camp to the Xanthus, drives a part of the flying enemy into the river; the rest escape to the town. (Iliad, XXI. 1, et seq.) Here it seems to be plainly intimated, that, on the way between the camp and the city, the river must be passed. And this is confirmed by several passages in the last book, where Priam, in going from the city to the Grecian camp, after passing the tomb of Ilus, arrives at the river-undoubt edly the Scamander. Here he waters his horses. (Iliad, XXIV. 349.) In returning, he comes again to the same spot (v. 692.); and here there was a place for crossing the river. Homer guides us no farther. "I formerly thought it probable that Homer meant only a near approach of the two rivers, not an entire confluence of their streams; but this opinion I have long since abandoned. The scholiasts, and even Eustathius, give us no aid here; they rather mislead; they themselves had probably no ocular knowledge of the place. The scholia, however, on İliad, II. 465. say, the Scamander comes from Ída, divides in the midst the plain that stretches to the shore, and discharges itself, on the left hand, into the sea.' But how is this to be understood? If the left hand from Troy is spoken of, the present mouth, to the southward of Sigeum, must be intended; and on that supposition this mouth would be of considerable antiquity. I: the commentator, however, means on the left hand going from the shore to Mount Ida, it is then the united stream of the Scamander and Simois that is said to fall into the sea at this placet. "Even in Strabo's time the site of Old Ilium was unknown, and was a subject of dispute; but he marks out distinctly a new Ilium. Alexandria Troas was a different place from both, and lay more to the southward. New Ilium was twelve stadia (three-eighths of a German mile, somewhat less than two English miles) from the Grecian harbour. Thirty stadia (almost a German mile, or about four English miles and a half) higher up, eastward from New Ilium, and nearer Mount Ida, was situate Old -692. σε * ̓Αλλ' ὅτε δὴ πόρον ἶξον ἐυῤῥεῖος ποταμοίο "It is here that M. Chevalier's observations on the spot, and his delineation upon the map, give us so much light. The Scamander, as it came near the shore, directing its course obliquely over the plain, approached the Simoïs, and ran into it, exactly as described in Strabo. At present the Scamander is conducted into a canal, and discharges itself into the sea below Sigeum. This is one important observation made by M. Chevalier. There is another, also, relating to the sources of the Scamander. Still it is a perplexing circumstance, that, neither in the advancing, nor in the retreat, of the armies, is any express mention made of so important a circumstance as crossing the river. Almost all the passages, except perhaps the last, rather imply that the rivers run on each side." H. "I doubt whether any of the poets, Quintus of Smyrna, Tryphiodorus, or Coluthus, had an accurate knowledge of this neighbourhood. Tryphiodorus, for instance, says, (lin. 316.) σε Ιαχε καὶ Ξάνθε ποταμέ κυκλούμενον ὕδωρ, « Καὶ στόμα κεκλήγεν Σιμοείσιον. 'Loud roar'd the Xanthus, and the mouth of the Simoïs;' so they were not then united at the mouth. A little after, (lin. 319.) They were dragging the wooden horse, but ⚫ were retarded, the way being intersected by rivers, and very uneven.' 66 οι Οδός δ ̓ ἐβαρύνετο μακρή, Σχιζομένη ποταμοισι, καὶ ἔ πεδιοισιν ὁμοιή.” a village named Ilium*. Ilium, on a spot where then stood on the north side, was Callicoloné (καλή κολώνη), a pleasant hill upon the Simois, five stadia in circumference, and ten stadia from the village Ilium §. "The road from the city of Troy to the sea-shore ran from the Scæan gate, past a beech tree, to the tomb of us, on which stood That it should still be possible, a pillar †. Another monument was after such a lapse of time, to recogcalled Batieia, or the tomb of the nise all these places, is not to be exAmazon Myrinna, an insulated hil- pected; but there is one of them lock, where the Trojans took post which we should think could even in the first battle. (Iliad, II. 811— yet be traced, and which, if disco, 15.) Upon another tomb, that of vered, would furnish at once the Esytes, sat Polites, as a scout on most certain direction for all the behalf of the Trojans. (Iliad, II. rest, and even for the site of an793.) The Scamander could not cient Troy itself; that is, the be far from the hillock where the sources of the Scamander, so accutomb of Ilus was. (XXIV. 349. rately and circumstantially describ350. Compare 692. 693.) Nearer ed by Homer, (XXII. 147. et seq.), the city, on the south-west side, and the one of them a warm and smokjust under the walls, the watch- ing fountain, the other, even in the tower must have stood, where the middle of summer, of an icy colddeities resorted 1. Next to it was ness. Yet even here there is a very the wild fig-tree, and the sources great chasm in our topographical of the Scaniander; and then the knowledge. At the place where place where clothes were com- (according to Demetrius of Scepmonly washed. Before the city, sis, whom Strabo follows) the Sca ** Strabo, XIII. p. 889. Ουγὰς (11υς) ἐνταῦθα ίδρυσε τὴν πόλιν οὗ νῦν ἐστιν (New Ilium ἀλλὰ σχεδόν τί τριάκοντα στάδια] ἀνωτέρω πρὸς ὅ ω, καὶ πρὸς τὴν Ιδην, καὶ τὴν Δαρδανίαν, (as this old habitation of Dardanus lay still deeper in the mountains, II. XX. 216, 217. northward from Old Ilium. Strabo, XIII. p. 891. Ď.) xatà tùy võv xzλuμivny