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that this and the other buildings were overthown at the same period by some hostile power opposed to the propagation of Hinduism, assisted perhaps subsequently by a convulsion of nature. Earthquakes, I need scarcely observe, are more frequent in Assam than in any other quarter of our Indian possessions, and that they accomplish so small an amount of mischief must be attributed to its never having been the custom to employ stone and brick in the construction of dwellings. All classes, from the king to the serf, build with such slight and perishable materials as grass, bambus, and timber; thus houses sustain little injury from a shock however violent, and even if thrown down could not do much mischief to their inmates*. Had time been the sole instrument of overthrowing these structures, it is but fair to sup. pose from the great solidity of the materials that the ruin would have been less complete, and that the fragments would have lain in a narrower compass.

Chárdwár at one period undoubtedly formed a part of the ancient and extensive kingdom of Kámrúp, but whether the city at Porá was destroyed by the Muhammedans during their invasions, or by the Ahom kings prior to their conversion to the Hindu faith; or was overthrown at a later period by the Vaishnavas in their struggles for pre-eminence with the Saivas, is alike matter for conjecture. In the absence of inscriptions and other precise information we must have recourse to the traditions current in the country, and to such historical records as are within our reach; these I now purpose to advert to.

The inhabitants of Chárdwár assert, that Rájá BANH, the founder of Porá, was a demi-god, sixth in direct descent from BRAHMA; they add on the authority of some work whose name has escaped me, that his dominions were situate on the banks of the Nermadá river; that he journeyed into Kámrúp, Chárdwár, and other parts of Assam, and was the first person who introduced the worship of MAHADEVA into that quarter of India. The extensive walls which encompass the temples at Porá, are said to have made part of a fort or city founded by him called Lohitpúr, Sonitpûr or Tejpúr, all three signifying the

* In an ancient MS. I have met with, written according to the custom of the country on the inner surface of the bark of the sachí tree, a very destructive earthquake is recorded to have happened in the A. S. 1529 (A. D. 1607), when the earth opened and vomited a vast quantity of sand and water. On the 31st March last, two severe shocks were felt throughout Assam; the first cast down the stone spire of a temple at Bishnáth, fractured an idol within the shrine, and effected other damage in the province, and on the 3rd of November following there was another quake of less violence.

city of blood, perhaps in commemoration of a battle stated to have been fought there between KRISHNA and the Rájá. The 'Srí Bhagavat,' to which I referred, informs us that BANH was the son of BALI', the generous, and that he had a thousand arms, which probably means in a figurative sense that he was endued with immense strength; this power is said to have been conferred on him by SIVA, who also promised to defend his capital against external foes, in return for the pleasure he derived from the rájá's musical performance, (a talent in which he excelled,) when he played on some occasion before the god who was dancing with his votaries. On obtaining this boon, the invincible BANH subdued both gods and men, and returning to Sonitpúr surrounded his capital with fortifications of water, wind and fire, and lived there in perfect security; but when he found after a short time that none were able to oppose him, his heart was swollen with pride, and repairing to the court of SIVA he declared, that as he was indomitable the boon bestowed was worthless, and wished to know if there really was any one capable of resisting him. The god, displeased at his arrogance, presented him with a flag, which he desired him to hoist upon his palace, and promised that whenever it should fall an antagonist would appear to humble his power: delighted with the gift BANH returned home, and waited patiently the fulfilment of the prophecy.

The narrative goes on to say, that BANH had a daughter called from her extreme beauty, U'sa, or 'morning,' who was visited in a dream by ANIRUD the son of PRADYU'MNA and grandson of KÁMDE'VA; that on awaking from sleep the damsel indulged in loud laments, and was inconsolable at missing the lovely form imprinted on her memory, and which had occupied so large a share of her midnight thoughts.

