Journal of The American Oriental Society Vol4

JOURNAL
AMEBICAN OBIEITAL SOCIETY.
FOURTH VOLUME.
NEW YORK:
PUBLISHED FOR THE SOCIETY
BY
GEORGE
P.
PUTNAM
& Co. 10 PARK PLACE.
MDCCCLIV.
r
Entered according to Act
of
Congress,
in
the year 1854, by the
AMERICAN ORIENTAL SOCIETY,

in the Clerk's Office of the District
NEW HAVEN:
PRINTED BYB.
L.
HAMLEN.
Printer to Yale College.
Court of Connecticut.
CONTENTS
OF
FOURTH VOLUME
Page.
ADDITIONS TO THE LIBRARY AND CABINET OF THE AMERICAN ORIENTAL

SOCIETY, Feb., 1853
July, 1854,
i-xiv
LIST OF THE MEMBERS OF THE AMERICAN ORIENTAL SOCIETY, corrected

to July, 1854,
SELECT MINUTES OF MEETINGS OF THE SOCIETY,

ART.
TATTUVA-KATTALEI,
I.
LAW
OF THE TATTUVAM.
xv
xxiii
SYNOPSIS
OF THE MYSTICAL PHILOSOPHY OF THE HINDUS, translated
from the Tamil, with Notes, by Rev. HENRY R. HOISINGTON,

Missionary of the American Board in Ceylon,
ART.
H.
SIVA-GN!NA-POTHAM, INSTRUCTION IN THE KNOWLEDGE OF
A METAPHYSICAL
GOD.
AND THEOLOGICAL TREATISE,
trans-
lated from the Tamil, with an Introduction and Notes,
Rev.
HENRY
Board
ART.
IIL
in
by
R. HOISINGTON, Missionary of the American

31
Ceylon,
MULAMULI, OR THE BUDDHIST GENESIS OF EASTERN INDIA,
FROM THE SHAN, THROUGH THE TALAING AND BURMAN, by

Rev. FRANCIS MASON, M.
D.,
Baptist Missionary Union
in
MISCELLANIES
I.
II.
Missionary of the American
Burma,
103
Orthography of Armenian and Turkish Proper Names,
119
On
122
the Malalengara,
IV
Page.
ART.
IV.
LIGHT OF SIVAN, A METAPHYSICAL AND
SIVA-PIRAK.S.SAM,
THEOLOGICAL TREATISE, translated from the Tamil,
ART.
V.
Notes, by Rev.
HENRY
American Board
in Ceylon,
-with
R. HOISINGTON, Missionary of the
125
ON THE HISTORY OF THE VEDIC
TEXTS,
by WILLIAM D.
246
WHITNEY,
ART.
VI.
THE STATE AND PROSPECTS OF THE ENGLISH LANGUAGE
IN
INDIA, by Rev. DAVID 0. ALLEN, D. D., Missionary of the
American Board
ART.
VII.
263
in India,
THE TALAING LANGUAGE, by Rev. FRANCIS MASON, M.D.,

Missionary of the American Baptist Missionary Union in
277
Burma,
ART. VIII.
ON THE KARENS, by
Rev. E. B. CROSS, Missionary of the
American Baptist Missionary Union

ART.
IX.
Pwo KAREN
NATHAN BROWN, Missionary of
ican Baptist Missionary
X.
289
Burma,
COMPARATIVE VOCABULARY OF THE SGAU AND

DIALECTS, by Rev.
ART.
in
Union
in
the
Amer317
Asam,
CHINESE LOCAL DIALECTS REDUCED TO WRITING, by Rev.
MOSES C. WHITE, Missionary of the Methodist Episcopal

Missionary Society at Fuhchau
to
which
is
appended an
OUTLINE OF THE SYSTEM ADOPTED FOR ROMANIZING THE

DIALECT OF AMOY, by Hon. CHARLES
W. BRADLEY,
late
Consul of the United States at Amoy,
ART.
XI.
TREATY BETWEEN THE UNITED STATES OF AMERICA AND THE
SULTAN OF MASK AT
the Arabic Text accompanied with a
Translation and Introduction
ART.
XII.
327
by ALEXANDER
I.
COTHEAL,
341
NOTICE OF A LIFE OF ALEXANDER THE GREAT, translated

from the Syriac by Rev. Dr. JUSTIN PERKINS, Missionary of
the American Board
among
the Nestorians, with extracts
from the same, by THEODORE D. WOOLSEY, President of
Yale College
357
MISCELLANIES
I.
Translation of the
Page.
'
Fermdn granted by Sultan Abd-ul-Mejeed
to
his Protestant Subjects,

II.
III.
The
so-called Nestorian
Some
443
Monument of Singan-fu,
Characteristics of the Shemitic
Languages, applied
444
and Japhetic Families of
to the Classification
of the Languages of
Southern Africa,
IV. Letter from Rev. Dr.
445
449
J. L. Krapf,
V. Grammar and Dictionary of the Zulu Language,

VI. The
Law
VII BIBLIOGRAPHICAL NOTICES

x
1.
2.
3.
456
of Storms in Chinese,
456
Lepsius on the First Order of Egyptian Deities,

Vullers'
New
New
457
Persian Lexicon,
462
Sanskrit Lexicon,
Benfey's Manual of the Sanskrit Language,

VIII. Letter from H. Lobdell, M. D., Missionary at Mosul,
464
466
4.
some Recent Discoveries at Koyunjik,
respecting
472
COMMITTEE OF PUBLICATION
FOE 18531854.
EDWARD
JOSIAH
E. SALISBURY,
W.
GIBBS,
CHARLES BECK,
WILLIAM D. WHITNEY.
ERRATA.
VOL.
Page
297,
300,
'
301,
"
"
"
"
1.
8,
"
4,
"
18,
"
III.
for derivations read derivatives.

"
"
"
"
4,
"
stay
as many
slay.
hymns
as form, read as
many hymns
as from.
practical read poetical.
7 from below, for Brahma read Brahma twice.

306,
"
307,
4,
"
and 8 from below, for names read name, and strike out the
9
312,
words and dvdpin, " double-drinker"
"
317,
22, for Again read Aani.
VOL.
28,
1.
35,
1.
183,
IV.
"the god who is embodied in gnanam, etc., read the

source of gnanam, and comes into the
possession of Gneyam [or becomes a gneyam or sivam].
for Olivet read Olivu.
14, for
1,
"
"
2,
QiAfTi-LfU)
read
QiDrnLfiA.
193, 1. 8, for hold read held.

"
"
196,
17,
Kirlddppiramavdthi read KirKJdppiramavdthi.
N. B. In Vol. iii. Article iv., being a Catalogue of works in the Armenian

language, the following corrections are to be made
"
it ... as the
In the directions for pronunciation (p. 245), erase the line
:
and throughout the Catalogue, wherever u occurs, make it simple

German
of short u in but.
it, having the sound
Also, wherever in the Catalogue a name ends in tiun, erase the i, and pronounce the u like the French u, according to the directions for pronunciation.
H. G. 0. DWIGHT.
o ;"
Constantinople, Mar.
1,
1854.
ARTICLE
I.
TATTUVA-KATTALEI,
LAW
OP THE
TATTUVAM.
SYNOPSIS
MYSTICAL
PHILOSOPHY OF THE HINDUS,

TRANSLATED FROM THE TAMIL,
WITH NOTES.
BY
REV.
HENRY
R.
IS Iff
GTON,
MISSIONARY OF THE AMERICAN BOARD IN CEYLON.
INTRODUCTORY NOTE.
THE following article is a close translation, with explanatory notes, of a treatise entitled Tattuva-Kattaki, the Law
of the Tattuvam, or of things according to their Essential
Nature. The subject of which this treatise gives a bare
synopsis, is fully exhibited in an original Tamil work, consisting of four hundred and sixteen closely written foolscap
pages. This large work is polemical, maintaining the Saiva
views in this department of Hinduism. It is denominated
Tattuva-PiraMsam (jF#a&uL$ff4HTfti>), the Elucidation of
the Tattuvam. Both these works, which present the same
phase of doctrine, are constructed on the principle that
man is a miniature universe complete. They present the
origin and nature of man, and, also, of all that constitutes
the universe.
The brief treatise here presented, does not follow the
order in which the topics are arranged and treated in the
It was probably designed as a
larger work referred to.
manual or guide for the Guru, rather than as a text-book
for the disciple.
It is too brief, in itself, to give any intelliYet as a help
gible view of the system to the uninitiated.
to those who would look into the mysteries of Hinduism, it
is important, if not indispensable.
It stands related to the
whole system of their mystic philosophy, somewhat as the
Greek grammar does to the whole course of the Greek classics
dry to the beginner, but continually gathering interest
as one advances in the vast field before him.
The notes which are dispersed throughout the treatise,
will, it is hoped, render the whole more intelligible and
readable, and help to bring the system more distinctly to
view.
They are designedly as brief as the nature of the
subject seemed to allow. All the explanations are based on
the authority of native cornmmentaries, as yet found only
in Tamil.
'
The Taituva-PiraMsam is the only full and complete work

on the Tattuvam of which I have any knowledge. Other
brief treatises on the Tattuvam are to be found in both
Tamil and Sanskrit. Belonging to different Schools of philosophers, they vary from each other as to the number of the
Tattuvam, and in some other respects. The Tattuva-Kattalei
gives the highest number of Tattuvam any where named,
and is more systematic and complete than any other of the
smaller treatises which I have seen. It presents the standard system of the orthodox Saivas of Southern India and
Ceylon. According to this treatise, there are thirty-six Primary, and sixty Siibordinate, Tattuvam. The Primary Tattuvam are divided into three general classes, successively developed. From the first class named in the order of this
work (which is the last of the three in the order of development), are developed the sixty Subordinate Tattuvam.
Our author first barely names the three classes of Primary
Tattuvam, and then gives a general specification of the sixty
Subordinate.
Next succeeds a statement of the order of development,
beginning with the highest, or most remote and subtile existences, and running through the series down to the grossest
of the elements, earth. This development of universal being
is given as it is manifest in the miniature universe, man.
After this, the Primary Tattuvam are taken in order, and
very briefly explained as to their relations to one another,
their functions in the
human
microcosm,
etc. etc.
Then
follows a view of the states of the soul in its various physiological relations, explaining the phenomena of
life, consciousness, activity, and death.
Then are presented the leading states and circumstances
of the soul, in its organism, in respect to its moral and religious character, present condition, and ultimate prospects.
This order is preserved in the translation, and the sections
are marked accordingly.
The term tattuvam is of Sanskrit origin, and, when transferred from the Sanskrit, is spelt tattwa.
As this paper is a
translation from Tamil, it has seemed well to preserve the
Tamil orthography in this and other technical terms.
The meaning of tattuvam is essential nature, or property, of
any
thing,
system,
it
in common language, power.

In this
used to designate any essential part of the
and hence,
is
human organism
element, sense, organ, property, facIt has

invisible, active or inert.
been variously rendered in English by category, principle,
power, organ, property. But no one of these terms correctly
and fully expresses the meaning of the original. It has no
equivalent in our language; nor can it have in any language where the force of terms is limited by true philosophy.
The ideas wrapped up in tattuvam confound the physical
and the metaphysical, the real and the imaginary. Hence
it will be necessary, in most cases, to retain the original
term.
These remarks will apply, mutatis mutandis, to other terms
occurring in this paper and must furnish the apology for
their appearance untranslated.
ulty,
as,
whether visible or
TATTUVA-KATTALEI.
SECTION
I.
THE THIRTY-SIX PRIMARY TATTUVAM.
THESE are divided into three classes, denominated AttumaTattuvam Vittiyd- Tattuvam ; Siva- Tattuvam.
the Proper TattuI. Attuma- Tattuvam
(,qys&u>fifiiQiu>\
vam
of souls.
[or peculiar properties]
The term attuma
NOTE.
mam
meaning
(.g^gspisw),
is
the adjective form of the noun dttunoun of multitude, souls.
soul, or, as a
These Tattuvam are also called Asutta- Tattuvam (â-ppand Pokkiya-Kdndam

g&giwLQ), the Impure Tattuvam
the Instruments of Pleasure. They are
(Qurr<$)ujrT6oariu>\
;
twenty-four in number, divided as follows.

1. The five Putham (y^/i), Elements, viz
piruihuvi
earth appu (ÛL/), water feyu (Cû/), fire vdyu
(i5(5j7afl),
:
(a//ru/),
2.
air
The
Organs
dkdsam (^*irfu>)
five
ether.
Gndnentiriyam (^rrQesriE^flujw^ Perceptive
These are: sottiram (Qfrr^îru^^ ears;

sadchu (^L!), eyes
singnguvei
dkkirdnam
tongue;
(^^^j/resaru)), nose.
[or senses].
tokku (QpffSfg),
,
skin
NOTE. Though these Tattuvam are thus denominated, yet they

do not mean the visible ears, skin, etc. Skin, flesh, bones, etc., are
distinguished from these organs, and are classed under Subordinate
Tattuvam.
The terms here mean
isms, or invisible mechanisms,
those subtile, yet material, organ-
which possess the functions implied.
3. The five Tanmdttirei

(^rto/r^^6ir), Eudimental Elements, viz: sattam (ffau*), sound; parisam (uiflfw), touch;
rupam (a_(^L/Lb), form; rasam (@JT<FLO), taste; bantam (^/F^LD),
smell.
These Tattuvam are imperceptible, except to the gods, and

Gnani, or Wise Man. Yet they are
substantial, and from them the grosser Elements, named above, are
NOTE.
to the illuminated sense of the
They are the subjects, or recipients, of the archetypes of

developed.
sound, tangibility, form or color, flavor, and odor one of which is
supposed to be present in every act of sensation. These archetypes
"
are something more than mere qualities.
They are a sort of cor"
of
as
or
exuvious
bodies,"
poreal effluvia,"
images
Empedocles and
Democritus would
4.
The
them.
Kanmentiriyam (êsrCW^/floj^)), Organs of

vakku (<a;/r<(3>), mouth; pdtham (LJ/T^LD), feet;
hands pdyuru (utriLj^ excretory organs
five
Action, viz:
pdni
call
(urressfi),
upattam (S-U^LD), genital organs.

