, as
+the law directs, make oblations on the hearth with three sacred
+fires." MENU, vi. 9. Compare iv. 25.]
+
+[Footnote 86: p. 37. l. 27. _--blameless, with your beasts and birds._ Hermits
+were to have "a tender affection for all animated bodies," MENU, vi.
+8.]
+
+[Footnote 87: p. 38. l. 12. _--twice-born Sages, know ye me_. The three first
+castes are "twice-born." The first birth is from the natural mother;
+the second from the ligation of the zone; the third from the due
+performance of the sacrifice: such are the births of him who is
+usually called twice-born, according to the text of the Veda: among
+them his divine birth is that which is distinguished by the ligation
+of the zone and sacrificial cord, and in that birth the Gayatri is his
+mother, and the Acharya his father. MENU, ii. 169.]
+
+[Footnote 88: p. 39. l. 15. _Through devotion now we see him_. The kind of
+prophetic trance, in which holy men, abstracted from all earthly
+thoughts, were enwrapt, enabled them to see things future.]
+
+[Footnote 89: p. 40. l. 6. _Best of trees, the Asoca blooming_. The Asoca is a
+shrub consecrated to Mahadeva; men and women of all classes ought to
+bathe, on a particular day, in some holy stream, especially the
+Brahma-putra, and drink water with the buds of the Asoca floating in
+it. This shrub is planted near the temples of Siva, and grows
+abundantly on Ceylon. Sita is said to have been confined in a grove of
+it, while in captivity by Ravana; other relators say that she was
+confined in a place or house called Asocavan. The Asoca is a plant of
+the first order of the eighth class, of leguminous fructification, and
+bears flowers of exquisite beauty. Van Rheede (Hortus Malab. vol. v.
+tab. 59.) calls it Asjogam. See Asiatic Researches, iii. 254, 277.
+MOOR, Hindu Pantheon, 55.]
+
+[Footnote 90: p. 40. l. 17. _Truly be thou named Asoca_. Asoca, from
+_a_, privative, and _soka_, grief: a play of words, as when Helen, in
+Euripides, is called '[Greek: 'Elenas], the destroyer of ships.' Many
+other instances will occur to the classical reader. In Malati and
+Madhava, the forlorn lover in turn addresses different objects of
+nature, the clouds, the birds, and the elephants, to inform him whether
+they have seen his lost mistress. ACT ix. See, however, Mr. WILSON's
+note, who seems to think that he addresses the sylvan deities.]
+
+[Footnote 91: p. 42. l. 8. _--Manibhadra, guard us well_. Manibhadra, the
+tutelar deity of travellers and merchants: probably a name of Kuvera,
+the god of wealth.]
+
+[Footnote 92: p. 42. l. 11. _To the realm of Chedi's sovereign_. Chedi is the
+name of the country now called Chandail. The country is perpetually
+named in the marriage of Roukmini, extracted from the Harivansa by
+Mons. LANGLOIS, Monumens de l'Inde, p. 96.]
+
+[Footnote 93: p. 43. Compare the Raghuvansa, ch. v. 43 to 49.]
+
+[Footnote 94: p. 43. l. 12.
+
+    --_lo, a herd of elephants,
+      Oozing moisture from their temples_--
+
+    Where the wild elephant delights to shed
+    The juice exuding fragrant from his head
+
+    WILSON's Cloud-Messenger, p. 127, and note.]
+
+[Footnote 95: p. 44. l. 7. _--the three worlds seemed all appalled_. Swerga,
+heaven, Martya or Bhumi, the earth, and Patala, hell.]
+
+[Footnote 96: p. 44. l. 21. _And Vaisravana the holy_. Vaisravana is another
+name of Kuvera, the god of wealth.]
+
+[Footnote 97: p. 45. l. 13. _In some former life committed_. The soul, in its
+transmigration, expiates the sins committed in a former state of
+being. This necessary corollary from the doctrine of the
+metempsychosis appear to have prevailed among the pharisaic Jews in
+the time of our Saviour: "Master, who did sin, this man or his
+parents, that he was born blind." JOHN, ix. 2.]
