suddenly became a man, under the title of Lileswara, or Is vara, who gives pleasure and delight. He then began to reign over gods and men, with the strictest adherence to justice and equity: his subjects fortune. His consort too, hearing of his accident, gave herself up to grief, and ran after him in a state of distraction, repeating mournful songs. This is what the Greek mythologists called the Wander⚫ings of Damater,' and the La- were happy, and the women be⚫mentations of Bacchus.' "The world being thus deprived of its vivifying principle, generation and vegetation were at a stand; gods and men were alarmed; but having discovered the cause of it, they all went in search of the sacred Linga; and at last found it grown to an immense size, and endowed with life and motion. 66 Having worshipped the sacred pledge, they cut it, with hatchets, into one-and-thirty pieces, which, polypus-like, soon became perfect Lingas. The Devatas left one-andtwenty of them on earth; carried nine into heaven, and removed one into the infernal regions, for the benefit of the inhabitants of the three worlds. One of these Lingas was erected on the banks of the Cumud-vati, or Euphrates, under the name of Baleswara-Linga, or the Linga of Iswara the Infant, who seems to answer to the Jupiter Puer of the western mythologists. To satisfy Devi, and restore all things to their former situation, Maba-deva was born again in the character of Baleswara, or Iswara the Infant. Baleswara, who fosters and preserves all, though a child, was of uncommon strength; he had a beautiful countenance; his manners were most engaging; aud his only wish was to please every body, in which be succeeded effectually; but his subjects waited with impatience till he came to the age of maturity, that he might bless them with an heir to his virtues. Baleswara, to please them, threw off his childlike appearance, and held with extasy his noble and manly appearance. With the view of doing gooi to mankind, he put himself at the head of a powerful army, and conquered many distant countries, destroying the wicked, and ali oppressors. He had the happiness of his subjects, and of mankind in general, so much at heart, that he entirely neglected every other pursuit. His indifference for the female sex alarmed his subjects: he endeavoured to please them; but his embraces were fruitless. This is termed Asc'halana in Sanscrit; and the place where this happened was in consequence denominated Asc'halana-st'ban. The Asparas, or celestial nymphs, tried in vain the effect of their charms. At last Sami-Rami came to Asc'halana-st'ban, and retiring into a solitary place in its vicinity, chanted her own metamorphoses and those of Lileswara, who happening to pass by, was so delighted with the sweetness of her voice, that he went to her and inquired who she was. She related to him how they went together into Utcoladesa in the characters of the Capoteswara and Capotesi; adding, you appeared then as Mocsheswara, and I became Anayasa; you are now Lileswara, and I ani SamiRama, but I shall be soon Lileswara. Lileswara, being under the influence of Maya, or worldly il lusion, did not recollect any of these transactions; but suspecting that the person he was speaking to might be a manifestation of Parvati, he thought it adviseable to marry her; her; and having obtained her consent, he seized her hand, and led her to the performance of the nuptial ceremony, to the universal satisfaction of his subjects. Gods and men met to solemnize this happy union; and the celestial nymphs and heavenly quiristers graced it with their presence. Thus Sami-Rama and Lileswara commenced their reign, to the general satisfaction of mankind, who were happy under their virtuous administration. "From that period the three worlds began to know and worship Lileswara, who, after he had conquered the universe, returned into Cusha-duipa. Lileswara having married Sami-Rama, lived constantly with her, and followed her wherever she chose to go: in whatever pursuits and pastimes she delighted, in these alone he took pleasure thus they travelled over hills and through forests to distant countries; but at last returned to Cusha-duip and Sami-Rama, seeing a delightful grove near the Hradancita (or deep water), with a small river of the same name, expressed a wish that he would fix the place of their residence in this beautiful spot, there to spend their days in pleasure. This place became famous afterwards, under the name of Lilast'han, or the place of delight. The water of the Hradancita is very limpid, and abounds with Camulaflowers, or red Lotos. "Sami-Rama is obviously the Semiramis of the western mythologists, whose appellation is derived from the Sanscrit Sami-Rames, or Isi (Isis) dallying in the Sami, or Fir-tree. The title of Sami-Ramesi is not to be found in the Puranas; but it is more grammatical than the other; and it is absolutely necessary to suppose the word Isi or Esi in composition, in order to ma e it intelligible. "Diodorus Siculus informs us that she was born at Ascalon: the Puranas, that her first appearance in Syria was at Asc'halanæ-st’ban, or the place where Lilesa or Ninus had Asc'halana. "The defeat of Semiramis by Staurobates, is recorded in the Puranas with still more extravagant circumstances; for Staurobates is obviously St'havara-pati, or Sthawara-pati, as it is more generally pronounced. "The places of worship mentioned