vocem esse dissecandam videt; at quomodo corrigi debeat mox videbitur. Exstat quidem fragmentum Æschyli apud Schol. Ven. ad II. Ξ. 200. Ὑμεῖς δὲ βωμὸν τόνδε καὶ πυρὸς σέλας Κύκλῳ περίστατ ̓ ἐν λόχῳ δ ̓ ἀπείρονι Εὔξασθε. Hæc verba quin ad Supplices referri possint nemo inficias ivit; et fortasse fatebitur quod locum habere debeant post v. 200. ejus fabulæ in qua, postquam Danaus Chorum e filiabus suis constantem monuit, ad quos Deos precandum fuerit, pergit dicere Πάντων δ ̓ ἀνάκτων τῶνδε κοινοβωμίαν Σέβεσθε: At quanto rectius ordiretur suam orationem Danaus tali fere modo Ὑμεῖς δὲ βωμὸν τόνδε καὶ πυρὸς σέλας κύκλῳ περιστῆτ ̓ ἐν λόγῳ δ ̓ ἀπείρονι Θεῶν ἀνάκτων τήνδε κοινοβωμίαν Zibre: adeo ut starts proficisci videatur e scholiasta memoriter alleganti, et úrrar e pravo studio interpolatoris, qui defectum resarcire voluit, nec tamen potuit ad mentem Eschyli, qui paulo ante non omnes deos sed Jovis Neptuni Apollinis et Mercurii nomina tantummodo recensuerat. Ad hunc Eschyli locum respiciebat Euripides et more suo ludibrio habebat. Similiter in Phon. 763. oblique tangit Eschylum elaborantem in eo narrando, cui quisque ducum opponatur, necnon in Electra monet Gaisfordus ad v. 524. Eschylum esse derisum ob ineptam agnitionem Orestis ab Electra factam. Inde patet pro ὄχλῳ legi debere λόχο: mox e πελάζειν et στατεῖν, litteris πελα et στατει transpositis, erui potest στατίζειν et πελῶν: sed πελῶν est solita var. lect. pro gav (vid. ad Troad. 504.) denique e xes fit xai προβώμι ̓ ἐκ ; adeo ut totus versus evadat Λόχῳ στατίζειν καὶ προβώμι ̓ ἐκπεράν. De λόγῳ supra dictum est; quod ad στατίζειν cum Eschyleo wigTTE (ut restituit Bl. ad Prom. 7.) convenientem, cf. Alcest. 90. et Electr. 316. Eratilove quo respexit Hesych. in v. et exponit per στάσιο ἔχουσι : denique προβώμια substantive usurpatur infr. 80. Ζηνὸς ἐκ προβω piwv. Nemo nescit apud Græcos parum esse virgini decorum coram populo foras exire: et collato Iph. A. 727. Où xañòv iv öxλg o' tourλεῖσθαι στρατῷ vulgatum ὄχλῳ certe quo se tueatur invenit. Sed vix est dubium quin Æschyli verba Noster in animo habuerit.

Ibid. Ad h. v. conjecturam protulit E. in Iph. A. 992, quam plerique infelicem prædicabunt, mitius aliquod dicturi de emendatione in v. supr. 42. γένος Ἔσωθε ναοῦ τοῦδ ̓ ὑπηγαλισμένον pro ὑπηγκαλισμένη. ubi tamen fortasse præstat waynaxioμara: qua voce usus est noster Helen. 247. Troad. 752. et restituere vult E. Ionis v. 1337. legendo Ορος τόδ' ἄγγος χερὸς ὑπαγκάλισμ ̓ ἐμᾶς vice ὑπ' ἀγάλαις ἐμαῖς ; rectius scripsisset inayxaλiopara. Amant Tragici similia, quæ citat Porson. ad Orest. 1051.

V. 45. Of geßives vivos. Proba est interpretatio Barnesii, at prava scriptura; ope Hesychii Euripides redintegratur. Пevyśvia, waλαioτέρα γένεσις, lege πρεσβεύει γίνη : sape noster usurpat your genitura : vid. Beck. Ind. vos est proles.

V. 46. Zntout' öños yñs —— oixioúpela. Ita E. At rectius Barnesius . Dudum monuit Porsonus ad Hec. 1670. e Scholiasta Aristoph. Plut. 447. To quietem notare o motum in utramque partem sumi, idem quoque de correlativis est statuendum, ὅπου, ὅποι, όπη. Nulla igitur est sana ratio, cur E. й et öŋ ex Atticorum scriptis eliminet, ad v. supr. 19.

V. 53. “Oę Tóλλà dù nai tâyde: Ita E. vices et mox commemorat μvice Reiskii conjecturam. Sed fortasse præstat λad denά:

quoties dvds usurpaverit noster docebit Beckii Index. Eandem vocem corruptam in v. infr. 214. restituit Tyrwhittus.