+
+[Footnote 98: p. 46. l. 15. _--in their curious gamesome play_. Kutuhalat,
+rendered by Bopp 'cum voluptate,' means, 'from curiosity.' WILSON.]
+
+[Footnote 99: p. 47. l. 13. _I with but one robe, him naked_. Bopp's text is
+incorrect here. Instead of 'Tam. ekavasanam,' the accusative
+masculine, it should be 'Tam. ekavasana, I with one garment clad,' the
+nominative feminine, referring to Damayanti, not to Nala: "I with one
+garment following him naked and deprived of reason, like one crazed,
+had not slept for many nights." WILSON.]
+
+[Footnote 100: p. 47. l. 28. _That I eat not broken victuals_. Among the kinds
+of food proscribed to a Brahmin are, "the food of a servile man and
+the orts of another."]
+
+[Footnote 101: p. 47. l. 28. _--wash not feet with menial hand_. The Latin
+translation, 'ne faciam pedibus cursum,' is faulty: the sense is,
+"that I perform not washing of the feet." Damayanti means that she is
+not to perform menial offices appropriated to persons of low caste.
+Stipulating for a carriage would be rather extraordinary. WILSON.]
+
+[Footnote 102: p. 49. l. 9. _Narada, the famous hermit_. One of the Devarshis,
+and a great prophet, who is supposed to be still wandering about the
+world. 'Nara' signifies a thread or clew, a precept, and 'da,' giver.
+Whenever he appears he is constantly employed in giving good counsel.
+WILKINS, note on Bhagavat-Gita.]
+
+[Footnote 103: p. 49. l. 23. _Ere the tenth step he had counted--him the sudden
+serpent bit_. 'Dasa' means both 'bite' and 'ten.']
+
+[Footnote 104: p. 50. l. 12. _Neither Brahmin fear, nor Sages_. In Indian
+poetry four classes of holy men, or Rishis, are distinguished, and
+rise, one above the other, in the following rank: Rajarshis, royal
+Rishis; Maharshis, great Rishis; Brahmarshis, Brahminical Rishis; and
+Dewarshis, divine Rishis. KOSEGARTEN. Another enumeration specifies
+seven grades. WILSON, in voce.]
+
+[Footnote 105: p. 50. l. 26. _Saying thus, of vests celestial--gave he to the
+king a pair_. The dress of a Hindu consists of two pieces of cloth,
+one, the lower garment fastened round his waist, and one the upper
+garment thrown loosely and gracefully over the shoulders. WILSON.]
+
+[Footnote 106: p. 51. l. 6. _In the art of dressing viands_. This, it will be
+remembered, was one of the gifts bestowed by the gods on Nala at his
+marriage.]
+
+[Footnote 107: p. 51. l. 12. _--hundred hundreds is thy pay_. Suvarnas, a
+certain measure of gold. WILSON, Dict. in voce.]
+
+[Footnote 108: p. 52. l. 2. There is in the text a second line, repeating the
+same sentiment. Bopp proposes to reject the first, I have omitted the
+second.]
+
+[Footnote 109: p. 53. l. 7. _And a royal grant for maintenance_. See Bopp's
+note. I have adopted the second sense of the word Agraharah. Such
+grants were not uncommon in India, as throughout the east. See the
+grants on copper-plates found near Bombay, Asiatic Researches, i. 362.
+So the well-known gifts of the king of Persia to Themistocles.]
+
+[Footnote 110: p. 53. l. 15. _--on a royal holiday_. A day proclaimed as
+fortunate by the king.]
+
+[Footnote 111: p. 54. l. 1. _--like Manmatha's queen divine_. The bride of
+Kamadeva is Rati, pleasure.]
+
+[Footnote 112: p. 54. ls. 4--10. This long train of similes, in which the images
+of the lotus flower and the moon so perpetually occur, is too
+characteristic to be omitted or compressed. I have here and there used
+the license of a paraphrase.]
+
+[Footnote 113: p. 54. l. 5. _Like the pallid night, when Rahu_. This is a
+favourite simile of the Indian poets.
+
+    That snatched my love from the uplifted sword,
+    Like the pale moon from Rahu's ravenous jaws.
+
+     WILSON'S Malati and Madhava, p. 62.