in the above legends are Mocshesa or Mocsha-st'han, Asc'hala-st'han or Asc'halana-st'han, two places of the name of Lila-st'han or Lilesa-st'han, Anayasa-devi-sthan and Maha-bhaga-st'ban. "The Brahmens in the western parts of India insist that Mocshast'hau is the present town of Mecca, The word Mocsha is always pronounced in the vulgar dialects either Moca or Mucta; and the author of the Dabistan says, its ancient name was Maca; we find it called Maco Raba, by Ptolemy, or Moca the great or illustrious. Guy Patin mentions a medal of Antoninus Pius with this legend, 'MOK. • IEP. AXT. ATTO.' Which he very properly translates Moca sacra, inviolabilis, suis utens legibus. Moca the holy, the inviolable, and using her own laws.' This, in my humble opinion, is applicable only to Mecca, or Moesha-st'ban, which the Puranas describe as a most holy place. The Arabian authors unanimously confirm the truth of the above legend; and it is ridiculous to apply it to an obscure and insignificant place in Arabia Petrea, called also Moca. It may be objected, that it does not appear that Месса Mecca was ever a Roman colony. in former times the device of the I do not believe it ever was; but at Assyrian, as the eagle was of the the same time it is possible that some Roman empire; for we read in connection for commercial pur- Isaias, And the inhabitants of this poses might have existed between country shall say in that day, such the rulers of Mecca and the Ro- was our expectation! behold whimans in Egypt. The learned arether we wanted to fly for help not ignorant that the Romans boast-from the face of the dove; but ed a little too much of their pro-how could we have escaped?' gress in Arabia; and even medals "I have adhered chiefly to the were struck with no other view, translation of Tremellius, which apparently, but to impose on the appears the most literal, and to be multitude at Rome. It is unfortu- more expressive of the idea which nate that we do not meet in the Pu- the prophet wished to convey to the ranas with the necessary data to as- Jews, who wanted to fly to Egypt certain, beyond doubt, the situa- and Ethiopia, to avoid falling into tion of Mocshesa. From the par- the hands of the Assyrians; but ticulars contained in them, how were to be disappointed by the fall ever, it appears to have been situ- of these two empires. ated a great way to the westward, with respect to India, and not far from Egypt and Ethiopia, as has been shewn in a former dissertation on these countries, in the third volume of the Asiatic Researches. "It is declared in the Puranas that Capoteswara and his consort Capotesi, in the shape of two duves, remained there for some time; and Arabian authors inform us, that in the time of Mohammed, there was in the temple of Mecca a pigeon carved in wood, and another above this; to destroy which, Mohammed lifted Ali upon his shoulders. These pigeons were most probably placed there in commemoration of the arrival of Maha-deva and Devi, in the shape of two doves. "All commentators have unanimously understood Assyria by the dove, and have translated the above passage accordingly. Capotesi, or the Assyrian dove, was also mentioned in a song, current in these countries, and which seems to refer to some misfortune that had be fallen the Assyrians. The 56th psalm is directed to be sung to the tune of that song, which was known to every body; and for this purpose the first verse, as usual, is inserted. The dove of distant countries is now struck dumb.' "The Hindus further insist, that the black stone in the wall of the Caaba is no other than the Linga or Phallus of Maha-deva; and that, when the Caaba was rebuilt by Mohammed (as they affirm it to have been) it was placed in the wall, out of contempt; but the new converted pilgrims would not give up the worship of the black stone; and sinistrous portents forced the ministers of the new religion to connive at it. Arabian authors also inform us that stones were wor shipped all over Arabia, particu "The worship of the doves seems to have been peculiar to India, Arabia, Syria, and Assyria. We read of Semiramis being fed by doves in the desert; and of her vanishing at last from the sight of men, in the shape of a dove; and, according to the Puranas, Capotesi, or the dove, was but a manifestation of SamiRama. "The dove seems to have been larly at Mecca and Al-shahrestani says, says, that the temple of Mecca was dedicated to Zohal or Kyevun, who is the same with Saturn. The author of the Dabistan declares posi tively that the Hejar al aswad, or the black stone, was the image of Kyevun. Though these accounts somewhat differ from those in the Puranas, yet they shew that this black stone was the object of an idolatrous worship from the most remote times. cient town of Mabog, called now Menbigz and Menbig: the Greeks called it Hierapolis, or the holy city: it was a place of great antiquity; and there was a famous temple dedicated to the Syrian goddess, whose statue of gold was placed in the centre, between those of Jupiter and Juno. It had a golden dove on its head; hence some supposed it was designed for Semiramis; and it was twice every year carried to the sea-side in procession. This statue was obviously that of the great goddess, or Maha-bhaga-devi, whose history is intimately connected with that of the dove in the western mythologists, as well as in the Puranas. "The mussulmen, in order