64. Ε Coprei verbis μάντις δἦσθ ̓ ἄρ ̓ οὐ καλὸς patet aliquid præfracte aut vatis more dictum esse ab Iolao. Lege igitur Oris Bía y äv, oida, τούσδ' ἕξοι λαβών. Mox distingue post καλός, ut τάδε cum γνώσει conjungi possit. Ridet Copreus Iolaum utpote malum vatem, qui tamen vera prædicare mox visus est. Hoc facit Euripides ex ordine et consulto propter odium in præcones inveteratum. Vid. Schol. Orest. 893. Suppl. 436. Troad. 432.

Hæc in præsenti sufficiant: mox plura nec vulgaria proferemus.

.

NOTICE OF

MOOR'S 'HINDU PANTHEON.

AFTER the discovery of a passage to India, by the Cape of Good

the

Hope, had facilitated the researches of European curiosity among fairest regions of Asia, it would appear that, for a considerable time, the religion and literature of Hindostan were considered as secondary objects of inquiry by those strangers, who, from motives of avarice or ambition, having traversed extensive oceans, occupied themselves in commerce, in the protection of their establishments, or in schemes of territorial aggrandisement. They sought geographical knowledge with indefatigable perseverance, and they diligently examined the various productions of nature. "But it is wonderful," (exclaims a writer of the seventeenth century)" that although the standards of Christianity have so long been planted in the East Indies, although the Hollanders for above fifty years have been perfectly acquainted with these countries, yet no person has hitherto described the modes of worship or superstitious ceremonies of the natives, whilst we have whole volumes treating of the birds, fishes, and other animals, the trees and fruits, the herbs of the field, and spices of the mountains." And this consideration induced the Sieur Thomas de la Grue, to compile and translate from the Dutch papers of Abraham Roger, that curious work entitled "La Porte ouverte pour parvenir à la connoissance du Paganisme caché," and printed at Amsterdam in 1670.'

Since this publication, several ingenious men have directed their attention to the history and antiquities of the Indians, whose mythology, however, was little known until our learned countrymen, Sir William Jones, and Mr. Maurice, rendered it a subject of interest to the lovers of classical literature-the former in various works, but

Abraham Rogerius was minister of the gospel at Paliacatta, on the coast of Coromandel, where, during a residence of ten years, he studied amongst learned Brahmans their philosophical and religious doctrines, aud made observations on their forms of worship.

more particularly in his dissertation "On the Gods of Greece, Italy, and India," the latter in his "Ancient History of Hindostan," and "Indian Antiquities."

Still, those who desired to trace the idolatrous system of the Brahmans, through its minute ramifications, were obliged to seek many objects, highly necessary towards the successful prosecution of their researches, amongst the different accounts of travels, and a multiplicity of other books, generally conveying, by inaccurate engravings, and descriptions, erroneous ideas of the divinities, and false opinions of their attributes.

But these difficulties are removed by the work of which we now propose to give an outline-it places the student of Indian mythology at once before the idol's shrine; enables him to explore the temple, and the sculptured cavern's dark recess; and, in conformity with its title, exhibits all the Gods of Hindostan before him.

On the subject of these extraordinary divinities, whatever could af ford elucidation, has been judiciously, and with due acknowledgment, extracted by Major Moor, from the writings of others, and ingeniously combined with the valuable result of his own actual enquiries, made during the course of a long residence among the Hindoos, and often in situations peculiarly favorable to the attainment of informa tion.

From the opening paragraph of this volume, it appears that the present Brahmanical doctrine is of the double kind, external and internal, δημώδες καὶ ἀπόῤῥητον· one divulged to the multitude, the other kept secret by the priests. We shall give our author's words.

"The religious doctrines of the Hindus may be divided, like those of most other people whose scriptures are in a hidden tongue, into exoteric and esoteric: the first is preached to the vulgar, the second known only to a select number, and while the Brahmans are admitted to possess a considerable portion of unadulterated physical and moral truths, the exoteric religion of the Hindus in general consists in gross idolatry and irrational superstition."

Such, we have reason to believe, was the system of Indian doctrine, in ages of remote antiquity, and such, as the learned Warburton has sufficiently proved, of the Greek philosophy, whilst, "the ancient sages held it lawful, for the public good, to say one thing when they thought another"-(Divine Legation of Moses, Book iii. Sect. 2.) A sentiment declared by Varro, who says (according to Saint Augustin,) that there are many truths which it is not expedient the vulgar should know, and many falsehoods which yet it is useful for the people to receive as truths."

Notwithstanding the number and variety of monstrous idols which this Pantheon offers to our view, Major Moor assures us that in fact "the religion of the Hindus is monotheism. They worship God in unity, and express their conceptions of the Divine Being, and his attributes, in the most awful and sublime forms; God thus adored, is called BRAMH; the one eternal mind, the self-existing, incomprehensible spirit." (p. 1.)

To this great Deity, no altars are erected among the Hindus; "of

him whose glory is so great, there is no image ;" according to one of the sacred books, or Vedas. But under the articles of Brahma, (p. 5.) (after confounded by former writers with Brahm, or God,) we find a personification of the Deity's creative power. Brahma, (like Vishnu and Siva) has had incarnations, or avataras; he is called framer of the universe, and guardian of the world; agreeing in the latter character, with Vishnu, he creates, and Siva destroys. But as "to destroy is to create in another form; Siva and Brahma hence coalesce." (p. 5.)