+
+          -------------and now thou fall'st, a prey
+    To death, like the full moon to Rahu's jaws
+    Consigned.
+
+     Ibid. p. 115.
+
+In Indian mythology, eclipses are caused by the dragon Rahu attempting
+to swallow up the moon. The origin of their hostility is given in a
+passage quoted by Mr. Wilkins from the Mahabharata, in his notes to
+the Bhagavat-Gita:--"And so it fell out that when the Soors were
+quenching their thirst for immortality, Rahu, an Asoor, assumed the
+form of a Soor, and begun to drink also; and the water had but reached
+his throat, when the sun and moon, in friendship to the Soors,
+discovered the deceit, and instantly Narayan cut off his head as he
+was drinking, with his splendid weapon, chakra. And the gigantic head
+of the Asoor, emblem of a monstrous summit, being thus separated from
+his body by the chakra's edge, bounded into the heavens with a
+dreadful cry, whilst the ponderous trunk fell, cleaving the ground
+asunder, and shaking the whole earth unto its foundations, with all
+its islands, rocks, and forest. And from this time the head of Rahu
+resolved on eternal enmity, and continueth even unto this day at times
+to seize upon the sun and moon." p. 149.]
+
+[Footnote 114: p. 54. l. 15. _To the unadorned a husband._ "Married women must
+be honoured and adorned by their fathers and brethren, by their
+husbands, and by the brethren of their husbands, if they seek abundant
+prosperity." MENU, iii, 55.]
+
+[Footnote 115: p. 54. l. 22.--_the moon's bride_. Rohinia. The moon, as
+in the northern mythologies, is a male deity. See WILFORD, in Asiatic
+Researches, iii, 384. Rohinia is explained by Mr. Wilson, the fourth
+lunar asterism, figured by a wheeled carriage, and containing five
+stars, probably [Greek: a b g d e], Tauri. In mythology the asterism is
+personified as one of the daughters of Daksha, and wives of the
+moon.--Sanscrit Dict. in voce. Comp. Vikrama and Urvasi, p. 57.]
+
+[Footnote 116: p. 57. _Dasarna_. Dasarna is mentioned in the Cloud Messenger of
+Kalidasa.
+
+    Dasarna's fields await the coming shower.
+
+See likewise Mr. Wilson's note, p. 37.]
+
+[Footnote 117: p. 59. l. 2. _By the wind within the forest--fanned, intensely
+burns the fire._ Kosegarten supposes this to mean, that as the
+incessant wind kindles the fire in the grove of bamboos, so their
+repeated words may fan the fire of pity in the heart of Nala.]
+
+[Footnote 118: p. 63. l. 9. _To desire this deed unholy._ A second marriage in
+a woman is considered in India an inexpiable breach of conjugal
+fidelity. "A virtuous wife ascends to heaven, though she have no
+child, if after the decease of her lord she devotes herself to pious
+austerity. But a widow, who from a wish to bear children, slights her
+deceased husband by marrying again, brings disgrace on herself here
+below, and shall be excluded from the seat of her lord." MENU, v,
+160-161. "She who neglects her former (purva) lord, though of a lower
+class, and takes another (para) of a higher, becomes despicable in
+this world, and is called para purva, or one who had a different
+husband before." Ibid. 163.]
+
+[Footnote 119: p. 64. l. 4. _With the ten good marks distinguished._ Avarttas
+are "locks," curls, or twists of the hair in certain forms on
+different parts of the body--here they are apparently: forehead 1,
+head 2, chest 2, ribs 2, flanks 2, crupper 1. In the Magha, v. 9, we
+have the term Avarttina applied to horses; on which the commentator
+observes, "Avarttina signifies horses having the ten Avarttas, marks
+of excellence; they are, two on the breast, two on the head, two on
+the hollows of the ribs, two on the hollows of the flanks, and one on
+the crupper (Prapata); these are called the ten Avarttas. Avartta
+means an eddy, or whirlpool, and the name is applied to dispositions
+of the hair of a horse which resemble a whirlpool." WILSON.]
+
+[Footnote 120: p. 64. l. 4. _--born in Sindhu_. The Sindhu is the Indian name
+for the Indus; the neighbouring territory is called Sind. See Asiatic
+Researches, viii. 336.]