IXíu xμny. Compare p. 891. A. 892. D. When Homer says of Ilium is wedig weroliaro, this is said in respect to Dardania, which lay among the mountains. Troy, however, actually stood at the foot of the hill, at the entrance of the valley or the plain. "+Iliad, XI. 166, 371. Here Hector had his post, on the night when he encamped before the Grecian camp. (X. 415) Here Paris stood behind the pillar, when he wounded Diomede with an arrow. (XI. 372.) Just by the beech Apollo stood near the city, and the place must hikewise have commanded a view of the country. (XXI. 549.)” Σκοπιά. (ΧΧ. 136.) Egids. (XXII. 146. XI. 167.) Quite close upon the walls, and at the place where they were so low that the Greeks had once attempted to force their way into the city from that quarter. (VI. 433—9.)” According to Strabo, (p. 802. D.) who borrowed this information from Demetrius of Scepsis. The Venetian scholiast A. upon Iliad, XX. 3, quotes the passage respecting Callicoloué, as if taken from the latter; but he mistakes this hillock for the Sparis medioro on the Scamander. He adds also,' Here it was that Paris saw the three goddesses.' At v. 53. the observation is repeated, more justly indeed, but in a mutilated form. In all other respects, the places hitherto mentioned are determined by M. Chevalier with great plausibility and distinctness. I find upon the map, which I had not an opportunity of seeing till too late, the hill Callicoloné more rightly laid down, than, from the words of the Memoir, I had supposed; (see p. [145]) and I retract what I there advanced. The passages respecting Callicoloné (XX. 53. 151,) are not, as I imagined, contradictory." mander had its rise, one spring only with Strabo in his hand, sought and found this spring, and this alone"." was to be met with; and Wood, DISSERTATION on SEMIRAMIS, the Origin of MECCA, &c. from the HINDU SACRED Books, by Lieutenant FRANCIS WILFORD. IN [From the fourth Volume of the ASIATIC RESEARCHES.] N the Scanda-purana and Visva-sara-pracasa, or Declaration of what is most excellent in the world, we find the following legends, which have an evident relation to the origin of Semiramis, the Syrian dove, Ninus, and the building of Niniveh, Hierapolis, and Mecca, &c. "Maha-deva and his consort Parvati, with a view to do good to mankind. quitted their divine abode on Cailasa, and proceeding towards the north, alighted on the summit of the Nishada mountains, where they found the Devatas ready to receive them, with a numerous retinue of celestial nymphs, and heavenly quiristers. Maha-deva was so struck with the beauty of some of the Apsaras, and his looks were so expressive of his internal rap tures, that Parvati, unable to conceal her indignation, uttered the most virulent reproaches against him. Conscious of the impropriety of his behaviour, Maha-deva used every endeavour to pacify her; he humbled himself; he praised her, and addressed her by the flattering appellation of Maha-bhaga; but to no purpose. She fled into Cusha duip, on the mountains of Vahnivyapta, and seating herself in the hollow trunk of a Sami-tree, performed Tapasya (or austere devotion) for the space of nine years; when fire springing from her, pervaded with rapid violence the whole range of mountains, in so much, that men and animals were terrified, and fled with the utmost precipitation. Devi, unwilling that her devotion should prove a cause of distress to the animal creation, recalled the sacred flame, and confined it in the Sami-tree. She made the hollow of that tree her place of abode and dalliance; and hence she is called Sam-Kama, or she who dallies in the Sami-tree. "The fugitives returning, performed the Puja in adoration of her, The with songs in her praise. flame confined in the Sami-tree still remains in it; and the Devatas are highly delighted with the fire, which is lighted from the Arani (or cubic wood of that tree). The Arani is the mother of fire, and is produced from the Sami-tree. From that time, this sacred tree gives an increase of virtue, and bestows wealth and corn. In the month of Aswina "Strabo, p. 898-9. Wood, p. 323-4. (98. of the German translation). And yet Mr. Wood did meet with a hot spring, but in a place where he was not looking for the Scamander. (p. 329.) M. Cheva ier was more fortunate in this respect. He searched for and discovered the sources of the Scamander precisely at the hot spring; and thus cleared up the whole matter in doubt." or or Cooar, the tenth of the first fifteen days of the moon is kept holy, and Puja is made to Sami-Rama and to the Sami-tree; and those who perform it obtain the object of their desires. This sacred rite I have hitherto kept concealed from the world, says Maha-deva, but now I make it known for the good of mankind; and whosoever performs it, will be victorious over his enemies for the space of one year. "During these transactions, Visveswara-Maha-deva, or Casi-pati (that is to say, Maha-deva, the lord of the world and sovereign of Casi or Benares), visited the country of Purushotama, in Utcola-desa or Orissa; which he was surprised to find overspread with long grass, and without inhabitants. He resolved to destroy the long grass, and for this purpose, assuming the diminutive shape of a dove, with an angry countenance, commenced the performance of Tapasya; his consort Devi also transformed her. self into a bird of the same species; and from that time they were known to mankind, and worshipped under the titles of Capoteswara