Brahma is not distinguished by so many names or epithets as his great coadjutors, who are said to have a thousand each. Vishnu is the second person of the Hindu triad, and denotes the preserving power. He is the sun, (as every thing in this mythology seems to be) he is time, air, earth, the humid principle, &c. (p. 16.) His consort, or sacti is Lacshmi, and in one of the engravings which illustrate this volume, we find her represented, sitting with her celestial spouse, on the back of Garuda, an animal possessing the body of a man, the head and wings of an eagle. Having mentioned that the thousand names of Vishnu and Siva are strung together in verse, and repeated, on certain occasions, by the Brahmans; Major Moor informs us, that at the recital of each name, with the attention fixed on the attribute of which that name exacts an idea, the bead of a rosary is dropped between the finger and thumb; an operation which the enthusiastic Hindu supposes efficacious in promoting abstraction. Our author here suggests a subject for antiquarian investigation which we shall indicate to our readers. "The use of rosaries is adopted in India, and perhaps other countries of the East, Persia for instance, by Mahommedans as well as by Hindus; with the Ma hommedans the rosary seems to answer the same purpose as with the Hindus: a bead is dropped between the finger and thumb, at the contemplation or repetition of certain names and attributes of God, who in the 'copious rhetoric of Arabia,' has as many appellations nearly as in Sanscrit. It might be curious to investigate how the use of rosaries came to be adopted for the same purposes, by people so distant and distinct as Christians, Hindus, and Mahommedans. I do not recollect, (but my recollection and research are too confined to hang the lightest weight of argument on) that they were used by Christians of the earlier ages, or by the Jews anterior to Christ; and as there can be very little doubt of the high antiquity of their usage among Hindus, (it would indeed be demonstrated,) it would, if the former supposition be well founded, follow, that it is an implement borrowed into the Christian church from the Pagan temples of the East. Unless indeed we suppose, that distant people may, without intercommunication, conceive and adopt a similar practice, for the obtainment of a similar end. But it is still difficult to extend such supposition to such congeniality as that now under consideration." (p. 21.)

The third power or attribute of the Deity is personified by Sira, who is also Mahadeva, the God of destruction, or rather reproduction, as the Hindu philosophy does not entertain an idea of absolute anni

hilation. (p. 35.) The consort of Siva is Bhavani, or Parvati; his type is the Linga or Phallus ; he is represented holding a trident (called trisula his most common attribute) and he rides on a bull; he has four, eight, or ten hands, five faces and a third eye placed in his forehead, and pointing up and down: this distinguishes him, his children and incarnations. Serpents, with which many divinities are decorated, as emblems of immortality, abound on the figure of Ma-hadeva, twining in his locks and encircling his neck, wrists, arms, and legs. The goddess Ganga is supposed to be the offspring of Siva or Mahadeva, from whose hair, in mythological pictures, that celebrated stream, the Ganges, is often seen to flow. Yet it sometimes appears as issuing from the fingers of Parvati, and there are various extraordinary legends concerning the origin of this river: all, however, agree that its waters are endued with a degree of sanctity most efficacious in the purification from sin, and that it is highly fortunate to live, and die in its vicinity. Pilgrims from distant places visit the holy Ganges; others depute proxies, whose expenses they defray.Many are constantly employed in carrying the water. "Temples of celebrity, however remote-those of Rameswara and Jejury for instance,—are said to use it daily for the ablution of the Idol, and in every city it may be purchased from persons who carry it about in two vases slung at the ends of a bamboo, carried across the shoulders : these are carefully covered, and of course preserved with superstitious veneration.

"One of the holiest spots of the Ganga, is where it joins the Yamuna, (Jumna) near Illahabad, below Dehly, anciently called Indraprestha. The Saraswati is supposed to join them under ground, whence the junction is called Triveni, or the three plaited locks.' Pilgrims here begin the ceremonies, afterwards completed at Gaya. The confluence of rivers is a spot peculiarly dear to Hindus, and this, more especially, of the Ganga and Yamuna, is so highly esteemed, that a person dying there is certain of immediate moksh or beatitude, without risk of further transmigration. We shall notice in another place, that suicide is not only pardonable, but in some cases meritorious with Hindus. Cutting one's throat at the above holy junction, is, in reference to its immediate result, an instance of the latter; widows, who become Sati, or pure, by burning themselves with the bodies of their deceased husbands, which is generally done at the Sangam or confluence of rivers, perform an act of meritorious suicide; and all acts in themselves good, are rendered vastly better if done on such a spot. PARASU RAM BHAO, the Mahratta Brahman general, to remove an impurity transmitted to him from a cobler's wife, who had been kissed by a Brahman who dined with another who dined with the Bhao, weighed himself against precious articles at the confluence of the rivers Toom and Badra; and distributing the amount in charity to Brahmans and poor people, again became pure, and fit society for his sanctified fraternity; many of whom, however, had also derived impure taints, circuitously from the base tribed damsel; and the Bhao's whole army were at a critical time marched to the confluence of the rivers, that the Brahmans might have safe escort thither, and by bathing,