+
+[Footnote 121: p. 65. l. 7. _Matali_. The charioteer of Indra. See Rhaguvansa,
+xii, 86, and Sacontala.]
+
+[Footnote 122: p. 66. l. 10. _Ten miles, lo, it lies beyond us._ A Yojana;
+according to some eleven, according to others five or six English
+miles. I have given a round number.]
+
+[Footnote 123: p. 66. l. 12. _Vibhitak_. 'Beleric Myrobalan.' WILSON, Sanscrit
+Dict. in voce.]
+
+[Footnote 124: p. 66. l. 21. _Kotis_. A Koti is ten millions.]
+
+[Footnote 125: p. 68. l. 11. _Kali_. It must be remembered that Kali, while
+within the body of Nala, had been enchanted by the serpent Karkotaka.]
+
+[Footnote 126: p. 68. l. 16. Damayanti; who had cursed in the forest all who had
+caused the misery of Nala.]
+
+[Footnote 127: p. 68. l. 25. Compare Prospero's power in the Tempest.]
+
+[Footnote 128: p. 70. l. 4. _All the region round him echoing--with the thunders
+of his car._ This scene rather reminds us of the watchman reporting
+the rapid approach of Jehu, "The driving is like the driving of Jehu
+the son of Nimshi; for he driveth furiously." II Kings ix, 20.]
+
+[Footnote 129: p. 70. l. 6. _In their joy they pawed and trampled._ The horses
+of Nala had been before conveyed to the city of king Bhima by
+Varshneya.]
+
+[Footnote 130: p. 70. l. 16. _--as at sound of coming rain._ The rejoicing of
+the peacocks at the approach of rain is very sweetly described in the
+play of Malati and Madhava, translated by Mr. Wilson.
+
+    Ah Malati, how can I bear to contemplate
+    The young Tamala, bowed beneath the weight
+    Of the light rain; the quivering drops that dance
+    Before the cooling gale; the joyful cry
+    That echoes round, as pleased the pea-fowl hail
+    The bow of heaven propitious to their loves.--p. 108.
+
+In the Cloud Messenger, the Yaksha who addresses the cloud, fears lest
+it should be delayed by the cry of the peacock--
+
+    Or can the peacock's animated hail
+    The bird with lucid eyes, to lure thee fail.--l. 147.
+
+In another passage,
+
+    Pleased on each terrace, dancing with delight,
+    The friendly peacock hails thy grateful flight.--l. 215.]
+
+[Footnote 131: p. 76. l. 19. _--much and various viands came_. The reader must
+remember the various gifts bestowed on king Nala by the gods upon his
+marriage.]
+
+[Footnote 132: p. 77. l. 22. _--of her mouth ablution made_. Washing the mouth
+after food, which Damayanti in her height of emotion does not forget,
+is a duty strictly enjoined in the Indian law, which so rigidly
+enforces personal cleanliness. "With a remnant of food in the mouth,
+or when the Sraddha has recently been eaten, let no man even meditate
+in his heart on the holy texts." MENU, iv, 109. "Having slumbered,
+having sneezed, having eaten, having spitten, having told untruths,
+having drunk water, and going to read sacred books, let him, though
+pure, wash his mouth." v. 145.]
+
+[Footnote 133: p. 79. l. 17. _--hair dishevelled, mire-defiled_. As a sign of
+sorrow and mourning.]
+
+[Footnote 134: p. 80. l. 4. _I will be._ "I will be," must be the commencement
+of the prayer uttered by the bridegroom at the time of marriage. It
+does not correspond with any of those cited by Mr. Colebrooke. It is
+probably analogous to that given by him, Asiatic Researches, viii, p.
+301. WILSON.]
+
+[Footnote 135: p. 81. l. 11. _He through all the world that wanders--witness the
+all-seeing lord._ See the curious Law of Ordeal, Asiatic Researches,
+vol. i, p. 402, "On the trial by fire, let both hands of the accused
+be rubbed with rice in the husk, and well examined: then let seven
+leaves of the Aswatha (the religious fig-tree) be placed on them, and
+bound with seven threads." Thou, O fire, pervadest all beings; O cause
+of purity, who givest evidence of virtue and of sin, declare the truth
+in this my hand.]