NOTE. These, like the perceptive Tattuvam, are the inner, or imperceptible organic structures, in which the implied operative powers,
or functions, respectively inhere.
5. The four Antakaranam (^ji^^ssrressnJo\ Intellectual Ormanam (iDesrLD), the understanding
ganic Faculties, viz
aJcangMram (^GiEi-sirjru)), the
putti (L/^), the judgment
individuality sittam (&lî>\ the will.
:
These are corporeal organs or faculties, and have no life,

or power of acting, independent of the soul.
Independent of them,
.the soul has no intellectual life or action.
Hence, they are intellectual senses, holding a similar relation to reflection, which the five
senses do to perception.
These Tattuvam will be further explained
NOTE.
below.
II.
Vittiyd- Tattuvam (<sS^^luun^î<s^LD).
in number, viz
Jcalei
(tf'Sso),
Mlam
(^/TSULD),
time
These are seven
niyafhi ($ILI}), fate
continency [self-government]
vittei
(eSlpGnp),
thought; rdkam (jftjriraifyj desire; purushan (LÔ^CST), life;

mdyei (^/T<SZDUJ), delusion.
These are otherwise denominated Asutta- Tattuvam (^y<5?^-
and Poklciya-KaTidam
the Impure Tattuvam
the Instruments of Pleasure.
;
NOTE.
These seven^Tattuvam are essential to
man
in his state of
while the Attuma- Tattuvam are essential to his animal

and intellectual existence. The Vittiyd are the higher order of Tattuvam, and act as prompters and directors to the soul in its animal
organism. As they lead the soul through evil as well as good ac-
probation
8
and secure to it painful as well as pleasurable experience, they
are sometimes called, like the first class of Tattuvam, which are the
instruments in these courses of action and experience, Impure Tattutions,
vam, and Instruments of Pleasure. They are designated Vittiya,

from vittei, signifying knowledge, examination, etc., because they are
essential to the proper thought, or consciousness, of the soul, in its
disciplinary state.
III. Siva- Tattuvam
the Divine Tattuvam

&eupgiGiu>
of
the
Deity]. These, five in number, are
developments
[or
otherwise denominated Pirera-Kdndam
the Operative [or effective] Instruments and /Sutta- Tattuvam
(9t$pp#iGiu>) the Pure Tattuvam.
;
These are
Sutta- Vittei (&ppeSlfi&>fi)
tchchuran (pFf^-jdr)
Sdthdkkiyam (ffirpir&Qujui)] Satti (&$)$ and Sivam

These complete the thirty-six Primary Tattuvam.
($<a/ii>).
NOTE. The order in which these divine powers are developed, is

the reverse of that in which they are here given.
Sivam is the
Male Energy of Deity developed in a material organism. Satti is
the Female Energy of Deity thus developed and organized. Sath&Jckiyam is the highest form, or organism, in which the two Energies
Ichchuran is the organism through which the obare developed.
Sutta- Vittei is the power of
scuring agency of Deity is exerted.
destruction
and reproduction
and when further developed, appears
in the forms of Ruttiran or Sivan, Vishnu and Brahma.

The relations and functions of these will be further
below.
explained
SECTION
II.
THE SUBOKDINATE TATTUVAM.

Puranilei-Karuvikal (urnS^sosêSs&r), the External [or
developed from the Elements.
From piruthuvi, earth, spring these five, viz hair bone
skin nerves and tendons muscle.
From appu, water, the following five arise, viz watery
I.
visible] Instruments,
such as
phlegm, ear-wax, serum, etc. redblood semen brains, marrow, fat, etc. excresences, such
as warts, moles, white flesh, etc.
secretions,
;
tears,
From
teyu, fire,
vam, viz
appetite
are developed the following five Tattusleep fear sexual pleasure ; gaping,
;
stretching, etc.
From vdyu,^ air, emanate the following five Tattuvam, viz

running; sitting; walking; lying; standing.
NOTE. These form what are supposed to be the connecting organisms, lying between the soul and other Tattuvam, and which are
essential to the existence of the animal phenomena named.
From dMsam, ether, are produced the following five Tattuvam, viz those which prompt to lust to good and evil
acts towards others
to giving and withholding to desire
:
in general to admiration, surprise, etc.

In all, there are twenty-five.
II. Tesa-Vdyukal (Qj$f<suiriLi&r\ the Ten Yital Airs [or
animal spirits], viz:
Pirdnan (iSljrrreaaresr) [that which causes respiration, and
;
keeps up
all
the vital actions].
u iresresr) [that which separates the excrementiand urinary matter, and prompts to void them].
Uthdnan (s-piresresr) [that which causes hiccoughs, strang-
Apdnan
(<$/
tious
ling, etc.].
Viydnan
(eSluurreyr^r)
[that
which absorbs and
(fLoirearear)
[that
which secures due proportions
distributes
the chyle].
Samdnan
in the several parts of the body].
Ndkan
(/F/r<sear)
[that
which produces coughing, sneezing,
etc.].
Kurman
(^/TLOOTT-)
[that
which produces bending,
stretch-
ing, gaping, etc.].
Kirutharan (Q^puezr) [that which opens and shuts the

eyes, or causes winking].
Tevatattan (Q^<sn^^&sr) [that
which causes laughing,
smil-
ing, etc.].
Tanagncheyan (jSGar&QfUj&r) [that which causes swelling
body before and after death, and which at last splits

the head, and escapes].
in the
all
developed from the Element air. Ausomewhat respecting their powers or functions. The
specifications above given are the more common, and are taken from
other authorities in Tamil.
Our author gives merely the terms,
NOTE.
These ten are
thors differ
VOL.
iv.
10
leaving it for the Guru to communicate their meaning. These Airs
are obviously a device to supply the place of the involuntary nerves.
Vasandthikal (oy^^^^dr), the Five- Yital Airs [or

These are: vasanam (ojêor^ speech; kemanam (Q&uxssrui), loco-motion; tdnam (^/rw/i), giving;
vikatpam (<s&&ibuu)\ excretion; dnantam (^SST/F^LD), sexual
III.
animal
spirits].
pleasure.
NOTE.
five
These are a
Organs of Action.
class of Airs
They seem
which operate exclusively on the

to be, in their functions, what we
should style voluntary nervous powers. They perform the offices of

what Locke calls " nervous or animal spirits," conveying to the " seat
of sensation" "some motion" which has been produced by "singly
imperceptible bodies" that proceed from objects of sense; and, also,
convey the commands of the soul to the Organs of Action.
IY. Tesa-Nddi (Op* IB IT 19.), the

gans].
These are:
fccfei*
Mntdri
sangJcini (ffiaQ 53$)
NOTE.
These
Ten Tubes
so/_) ; pingkal&i
(sirispiTifi)]
[or tubular or(iSi misled)
suli-
aM^pfsf); singnguvei
vayiravan
Nadi
are the channels for the Airs.
They ramify
into seventy-two thousand branches, and pervade every part of the

human microcosm. I give, from other Tamil authors, a brief account
of the principal Nadi, and of some of their leading branches.

Idei-nadi rises in the left side of the lower pelvis, from whence
passes off in two branches, one running upwards, and the other
the left leg to the great toe.
Pingkalei-nddi rises in the right side of the lower pelvis, where it
divides into two parts, one running upwards, and the other down the
it
down
right leg to the great toe.
Sulimunei-nadi
rises
ab ano and proceeds ad genitalia, where
Om
several times encircles the mystic

ductive powers of Deity ; thence its
(îi),
main
it
the symbol of the pro-
part, called
nilam
(/<syrio),
runs directly to the head. This is the MaJca-Meru (Lo^/rCoin^), or

the Golden Mountain, in the human microcosm.
The upward branches of idei and pingkalei run diagonally, and
meet in genitalibus, where they encircle sulimunei, forming an arch
over Om. This is Brahma's seat or throne.
These two Nadi proceed thence diagonally to the sides of the pelvis,
and return and meet
encircle sulimunei^
in the region of the navel,
forming an arch or canopy.
where they again
This
is
Vishnu's seat.
11
Proceeding thence diagonally upward, as before, these Nadi meet
in the region of the heart, or, rather, as the locality is described, in
the stomach, where they encircle sulimunei, forming another dtha-
ram (^^/r/r/i)), seat. This is the throne of Ruttiran or Sivan.

Then proceeding as before, they meet and encircle sulimunei in the
back of the neck. This forms the seat of Mayesuran (LDQuu&jr&tr).
Again, passing on as before, they meet in the forehead between
the eyebrows. "In this region of light," they form the throne of
the Illuminator, Sathdsivan (<Fj5tT&<au6Br).
From
thence they proceed
to,
and terminate
in,
the nostrils.
The
several circles described above, with sulimunei running through

them, form in each case a Lingam (@6$/E/ir>), or, which is here
These symbols constitute a great
substantially the same, an Om.
item in the mystic doctrines and worship of all sects of Hindus.

Kdntari-nadi rises in the region of the heart, from sulimunei,
and terminates
in the eyes.
from sulimunei, in the region of the heart, and

in
several
directions, terminates in the bones.
ramifying
Singnguvei-nddi branches off from sulimunei, in the region of
the heart, and terminates in the tongue.
Atti-nddi
rises
Alampurudei-nddi springs from sulimunei, in the region of the

and terminates in the ears.
Puruda-nddi springs, in the region of the heart, from sulimunei,
and branching out, terminates in the arms, and in the muscles which
raise and move the arms.
Sangkini-nddi rises from sulimunei, in the region of the heart,
and making various circuits, terminates in genitalibus et ano.
Vayirava-nddi rises, and after making different circuits, terminates, like the preceding Nadi.
heart,
The connection
of the Ten Vital Airs with these Nadi, is here very

from other authorities.
Pirdnan, which is properly the vitalizing Air, and remains in
action while life continues, runs naturally through sulimunei; but
when the passage of this Nadi is closed, which is the case in certain
states of the system, then this Air, running from the nostrils, passes
around the skull or brain, and then proceeds downwards, sometimes
by idei, and sometimes by pingkalei.
When pirdnan proceeds by idei, or pingkalei, then apdnan courses
briefly given,
downwards by vayiravan, and discharges the urine and feces.

Uthdnan proceeds by atti to the neck, arrests or checks pirdnan,
and causes hiccoughs, choking, and swelling or stoppage in the
windpipe.
Viydnan runs through kdntdri, causes the mouth to give utterand disperses the chyle into seventy thousand blood-vessels.
ance,
12
Samanan flows through sangkini, mingles with the contents of

the heart, and gives symmetry to the body.
Nakan flows along alampurudei, and by means of the brain
causes sneezing.
Kurman flows along purudan, and seizing the arms and the lips,
causes stretching and gaping.
Kirutharan runs along singnguvei, seizes the eyelids, and causes
winking.
Tevatattan flows along sangkini, courses through the face, lights
up the countenance, and causes laughter, etc.
Tanagncheyan courses or stands in the skin, and at death, when
the other Airs cease, puffs up and breaks the skin.
Y. The four
VdJcJcu (GUIT&O).
peisanti (<ss)u&is$)
NOTE.
These are
mattimei
sukkumei
(i&pjslGtoiL)
veikari
These constitute the organic bases of intelligent ideas and

human microcosm. They will be explained
language, as laid in the

below.
YI.
Mukkunam
Properties.
NOTE.
sition, etc.
((Lp&<6mu>), the Three Kunam, Moral

sdttuvikam (ffifrêSI&u))
rdsatham
These are
tdmatham
The term kunam ((êssru)) means quality, temper, dispoBut in this system it is a thing, a material existence, the
source of moral qualities.

According to another Tamil author, the
Kunam are explained as follows.
Three
Sdttuvikam
(lit.
goodness) prompts to gnanam, divine wisdom ;

and ceremonies to truth ; and to
to the proper observance of rules
love.
Rasaiham
or foul disposition) produces pride

(lit. passion,
possesses the propensities to pride and selfishness.
Tdmatham (lit. darkness) prompts to stupidity, laziness, and
and
selfishness
sleep.
Their relations and functions in the
human
system will be more
fully explained hereafter.
VII. The three Akangkdram (^siEJsrrjru)), viz: teisatham

veikari (esxsu&ifl) puthdthi
(L^pnjsl).
These complete the ninety -six Tattuvam.
(es)<<F@Lo)
NOTE.
The term akangkdram means

In the case before
pride, or a sense of self
an organism and, in its

development and relations in the human system, operates
variously, as will be seen in other parts of this treatise.
individualism.
three-fold
us, it is
13
SECTION
III.
TOTTAM ODUKKAM
DEVELOPMENT AND EESOLUTION OF THE TATTUVAM.
By the grace of Parama-Sivan's Pard-Satti (u JTLL
?<a/sp <SE>/_
the Male Energy of Deity, is

(/S/T^LD),
kudilei
from
[the primeval Mdyei], Ele((^tp.'fcw)
developed
mental Matter from Ndtham is developed Vintu (fifl/F^),
from Vintu is developed /Sdthe Female Energy of Deity
the
highest form of organized Deity
tMkkiyam (fnpir&Qvuu)},
from Sdthdkkiyam is de[that combines the two Energies]
and
veloped Mayesuran (tLQiu&jesr), the Obscuring God
ujnTf0&), Ndtham
from Mayesuran
developed Sutta- Vittei (<ar00e$0ea>0) [otherwise called Rudra, or Ruttiran (a.(gp^&jNiBr), the Destroying
God, or the Reproducer].
For the use of these five divine developments [in their
cooperation with the human soul], are evolved, from the
before-mentioned Vintu^ the following Tattuvam, viz: the
is
four Vdkku ; the fifty-one letters of the Sanskrit the eightythe

one Patham (U&LD), Formulas for religious worship
Makd-Mantiram
of
millions
Great
(iD&inDi5)jru>))
seventy
mysand all the Sdstiram (ftrwjdffui), Sacred Treattic Formulas
;
Also, for the Vigngndnakalar (afl^^/T-sOT-dFeu/f), the class

of souls that are under the control of but one malam (wetix),
and for the Piralaydkalar (L$.r<syruj/r<60/f), souls under the influence of two malam are produced tanu (^gy), external
ises.
forms; karanam
esrLD), localities in
(sjKossnJo)^
the body
external organs;
;
puvanam
(LJ<SU-
and pokam (Quirafy, means of
enjoyment and suffering.

From the same source, also, are developed the three states
of beatification, viz sdlokam (^/rCWîi), position in the same
world or locality with God; sdm/ipam (firuS'uu)), position
near God; sdrupam (ffirûu)), position in the form of God.
These are the respective positions of the soul when it has
:
completed the several stages of religious life, called sarithd

the Puranic or historic stage kirikei (SiRena), the
(<F//?SZD^),
;
and yokam (QIUITGIJ>), the meditative or ascetic stage.

Finally, from the same are evolved
the five kdlei (.s'Ssv)), portions of the Tattuvam combined.
mystic or
scientific stage
14
NOTE.
These
five kalei are
each a distinct avathtiram
or organism, of the soul, composed of parts of the ninety-six Tattuvam, combined into a system by a distinct development. They are
called nivirti
(iSetiirfsl)
sdnti (enrsG;)}
plained below.
pirathittei (tSfffiLciDL-)
sdntiydthlthei (frrisîurr^<ss)^).
vittei
(eSI&6<s)
They
will
be ex-
The term malam, meaning impurity, evil, will be of frequent ocThere are three malam, viz mdyei, matter in its obscuror
dnavam (^sm^JLo), source of sin and
ing
entangling power
kanmam (aeonou)), cause of action. These will be more fully excurrence.
plained in another place.