One of her handmaidens, by name CHITRA-LIKHÁ or 'The Limner,' daughter to KU'MBHAND her father's minister, moved by her excess of sorrow, inquired its cause, and U'sa, reposing confidence in the attendant, related her eventful dream regarding a man of sable hue with lotus-eyes, long-arms, and clad in yellow garments, beloved among women, who had abandoned her in the ocean of distress.' CHITRA-LIKHÁ soothed her affliction by engaging to produce the object of her love: she painted the images of gods, of demi-gods, sages and powerful kings of the earth, of the house of BRISHNI', of ANUdu'ndavi'*, of Balara'm†, and of PRADYU'MNA, which last (being the likeness of her father-in-law,) as soon as U'sA looked upon she was

VASU-DE'VA the father of KRISHNA.

+ Foster brother of KRISHNA.

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ashamed. The limner next painted the likeness of ANIRUD, and when U ́sa saw it she modestly hung down her head, and exclaimed smiling, This is he who has robbed me of my heart.' Recognising the portrait to be that of KRISHNA's grand-son, CHITRA-LIKHÁ left her mistress and departed for Dwáriká (on the sea coast near the gulf of Cach, at that period governed by KRISHNA,) and seeing ANIRUD, sleeping on a couch, she by means of enchantments spirited him away and brought him in safety to Sonitpúr. U'sa, overjoyed at the sight of her beloved, introduced him to her private apartments, and he intoxicated with pleasure took no account of time. The military guard in attendance on U'sa suspecting that some stranger had gained access to the harem and seduced the lady from her maidenly vows, waited on the prince, and apprised him his daughter's conduct had brought a stain upon his lineage. BANH, distressed at the news, repaired with some armed followers to his daughter's apartments, and surprised the lovers playing the game of chess: ANIRUD starting up on their approach, seized his bow and discharged a flight of arrows with so much precision against the hostile party that they took to flight; BANH, however, whose rage had now passed all bounds, disregarding the tears and lamentations of his daughter, seized upon ANIRUD and bound him with cords.

Meanwhile KRISHNA, having missed his grand-son during the four rainy months, was filled with anxiety for his safety, a feeling in which the other friends of ANIRUD participated, and at length intelligence of his confinement reaching them through a sage called NA'RAD, the race of BRISHNI′ of whom KRISHNA is the lord, went up to Sonitpúr with twelve legions, and attacking the city on all sides broke down the walls and buildings and destroyed the orchards. Exasperated at the mischief that was done, BANH came forth with an army whose divisions equalled in number those of the foe, and assisted by SIVA Who rode on his bull, and came attended by his son and votaries, gave battle to BALARAM and KRISHNA: a bloody engagement ensued; but at length KRISHNA bewitched SIVA whose votaries fled, and slew a vast number of BANH's army.

Furious at the prospect of defeat the prince sought out KRISHNA and encountered him in single combat, but the god cut through his adversary's bow-string, destroyed his car, slew the charioteer and horses, and sounded his shell in token of exultation. KU'TABI' the

mother of BANH, trembling for the life of her son, appeared naked and with dishevelled locks in presence of KRISHNA, and he ashamed at the spectacle cast down his head, an occasion which the lord of Sonitpúr immediately seized upon to make his escape, and fled for refuge to his capital.

After this event, SIVA visited KRISHNA's army with fever; but the latter not to be outdone in modes of annoyance created another fever to contend with that of his adversary, and came off victorious. The rájá now advanced a second time to give battle, holding a variety of weapons in his thousand hands, which he hurled at KRISHNA, who broke them with his discus and hewed off the prince's arms like branches from a giant tree; seeing the peril in which he stood, MAHADE VA advanced and besought his brother deity to save the life of his favourite. KRISHNA made answer, that he was bound to gratify MAHádeʼva, and that he intended to spare the prince because he was the son of BALI and grand-son of PRAHLÁD, whose race he had promised never to destroy- What I have done,' continued the god, was to subvert his pride, I have lopped off his superfluous arms, and the four which remain are quite sufficient to enable him to enjoy eternal life.' Thus assured BANH fell at KRISHNA's feet, and brought forth ANIRUD and his daughter, seated in a car richly apparelled and ornamented, and surrounded by countless armies; KRISHNA was content, and returned to his kingdom of Dwariká.

