Sōōryй; and that by the time he had finished the last verse he was restored to health. These verses have been published under the title of Sōōryu-shŭtuků, the author at the close giving this account of his cure. Sometimes a sick person procures a bramhun to rehearse for him a number of verses in praise of Sōōryŭ, offering at the same time to this god, rice, water and juva* flowers. If the person be very ill, and a man of property, he employs two or three bramhuns, who repeat as many as a thousand verses. This ceremony must be performed standing in the sun: when a thousand verses are rehearsed, the recitation occupies more than a day. The origin of this method of obtaining relief from sickness is ascribed to Shambu, the son of Krishnu, one of the most beautiful youths in the three worlds, who was directed in a dream to repeat, twice a day, the twenty-one names of Sōōryŭ then revealed to him.

The persons who receive the name of Sōōryŭ, and adopt this god as their guardian deity, are called Sourus: they never eat till they have worshipped the sun, and when the sun is entirely covered with clouds they fast. On a Sunday many Sourus, as well as Hindoos belonging to other sects, perform, in a more particular manner, the wor ship of this idol, and on this day some of them fast.

The

The Ramayănă contains the following story respecting Sōōryй, Hünoomană, &c. In the war betwixt Ramŭ and Ravănŭ, an arrow discharged by Půvůně pierced the body of Lukshmůnŭ: Ramŭ and all his friends were exceedingly alarmed for the life of Lukshmŭnů; the physicians tried all their efforts in vain. At last one physician declared that if four kinds of leaves could be brought from the mountain Gŭndhŭ-madhŭnů, and applied to the wound, Lukshmůnŭ might probably be restored to health. god who had given this arrow to Ravŭnă had declared, that whoever was wounded with it in the night should not recover if a cure were not obtained before day-light. It was night when the wound was inflicted, but Hunoomanŭ engaged to bring the leaves before morning. To secure the fulfilment of his promise, he leaped into the air, and alighted on the mountain; but searched in vain for the medicinal leaves. While in his search, Ravůně, who had heard what was going forward, sent Sōōryŭ to arise an the mountain at midnight. Hunoomană, in a rage, leaped up and seizing Sōōryu's cha

Hibiscus rosa Sinensis.

riot wheels, placed the blazing god under his arm and the mountain on his head, and carried them to the camp of Ramu, where the friends of Lukshmunŭ searched out the plants, applied the leaves, and restored him to health; after which Hunoomanu permitted Sōōryŭ to depart.

Sōōryŭ has two wives, Suvurna and Chaya. The former is the daughter of Vishwukurma. After their marriage, Săvůrna, unable to bear the power of his rays, made an image of herself; and, imparting life to it, called it Chaya,* and left it with Sōōryū. She then returned to her father's house, but Vishwŭkurma reproved his daughter for leaving her husband, and refused her an asylum; but promised that if she would return, he would diminish the glory of Sōōryu's rays. Săvărna resolved not to return, and, assuming the form of a mare, fied into the forest of Dundŭků. Chaya and Yumu, whom Sŭvůrna had left with Sōōryū, could not agree; and Yumŭ one day beating Chaya, she cursed him, so that he has ever since had a swelled leg. Yŭmů, weeping, went to his father Sōōryů, shewed him his leg, and related what had happened; upon which Sōōryŭ began to suspect that this woman could not be Sŭvŭrna, for no mother ever curs◆ ed her own son, and if she did, the curse could not take effect. He immediately proceeded to the house of his father-in-law, who received him with great respect, but unperceived gave him a seat consisting of different sharp weapons, by which he became divided into twelve round parts. Sōōryŭ was enraged, and could not be pacified till his father-in-law informed him that his daughter, unable to bear the glory of his rays, had forsaken him. On enquiring where she was gone, the father said he had sent her back to him immediately on her arrival, but that where she now was he could not say. Sōōryu, by the power of dhyanu,t perceived that Suvůrna had become a mare, and was gone into some forest. The story here becomes too obscene for insertion. Sōōryŭ and Sŭvurna in the forms of a horse and a mare had two children, to whom they gave the names of Ŭshwinēē and Koomaru.‡ When Sōōryŭ returned to his palace, he asked his wife who this woman (Chaya) was. She gave him her history, and pre

This word means a shadow.

+ When the old Hindoo ascetics wished to ascertain a fact, they performed what is called dhy anŭ, viz. they shut their eyes, and began to meditate, when, it is said, the information they sought was revealed to them.

That is, the sons of a mare: these are now physicians to the gods.

sented her to him as his wife, and from that time Chaya was acknowledged as Sōōryū's second wife.

There are no temples dedicated to Sōōryŭ in Bengal. The heaven of this god is called Sōōryů-loků. A race of Hindoo kings, distinguished as the descendants of the sun, once reigned in India, of which dynasty Ikshwakoo was the first king, and Ramu the sixty-sixth.

The following are the principal names of Sōōryū: Sōōrů, or, he who dries up the earth.-Scōryй, he who travels, he who sends men to their work.-Dwadŭshatma, he who assumes twelve forms.*-Divakŭrů, the maker of the day.-Bhaskŭrů, the creator of the light.-Vivuswŭt, the radiant.-Süptashwu, he who has seven horses in his chariot.--Vikürttŭnů, he who was made round by Vishwakarma in his lathe.-Ŭrkü, the maker of heat.-Mihirŭ, he who wets the earth.†-Pōōshůně, he who cherishes all. Dyoomůnee, he who sparkles in the sky.-Turunee, the saviour.-Mitru, the friend of the water-lily.t-Gruhupitee, the lord of the stars.-Suhüsrangshoo, the thousandrayed.-Ruvee, he who is to be praised.