It is manifest, from an inspection of the foregoing statements, that,
while the author has his eye chiefly on the miniature universe, man,
he necessarily includes the universe proper, in his strange enumeraThat the two views are necessarily
tion and combination of things.
involved in this system, will be still more manifest from what follows.
Thus far we have the direct results of the cooperation of ParamaSivan, the Supreme God, with Pard-Satti, the Supreme Satti, or
The organisms hitherto specified are from suttaconsort of God.

mdyei, or pure Elemental Matter, which was eternally united with
but which had no connection with Soul, or with malam,
pristine Deity,
the evil which affects the soul in its several states of existence.
Next are presented the works, or productions, of the developed or
deities above named, in cooperation with their
fully organized
proper
The organisms next produced are from asutta-mdyei, an
Satti.
impure form of Elemental Matter, which was eternally associated

with Soul, and in which the two malam, dnavam and kanmam, or
and the consequent experience, such as good and
original impurity,
evil acts, pleasure and pain, inhered.
By the Grace (=Satti) of the Infinite God (Sathakkiyam),

are developed from asutta-mdyei the first three of the VittiydTattuvam, viz Mlam, time niyathi, fate and kalei, continencj. And from kdlei two others are evolved, viz vittei,
:
thought
NOTE.
and
and rdkam, desire.

Thus far we have the work
of Sathdkkiyam, or SathdNext are enumerated the productions of Ruttiran, the Sutta- Vittei above named, and his Satti.
Pirakiruthi,
named below, is the same as the Sanskrit prakriti. In Tamil, the
word has various meanings, as, foundation, source, cause, nature. In
this connection, it obviously means the material source, or cause, of
sivan,
his Satti.
the succeeding productions.
It is styled mula-pirakiruthi, or
fundamental cause, as the ultimate source to which

ing organisms may be traced.
all
the
the succeed-
15
By means
of the Grace (=Satti) of Ruttiran, muLa-pirakiis evolved from the last mentioned
From mula-pirakiruthi, the Mukkunam, Three Moral
kalei.
The position of the Mukkunam
Properties, are developed.
ruthi
&)uLSffSl^))
as undeveloped pirakiruthi, is called avviyattam ^<su<sSuu^îj^

\= Sanskrit avyaktd],
From this avviyattam are evolved sittam, the will, and
From
the judgment.
the individuality.
putti,
This akangkdram
and leads one to say
form, viz
is
"
:
putti
is
evolved akangkdram^
the Tattuvam which individnalizes,

I myself," etc. It has a three-fold
teisatha-akangkdram, veikari-akangkdram,
and pu-
thdthi- akangkdram.
From teisatha-akangkdram are evolved manam, the understanding, and the G-ndrientiriyam, five Perceptive Organs
in which the sdttuvika-kunam operates.
From veikari-akangkdram are evolved the five Organs of
Action in which the rdsatha-Jcunam operates.
From puthdthi-akangkdram are evolved the five Kudimental Elements, viz
sattam, parisam, rupam, rasam, and Jeantarn ; in which the tdmatha-kunam operates.
From sattam is evolved dkdsam, ether from parisam
;
emanates vdyu, air from rupam emanates teyu, fire from

rasam emanates appu, water from kantam emanates piru;
thuvij earth.
ODUKKAM, EESOLUTION OF THE TATTUVAM.
At
the time of the dissolution of the universe, all these

things will be resolved, by successive steps, into their original forms.
Thus end the evolution and resolution of the universe.
NOTE.
of every
According to the doctrine of the Saiva School, at the close

period, there will be a complete
katpam (ÛLO), great

dissolution, and rendering back to
their primordial state, of all developed existences, excepting souls. Even Deity will then "sleep"
But souls, once developed, and delivas He did before the creation.
ered from the thraldom of their malam, will ever remain intimately
united with Deity, clothed in the " resplendent gnanam?
16
SECTION
KUNANGKAI,
I.
IV.
((gfmiEJ&err),
FUNCTIONS OF THE TATTUVAM.
Functions of
the
Attuma-Tattuvam.
Of the Elements: piruthuvi,
earth, envelops and strengthens the parts appu, water, cools and expands
teyu, fire,
warms and gives unity [to the whole organism] vdyu, air,
dMsam, ether,
gives sound and rotundity [to the parts]
gives space.
1.
NOTE.
According to this philosophy, ether is universally diffused.

not only forms space, hut is the essential medium through which
bodies, separated from one another, may mutually operate.
It
2. Of the Perceptive Organs

sottiram, ears, perceive
sound; tokku, skin, understands touch; sadchu, eyes, perceive form singnguvei, tongue, discriminates flavor dkkirdnam, nose, has the knowledge of odor.
:
These, as hefore stated, are not the external organs, which

skin, muscle, etc. ; but those finer portions of the
organs of sense, to which these functions more properly belong.
They may exist independent of the external body. Hence they are
NOTE.
are
composed of
sometimes called the Organs of Intelligence, Puttiyintiriyam.
Of
the Organs of Action vdJcku, mouth, enunciates

feet, produce loco-motion; pdni, hands, give and
receive pdyuru, excretory organs, separate and emit the
excretions upattam, genital organs, give pleasure.
4. Of the Intellectual Organic Faculties
manam, the
the
understanding, apprehends; putti,
judgment, decides,
judges, purposes
akangMram, the individuality, holds as
one's own, individualizes, prompts to action sittam, the will,
thinks clearly, wills.
3.
pdtham,
NOTE.
These are mere organs, through which the soul is enabled

named, and without which it has no such
to exercise the functions
powers.
They
are properly intellectual senses.
II. Fv.nctions
of
tine,
Vittiyd-Tattuvam.
distinguished into chel-Mlam (Q&ej.

past time; nikal-Mlam (/$#/ </760u>), present time
ethir-kdlam eT/ftf/re^ future time.
1.
Kdlam, time,
<ar/T6v)i0),
is
17
The use of terms here, as elsewhere, is somewhat peculiar

Each of the times named above, has a further three-
NOTE.
to the system.
fold distinction,
having reference to the existence of the soul.

Chel-kalam, past time, refers, first, when considered in reference to the general universe, to the primordial state of the soul.
But when considered in reference to the soul after its first development, it refers to its existence "in the loins of its father," before
(1.)
any given
birth.
Secondly,
kalam
when
reference
is
had
to the order of development, chelwhich the soul passes from the
refers to the time, or stage, in
Siva-Tattuvam
But when
to the Vittiya-Tattuvam.
reference
is
had
to the soul's
progress through births, chel-kalam refers to the point of
time when the soul passes from the father to the mother.
Thirdly, in the order of the general development, chel-kalam is the

soul's passage from the Vittiya-Tattuvam to the Attuma-
time of the
Tattuvam.
In the subordinate case,
it is
the time of the soul's birth
into the world.

(2.) Nikal-kdlam, present time, is the period of the soul's continuance in either of the three stages, i. e. either in chel-kalam, in
nikal-kdlam, or in ethir-kdlam.
is the time of the soul's continu(3.) Ethir-kdlam, future time,
ance in either of the three states included in chel-kalam, as defined
No. (1.).
Hence, writers often speak of nine kdlam. Again, as all the nine
are essentially involved ineach of the three grand distinctions, they
also make mention of twenty-seven kdlam.
in
2. Niyathi, fate, makes Jcanmam sure, and secures to the

soul all the fruits of one's own doings, and of his dnava-
mahm,
primordial depravity.
Kalei, continency, gradually lessens
3.
and removes dnava-
malam.
NOTE.
carnal self
4.
This
is
Vittei,
is
the power
by which the
senses are subdued,
and
brought into subjection.
thought, wakes
up understanding, and
leads to
wisdom.
Rakam, desire [or concupiscence] lessens the good oband produces desire for what is not had [or for what
5.
tained,
is
unlawful].
Purushan,
6.
tem
in
life,
establishes, or supports, the
operations.
7. Mdyei, delusion, concentrates in itself the
viz sdttuvikam, rdsatham, and tdmatham.
:
VOL.
whole
sys-
its
IV.
Three Kunam,
18
NOTE. This is substantially the mula-pirakiruthi, mentioned under the head of Development of the Tattuvam (Sec. III.). It lays
the foundation for the operation of the Three Kunam, according as
As
classes of organized beings.
they are developed, in the various
an organ in the human microcosm, it is the form, or instrumentality,
through which Satti performs one part of her office-work in this
miniature world, or universe that part in which she leads the soul
on
in a course of
human
action
and experience.
III. Functions of the Siva- Tattuvam.
Sivam, or Ndtham, is the form of Siva-gndnam, the wisof Sivan, and is that which leads the soul to Sivan.
2. Satti, or Vintu, is the form of action, the organized medium through which the soul is led into the state of grace.
the medium of divine illumination.]
[It forms
3. Sdthdkkiyam is the form in which the two Energies of
1.
dom
Deity are combined, and in which wisdom and action are

is the source of grace to all souls.]
perfectly balanced. [This
4. Isuran [Ichchuran, called also Mayesuran~\, is the devel-
opment
in
which gndnam
NOTE.
This form
is,
is
[It is
action, predominates.
in
lessened,
and
kirikei (Ql<5B>&),
the source of darkness to souls.]
man, the Obscuring God.
He
governs
men
in all their actions while they are filling out the requirements
He is practically the god of providence,
of their vithi (e!j}), fate.
but governs by the laws of stern necessity.

5.
otherwise called Ruttiran, is the divine

is less fully developed, and in
[He is the source of destruc-
Sutta-Vittei,
form in which kirikei, action,

which gndnam predominates.
tion to
all
organic existences.]
is called the Destroyer, because he carries on

the process of reproduction in all animals and plants, or is the one
who sends souls into successive bodies. This involves the destruction
But Transof the old body ; hence his appellation of Destroyer.
former, or Reproducer, or Regenerator, would be a more correct
NOTE.
Ruttiran
appellation.
This god
mon
is
essentially the
Triad, of the
Hindus
Mummurtti (g^/i^/f^^),
the com-
the three, Brahma, Vishnu, and Sivan,
being an expansion of himself, by successive developments.
The
of reproduction necessarily involves the functions of Brahma

These developments are,
the Generator, and Vishnu the Preserver.
however, considered as actually made, and as existing, in every man.
work
19
Hence we have the five operative gods, which are usually named
according to the natural order of their operations, beginning with
the lowest and last developed : Brahma, the Generator Vishnu, the
Sivan or Ruttiran, the Reproducer ; Mayesuran, the
Preserver
Obscurer and Sathasivan, the Illuminator.
Their respective regions, or seats, in the human microcosm, are :
the genitalia the navel the heart or stomach the neck and chest ;
and the forehead, between the eyebrows.
;
SECTION
AVATTEI
The manner
V.
(jfeupaDf), STATES
OF THE SOUL.
which the soul is connected with the

Tattuvam, and how it is nourished and made inin
thirty-six
telligent in its organism, is now explained.
The Avattei are as follows, viz : five Klldl- Avattei (@Lprr&)States
five Meldl-Avattei
^)}<su &<s6)p), Descending
;
Ascending States five Sutta- Avattei

Pure States and three Kdrana-Avattei (si
<$l<sp<s6)p\
Causative [or radical in reference to the preceding class of

Avattei'] States.
The whole number of Avattei is eighteen.

The names of the five Descending [and Ascending]
States
sdkkiram (fir&Qjju)) soppanam (Q<F/ruu6srLo) sulutti

turiyam (^/iftujth) turiydthltham (îifiuuir^^w).
(&(ig&t))
To the Ascending States belong thirty -six Tattuvam to
the Descending belong thirty -five.
are
I.
Descending States of
the Soul.
This is an avathdram, organism, which

1. Sdkkiram.
connects the five Perceptive Organs, the five Kudimental
Elements, the five Organs of Action, and the four Intellectual Organic Faculties, of the Attuma- Tattuvam; purushan
[or ullam (e_ofwu>)], life, one of the Vittiy d- Tattuvam ; the
Ten Vital Airs, and the Five Vital Airs, from the class of
Subordinate Tattuvam. This complex avathdram is in the
It brings the soul in conforehead, between the eyebrows.
nection only with the thirty -five Tattuvam here named.
20
2. Soppanam. This is the soul's avathdram in the neck,
and connects twenty -five of the Tattuvam belonging to the
the five Kudimental Elements the four
state, viz
:
the Ten Vital

Erevious
atellectual Organic Faculties purushan, life
Airs and the Five Yital Airs.
This is an avathdram of the soul in the region
3. Sulutti.
of the heart, and connects only three Tattuvam, viz sittam,
and
the will pirdnan [the first of the Ten Yital Airs]
;
purushan, life.
This is the avathdram of the soul in the
4. Turiyam.
region of the navel, and connects only two of the above
named Tattuvam, viz pirdnan ; and purushan.
:
5.
Turiydthitham.
This is the soul's avathdram in the human lingam, where

connected with only one Tattuvam, purushan. It is the unconThe soul is represented
scious state of the soul just before death.
down in purushan, at the point of contact of the two parts
as
NOTE.
it is
lying
of the lingam,
and just ready to take its exit through sulimunei-nadi,

which runs directly to the head.
The constitution of the Descending States involves the philosophy
of death, and explains the successive states of the soul, from that of
perfect consciousness,
down
to
its
unconscious state at death.
This
sometimes denominated athltha-kevalam (jq$fiQ&wetu>\

a state of loneliness, in which none of the Tattuvam can reach, or
It is the state of the soul when life has ceased, or
affect, the soul.
last state is
before
its
conception for a
new
birth.
describes four states of the soul, beginning with

this lowest, or unconscious state, and rising to a state of consciousThere are four states after leaving kevalam.
ness and activity.
The author next
These he groups under the term
Kevala-Avattei
(Q&j<s\)gi<s>]p<5S)p),
Unconscious States.
The manner in which the soul is brought forth from its

dormant state in athitha-kevalam, to a conscious and communicative
state, is as follows.
The splendid
Vintu-Satti, in order that she might produce

the four Vdkku, as the means through which the soul should
be made to experience the proper results of its kanmam,
former deeds, first developed a ndtham, a form of the Male
Energy of Deity. This is the first of the four Vdkku, and is
called sukkumei.
21
NOTE. This is the state of incipient consciousness,
begins to be vivified.
when
the soul
The second Vdkku, peisanti, is produced in the region of

the navel, for the purpose of enabling the soul to discriminate the fifty-one letters of the Sanskrit alphabet, which letters exist, unperceived, in sittam, the will, just as the forms
of the five radical colors exist imperceptibly in the peacock's
egg.
These elementary letters are here supposed to be real exrudimental forms of thought, which will be fully developed in the next stage, mentioned below. The same philosophy is
NOTE.
istences, the
here involved, as in the case of the five elementary colors, called

forms, which are developed by the hatching of a peacock's egg.
The third Vdkku, mattimei, is developed in the region of

the heart, and there establishes systematically all the forms
of the fifty-one letters, which are united with pirdnan [the
It is then, with these forms,
first of the Ten Vital Airs].
born in the back of the neck, as the foundation of sound
and sense to the ear, which has been hitherto without its
proper functions.
NOTE. Here we have the foundation of language and the communication of ideas, laid in the structure of the human body.
The
fourth Vdkku, veikari,
is
developed in the forehead,

may understand how to
in order that the organs of speech
ideas, when sukkumei, and the other Vdkku,

which come in connection with pirdnan, joined with the Vital
Air uthdnan, are heard in their communications by the ear.
speak the proper
NOTE.
The meaning
to perceive,
and utter
of this
is,
Vakku gives the power

and forms of speech of
the preceding Vakku, and which
that this
intelligibly, the ideas
which the foundations are laid in

are communicated to the ear.
Hence,
of the soul, in
all states
this is the seat, or avatharam,

and action.
of perfect consciousness
The Production of
the
Four Vdkku.
Sukkumei
produced by the Tattuvam Sivam, as the
efficient cause, and his Satti, as the instrumental cause.
Peisanti is produced by the Tattuvam SdtMkkiyam and
is
his Satti.
Mattimei
Veikari
evolved by the Tattuvam tsuran and his

developed by Sutta- Vittei [Eudra] and his
is
is
Satti.
Satti.
22
NOTE. Thus, by means of the four FaMw, the soul is brought
under the influence of its proper organism, and is made ready to be
vivified, and to act according to the requirements of its fate, or
kanma-malam.
What
next follows describes the manner in which the soul
reinstated in the possession of the powers of