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The next account, which has less admixture of the fabulous and appears the most deserving of attention, is taken from ancient records in MS. of the Assam kings, which speak of a place called Pratáppúr, the splendid city, the capital of RAMACHANDRA, usually known under the name of the Pratáppúriya rájá, and which can, I think, be no other than Porá. This town is stated in the MS. to have been placed on the north bank of the Brahmaputra, a little below Bishnáth; and as the entire country bordering the river from Porá eastward to Bishnáth, with the exception of a range of hills three miles above the former, where the Bhairaví enters the great stream, is covered with swamp to the extent of several miles inland; there are strong grounds for supposing that Pratáppúr and Porá are the same. The present path from Porá to Bishnáth, which is only practicable in the dry months, often runs so far as six miles from the river, and the travelling distance does not exceed twenty-six or twenty-eight miles; while to the eastward of the Porá chain, extensive morasses skirt the Brahma. putra, without interruption, as far as Chúteáh, from twenty-five to thirty miles distant. No ruins have been discovered nearer to Bishnáth than the spot indicated, and though it is possible the site of Pratáppúr may have disappeared in the lapse of ages, it must not be forgotten that it was always usual with the kings of Assam to found their capitals on the bank of the Brahmaputra or other navigable streams, and to choose a situation removed alike beyond the reach of inundation, and the chance of being swept away by the floods-advantages which are possessed by Porá in an admirable degree.

Ramachandra was, according to the volume I consulted, the twentyfourth sovereign of a kingdom which embraced part of ancient Kámrúp, and made the eleventh of a third dynasty of its kings. SHUBAHU the thirteenth sovereign, and ninth and last of the second dynasty, was vanquished by VIKRAMA'DITYA, and was succeeded by JITARI, a pious Chhatrí from Dabera in the Dakhan, who overcame Kámrúp, and on ascending the throne, assumed the title of DHarMA-PA'L. He was the progenitor of RA'MACHANDRA, who began to reign A. S. 1160, (A. D. 1238-9.) and is the first prince the date of whose accession is commemorated in the volume. RA'MACHANDRA is stated to have wedded with a daughter of the Kiat Rájá, who ruled a country on the south bank of the Brahmaputra, and whose subjects followed the occupation of fishermen ; some remains of his capital are to be seen, it is affirmed, on the Bakaní Chaprí, an extensive island supposed to have been separated from the main land, or thrown up by the river. The princess, his daughter, was known among the people by the name of the KAMALÁ KUNRI', but in books she is styled CHANDRA PRABHA. She was walking one day during her husband's absence on the bank of the Brahmaputra when the god, becoming enamoured of her extraordinary beauty, fell a prey to sensual desires, and effected his purpose by embracing the princess with his waves ; but another account attributes her impregnation with greater show of probability to a young bráhman of the prince's household, and declares the amour with the river god was a fabrication of the lady to conceal the lapse of which she was guilty from her parent. Passing over that part of the narrative which details the discovery of her inconstancy, and the means to which RA'MACHANDRA had recourse to put a termination to her existence, all of which failed of success, we come to the period when the princess, who had taken refuge at her father's court, gave birth to a son who was called from his beauty SHASHANK; his head bore the impress of an árí-fish, which marked his parentage, and hence he acquired the surname A'RIMASTHA, or A'RIMATH, i. e. having the head of an árí-fish. He passed his early years with the father of his mother, and subsequently removed to the north bank of the Brahmaputra, where he acquired territory; he made war upon Rájá PHENUA of Phenuágarh, in Kámrúp, where the remains of a small fort are still to be seen, and reduced that prince to subjection; and afterwards constructed a fort called Badyagarh at Háthimorá, in Kachárí mahal, which is still in exist ence, and made it his residence. In the course of his wars A'RIMATH extended his conquests to the kingdom of RA'MACHANDRA, of whose relationship to himself he was ignorant; he laid siege to Pratáppúr,

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