+
+[Footnote 136: p. 81. l. 27. _--flowers fell showering all around._ These
+heavenly beings are ever ready, in the machinery of Hindu epics, to
+perform their pleasing office (of showering flowers on the head of the
+happy pair) on every important occasion: they are called
+Pushpa-vrishti, or flower-rainers. MOOR, Hindu Pantheon, 194. See in
+the Raghuvansa, ii, 60. No sooner has king Dilipa offered himself to
+die for the sacred cow of his Brahminical preceptor, than "a shower of
+flowers" falls upon him.]
+
+[Footnote 137: p. 86. l. 3. _--stands the Apsara in heaven._ The birth of the
+Apsarasas is thus related in the Ramayana.
+
+    Then from the agitated deep upsprung
+    The legion of Apsarasas, so named
+    That to the watery element they owed
+    Their being. Myriads were they born, and all
+    In vesture heavenly clad, and heavenly gems;
+    Yet more divine their native semblance, rich
+    With all the gifts of grace and youth and beauty.
+    A train innumerous followed, yet thus fair
+    Nor god nor demon sought their widowed love;
+    Thus Raghava they still remain, their charms
+    The common treasure of the host of heaven.
+
+     --WILSON's Translation, Preface to the Drama of Vikrama and
+     Urvasi, p. 13.]
+
+[Footnote 138: p. 87. l. 16. _Pushkara appeased._ The Calcutta edition has a
+better reading than that of Bopp. Instead of Prasante Pushkare
+(Pushkara appeased), it is Prasante tu pure, (the city being tranquil,
+the rejoicings having ceased). WILSON.]
+
+[Footnote 139: p. 87. l. 21. _Nala sate, as in Nandana_. Nandana is the garden
+of Indra.]
+
+[Footnote 140: p. 87. l. 23. _Ruled his realm in Jambudwipa_. Sic in Puranis
+India nominatur. BOPP.]
+
+
+
+
+NOTES TO
+
+THE DEATH OF YAJNADATTA.
+
+
+[Footnote 141: p. 91. l. 15. _So I the lovely Amra left_. The Amra is the
+Mangifern Indica. This tree is not only valuable in the estimation of
+the Indians for the excellence of its fruits; the belief that the
+burning juice of its flowers is used to steep the darts of love,
+enhances their veneration for this beautiful tree. It is frequently
+mentioned in their poetry. M. CHEZY.]
+
+[Footnote 142: p. 91. l. 15. _--for the Palasa's barren bloom_. The Palasa is
+the Butea Frondosa of Koenig. Its flowers, of great beauty, are
+papilionaceous; and its fruit, entirely without use in domestic
+economy, compared particularly with the Amra, may well be called
+barren. M. CHEZY. See Sir W. Jones's Essay on the Botany of India; and
+the Asiatic Researches, vol. iii.]
+
+[Footnote 143: p. 91. l. 19. _--hath fallen upon my fatal head_. "Yes, iniquity
+once committed, fails not of producing fruit to him who wrought it; if
+not in his own person, yet in his son's; or if not in his son's, yet
+in his grandson's." MENU, iv. 173.]
+
+[Footnote 144: p. 92. l. 2. _--where haunt the spirits of the dead!_ The south;
+the realm of Yama, the judge of the dead.]
+
+[Footnote 145: p. 92. l. 3. _--on high the welcome clouds appeared_. The beauty
+of nature after the rainy season has refreshed the earth, is a
+favourite topic in Indian poetry. The Cloud Messenger, so gracefully
+translated by Mr. Wilson, is full of allusions to the grateful
+progress of the cloud, welcomed as it passes along by the joy of
+animate and inanimate beings. Quote 61-70, 131-142. Compare, in the
+Hindu Drama, the Toy Cart, act v.]
+
+[Footnote 146: p. 93. l. 2. _As though a pupil's hand accursed_. The offences
+of a pupil against a tutor, almost the holiest relation of life, are
+described in the Laws of Menu, ii. 191 to 218, 242, 8. "By censuring
+his preceptor, though justly, he will be born an ass; by falsely
+defaming him, a dog; by using his goods without leave, a small worm;
+by envying his merit, a larger insect or reptile." As the Roman law
+did not contemplate the possibility of parricide, that of Menu has no
+provision against the crime in the text.]