II.
Ascending States of
The way in which

four Vdkku,
tivity,
is
is
is
fully
life.
the Soul.
the imperfectly conscious soul, in these
brought to a state of consciousness and
ac-
as follows.
Satti
Sivam develops the Tattuvam Satti [or Vintu]
evolves Mlam, niyathi, and kalei. Kdlei, having removed,
by little and little, dnava-malam, just as fire removes the
particles of wood burnt, the soul, in the form of kalei, associates 'with itself pirdnan, in turiyam, and then becomes an
inhabitant of sulutti.
Then Q-ndnd-Satti ((Gj/r^^î?) evolves Sutta- Vittei. SuttaVittei develops, for the soul, arivu (^/rtfo/), understanding.
;
Ichchd-Satti ()<?frTf&$) brings forth the Tattuvam Isuran.

Isuran produces the Tattuvam rdJcam. Then rdkam develops, for the soul, ichchei, desire [or the passions].
NOTE. Ofnana- Satti, the goddess of wisdom, is the ultimate

source of understanding or wisdom to the soul.
Ichchd-Satti, the
goddess of desire, is the ultimate source of desire or passion. Kiriyft,Satti,
mentioned below,
The
is
the ultimate source of action to souls.
thus invested with the proper forms of desire,

understanding, and action, which constitute the avathdram
that exists in the heart [or the middle region]. In this state,
the soul is denominated purusha-tattuvam (L/^Q^S^SI/LD),
and
soul
is
also panchakanchukan
(u^fs ($&& GST),
the lord [or pos-
sessor] of the first five [of the Vittiyd- Tattuvam].
In the same way, Kiriyd-Satti (&rfliurr&,$) evolves, in

the avathdram of purusha-tattuvam, Sdthdkkiyam. Sdthdkkiyam develops piraJciruthi [=ullam, a form of piralciruthi}.
This piraJciruthi connects with the soul as kunam. Then
the soul, in the form of the Great Kunam, stands in Union
with the Tattuvam, as a preparation for the experience of
good and
evil.
23
Conscious State of the Soul in Soppanam.
The
by which the
instrumentality
soul becomes intelli-
gent in the avathdram of soppanam, consists of the following

five Tattuvam, viz
manam, putti, akangkdram, sittam, and
These respectively evolve the symbols a, u, m,
ullam.
:
These symbols develop the five mundane

Vintu, Ndtham.
viz Brahma, Vishnu, Ruttiran, Mayesuran, Saihdsivan.
gods,
:
The soul, possessing these Tattuvam, becomes sukkuma-teki

(@(ô)G^), an intelligent and active individual, in soppanam, in the same way as it experiences good and evil in
sdkJciram.
With these qualifications, it becomes an inhabitant of sdkkiram.
NOTE.
The symbols
a,
u,
etc.
constitute
(u(^5<F/r<5^Lo), the five lettered mantiram, in
the
panchakkaram
second stage of
full
development.
explanation of this important formula may be
found in this Journal, Vol. II. pp. 152-54.
its
Intelligent
The method
and Active
State of the Soul in
Sdkkiram.
When
the soul, standing in

the place of dkdsam, ether, and possessing sottiram, the organ
of hearing, apprehends sattam sound, vdkku, mouth, will
give utterance to the same.
When the soul, standing in the Element vdyu, air, and
being in possession of toJcku, the organ of feeling, distinguishes parisam, touch, the feet will move.
When the soul, in the Element teyu, fire, and in possession
of sadchu, the organ of sight, discriminates rupam, form, the
hands will perform their functions of giving and receiving.
When the soul, in the Element appu, water, and in the
possession of singnguvei, the organ of taste, perceives rasam,
taste, pdyuru will perform their office of separating and voiding the excrements.
When in piruthuvi, earth, and in the possession of dkkirdnam, the organ of smell, the soul perceives kantam, smell,
is
as follows.
upattam will yield delight.

In the avathdram in which these operations are carried on,
Anna-Satti
(jyorarep^ tne
abstract Satti, brings forth the
This Sivam evolves mdyei [the last

of the Vittiyd-Tattuvam"]. This mdyei, standing in the form
of Icunam, and by means of the nine kunam, magnifies things
Tattuvam
called Sivam.
24
[or causes the soul unduly to magnify the things of sense],
to call a lie the truth. By this means, the soul becomes
subject to births and deaths.
and
Thus
far [Meldl- Avattei, also
III.
The
NOTE.
towards
Pure
denominated] SaJcala-Avattei
States of the
Soul
successive states, or stages of progress, of the soul

deliverance from its entanglements in the
ultimate
its
body, are called ninmala-avattei (rS<son>&) c
which malam
is
destroyed.
The course
>ijg<58)f5),
the Avattei in
of the soul, here,
is
through
the Ascending States.
The
is
elucidation of the ninmala-avattei in the Sutta- Avattei,
as follows.
When
one's
from
his
Jcanmam has met
its
award, and dnava-malam
when one has received the lamp of wisdom

Guru and when he has come to distinguish and
is satisfied
understand Sivan, the soul, and pdsam, then his avathdram,

organism, in which he will receive grace, is as follows.
1.
When
the soul comes to a full vision of the Elements,
his stula-sariram (eiv&reiffou>), gross body, will cease to

exist [or will cease to control or influence him].
This state
is called ninmala-sdJcJciram (i8ebru>eOfir&lffu>).
When
one gets a vision of the Intiriyam, five Percep2.

tive Organs, and five Organs of Action, the Elements will
withdraw [or cease to affect the soul]. This is ninmala-
soppanam
(rl<s8rL>)Q<sFrruu<5Bn).
When
one comes to understand the AntaJcaranam, InOrganic Faculties, the Intiriyam will cease to exert
their influence.
This state is called ninmala-sulutti
3.
tellectual
4. When the Vittiyd-Tattuvam are revealed to the soul,

then the AntaJcaranam will withdraw their influence. This
state is
denominated ninmala-turiyam
(fS^rLoeo^/rfiiLiix).
When
the Sutta-Tattuvam are clearly understood, then

the Vittiyd-Tattuvam will cease to operate on the soul. This
5.
state is called ninmala-turiydthltham
Further View of
the
Soul in
these
Ninmala- Avattei.
Ninmala-sdJcJciram is the state in which one's AntaJcaranam,

let out the soul through the senses, become Siva-
which had
25
karanam [or divinely illuminated], so that, from having seen

the world as eternal, he now humbly approaches and obtains grace [help] of his Guru.
NOTE. This is the transcendental development of his mind, by
which he grasps at once, or intuitively understands, all things and
circumstances as they are.
Ninmala~soppanam
is
the state in which the soul,
by
hear-
ing and understanding his Guru, comes to see Sivan. He

then becomes exalted, draws near, and is made a possessor
of Si van's enjoyment. In this, it is neither too much elated,
nor zealous, nor overwhelmed.

NOTE. This is a stage in sanctification, when one's spiritual, or
illuminated vision begins to govern and regulate his affections.
Ninmala-sulutti is an advanced stage in self-government,
which the devotee is enabled to receive honor, or a distinguished name, without the propensity to say: "I have
in
made
this acquisition," etc.
Such an one is supposed to have got the victory over his

natural pride and vanity, so completely do his spiritual visions engross him.
NOTE.
the state in which the soul reaches the

sampurana-tisei (<pLDLj) rr<5aBr$)<of), region of plenty, whence
happiness flows in upon it.
Ninmala-turiydthitham is the state in which the soul transcends even the four above-named attainments, and leaves
Ninmala'turiyam
is
them.
NOTE.
The
soul
is
now
rather than a mere soul,

Sivan.
in
and
Siva-Rupam, and
is
is
a sivam, a god,
in full participation of the joys of
All that can be said of the soul in this state of sampuranais that Sivan will
appear to it, and shine as the sun,
with unspeakable and overwhelming splendor.
Thus, one who has obtained the vision of ninmala-sdkkiram, will have his natural propensities and powers of talking, etc., stupified, and checked, like one bathing under
water, and like one who has eaten to repletion.
Thus far the Kdrana-Avattei \_Kdrana, radical, in reference
tisei,
to the nmmala-avattei~\,
Avattei}.
which are
Here ends the view of the

VOL.
IV.
also called
Avattei.
Suttam[= Sutta-
26
SECTION
TESA-KlEIYAM
VI.
(Q0fairifiiuu>).
NOTE. The phrase tesa-kariyam means, literally, the ten things.

Here, it refers to the ten principal states or positions of the soul in its
organism, the human microcosm. These states involve all the relations of the soul to the Tattuvam here brought to view, so- far as
they bear on its moral and religious character, and on its present
These are topics which belong exclusively
condition and prospects.
to the initiated, or such as have taken a regular course in Hindu
theology, and who have advanced to the last stage of religious life,
called gnana-patham, the way of wisdom.
The Tesa-Kdriyam are as follows, viz: Tattuva-Rupam

Form [or Body] of the Tattuvam Tattuva-
(^s^7a/ûfi), the
Terisanam (pfgj&QjBififearu)), the Vision of the Tattuvam;

Tattuva-Sutti (A7a/4^$), the Purity [or Cleansing] of the
Tattuvam Attuma-Rupam (^7u>gut), the Soul's Proper
Form; Attuma-Terisanam (^#jti)Qfifi0caru)) the Vision of
the Soul Attuma-Sutti (^pgiLL&pS;)), the Purity of the Soul
;
Siva-Rupam (a/ûu>), Sivan's Proper Form
[or Sivan, as
Siva-Terisanam (&<suQ.sflf6Bru)\ the Vision

(Qo/Giuirau*), the Union with Sivan
Siva-Pokam (â/Ccu/raw), the Enjoyment of Sivan.
incarnate Deity]
of Sivan
NOTE.
Siva-
These
Yokam
I.
first
Tattuva-Rupam
influence],
very briefly defined ; and then, with

three, are repeated, and more fully explained.
states are first
the exception of the
perceives the
is
the visible form in which the soul
Mukkunam
and made
[or is brought fully under their

to understand their existence.
NOTE. This is the condition of the embodied soul in its first stage
of spiritual enlightenment. The Three Kunam are the ultimate source
of all quality or character in man, and may be indefinitely developed
and expanded. But the more generic and prominent development is
three-fold, making nine hunam.
According to another author, the
three are as follows. Sdttuvika-kunam, goodness, produces illumination, and mildness in thought, word and deed.
Operating in these
becomes an " unfailing and perfect light to the soul,

arousing it, and making it ready to eat the fruit of its own doings."
Rasatha-kunam, passion, produces for the soul the propensity to excessive occupation in thought, word and deed, and asperity in the same.
directions,
it
27
By
these
means
according to
its
it
prepares the soul to receive pleasure and pain,
Jcanmam, or the law of
brings forth arrogance, that egotistic
its
fate.
Tamatha-kunam
kunam which
"
There
me," etc.,
willfulness, or depraved will.
By these
means, it welcomes all sensual objects, and brings them to the soul.
The first stage in the soul's spiritual progress, is a degree of selfknowledge, by which it has a view of these kunam, and its relations
to them.
is
none
says
and
like
II. Tattuva-Terisanam is the state in which the soul discovers the nature of its existence with the Tattuvam, and
the method in which they operate [or how it lives in them].
III. Tattuva-Sutti is the state in which the soul comes to
understand that the Tattuvam are distinct from itself, and
in which they withdraw their influence [or cease to influence the^soul].
IV. Attuma-Rupam is the state in which the soul comes
to understand that the form called gndnam is a real form
[or a firm reality].
NOTE. The soul has been already illuminated by Siva-gnanam,

the light, or wisdom, of Sivan, though it knew it not.
It now discovers that there is a real existence in which " it lives, and moves,
its
being," and through the agency of which it has made all
previous discoveries and advances, though it does not yet understand its true relation to this gnanam.
and has
its
V. Attuma-Terisanam
is
the state in which the soul comes
fully to understand Tattuva-Terisanam, and when it rises

superior to the influence of the Tattuvam but it now con;
siders, that it is
by
advance^.
VI. Attuma-Sutti
its
own understanding
that
it
has thus
the state in which the soul underof mind, and is prepared to

it is Sivan that bestows favors in both pentam
(Qu/^Lo), its organic entanglements, and mutti (^>#$), its
stands its
say that
is
own proper powers
liberated state.
NOTE. The doctrine here taught is, that the soul, in this stage,
has learned that whatever it may have ascribed to itself, or to its
own understanding and powers, at any time, should be accredited to
and that this agency

Sivan, as the result of his direct agency
accordance with the laws of kanmam, fate.
;
is
in
strict
VII. Siva-Rupam is the state in which the soul comes to

that Sivan exists in the form of gndnam, which is
know
28
beyond the reach of the thirty-six Tattuvara, and the mode

of existence and operation of which is incomprehensible
and ineffable.
This divine form, $iva-M&pam, is what the soul should
It is a state of bliss which the human intellect can
The discovery now made is, that
neither apprehend nor describe.
such is Sivan's proper form, and that such may be the form, or embodiment, of the soul.
NOTE.
aspire to attain.
the state in which the soul learns

the thirty-six Tattuvam
known to the soul, explains them, and releases the soul from
their control and, also, that it gives the soul a view of itself.
IX. Siva- Yokam is the state in which the soul sinks into
Grieyo/m (Q^Luti)), the god who is embodied in gndnam, and
becomes the possessor [or subject] of gndnam [or becomes
itself a gneyam or sivain\.
VIII. Siva-Terisanam
that
it is
is
gndnam which makes
this
NOTE. The soul here becomes clothed in divine habiliments.