SECTION VIL

Gunéshů.

THIS god is represented in the form of a fat short man, with a long belly, and an elephant's head.§ He has four hands; holding in one a shell, in another a chükrů,

Alluding to his progress through the twelve signs,

The Sooryu-shůtůbă says, the sun draws up the waters from the earth, and then lets them fall in showers again. At the rising of the sun this flower expands itself, and when the sun retires shuts up its leaves again.

Sir W. Jones calls Ginésha the god of wisdom, and refers, as a proof of it, to his having an elephant's head. I cannot find, however, that this god is considered by any of the Hindoos as properly the god of wisdon, for though he is said to give knowledge to those who worship him to obtain it, this is what is ascribed also towther gods. The Hin does, in general, I believe, consider the elephant as a stupid animal, and it is a biting reproof to be called as stupid as an elephant.

in another a club, and in the fourth a water-lily. He sits upon a rat. In an ele phant's head are two projecting teeth, but in Gunéshu's, only one, the other having been torn out by Vishnoo, when, in the form of Purusoo-ramů, he wished to have an interview with Shivă. Gunéshů, who stood as door-keeper, denied him entrance, upon which a battle ensued, and Părăsoo-ramů beating him, tore out one of his teeth.

The work called Gănéshŭ-khundŭ contains a most indecent story respecting the birth of this god, which, however necessary to the history, is so extremely indelicate that it cannot possibly be given. It is mentioned in this story, that Doorga cursed the gods so that they have ever since been childless, except by criminal amours with females not their own wives.

When it was known that Doorga had given birth to a son, Shinēē, and the rest of the gods went to see the child. Shunee knew that if he looked upon the child it would be reduced to ashes, but Doorga took it as an insult that he should hang down his head, and refuse to look at her child. For some time he did not regard her reproofs; but at last, irritated, he looked upon Günéshu, and its head was instantly consumed.* The goddess seeing her child headless,+ was overwhelmed with grief, and would have destroyed Shunēē; but Brumha prevented her, telling Shunēē to bring the head of the first animal he should find lying with its head towards the north. He found an elephant in this situation, cut off its head, and fixed it upon Ginéshu, who then assumed the shape he at present wears. Doorga was but little soothed when she saw her son with an elephant's head. To pacify her, Brimha said, that amongst the worship of all the gods that of Gunéshu should for ever bear the preference. In the beginning of eve ry act of public worship therefore certain ceremonies are constantly performed in ho

This property is ascribed to Shunee, (Saturn) to point out, no doubt, the supposed bancful influence of this pla net. This resembles the fable of Saturn's devouring all his male children. The Ramayanů contains a story respecting Dushürüt'l ŭ and Shinee, in which it is said, that Dishǎrut'hй was once angry with this god for preventing the fall of rain in his kingdom. He ascended his chariot to make war with him, when Shinee, by a single glance of his eyes, set the king's chariot on fire, and Dushuruthu, in the most dreadful state of alarm, fell from the skies.

+ One cause of this misfortune is said to be this: Doorga had laid her child to sleep with its head to the north, which is forbidden by the shastrů. The Anhiku-tătwă declares, that if a person sleep with his head to the east, he will be rich; if to the south, he will have long life; if to the north, he will die; and if to the west, (except when On a journey) he will have misfortunes.

nour of Gunéshŭ.* Not only is Gunéshŭ thus honoured in religious ceremonies, but in almost all civil concerns he is particularly regarded: as, when a person is leaving his house to go a journey, he says, 'Oh! thou work-perfecting Günéshŭ, grant me success in my journey: Günéshu! Günéshŭ! Günéshй!'-At the head of every letter, a salutation is made to Gunéshů.t When a person begins to read a book he salutes Gunéshu; and shop-keepers and others paint the name or image of this god over the doors of their shops or houses, expecting from his favour protection and success.

No public festivals in honour of Gunéshŭ are held in Bengal. Many persons however chuse him as their guardian deity; and are hence called Ganŭputyŭs.

At the full moon in the month Maghi, some persons make or buy a clay image, and perform the worship of Ginéshu, when the officiating bramhin performs the ceremonies common in the Hindoo worship, presenting offerings to the idol. This god is also worshipped at considerable length at the commencement of a wedding, as well as when the bride is presented to the bridegroom. Great numbers, especially from the Western and Southern provinces, celebrate the worship of Ginéshŭ on the 4th of the new moon in Bhadru, when several individuals in each place subscribe and defray the expence. Many persons keep in their houses a small metal image of Gunéshů, place it by the side of the shalgramů, and worship it daily. At other times a burnt-offering of clarified butter is presented to this idol. Stone images of Gunéshŭ are worshipped daily in the temples by the sides of the Ganges at Benares; but I cannot find that there are any temples dedicated to him in Bengal.

Gunéshu is also called Huridra-Gunéshů. This name seems to have arisen on of the following story: When Doorga was once preparing herself for bathing, she wiped off the turmerick, &c. with oil, and formed a kind of cake in her fingers.‡

It will occur to the reader, that in all sacrifices among the Romans prayers were first offered to Janus.

This

† Gănéshŭ is famed as writing in a beautiful manner: so that when a person writes a fine hand people say, Ah! he writes like Gunéshů.' This god is said to have first written the Mŭhabharůtů from the mouth of Vyasŭdévů.

The Hindoos have a custom of cleaning their bodies by rubbing them all over with turmerick; and then, taking oil in their hands, wiping it off again, when it falls as a paste all around them.