+
+[Footnote 147: p. 93. l. 6. _--to the five elements returned_. A common Indian
+phrase for death. The ether is the fifth element.]
+
+[Footnote 148: p. 93. l. 15. _Kshatriya_. The second, or warrior-caste. The
+kings in India were usually of this caste.]
+
+[Footnote 149: p. 93. l. 25. _Raghu_. One of the famous ancestors of Dasaratha.
+The poem of the Raghu Vansa has recently appeared, edited by M.
+Stenzler.]
+
+[Footnote 150: p. 94. l. 3. _My sire, a Brahmin hermit he--my mother was of
+Sudra race_. This seems inconsistent with Menu: "A Brahmin, if he
+take a Sudra to his bed as his first wife, sinks to the regions of
+torment; if he begets a child by her, he loses even his priestly
+rank." iii, 17; also 18, 19.]
+
+[Footnote 151: p. 96. l. 14. _The miserable father now_. See in Menu, the
+penalties and expiation for killing a Brahmin undesignedly, xi, 74,
+82; compare 90. An assaulter of a Brahman with intent to kill, shall
+remain in hell a hundred years; for actually striking him with like
+intent, a thousand; as many small pellets of dust as the blood of a
+Brahmin collects on the ground, for so many thousand years must the
+shedder of that blood be tormented in hell. xi. 207, 8.]
+
+[Footnote 152: p. 97. l. 23. _I've reached the wished for realms of joy_. Among
+the acts which lead to eternal bliss are these: "Studying and
+comprehending the Veda--showing reverence to a natural or spiritual
+father." MENU, xii, 83.]
+
+
+
+
+NOTES TO
+
+THE BRAHMIN'S LAMENT.
+
+
+[Footnote 153: p. 104. l. 5.--_a heaven-winning race may make_.
+Literally: Whom Brahma has placed with me in trust for a future
+husband, and through whose offspring I may obtain with my progenitors
+the regions secured by ablutions made by a daughter's sons. WILSON.]
+
+[Footnote 154: p. 104. l. 15. A line is omitted here, which seems to
+want a parallel to make up the sloka. Bopp has omitted it in his
+translation.]
+
+[Footnote 155: p. 105. l. 21. _--Sudra like_. The lowest caste who
+are not privileged, and indeed have no disposition in the native
+barrenness of their minds to study the sacred Vedas.]
+
+[Footnote 156: p. 105. l. 25. _As the storks the rice of offering_.
+We follow Bopp in refining these birds from birds of coarser prey.]
+
+
+
+
+NOTES TO
+
+THE DELUGE.
+
+
+[Footnote 157: See the very valuable papers of this gentleman in the
+Bombay Transactions.]
+
+[Footnote 158: The editor remarks, that the name Manuja, Man-born, as
+the appellative of the human race, is derived from Manu, as likewise
+Manawas, _masc._ Man--Manawi, _fem._ Woman: from thence the Gothic
+_Mann_, which we have preserved. Manu is thus the representative of
+Man.]
+
+
+
+
+THE DESCENT OF THE GANGES.
+
+FIRST PRINTED IN THE QUARTERLY REVIEW, VOL. XLV.
+
+
+The descent of the Ganges is the sequel of another fiction still more
+monstrous, but perhaps one of the most singular of the cosmogonical
+notions of the ancient Indians. Sagara, the king of Ayodhya (Oude),
+was without offspring--in almost all eastern countries the most
+grievous calamity incident to man, more especially to those of noble
+or royal race. By the most surpassing penances he obtains an oracle
+from the wise Brighu, predicting that one of his wives will bring
+forth a single son, the other _sixty thousand_! Accordingly the fair
+Cesina gives birth to Asamanja; his other wife to a gourd, which, like
+the egg of Leda, is instinct with life. From the seeds of this gourd,
+preserved with great care, and fed with ghee, come forth in due time
+the sixty thousand boys. The son of Cesina was a youth of the most
+malicious and cruel disposition; his pastime was to throw little
+infants into the river, and solace himself with their cries. He is
+sent into exile by his just and humane father, where he has a son,
+Ansuman, as gentle and popular as Asamanja was malignant and odious.