Dressed in gn&nam, it is prepared to be associated with God, to be
forever in so close a union with Him, as to form a unity in duality,
an attuvitham
(jfjggieSjSij)),
like that of soul
and body.
X. Siva-Pokam is the state in which the soul understands

that this gndnam will never leave it, and in which it exists
as gndnam, or in the form of Siva'gndnam,
Subdivisions
and Further Explanations of
the last seven of the
Tesa-Kdriyam,
I.
Subdivisions of Attuma-Rupam.
this state, the soul exists as the possessor of the forms of

ichchei, desire
gndnam, wisdom and kirikei, action.
In
As
the subject of ichchei, the soul desires and pursues

the necessaries and comforts of life.
2. As the subject of gndnam, it takes a discriminating
view of things.
3. As the subject of kirikei, the soul labors [or acts], and
pursues and holds all things as its own property.
1.
II. Subdivisions
of Attuma-Terisanam.
In this state, the soul gets a

kirikei, and in gndnam.
view of
itself in ichchei, in
29
When
the soul has arrived at this stage, ichchei, pasand operate through the Antakaranam.
2. When its kirikei is active, the soul being in this stage,
it will operate through the Kanmentiriyam, Organs of Action.
3. Now the soul renounces these sensible objects, as not
belonging to a spiritual being [a Wise Man], and recovers
itself, and stands according to truth [or forsakes the vanities
of sense, and cleaves to realities].
1.
sion, will live
Explanation of Attuma-Sutti.
III.
Attuma-Sutti is the state in which, when the soul has seen

all
itself, it discovers both the method in which it knows
things by the aid of Sivan, and, also, the way in which
Si van is manifest to the soul and when it stands in Si van's
Ondna-Satti as its own gndna-satti, being dissociated from
both malam and Sivan.
;
IY. Subdivisions of Siva-Rupam.
Sivan [as well as the soul, in the human microcosm] has

the three-fold form of ichchei, passion gndnam, wisdom
;
and
kirikei, action.
1. Ichchei
in mutti.
2.
is
Gndnam
the form in which he desires to set souls free

is
the form in which he apprehends, in one

kanmam of souls [or all their transac-
connected view, the

tions
from
eternity].
is the form in which, in order that there may

be effected for souls a proper adjustment of their kanmam,
he knows the whole aggregation of their kanmam from
eternity, both such as are ready to be cancelled, and such
as are not brings them together, and causes the soul to eat
[experience] what remains, and thus brings them to an end.
All this is included in Siva-Rupam.
3.
Kirikei
V. Explanation of Siva-Terisanam.
In order to reveal himself to souls, Sivan causes the kanFor this purpose he stands in
to depart from them.
three forms, and bestows his favor [or illuminating grace],
These three instrumental forms through which he shines on
mam
the soul, are [the three lingam, which are designated by]
the terms he, she, it.
30
VI.
When
Explanation of Siva- YoJcam.
thus favored by Sivan, he conceals the

three forms in which he stands, and in which he develops
all things
and, when he produces the Tattuvam and the
soul, and causes the soul's kanmam to live and operate, he
hides himself, from the view of the soul, within his own
proper form. Into this most perfect Sivan it [the beatified
soul] sinks; and losing all distinction of the internal and
the external, it sees Sivan as he is, and comes into such a
union with him, that they cease to be two [or such as to
form with Grod a unity in duality].
the soul
is
NOTE. The native commentators represent this union of the soul

with God, as being effected by Siva-gnanam, which is in this case
She envelops the soul as
tSiva-Satti, or Arul-Satti (.gf ($&&$&)
.
with a beam of sacred light, the effulgence of Sivan so that the soul
becomes, as it were, identified with her, and a sharer in all her joys.
And she being an essential part of Deity, the soul is, by this means,
brought into this most perfect union with God. The soul's proper
form is now Siva-gnanam, and hence the soul is a sivam.
;
VII. Explanation of Siva-Pokam.
The soul standing in the form of Pard-Satli, and being a

sharer in her joys, and Sivan, who is the fountain of delight,
and the soul, having thus ceased to be two, Siva-anupokam
(&l<3u e >IGi]Qun<5U)), the divine delectation, springs up in the
soul.
Thus, this enjoyment of the soul with Sivan arises
from Sivan, just as heat from fire, and coolness from water.
Tattuva-Kattalei
is
ended.
AETICLE
II.
SIVA-GNANA-POTHAM,
INSTRUCTION IN THE KNOWLEDGE OF GOD.
A
METAPHYSICAL AND THEOLOGICAL TREATISE.

WITH AN INTRODUCTION AND NOTES.

BY
REV.
HENRY
R.
HOISItfGTOtf,
INTRODUCTION.
MOST* of the leading works, in Tamil, on the esoteric doc*

Hinduism, are prefaced by some logical treatise,
or, rather, by a statement of the method of reasoning which
the author intends to pursue. These treatises are usually
brief, and generally less comprehensive than those distinct
works which profess to teach the whole system of Alavei
or Hindu dialectics. All these works are, how(Î<sfresx3u\
trines of
formed on the same general plan, and go over, more

or less completely, the same ground. They embrace the
principles of logical and metaphysical reasoning, weaving
in many assumed theological and scientific dogmas, yet
evincing that the Hindus have some correct apprehension
of the true sources of ideas, and of the way in which the
ever,
human mind
usually reasons, when enlightened.

ostensible object of Alavei is, generally, to teach the
methods of ascertaining truth yet these works are chiefly
devoted, as a matter of fact, to the explanation of the terms
The
employed and the methods pursued, by Hindu
writers, in
establishing and inculcating their peculiar religious doctrines,

brief analysis of one of these introductory treatises
will give, perhaps, a better view of the whole subject than
any general description could. I shall, therefore, give in
this paper the substance of the Alavei which is prefixed to
the Siva-Gndna-Potham. The author is regarded, by the
Saivas of Southern India at least, as the highest authority
in this department of sacred learning.
The productions of
this author must have been extant when the older of the
mythological works were written, as is manifest from the
manner in which the topics of which they treat, are brought
Hence they seem the
in, or are alluded to, in those works.
more worthy of
notice, and of preservation, spanning, as

the
vast
they do,
periods of Hindu literature, and still remaining the authoritative text-books in the whole Saiva
School, and especially among the philosophers of the South.
VOL,
IV.
34
The author commences
this Alavei with the following reIn order to understand the three eternal entities,
Deity, Soul, Matter, there is required, in addition to Bevelation and Tradition, a knowledge of the principles of Alavei"
Alavei is a pure Tamil term, meaning measure. It is here
used to signify the measure, or rule, of judgment, and is a
very appropriate term to express what is included under it.
The author states that some writers hold to six distinct
mark.
"
and some, that there are

others, to ten
logical principles
even more than ten but that, in his view, all may be included in three. He then briefly presents the ten principles,
;
as follows.
1. Kddchi(&inL9i\ or Kdndal (# /reran so), Perception, in
a large sense.
or Karuthal
Infer2. Anumdnam
sp^/resm)
&&)
ence.
3.
Urei
(&.SZDJ-),
or
Akamam (^SLDW\
Eevelation, including
different classes of professedly divine books.

4.
Apdvam (^yu/ra/ii), Negation, the denial of a thing,

known absence of some quality, or on the non-
based on the
"
when it
existence of some other thing e. g.
that asittu (^^^7), matter, cannot proceed from
;
it is
at
is
asserted,
sittu (&lpgi),
once admitted."
spirit,
5. Porul (QurrQTjGii),
"
when it is said,
Implication e. g.
that there is a village of cow-herds on the Ganges, it is
readily understood, that the village is on the bank- of the
Ganges again, when the body is spoken of as feeling or
perceiving, as the body is mere matter, it is understood, that
it is the soul, in the body, which feels and perceives."
;
6. Oppu (ÛL/), Similitude; e. g. "when one, who has

been told that the wild cow [bos gavseus] resembles the
domestic cow, sees a wild cow in the jungle, he at once recognizes it from its resemblance to the domestic cow. Again,
the same principle appears in simple comparison thus, Mdyei
[original Elemental Matter] is to the five gross Elements,
;
what clay is to the potter s vessel malam [the obscuriog

which eternally adheres to the soul's material enis to the soul, as the oxidated surface of a mass of
velope]
copper is to the pure copper within and the operations of
;
principle
God
are to the developed world, as the sun's influences are
to plants."
35
7. Olivei (|i$<a/), Exception e. g. "in case of a theft committed where there were but three persons present, if two
of them prove that they were not guilty, then, by the rule
of Exception, it is proved that the other person is the thief."
8. Unmei (2_6ror6zu>), Truth, or Essential Property; e. g.
"
when it is stated, that a certain stone attracts iron, it is at
once known to be a magnet when it is asserted, that the
;
world was produced,
preserved, and will be destroyed, by

some being, it is readily understood that that being is God."
9. Eithikam (g>^<sLo), Tradition; e. g. "when one hears it
is
generally asserted, as what has been handed down from

ancient times, that a devil resides in a certain tree, he admits it."
10. lyalpu (g)tu)L/), Naturalness; e.g. "when a word has
several meanings, the one is to be taken which most naturally agrees with the subject; thus, if a man on an elephant
asks for a totti (Q^mup.) [which means elephant-hook, door,
town, sea-shore, etc.], you should of course give him the hook."
Our author, having thus stated these ten principles, which
he considers as embracing all that are more commonly held,
proceeds immediately to present his own views of the subHe does not stop to tell us how he supposes that these
ten are all included in the first three but he simply declares this as his opinion, and proceeds at once to the elucidation of the three.
He makes many subdivisions, and
presents the whole much in accordance with the custom of
Hindu writers, in a very disjointed order. I shall bring the
related parts together, and endeavor to give, in all other respects, a truthful presentation of the subject.
This is four-fold intiriya-Mdchi
I. Kddchi, Perception.
perception
by the organs of sense, that
(J8*j8l^MflwC))
ject.
sensation mdnatha-Mdchi (u*irearp&&iTL-), perception by

the mind, or simple perception vethanei-kddchi (GGupVesrs.
&inL@f), experimental perception, what one learns from exyoka-Jcddchi (Qujir<s<ssinL&) transcendental perperience
ception, or vision had by religious meditation.
This is explained to be a bare impression
1. Sensdtion.
made upon the soul by some external object, through the
medium of one of the five Elements, and by the agency of
one of the five Perceptive Organs, or senses, and of pirdnavdyu, one of the Ten Vital Airs.
is,
36
The elementary medium employed in hearing, is ether

that of touch, is air
that of sight, fire, which always includes light that of taste, water and that of smell, earth.
For a full explanation of these organs of the human system, and of others referred to in this paper, see the preceding article in this Journal.
2. Simple Perception.
This is a clear apprehension of an
For this
object of sense which is presented in a sensation.
the agency of the Intellectual Organic Faculties, as manam,
;
etc. is
necessary.
There are three kinds of simple perception
specified, viz
doubtful perception e. g.
(1.) Eiya*kddchi (gyu&stnLQ),
"when one sees a thing, but cannot tell whether it be a
stump, a man, a cow, or an elk, this is a case of eiya;
Mdchi."
Tirivu-Mdchi (fiifl<s^<ssfTL-9i\ mistaken perception;
(2.)
" to mistake a
e. g.
rope for a snake, or the mother-of-pearl
for silver, would be an example of tirivu-Mdchi."
(3.) Saruvikatpa*kddchi (&gu<sSl&ir)u<<[TLL@l), analytical perThis consists of such an apprehension of an object
ception.
as embraces its name, class, qualities, action or functions,
and substance. These are the five categories of the Southern Hindu philosophers. Every thing is supposed to be
generically embraced in these five.

The Niydya^Sdstiri, or doctors of the Niydya School of
philosophy, hold to seven categories, viz substance quality ;
action or functions community of properties, or that which
is common
and nondifference or distinction
relation
existence.
Others, again, have adopted still different cate:
The
class of five seems as philosophical, and comas

any other. Substance, the last of the five, is
prehensive,
considered as common to the other four.
gories.
3. Experimental Perception.
Respecting this our author
remarks: " Rdkam and the other Vittiyd'Tattuvam secure to
the soul whatever pleasure or pain is experienced from ob-
jects presented to the soul

gans and the Intellectual
by means of the Perceptive Or-
This percepof
of
the
tion, by experience,
qualities
pleasure and pain, is
also called suvethand-pirattiyadcham
(<arQ&fQi$ffpf6)iu.iFu>).
It is manifest, that this is considered as something in advance of simple perception. It is had by means of a differThis is laid down
ent and higher class of organic agents.
Organic Faculties.
37
as a logical principle, for the purpose of facilitating the discussion and establishment of the mystic doctrines of the
Hindus respecting the soul's entanglement in its organism,
and the mode of its deliverance. This, as well as the next
particular mentioned, seems to indicate the real object of
these logical treatises, which is to help to establish the previously assumed dogmas of Hindu religious philosophy.
4. Transcendental Perception.
This is described by our
author as "that clear and distinct understanding which is

from doubt and mistake, and which does not depend
upon [or has no regard to] the five categories ..... This
perfect apprehension of an object at once, without distinguishing any of its properties, is obtained by divine illumination." .... He who possesses this high power of perception "has subdued the influence of his senses [so that they
can no longer affect his mind] by means of the eight sitti*
(^^), ascetic observances, and has learned the proper
form [or nature] of the Male and Female Energies of the
"
Deity." Such an one understands
intuitively and simulall
the
of
circumstances
the time and place in
taneously
free
which he
It
lives, and all the things of this wide world."
the indwelling God, in intimate union with the soul, who
effects this perception
a power which entirely transcendsthe human understanding. Yet this is a power which every
is
* These
eight sitti, or miraculous
observances, are as follows.
1.
Animd
( C 0y633$a)/r),
the
gifts,
which are obtained by several ascetic
power of reducing
one's bulk to the size of
an
atom.
2.
Makimd
3.
LaJcumd (^SU^LO/T), the power to make oneself so
(LD&iLDfT), the
power
to increase one's bulk inimitably.

light as not to feel
the influence of gravity.