to palliate their idolatry towards it, have contrived other legends. Kyevun is the Chyun of scripture, also called Remphan, which is interpreted the god of time. If so, Chyun, or Kyevun, must be Mahadeva, called also Maha-cala: a de- "An ancient author thus relates nomination of the same import her origin: Dicitur et Euphratis with Remphan, the Egyptians call-fluvio ovum piscis Columba ad ed Horus, the lord of time; and Horus is the same with Hara, or Maha-deva. sedisse dies plurimos, et exclus sisse deam benignam et misericor' dem hominibus ad bonam vitam, It is related that a dove hatched the egg of a fish, near the Euphrates, and that after many days of incubation came forth the god. dess, merciful and propitious to "The reason of this tradition is, that the Sabians, who worshipped the seven planets, seem to have considered Saturn as the lord of time, on account of the length of its periodical revolution; and it ap-men; on whom she bestows eterpears from the Dabistan, that some 'nal bliss.' Others said that fishes ancient tribes in Persia had con- rolled an egg on the dry land, where trived a cycle of years, consisting it was hatched by a dove, after of the revolution of Saturn repeat- which appeared the Syrian goddess. edly multiplied by itself. "Asc'hala-st'han, or Asc'balanast'han, is obviously Ascalon; there Semiramis was born, according to Diodorus Siculus, or, according to the Puranas, there she made her first appearance. "Maba-bhaga-st'han is the st'han or place of Sami-Rama, in the character of Maha-bbaga, or the great and prosperous goddess. This implies also that she bestowed greatness and prosperity on her votaries "We cannot but suppose that the st'han of Maba-Shaga is the an "Her origin is thus related in the Puranas: The Yavanas having for a long time vexed the inhabitants of Cusha-duip, they at last applied for protection to Maha-bhagadevi, who had already appeared in that country in the characters of Sami-Rama and Capotesi, or Isi, in the spe of a dove; they requested also that she would vouchsafe to reside amongst them. The merci. ful goddess granted their request; and the place where she made her abode was called the sthan, or place of Maha-bhaga. "The L "The Syrian name of Mabog is obviously derived from Maha-bhaga. This contraction is not uncommon in the western dialects, derived from the Sanscrit; and Hesychius informs us that the Greeks pronounced the Hindu word Maha, great, Mai. Mabog is mentioned by Pliny, where we read Magog: but Mr. Danville shews that it should be Mabog: I conclude, from some manuscript copies. This is also confirmed by its present name, which is to this day Manbig or Manbeg. We find it also called Banbukeh (Baußux, Bambyce); and in Niebuhr's Travels it is called Bombadsche: I suppose for Bom baksche or Mombigz: but this is equally corrupted from Ma'abhaga. In the same manner we say Bombay for Momba: and what is called in India Bambu or Pambu, is called Mambu in Thibet. "The temple of Mabog was frequented by all nations; and amongst them were pilgrims from India, ac cording to Lucian, as cited by the authors of the Ancient Universal History. "Mabog, or Hierapolis, was called also Old Ninus, or Niniveh, according to Ammianus Marcellinus, and Philostratus: and there is no mistake in Diodorus Siculus and Ctesias, when they assert that there was a town called Niniveh near the Euphrates. Scripture also seems to place Niniveh thereabout; for it is said that Rezen was between Niniveh and Calach. And the situation of Rezen, called also Resaina by ancient authors, and Razain by the moderns, is well known, as well as that of Calach on the banks of the Lycus, now the Zab, to the eastward of the Tigris. Niniveh, of course, must have been to the westward of these two places, and falls where the Old Ninus is point ed out by Ammianus Philostratus, &c. "Two places of that name are mentioned in the Puranas, under the name of Lila-st'han, the st'han or place of Lilesa or Ninus. There can be no doubt, in my humble opinion, of their identity; for SamiRama is obviously Semiramis. Ninus was the son of Belus, and ac cording to the Puranas, Lilesa sprung from Baleswara, or Balesa; for both denominations, being perfectly synonymous, are indifferently used in the Puranas. "Niniveh on the Tigris seems to be the st'han of Lilesa, where he laid aside the shape and countenance of Balesa, and assumed that of Lilesa. The other place of Li lesa, which Sami-Rama, delighted with the beauty of the spot, chose for the place of her residence, is Hierapolis, called also Ninus or Niniveh: hence we find her statue in the temple of Maha-bhaga. It is said to have been situated near a deep pool, or small lake, called from that circumstance Hradancita; and the pool near the temple of Hierapolis was described to be two hundred fathoms deep. Sami-Rama is represented in a most amiable light in the Puranas, as well as her consort Lileswara, or Lilesa. 66 Stephanus of Byzantium says that Ninus lived at a place called Telaue, previous to his building Niniveh; but this place, I believe, is not mentioned by any other author. "Ninus is with good reason supposed to be the Assur of Scripture, who built Niniveh; and Assur is obviously the Iswara of the Puranas, with the title of Lileswara, Lilesa, or Ninus. The word Iswara, though generally applied to deities, is also given in the Puranas to kings; it signifies lord and sovereign. |