+King Sagara prepares to offer the Aswameda, the famous sacrifice of
+the horse. The holy and untouched steed is led forth, as in the 'Curse
+of Kehama,' among the admiring multitude, by the youthful Ansuman,
+when on a sudden a monstrous serpent arises from the earth, and drags
+it into the abyss. Sagara, in wrath, commands his sixty thousand sons
+to undertake the recovery of the steed from the malignant demon who
+has thus interrupted the sacrifice. Having searched long in vain, they
+begin to dig into the bowels of the earth, until,--
+
+    'Cloven with shovel and with hoe, pierced by axes and by spades,
+    Shrieked the earth in frantic woe; rose from out the yawning shades
+    Yells of anguish, hideous roars from the expiring brood of hell--
+    Serpents, giants, and Asoors, in the deep abyss that dwell.
+    Sixty thousand leagues in length, all unweary, full of wrath,
+    Through the centre, in their strength, clove they down their hellward path.'
+
+The gods, expecting the whole frame of the world, thus undermined, to
+perish in total ruin, assemble around Brahma to implore his
+interposition. He informs them that Vishnu, in the form of Kapila, has
+been the robber of the horse, and that in due time the god will avenge
+himself. From Patala, the hell of Indian mythology, the Sagaridae
+recommence their impious and destructive work.
+
+    'And downward dug they many a rood, and downward till they
+    saw aghast, Where the earth-bearing elephant stood, ev'n like
+    a mountain tall and vast. 'Tis he whose head aloft sustains
+    the broad earth's forest-clothed round, With all its vast and
+    spreading plains, and many a stately city crown'd. If
+    underneath the o'erbearing load bows down his weary head,
+    'tis then The mighty earthquakes are abroad, and shaking down
+    the abodes of men. Around earth's pillar moved they slowly,
+    and thus in humble accents blest Him the lofty and the holy,
+    that bears the region of the East. And southward dug they
+    many a rood, until before their shuddering sight, The next
+    earth-bearing elephant stood, huge Mahapadmas' mountain
+    height. Upon his head earth's southern bound, all full of
+    wonder, saw they rest. Slow and awe-struck paced they round,
+    and him, earth's southern pillar, blest. Westward then their
+    work they urge, king Sagara's six myriad race, Unto the vast
+    earth's western verge, and there in his appointed place The
+    next earth-bearing elephant stood, huge Saumanasa's mountain
+    crest; Around they paced in humble mood, and in like
+    courteous phrase addrest, And still their weary toil endure,
+    and onward dig until they see Last earth-bearing Himapandure,
+    glorying in his majesty.'
+
+At length they reach the place where Vishnu appears in the form of
+Kapila, with the horse feeding near him; a flame issues forth from the
+indignant deity, and the six myriad sons of Sagara become a heap of
+ashes.
+
+The adventure devolves on the youthful Ansuman, who achieves it with
+perfect success; Vishnu permits him to lead away the steed, but the
+ashes of his brethren cannot be purified by earthly water; the goddess
+Ganga must first be brought to earth, and, having undergone lustration
+from that holy flood, the race of Sagara are to ascend to heaven. Yet
+a long period elapses; and it is not till the reign of the virtuous
+Bhagiratha, that Brahma is moved by his surpassing penance to grant
+the descent of Ganga from heaven. King Bhagiratha had taken his stand
+on the top of Gokarna, the sacred peak of the Himavan, (the Himalaya,)
+and here
+
+    'Stands with arms outstretch'd on high, amid five blazing fires, the one
+    Towards each quarter of the sky, the fifth the full meridian sun.
+    Mid fiercest frosts on snow he slept, the dry and withered leaves his food,
+    Mid rains his roofless vigil kept, the soul and sense alike subdued.'
+
+His prayers are irresistible; but Brahma forewarns him, that the
+unbroken descent of Ganga from heaven would be so overpowering, that
+the earth would be unable to sustain it, and Siva must be propitiated,
+in order that he may receive on his head the precipitous cataract.
+Under this wild and unwieldy allegory appears to lurk an obscure
+allusion to the course of the Ganges among the summits, and under the
+forests of the Himalaya, which are the locks of Siva.