4.
Karimd
affected
5.
6.
(<a>/$LO/r),
the
by any attracting
power
to
make
oneself so
heavy as not
to
be
force.
to obtain whatever one desires.

(LSIjrfTjSJs)), the power
Pirdkdmiyam (i$ffir&in$iLiu>\ the power of penetrating everywhere,
Pirdtti
without regard to natural obstacles.

7. tsattuvam (fffffigjeuiD), the power to act as God, or to constrain every
thing in obedience to one's will.
the power to assume any form, and the
8. Vasittuvam
(<sv&l3;g]<Giiil>),
proper functions of that form.
Such are the fancied powers of the mature Yoki. They result from a
union of soul with God, such a union that they cease to be two, while yet the
individuality of the soul is not destroyed.
38
human
soul will ultimately attain, and which, it will ever

afterwards possess.
II. Anumdnam, Inference.
This is the principle or rule
"
by which some truth or fact is inferred from a given premise, or from some manifest or admitted reason which has
an inseparable connection with it."
Our author, at the outset, makes a two-fold distinction of Inference
1. tan-porutt'-anumdnam (^^Qurr^LLLîLjDrTiosrLD)^
inference for one's self, or inductive inference; 2. pirarporutt'-anumdnam (iSl(DfrQuiT(^LLi^]u^rTsnJD\ inference for
the sake of others, or declarative inference.
:
1. The first process consists in determining something

from given premises. In these premises are contained six
They are three
particulars, which must here be explained.
varieties of paksham (UÎJD), and three varieties of ethu
The paksham
are these
Paksham, denned as the simple statement of a fact

or truth. It is a proposition, more or less complex e. g.
"
there is fire on the mountain, because smoke is seen there."
The term is sometimes used for a simple proposition thus,
"there is fire on the mountain the world is a lie [i. e. deluIn this case, a paksham is equivalent to
sive, transitory]."
The same term is also used
the conclusion in a syllogism.
to signify the place of the fact in question as, in the example, "the mountain" would be the paksham.
This is a specific statement
(2.) Sa-paksham (fu&pw).
of a known fact or truth an illustrative example, which
involves the reason, or principle, on which the simple paksham is based e. g. " there is always fire in the kitchen,
when there is smoke again, whatever is made is false, or
transitory [and hence, the world is called a lie], like an
earthen vessel made by the potter." It is, essentially, one
(1.)
of the premises in a syllogism.

as an
The place of
example is also called sa-paksham.

example, "the kitchen" is the sa-paksham.
the fact given

Hence, in this
Vi-paksham (eSlu<3îi>). This is a negative proposithe reverse of sa-paksham; e. g. "that which is not
made is truth [i. e. permanent, eternal], as, the three eternal
entities, Deity, Soul, Matter
again, where there is no water
there can be no lotus-flower." Here, also, the term vi-paksham is limited to the locality: "where there is no water."
(3.)
tion,
39
The
three efhu, or reasons, are these :

Here the
lyalp'-eihu (^lueoQugi), a natural reason.
nature of the case is considered as the determinative reason ;
e. g. "in the term md, mango, are involved both the existence and the specification of a particular tree so, also, the
(1.)
terms Pathi, Pasu, Pdsam, Deity, Soul, Matter, at once show

the reality of such existences."
different author states the former example thus: "when
say md [which means mango-tree, horse, beetle, etc.], it is

naturally understood, from the connection in which the word
is used, that it means mango-tree, and not horse, etc."
(2.) Kdriya-ethu (ssiriflujGjgi), an effect showing a cause;
"
e. g.
smoke shows the presence of fire again, since there
can be no effect without a cause, the existence of the world
proves the existence of a cause [God]."
(3.) Anupalatti-ethu (^gjuedpflcrgi),
arguing from the
want of any cause, to the non-existence of any effect e. g.
"the absence of cold proves that there will be no dew."
Our author remarks that "this principle is based on the fact
that there can be no effect where there is no cause.
Hence
it follows, that, were there no God, there could be no world
if there were no soul, there could be no body
if there were
no mdyei, there could be no material visible existences if
there were no clay, there could be no earthen vessel."
2. The second kind of Inference, pirar-porutt'-anumdnam,
which I have denominated declarative inference, is for the
instruction of others or, in the language of the author, " it
presents the subject, by means of paksham and ethu, so that
others may understand it."
Here we have a further two-fold distinction of declarative
we
inference
(1.)
Annuvayam
a direct, or positive stateconclusion.

This is exemfire on the mountain, because there
always find fire in the kitchen when
(.jyesrssyîL/u)),
ment of the argument, with the

plified thus:
is
"there
smoke there
for
is
we
is smoke."
This statement
there
is considered, by some authors, as embracing the following five particulars.

a. "Paksham, the
simple proposition: there is fire on the
mountain.
b. "Ethu, the reason,
presenting the natural connection
of things on which the paksham is based e. g. when it is
;
40
how is it known, that there is fire on the mountain,

not having been seen ? the answer is smoke is seen there,
the natural effect of fire. This is kdriya-ethu.
"
c.
Ttitdnfam ()L-ffis0u>) proof by example [the same
asked
it
as sa-paksham mentioned above] e. g. where there is smoke

there is fire, as is always the case in the kitchen.
d. "Upanayam (e_u/zrojto), application of the eihu, reason,
;
to the simple proposition

mountain,
e.
"NiJcamanam
proved]
is
smoke there.
(2.) The second
is fire
there
e. g.
(f&s-oxssrJ)),
there
e. g.
is
smoke seen on the
the conclusion [or proposition
on the mountain, because there
division of declarative inference,
called
is
an
indirect, or negative statement

of the argument, the reverse of annuvayam ; e. g. " there is
no smoke where there is no fire there can be no blown or
unblown lotus-flower where there is no water."
The author next proceeds to state another, a four-fold,
division of Inference, as follows.
vethireJcam (Qai^Gjrau}),
from a
(1.) Ethu-anumdnam (cr^jygpiDjrarto), reasoning
"
"
is the inferring of a truth
natural cause.
This," he says,
from some reason [or cause, ethu~], which is naturally connected with it e. g. from smoke seen, the existence of fire
;
is inferred."
from
(2.) Pothu*anumdnam (Qu/T^^ssj/ifl/rssr/jb), reasoning
a common or customary connection of things e. g. " when
one hears the sound of a horn, he may conclude that an
elephant is approaching because it is customary for a man
on an elephant to blow a horn as he approaches a town."
The sound of the horn is called sdthanam (^/rêzjrLo), logical
premise and the approach of the elephant is the sdttiyam
conclusion. We have here a recognition
(ftrpfsiujih), logical
;
of the essential parts of a syllogism.

"With regard to the term pothu, common, as used in this
"
It is the same as sdmdniconnection, the author remarks
:
common
(firwrrGrflujw), that which is

to all the individuals in one class.
yam
to several classes,
Thus, a horn may be

blown for other reasons than the approach of an elephant
and hence, the inference may not in all cases be correct."
or
(3.)
Echclia-anumdnam
any phenomenon
(erffîîiLiresru^)^
reasoning from
to its natural antecedent, or cause
e. g.
41
"
from a flood in the river, it
been rain in the mountains."
may be
inferred that there has
Kespecting echcha, the adjective form of echcham (OT<F<FU>),

"
It is the same as
defect, remainder, the author says:
for effect [or
the
common
term
kdriyam (&irtfluju>),
logical
in
the
The
flood
been
the result of
river
have
result].
may
the breaking away of a dam, or of the embankment of a
tank.
Hence, the inference may not always be correct."
lit.
from
(4.) Muthal-anumdnam ((Lp-seti^GgiLLireGrLD), reasoning
a cause to its common effect, or from an antecedent to its
usual consequent; e. g. "on seeing the pregnant cloud, it
may be
inferred that
it
will rain."
"But," says the author, "muthal
nam
(arrjiem-u)),
[lit.
the
first],
like kdra-
cause, denotes a usual cause or antecedent,
and not what
is
Thereuniversally and absolutely such.
the cloud may pass away without rain."
Our author closes the section on Inference, by presenting
the three following varieties.
fore,
1.
Purva-kddchi-amimdnam(yff<&&rrLL@^^LDrrttu>), inference from some previous sensation or perception e. g. "one
may, without seeing the flower, determine what it is by its
This involves previous knowledge obtained by
smell."
perception, and, also, a present perception by the sense of
smell.
The inference is based on both, according to the
view of the author.
;
Karuthal-anumdnam sGOevuLorresn}) inference in"

one may form an opinion of what
volving reflection e. g.
a man knows, from the words he uses."
In Hindu learning, much depends on a proper understanding of technical terms which terms cannot be fully understood without some knowledge of the system to which they
2.
apply.
Hindu
Hence, when a
infers that
man
uses certain terms freely, the
he must understand something of his
mystic system.
3.
Ureiydl- or
Akama-anumdnam (&-<sirujrrG),
or
j^&irt-eyGmi-
inference from revealed doctrines; e. g. "the Sdsti(ffrretv^luLD) teach us what are the just results of kan-
ifl/TOTTLo),
ram
mam
in this world.
Hence, from one's experience, and
from these teachings of Eevelation, he may infer what his
previous kanmam was [or what was his merit or demerit in
a former birth]. And so, also, from his present conscious-
42
ness of his merit and demerit, or his
now accumulating
Jcan-
mam, he may infer what he is to expect in a future birth."

III. Akama-piramdnam (^LDULSIjTuwessru)), Revelation, a
source of knowledge, considered as a logical principle.
"This," says our author, "applies to all subjects which lie
beyond the reach of Perception and Inference e. g. the existence of heaven and hell is proved by Revelation, because
it cannot be proved by Inference."
The author makes a three-fold division of Akama-piramdnam having reference to three classes of sacred books, or
Sdstiram, and to the prescribed courses of instruction in the
same by a regular Gruru. This would be a correct principle
of reasoning, or a true source of knowledge, provided the
But
divine authority of these books were first established.
I have never met with
this is never done, nor attempted.
an argument, in any Hindu writings, to prove the authenof any book. There is an abundticity, or divine authority,
ance of polemical works, in which different Schools contend
;
In most cases, howearnestly for their respective dogmas.

same ancient works, assuming
ever, they all refer to the

their divine authority.
The
1.
three divisions of Revelation are as follows.

Tantira-kalei (î^^)ir<s^so). "This," says our author, "is
the course of instruction embraced in the Tantiram (^/F^JLD),

which is to be pursued with desire. By it, one is enabled
to reconcile one part with another, and each with the whole,
of a /Sdstiram, and all the various Sdstiram together, which
the pure and omniscient God has graciously given."
The Tantiram are a portion of the Akamam. They treat
of the mystic philosophy of the divine operations, especially
as conducted, as they always are, through the agency of
The Tantiram are the
Satti, the "Female Energy of Deity.
appropriate books of the first two of the four stages of reli-
and kirikei, work, operation.

life, called sarithei, history
"
Mantira-kalei (LL^ÎJTS^}.
This," says the author,
"
is a source of knowledge obtained by means of Mantirasdstiram, works on the mantiram, mystic formulas.
By the
proper utterance of the mantiram, manam and the rest of
the Intellectual Organic Faculties are subdued [or cease to
affect the understanding of the soul], even while one continues the worship of the common god [or idol] which he
gious
2.
has been accustomed to worship."
43
The mantiram are a sort of organized divinities, or divine

emanations, which are capable of communicating the highest
knowledge and power to those who have attained to a correct understanding and proper use of them.
Hence, they
illuminate the soul give it a sort of transcendental understanding.
They, therefore, become an important means of
establishing the assumed doctrines.
Mantira-kalei is confined chiefly to the third stage in the
divine life of men, called yokam, meditation.
"This is a course of
3. Upathesa-kaki (s_uG^^<s 2so).
sacred learning which reveals the true nature of the eternal
<
God."
Upathesa-kaki, or divine instruction, belongs exclusively
gndnam, the last and highest stage in human progress.
This course of instruction includes all those works which
treat of gndnam, or divine wisdom, such as the Siva- GndnaPotham, and others on the Jlâmam-doctriiies. None but
the highest Gurus can teach in this department.
Hence, those who have attained to this stage, may be considered as inspired and, of course, as having reached the
This explains the ground on
highest source of knowledge.
which purely argumentative works, such as the Siva- GndnaPotham, and the Siva-Pirakdsam, are claimed to be divine.
It is the divine mind, dwelling in man, that has reasoned
to
them
out.
In reference to reasoning in general, our author presents

three particulars which are involved in every process of
thought.
the one who understands or
1. Piramdthd
(iSjruHtjsir^
This is the soul, less or
thinks, the agent in reasoning.
more enlightened, according to its progress in divine knowledge.
Piramdnam (iSljrLLirGsoru)), lit. law, rule, the principle, or

method, by which the soul reasons.
3. Pirameyam (i^rrQûju^^ the object sought, or that which
is known by a course of reasoning, that which is contained
2.
in
any
Two
logical conclusion.
varieties of pirameyam are
named, and
illustrated.
"This/'
(1.) Tan-iyalpu-pirameyam (<<ssf!iu&)L]LSIjrQLDUJu)).
"
is the distinguishing of the thing contemsays the author,
plated, so as to mark its class, and its individual character
44
We have an example of this in the case where

God, dwelling in man, is distinguished from the soul, and is
represented as not possessing His gndna-rupam, form of
wisdom, and as performing His five divine works by the
cooperation of His Satti."
"Again, when the term puli-md (L/6rflu>/r), sour mango, is
used, the tree is at once distinguished from all other trees,
as the olive, the margosa, etc., and, also, from other varieties of the mango, such as the te-md (C^^/r), etc."
in the class.
"Again, when slva-muttan

body, and yet prepared for
(^<ayô^<sor), a soul still in the

final emancipation, at death, is
attributed to any one, the term at once distinguishes that

soul as freed from the influence of malam, and as distinct
from all other souls."
The term tan-iyalpu, lit. its own nature, seems, as used

above, to refer to some specific or particular natural distinction.
Poth''iyalpu-pirameyam(Quir${u&Lji$rTQix)iuu)). "This
"to the case where the class [or
is
genus merely]
designated, without any indication as to
the particular variety in the class, or as to any specific indi(2.)
refers," says the author,
as, when Sivan is merely distinguished from the

without any reference to his gndna-rupam, or to his
modes of operation.
"Another example is furnished by the term md, mango,
vidual;
soul,
which marks merely the class.