and Capotesi, or Iswara and Isi, in the shape of a dove. They set fire to the Cusba, or long grass, and the country became like Vindra-vau (near Muttra), and was soon filled with inhabitants. The spot where they performed their Tapasya, is called to this day Capota-st'hali, or the place of the dove. It is a celebrated place of worship, and, as I am informed, about five coss from Jagannat'ha. "Almost the whole universe was likewise at this time overspread with long grass; and to destroy it, Maha-deva, with his consort, resolved to travel round the world. They accordingly proceeded into Cusha-duip, which they found thinly inhabited by a few Mlech'has, or impure tribes, and the Yavanas, who coucealed their booty in the grass which covered the country. "Maha-deva took compassion on them, and considering their sufferings in this inhospitable country as a sort of l'apasya, he resolved to bestow Mocsha, or eternal bliss, on them: for this purpose be assumed the character and countenance of Mocsheswara or Iswara, who bestows Mocsha; and directed his consort Capotesi, who is also called Maha-bhaga, to go to Vahni-st’han, on the borders of Cusha-duipa; there to make Tapasya, in order to destroy the long grass. Accordingly she went into Vahni-st'han; and that she might effect it without trouble to herself, she assumed another form: from which circumstance she was named Anayasa In this character she seated herself on a beautiful hill, and there made Tapasya for many days. At last fire sprung from her devotion, and its presiding power standing before her, she directed him to destroy the Cusha; when the hills were soon in a blaze, and the Yavanas and other Mlech'has obtaining Mocsha, were re-united to the supreme being, without labour or effect on their part; that is to say, they were involved in the general conflagration and destroyed. "When the grass was consumed, Anayasa ordered the clouds to gather and pour their waters on the land, which was soon overflowed. The waters then retired, and the four great tribes came into Cushaduip, where they soon formed a powerful nation, and became rich and happy. After the conflagration, all sorts of metals and precious stones were found throughout the country. The countenance of K 3 Anayasa Anayasa-devi is that of fire; and a From Mocshesa he advanced tomost divine form it is. "The inhabitants soon after deviating from the paths of rectitude, became like the Mlech'has: aud the Havanas re-entered Cusha-duip, plundering and laying waste the whole country. The four tribes applied to Anayasa, offered praises to her, and requested she would protect them against the Yavanas, and dwell among them. Mahabhaga assented, and the spot which she chose for ber abode is called Maha-bhaga-st'han, or the place of Maha-bhaga. "In the mean time Maha-deva was at Mocsha-st'han, or Mocshesa, bestowing Mocsha on all who came to worship there. It is a most holy place; and there Maba-deva laid aside the countenance and shape of Capoteswara, and assumed that of Mocshewara. wards the Agni-parvatas, or firemountains, in Vahni-st'han; but they refused to meet him with presents, and to pay tribute to him. Incensed at their insolence, St'ha var-pati resolved to destroy them; the officers ou the part of SamiRama, the sovereign of Vabai-sthan, assembled all the troops, and met the army of St'havar-pati; but after a bloody conflict, they were put to flight. "Sami-Rama, amazed, inquired who this new couqueror was: and soon reflected that be could never bave prevailed against her, without a boon from Maba-deva, obtained by the means of what is called Ugra-Tapasya, or a Tapasya performed with fervor, earnestness of desire, and anger. She had a conference with St'havar-pati; and as he was, through his Tapasya, become a son of Maha-deva, she told him she considered him in that light, and would allow him to command over all the hills, trees, and plants in Vahni-st'han. The hills then humbled themselves before St'havar-pati, and paid tribute to him. "Among the first votaries of Maha-deva, who repaired to Moc sha-st'han, was Virasena, the son of Gubyaca. He had been making Tapasya for a long time, in honour of Maha-deva, who at last appeared to him, and made him king over - St'havaras, or the immoveable part of the creation. Hence he was "The origin of Ninus is thus called St'havara-pati; and the hills, related in the same sacred books. trees, plants, and grasses of every One day, as Maha-deva was ramkind were ordered to obey him. bling over, the earth naked, and His native country was near the with a large club in his hand, be sea; and he began his reign with chanced to pass near the spot where repressing the wicked, and insisting several Munis were performing on all his subjects walking in the their devotions. Maha-deva laughed paths of justice and rectitude. In at them, insulted them in the most order to make his sovereignty ac provoking and indecent terms; and knowledged throughout the world, lest his expressions should not be he put himself at the head of a nu forcible enough, he accompanied merous army; and directing his the whole with significant signs and course towards the north, he arrived gestures. The offended Munis at Mocsha-st'han, where he per- cursed him, and the Linga or Phalformed the Puja in honour of Moc-lus fell to the ground. Maha-deva, sheswara, according to the rites in this state of mutilation, travelled prescribed in the sacred books. over the world, bewailing his mis fortune, |