+
+    'High on the top of Himavan the mighty Mashawara stood;
+    And "Descend," he gave the word to the heaven-meandering water--
+    Full of wrath, the mandate heard Himavan's majestic daughter.
+    To a giant's stature soaring and intolerable speed,
+    From heaven's height down rush'd she pouring upon Siva's sacred head.
+    Him the goddess thought in scorn with her resistless might to sweep
+    By her fierce waves o'erborne, down to hell's remotest deep.'
+
+Siva, in his turn enraged, resists her fury.
+
+    'Down on Sankara's holy head, down the holy fell, and there
+    Amid the entangling meshes spread, of his loose and flowing hair.
+    Vast and boundless as the woods upon the Himalaya's brow,
+    Nor ever may the struggling floods rush headlong to the earth below.
+    Opening, egress was not there, amid those winding, long meanders.
+    Within that labyrinthine hair, for many an age the goddess wanders.'
+
+The king again has recourse to his penances, Siva is propitiated, and
+the stream by seven[159] channels finds its way to the plains of India.
+The spirit and the luxuriance of the description which follows, of the
+king leading the way, and the obedient waters rolling after his car,
+appear to us of a high order of poetry.
+
+    'Up the raja at the sign upon his glittering chariot leaps,
+    Instant Ganga the divine follows his majestic steps, From the
+    high heaven burst she forth first on Siva's lofty crown,
+    Headlong then and prone to earth thundering rushed the
+    cataract down. Swarms of bright-hued fish came dashing;
+    turtles, dolphins in their mirth, Fallen or falling,
+    glancing, flashing, to the many gleaming earth. And all the
+    host of heaven came down, spirits and genii, in amaze, And
+    each forsook his heavenly throne, upon that glorious scene to
+    gaze. On cars, like high tower'd cities, seen, with elephants
+    and coursers, rode, Or on soft swinging palanquin, lay
+    wondering each observant god. As met in bright divan each
+    god, and flash'd their jewell'd vestures' rays, The
+    coruscating aether glow'd, as with a hundred suns ablaze. And
+    with the fish and dolphins gleaming, and scaly crocodiles and
+    snakes, Glanc'd the air, as when fast streaming the blue
+    lightning shoots and breaks: And in ten thousand sparkles
+    bright went flashing up the cloudy spray, The snowy flocking
+    swans less white, within its glittering mists at play. And
+    headlong now poured down the flood, and now in silver
+    circlets wound, Then lakelike spread all bright and broad,
+    then gently, gently flowed around, Then 'neath the cavern'd
+    earth descending, then spouted up the boiling tide, Then
+    stream with stream harmonious blending, swell bubbling up or
+    smooth subside. By that heaven-welling water's breast, the
+    genii and the sages stood, Its sanctifying dews they blest,
+    and plung'd within the lustral flood. Whoe'er beneath the
+    curse of heaven from that immaculate world had fled, To th'
+    impure earth in exile driven, to that all-holy baptism sped;
+    And purified from every sin, to the bright spirit's bliss
+    restor'd, Th' etherial sphere they entered in, and through
+    th' empyreal mansions soar'd. The world in solemn jubilee
+    behold these heavenly waves draw near, From sin and dark
+    pollution free, bathed in the blameless waters clear. Swift
+    king Bhagiratha drave upon his lofty glittering car, And
+    swift with her obeisant wave bright Ganga followed him afar.'
+
+[Footnote 159: Schlegel supposes the three western streams to be the
+Indus, which appears under its real name the Sind, the Iaxartes, and
+the Oxus; are not the Sareswatie, or perhaps the Sutlej, under the
+name of Sita, and the Jumna meant? Of the eastern branches, it is not
+difficult to fix the Burhampooter. Schlegel suggests the Irawaddy, and
+the Blue River of China. Why not the Alacananda and the Gogra? The
+main stream bears the name of the Bhaghiratha, till it joins the
+Alacananda and takes the name of the Ganges.]
+
+
+THE END.
+
+
+
+
+
+End of the Project Gutenberg EBook of Nala and Damayanti and Other Poems, by
+Henry Hart Milman
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