"Again, when the soul is designated as swan (@j<5sr), the
living one, it is merely distinguished from its malam, material habiliments, by which it is bound, as a living being, a
soul, without any reference to other souls."
The author closes his treatise by a bare enumeration of

the four general classes of Fallacies, which he designates by
the term Poli (Qu/rofl), lit. counterfeit, irregularity. He considers them all fallacies in Anumdnam, or Inference.
his general designation is Anwndna-poU.
1.
Hence
Paksha-poli (uûQurreSI)^ fallacies arising from the

There are four varieties of paksha-poli.
paksham.
2.
"Eihu-poli (<5jgiuQutT<s$), fallacies arising from the ethu,

which supports the paksham. Here is a three-fold
reason,
distinction, including
twenty-one
varieties.
45
3.
"
Uvamei-poli
[or comparison].
poli,
this.
4.
and
"
sa-paksha-poli.
Tolvittdnam
in
analogy
otherwise denominated
tittdnta-
(e_<a/<sroi/>uQtj/ris$),
This
is
fallacies
There are eighteen
(<3<5ir)<3S)@<5fT<5Bru>),
varieties of
the same as vi-paJcsha-
(*S u*ftfysJt&ru>), fallacious vi-paksham. There are two

sub-divisions, called vi-paksha-poli, and veihireka-poli, fallacy
tdnam
in declarative inference, including twenty -two varieties.

"
These sixty-five varieties of_fallacy may be found in
different works, under Paksham, Ethu, Tittdntam, and Veihirekam."
This is all that is said by 'the author respecting these fallacies.
Such as he considered to be of any practical importance, have been noticed above.
It is manifest, from the method of reasoning here presented, that the Hindus deny that the soul has the power of
This,
originating any ideas independent of its organism.
so far as I have learned, is true of all their several Schools
They make the soul more dependent on its

organism than any of our modern philosophers. The soul,
according to the assertion of the Hindus, not only needs the
of philosophy.
it to the external world, and to other

thus
and
to
minds,
open the first avenue of thought but it
must have its Antakaranam, its intellectual organs, and other
Tattuvam, to connect it effectually with the senses, and to
enable it to appropriate, as its own, what is introduced by
the senses. When the soul has been carried forward into
its "spiritual body," and has become
its finer organism
senses to introduce
it then has, indeed, a

that of the senses.
far
of
transcending
power
apprehension
But this attainment is the result of its organic connections
and hence this superior power of apprehension cannot be
said to be independent of its organism.
The method of reasoning contemplated by our author,
and by the Hindu dialecticians generally, is fully illustrated
in the following treatise, and in one still longer, the SivaPirakdsam, which, it is expected, will appear in this Journal.
In these treatises we have presented to us, by Hindus, their
own application of their principles of reasoning, and, also,
their own system of doctrines drawn out in form.
Taken
in connection, these treatises cover nearly the whole field
associated with the indwelling God,
46
Hindu philosophy. In their polemical bearings, they

give the views of the principal Schools which divide the
two great classes of Hindus, the Saivas and the Vaishnavas.
Thus they present to us distinctly the various phases of
Hindu speculative doctrine, which are important to be
known, but which oriental scholars have not yet been able
fully to develop from the more brief, or fragmentary, treatises in the Sanskrit, hitherto brought to light.
of
SIVA-GNANA-POTHAM.
Questions supposed
to
arise in the
Mind
of the Disciple.
Is the world eternal, or had it a beginning ?

Is it selfuncreated, or was it produced [or caused]? If
caused, was the cause merely such as Jcdlam, or kanmam, or
was it an intelligent cause ? If so, was that intelligent cause
samusdri (&Lp&nrfl), a primogenitor, or was it a being who
existent,
was
liberated from
pam? Or was
it
kanmam,
one
who
at the
end of the several
kat-
eternally free from kanmam?

Are there logical rules to prove
If so, what is the principal rule,
is
If so, what is his nature ?

the existence of that God ?
Perception, Inference, or Analogy
principal rule ?
Or
is
Eevelation the
When one has satisfied himself as to the efficient cause of

the world [he inquires respecting its material cause]
Is the world from nothing, or is it a development from
updthdnam (&.uir^fr<5snl>) a material cause? If so, was that
material cause from nothing, or was it an existence proceed:
ing from primordial atoms? Was Piramam (L%JJLDU>) [Brahm]

the sole cause ? Or was Mdyei the only cause ? Or was
Mdyei, acted upon by the divine Satti, that material cause ?
NOTE.
This last question involves the author's opinion on the
subject.
Was the world formed of the materials of a previous

world? Was it formed from original materials ["as cloth
from yarn"] ? Is it a mere illusion [" as a rope mistaken for
a snake"] ? Is it a form resulting from a combination of
causes? Is it a transformation of Deity ["as curd from
milk"] ? Or is it a simple expansion of Deity ["as the tent
of cloth"]?
When God formed the world, was the instrumental cause

devoid of desire [or sexual passion], or was it with desire?
Did
that instrumental cause operate as a body, or as the
48
Or was it as the AntaIntiriyam, Perceptive Organs, etc. ?

Was it by
Jcaranam, the Intellectual Organic Faculties?
the agency of Vintu [the abstract Female Energy of Deity],
or was it by that of Satti [the organized Energy] ? If it was
by Satti, was she the consort of Isuran, or did she coexist
with him as an attribute [his essential power of production] ? Had she a material form, or was she purely spiritual ?
Is the swan (@<sudr), soul [lit. life], which is the subject of
from those of Isuran, an imaginary thing?
an embodied being ? Is it the combination of the Intiriyam f Is it formed of the Antakaranam ? Is it the seat
of understanding [or wisdom] ? Or is it something different from all these ? If it is thus different [which is the
Is it Deity, or not
author's idea], is it matter, or spirit?
Deity ? Is it an atom, or is it of medium size ? Is it conIs the soul one, or
fined to one body, or is it migratory ?
Is the soul of limited knowledge, or is it
is it manifold ?
omniscient? Is the soul's enemy [that which compels it
to suffer] merely the evil influence of the five Avattei [the
organism which is essential to a conscious and intelligent
Is it the want, or ignorance, of gndnam, true
existence] ?
Is it dnavais
it some indefinable ignorance ?
or
wisdom,
attributes different
Is
it
malam ?
[This last implied idea
so, is this
dnava-malam something
common
is
If
that of the author.]
from the soul ?
different
?
Is it [or does it operate] without
possess a beautiful satti? Will the soul
always be subject to the influence of malam, or will it attain
to the region of liberation from malam ?
To the student or disciple who thus inquires, the divine
to give
priest or teacher begins to show grace [or gradually
Is
it
a satti?
to all souls
Or does
it
and he here gives the Siva-Gndna-Potham,

which contains a Tamil translation of the twelve [doctrinal]
suttiram ((^ff^JTUt) of the Pdsa- Vimosanam (un-êSKcLDrrfesru^j
a section of the Ravurava-Akamam (fjfrjreyjroJiQ&LDU)), which
instruction]
is
one of the twenty-eight
Akamam ; accompanying
this
translation with a commentary, which presents the results

of the author's examination of the Tiripathdrttam ($iflu0irirPathi, Pasu, Pdsam
^LD), the three eternal entities [viz
which three consti(ufsl) u&, utTfu)), Deity, Soul, Matter;
this
of
tute the subject
treatise].
:
49
Invocation of Pilliydr.
The good will crown their heads with the two feet of the
mischievous Pilliydr (LflerrSsyruj/r/f), who was graciously produced by Sivan who sits in the shade of the mountain,
[Makd-Meru] and bends the mountain as his bow. Accordingly, I invoke the god who is free from passion and the influence of the kunam; who is unchangeable who, in union
wifn his Gndna-Satti, produces his two offspring, ichchei,
;
desire,
and
forms of
action and who stands, variously, in the

gndnam, and kirikei.
kirikei,
ichchei,
NOTE. Pilliyar is otherwise called Ganesa, or Kanesan (tsQeaorand Ganpati, or Kanapathi (seoarujs}). He is the elder son
<F<S3r),
of Sivan, and is distinguished by his elephant-head, which is symbolical of his character and office.
The proboscis, coiled at the exHence
tremity, combines, like the lingam, the two divine Energies.
his character as the god of action, and the propriety of invoking his
assistance in
any undertaking.
here called mischievous, because, by the power

Pilliydr
of Kiriyd-Satti, he removes the entanglements ofpdsam, and
is thus evil-minded towards pdsam.
Si van's sitting in the shade of the mountain, is interpreted
to mean that he is ready to bestow favors on those who
worship him.
is
NOTE. It was in this position that Sivan blessed, or instructed,

the four Bishis: Sanakar, Sanantarar, Sandtharar, and Sanatkumarar, sons of Brahma. He first rehearsed to them the doctrines
of yokamj but, as they could not understand his words, he took the
form and position of a Yoki, and thus taught them by example
under a banyan tree, on the sacred mountain.
The bending of the mountain as his bow, means that he will not
bless [or rather will punish] those who do not worship him.
Special Preface.
As the glorious sun removes the great darkness from the

expanded world, without which the eye could not see, so
does the everywhere celebrated God operate. By His aid,
the author, having seen God, and been delivered from the
darkness of the eye [the soul], and having examined the
soul in its cage [the body], sprung from kanmam, which
subjects the soul to severe sufferings, has produced, without
VOL.
IV.
50
Siva-Gndna-Potham, which Nanti
taught to the company of Bishis. The name of
the author is Suvethavanan (&(oGUj5GuearGar), of TiruvenneiNallur ($@Q<su6m fessri5&)g}irif), which is surrounded by the
river Pennei (Qucsr'fcsr).
He, because he has perceived and
forsaken impurity, and embraced the truth, is called MeyJcanda-devan (Qu>tLiGGeerL-.QjBGiiGer\ the Divine Seer of the
Truth. He is distinguished for having crowned his head
with the feet of those Kishis who have passed the powerful
any
defect, this celebrated
(i5n>@) first
<
enemy,
birth.
This treatise was
first taught
by Sivan to Nanti [his chief
Nanti
Then
attendant].
taught it to Sanatkumdran (<?&*>of
a
in
Eishis.
company
(SjLDirjrGbr)
The expression the author, having seen God [i. e. having
come to understand the nature and ways of God], is interhaving come to understand the way in
preted to mean
which souls are affected by the five divine operations, which
:
are through the agency of the several Satti of the five operative gods.
His being delivered from the darkness of the soul, means

malam, anavam, mdyei and kanmam.
His having examined the soul in its cage, means his understanding the nature and relations of the Tiripathdrttam.
The expression without any defect, refers to the three
faults to which authors are liable, and which are specified
his being freed from the influence of his three
by the
authorities, viz
NOTE.
redundancy, deficiency, incongruity,
Meykanda-devan, or Meykandan, the author of
this treat-
represented to have lived in the third generation from SanatIcumarar, who was the original author of the Akamam here translated, and the immediate disciple of JVanti, or, as he is sometimes
ise, is
styled,
Nantikesuran
(rsisjsdQG&jTGsr),
the god Nanti.
Who
this
a real person, and the precise time in which he lived,

Nor can we determine
it is difficult, if not impossible, to determine.
But
the exact period between his epoch and that of Meykandan.
the Akamam which contains the doctrinal treatise given in this
work, may safely be ascribed to what I would term the Philosophical
Period of Hinduism, the period between the Vedic and Puranic eras.
These doctrines may be traced in the earlier works of the Puranic
in the Ramayanam, the Bhagavad-Glta, and the Manavaperiod,
Dharma-Sastra. They are so alluded to, and involved, in those works,
as to evince that they were already systematized and established.
Nanti was,
if
51
We have
the evidence of some Tamil works, that the Akamam-docwere received in the South of India before Brahmanism, by
trines
mean mythological Hinduism, obtained any prominent place

From some statements in the Ramayanam, it would appear
they were adopted in the South before Rama's time. This
which
there.
that
would
fix
their date at
more than a thousand years
tian era, certainly as early as that of the
before the Chris-
Ramayanam.
The Author's Apology.

They who know themselves, and God whose servants
not despise me, their servant. But those who

not themselves, are ignorant [of this high subject].
And as my reasoning does not accord with their mode of
Therefore, I will
thinking, it is not understood by them.
not hear [regard] their strictures.
To know one's self, is to understand that one is different
This is Attuma-Terisanam,
from, or other than, his body.
the Vision of the Soul. But when one attains to AttumaTerisanam, he will understand pdsam, and be freed from its
influence.
Therefore, this implies pdsa-terisanam, vision of
they
are, will
know
pdsam.
[Sivan] who has possession of man as his
Siva-Terisanam, the Vision of Sivan. Therefore,
the two attainments [Attuma-Terisanam and Siva-Terisanam,
as predicated of the Gndni] imply that the Gndni, Wise
To know him
servant,
is
Man, understands
Pathi,
Pasu and Pdsam.
Since they [the wise] receive me as their servant, they will

find no fault with this my work.
They^who understand the
Vedas [or Vetham (Q&fu*)], and the Akamam, will correct
the faults, if there be any, and receive the work.
But those who know not themselves, know not how they
are entangled in pdsam, nor how they are to come to a
knowledge of Sivan, in order to their deliverance therefrom.
Because this subject is not understood by those who are
conversant only with worldly sciences, it will not accord
with their views of things, or with their modes of thought.
Therefore, the faults which they may charge upon my work,
I will not hear their complaints.
are no faults.
NOTE. We now come to the Suttiram, translated from the Ravurava-Akamam, which are explained, in their order, by the author's
commentary annexed to the several Suttiram. The author employs
'
52
two kinds of poetry. The Suttiram are given in one called dsiriya-pA (^^/ÛJULJ/T), and the commentary, in another called ven-pa
The first kind may have two or more lines in a stanza,
(QGUGOOTUIT}.
and has always four feet in a line. The ven-pa has always four lines
in the stanza. The first three lines have each four feet, and the fourth
has three feet. There are thirty kinds of feet employed in Tamil
poetry, arranged in four classes.
I,
FIRST SfJTTIRAM,
On
the Existence
of Deity.
The
world, which consists of three classes of

beings, designated by he, she^ it, and which is subject to the
three operations [viz: creation, preservation, destruction],
will be dissolved in the same way in which it is developed
SUTTTRAM.
will be re-developed from malam.

The
wise declare that Deity exists at the end of all things [i. e.
is the unchangeable efficient cause of the world].
UREL* The malam here mentioned is Mdyei,
those who understand the Vetham and the
^ The wise are
and preserved, and
Akamam,
The world does not come
end, of
It is
into existence, continue,
and
itself.
here asserted, that Sivan, who is subject to no change,

is free from malam, produces all things.
The proofs
and who
of this are the following,

1. Because the world exists in the three modes designated by he, she, it, and is subject to the three operations.
2. Because it is reproduced from malam, in the same
way
in which it was resolved into malam.
3. Because souls, in the same way that a worm becomes
a wasp, and the caterpillar a beetle, appear in bodies which
are ever changing by birth and death, in subjection to their
Jcanma-malam.
4. Because inert Mdyei is mere matter, and cannot assume
form spontaneously.
* This term
urei
(e_<sa>./7')
signifies
meaning, and
is
used to indicate certain
brief explanations given of a leading stanza which precedes in each case

where it occurs. These brief explanations following each Suttiram, are supposed to be, like the Suttiram, translations from the Sanskrit.
53
5. Because souls, on account of their being associated with
malam, have not wisdom to take each its own body.
6. Because these souls exist, each in its own body, and
act in accordance with their own kanmam.
COMMENTARY.
world is eternal, and that the
and
disappearance of things are natural pheappearance
nomena, arising simply as antecedents and consequents [or
from the natural relations of things].
Will not the wise say,
fool, that the world undergoes
real destruction and reproduction, since it is carried forward
in its course by the processes of resolution and development?
And will they not say, after examination, and perceiving,
as they do, by their senses, the production of one thing from
another, its preservation for a season, and its decay, that
your doctrine is not true, but that there must be a Kattd
1. It is objected, that the
{epp*\ divine Producer, for the world ?

The term putlidthi, the elements etc., here rendered world,
includes all the developments from the five Elements up
to Ndtham [the first of the Siva~TaUuvam\, and includes
men, beasts, birds, worms, insects, etc., and the vegetable
and mineral kingdoms. From the way in which the world
is
preserved,
it
appears that
it
could not eternally [of
itself]
have effected the operations of development, preservation

and resolution.
The world is preserved by the successive and continued
In this world, which
resolution and development of things.
a real effect [of a cause], the resolution is first in order,
the development follows, and the preservation is the inter-
is
mediate stage.
The argument is analogical as it may be perceived by

the senses, that one thing, or being, is produced from another, is preserved for a season, and is then destroyed, it is
hence inferred, that the doctrine involved in the objection,
cannot be true, but that there must be a God for this world,
as all the wise will say.
:
The following stanza goes to show that what does not

exist [eternally], has no development, etc.
and that that
which does exist [eternally], has no development, etc., with;
There is no production [or development]

except from [or consequent upon] destruction by resolution.
out an actor.
54
2. That which is destroyed [the world], will be reproduced by him who destroyed it, just as the words and ideas
which one has acquired, having been resolved in the mind,
will be developed [or brought forth], whenever desired [by
the soul].
The world, being resolved into Mdyei, will, in the same
way, be again developed from Mdyei. Therefore, since the
world is not developed from Deity, but from Mdyei, Mdyei
must be the material cause of the universe.
In reference to the statement, that the processes of gradual
destruction and reproduction of things, and the production
of some things while others are being destroyed, are processes limited to things in this world, where these changes
are witnessed, [it is asserted that] what is not here destroyed,
will hereafter be destroyed [i. e. at the time of the Great
Deluge].
This existence and development are predicable of all

Hence, the author takes the position that Deity is
the efficient cause, and Mdyei the material cause, of the universe. The reason and proof of this will be given below.
things.
The next stanza teaches that what is in Mdyei may be developed. "When developed, it will be in subjection to Jeanmam. He who develops will effect the development by
the aid of his Satti. The soul will not be destroyed and
re-developed.
3. In order to the development of a young plant, there
must be a seed. If there were no seed, there would be no
branches, etc.
Is it asked,
what
the vivifying tdraJcam (pirjrsu*), nutriMdyei? it is the Pard- Satti of God.

What is the mode of one's existence ? Each is in subjection to his own proper kanmam [or fated rule of action].
If this be not admitted, all is inexplicable.
ment
is
[or principle], for
NOTE. The meaning is, that souls take bodies, and proceed
through their stages of existence, in accordance with the law, or
operation, of
kanma-malam.
The body [in its changes] is like the worm which becomes
The [parent] wasp does not give to the worm, or
a wasp.
caterpillar, life
transforms
its
and form but while the reptile is alive, it

body [into its own likeness]. So, the De;
55
and unites [with
stroyer furnishes,
bodies.
souls], the appropriate
Deity, standing in union with Mdyei, as moisture in the

and devel-
plastic clay, operates [gives it its plastic nature,

ops it into form].
is
Therefore, Mdyei
the material cause
Satti the instru-
The following
are illustrations of this.
Mdyei is the material cause [in nature], just as clay is to
the potter's vessel.
Satti is the instrumental cause, just as
the moulding-stick and wheel are to the potter. Deity, like
the potter, is the active agent [or efficient cause]. The
world [or universe], like the earthen pot, is the effect of
these three [combined] causes.
The proposition, that Mdyei is the material cause [in nature] is proved
(1.) By the argument which evinces the
cause from the effect, the world being an effect. (2.) By
analogy as the springing plant proves the preexistence of
the seed. (3.) By negation as, if there be no seed, there
will be no leaves, etc.
mental cause
and Deity the
efficient cause.
It is next declared how Deity made the world

that its
operations are gracious that Deity has not the least profit
in these operations and that it suffers no change in itself.
4. Deity, like time, is not affected by
any thing, at any
;
As time is really without change [in its nature),

except as it stands to observers, in the relations of past,
present and future so Deity stands [or operates], without
its own proper nature being lessened [or affected].
Standing in all souls equally, with due regard to their respective kanmam, Supreme Deity creates without creatingy
and preserves without preserving i. e. it destroys [resolves] without destroying, and makes without making [or
without creating, or originating]. These operations are
like dreaming, where one understands his dream by means
of his previous thoughts when awake.
To explain, such a dream is not a new thing to the
dreamer. While he dreams, it is not a lie [i. e. it is to him
but when he wakes, it ceases to be a
as a new reality]
So, while the world is proreality, he has no profit in it.
duced and continued [by successive developments], asan
effect, it is not to Deity a new existence, nor is it either a
time.
56
[an illusion], or a reality, to
lie
it
[i.
e.
Deity as one eternal, consentaneous whole]
all things are to

;
nor has
it
any
profit in its operations [i. e. it has neither pleasure nor pain].

It is here meant, that Deity is neither mutable, nor immuta-
not the subject of any emotions whatever].

proposition that Deity, while carrying on its operations, is destitute of emotion, is supported by the analogical proof that it is as time, which has no desire, or emotion, respecting any thing which transpires. And the declaration that Deity, in its works, is without profit, and void of
any change, as to pleasure, pain, etc., is supported by the
analogy of one's dreaming.
ble
[i.
e. is
The
Next
follows a proof that Deity is at the end of all

The world, which is known by observation, has no
things.
existence except as the consequence or result of a previous
destruction or resolution, which was not seen the destruction is the first stage [in the order of nature].
5. The world, an existence developed by Deity, which
[Deity], though not seen in anything, is proved, by its works
of creation, to exist, is resolved into Mdyei, which, though
not visible in any thing, yet is made manifest [or proved to
exist] by its standing as the material cause of the universe.
It is objected, if the world be thus resolved into Mdyei,
that Mdyei, which is invisible, and is that into which all
things are resolved, must be the source or origin [of all
things], and that hence there is no need of Deity. In answer
to this objection, I reply, that such a divine power as is here
But when the world is deimplied, cannot exist in Mdyei.
;
stroyed, will not this Mdyei, which is inert matter, and destitute of any divine power, be destroyed with it ? No that
is an imperishable substance.
;
Mdyei
is
mere matter, and possesses no intrinsic power [of

It, therefore, moves [or acts] only as influenced
action, etc.].
How long has it existed ? It

has existed from eternity.
In the foregoing five stanzas are exhibited, respecting
by Deity in every particular.
Deity and Mdyei, the paksham, doctrine maintained; the

reasons [or the facts of the case] the tittdntam, proofs
the upanayam, logical arrangement of the
facts
and the nikamanam, conclusion drawn from the reasons given.
ethu,
by example;
;
57
IL
SECOND SUTTIKAM.
The Relation of God
SUTTIRAM.
terms he, she,
to the
World and
Souls.
to
God
is the world that is designated

by the
which were mentioned before and [in this
sense] He is apetham (jy<?t_r^to), not different [from the
But as the world is asittu, not spiritual [material],
world].
and God sittu-rupam ($&$}{$ uu>), a spiritual form, therefore
He
is
it,
petham (Qu$u>),
different [from the world].

Being
He is said to be pethdpetham.
both petham and apetham,
Therefore, in reference to the world, God [as a personal

being in these several capacities] exists as apethan (^Gupezir),
pethan (Qugear), and pethdpethan (QugnQupesr). God exists
as all the world, and yet as other than the world
He is
perfectly mingled with the world, filling the whole, and yet
is without the least weariness of these
things. At His command souls are born and die, in accordance with their Jeanmam, good and bad deeds which they have before performed.
UEEL God is the whole world He is other than the
world ; He is closely united with the world, and fills every
While
pore, and yet is not in the least entangled in it.
sofils, by means of His Satti, experience births and deaths
in accordance with their previous kanmam, He is
eternally
pure, and is one on whom the nature of souls never comes
e. he is never made the
[i.
subject of their joys and sorrows
in consequence of kanmam}.
;
COMMENTARY.
The
with
first
stanza teaches the nature of the union of
The body, which
1.
God
souls.
tendons,
etc.,
is
constructed of bone, skin, muscles,
and which possesses organs formed from the
Elements, is so intimately united with the soul, that the

soul always responds when the name of the body is mentioned.
Such is the intimate connection of God with the
soul yet God is not the soul, nor is the soul God.
Sometimes God appears as the soul, and at other times, as other
than the soul.
The proposition, that God exists in intimate union with
the soul, and yet is other than the soul, has analogical proof
;
VOL.
IV,
58
in the union of soul and body, it having
that the soul and body are different.
been before shown
The
following stanza asserts, against the Yethantists, who

God and the soul are not two, that they are
two, and that without God the soul has no power of action.
2. The Veiham teach that he who first existed alone, who
is eternal, pure [or free from maZam], and who has no
equals
or superiors, is one. That one is God and thou who sayest
that they [God and the soul] are one, art the soul.
Thou
art entangled in pdsam; and since thou art entangled in
pdsam, this, by the rule of exception, evinces God to be
If there be not a God distinct [from the soul], the
free.
soul would have no power of motion or action just as the
simple letters would be mute, if there were no vowel a (^/).
The proposition, that God and soul are intimately united,
and that the soul has no power of action without God, finds
analogical proof in the case of the vowel a and the simple
maintain that
letters.
The
following stanza explains the union in which the

and God cease to appear as two.
3. As sound and the tune, so God and the world.
As
sound is to the tune, filling all its notes, so is God to the
soul
all its forms.

As neither tune nor notes
can exist without a musician, so there must be three eternal
world, pervading
entities.
As the fruit and its flavor, so God and the world. As

the flavor pervades all parts of the fruit, so God pervades
the world from the first.
As the oil and the sesamum-seed, so God and the world.
As the oil so exists in the seed that it can be separated, so
God pervades the world, and yet is separable from it.
The Satti of Deity perfectly fills and pervades the world,
and is so intimately connected with it that they do not
appear to be two and yet she is something different from
the world.
Therefore, the difficult Vetham, without asserting that
they are one, do declare that they are attuviiham, not two
;
in duality].
[a unity
It is maintained, that, in reference to the
with the
soul, or the world, attuviiham
God
mean ekam
union of
does not
59
oneness, for the term ekam is used in the Vetham, and
if that were the strict idea.
The meanthat
God
is,
ing
[and His Satti] exist in so close a union
with the soul, etc., that they are not apprehended as two.
The very existence of the person who asserts that the
expression attuvitham means merely oneness, proves that he
and God are not one. The expression does not mean that
they are two but that they are so united as not to be [or
might be here used,
appear to be] separate persons.
The proposition, that God

the universe, and actuates it,
thus intimately united with

established by the analogy
of sound and tune. The proposition, that He stands from
eternity in this intimate union with all things, is proved by
the analogy of the fruit and its flavor. The proposition,
that God is in such a sense one with the world, or the soul,
and yet different from it, is argued from the analogy of the
seed and the oil.
The next
means
thing
is
is
stanza meets those who assert that attuvitham

and that Piramam (iSljrLDLD) [Brahm] is every
oneness,
and confirms the foregoing
position.
God produces the world, and stands in so close a union

with it, that He may be said to be the world [or to exist
as the world], just as we speak of the whet-stone, which is
composed of gold- wax and sand. Because God enters into
my soul, when I stand freed from the influences of the
4.
might speak of myself as the world. This

entrance of God into the soul is not a new thing. The fact
of God's close union with me from eternity becomes manifest [or is understood], when I become free from the control
of the senses.
Here, then, the proposition that God and the world stand
as attuvitham, is proved by the analogy of the whet-stone,
which is composed of both wax and sand.
senses, etc., I
Without the divine agency, neither merit nor demerit has

any influence on the soul and when the soul is affected by
either, it is only that which previously existed, that has any
and when God produces any such effect, He does it
effect
;
without either desire or hatred.

5. When a body comes into existence in accordance with
previously existing kanmam, the soul to which that body
belongs, will
come and
unite with
it.
60
But how
kanmam is found in connection with

pure from eternity ? The soul is not pure
e. free from
[i.
Jcanmam] from eternity. Its previously performed vinei (aflSfew), action [= Jcanmam], exists with it from
is it
the soul, which
that
is
eternity.
NOTE.
The primordial
state of the soul is that of a
being which,
is thus
in itself essentially pure, is enshrouded in pdsam, and

rendered relatively impure. I have never met with any
though
explain the assumed fact that the soul
is
attempt to
thus originally enthralled.
That which causes the existence of body is Jcanman; how

kanmam exist without a body ? They [Jcanmam
and body] exist from eternity in relation one to another, as
then can
the seed to the tree and, also, as the crop of grain to the
food it furnishes, and to the seed it yields for another year.
He [God], the giver of whatever is needed, is the cause
of these entanglements in pdsam, and ultimately secures
liberation from the same.
God, in these operations, is like the field which yields its
stores to those who cultivate it. The field that is sown with
red paddy [has no intrinsic power to vary its products, and
thus] does not yield grain differing from what was sown.
So God, like the field, operates without desire or hatred
[simply carries out the law of kanman, having no will or
;
power
But
to
do otherwise].
he, who thus operates, unaffected by emotion or

purpose? He is entirely unaffected. These operations transThe products of the field are
pire simply in his presence.
produced, and are matured, while the field lies perfectly
passionless so it is with the works of God.
We have here the proposition, paksham, that God, without the emotion of desire, or of hatred, separates souls from
is
and reunites them [with other bodies] the reason,

declares that this is done in accordance with
which
eihu,
Jcanmam; the analogy, sa-paJcsham, wherein the divine operations are compared to the field and the exception, vi-paJcsham, by which it is proved that there would be no operations
[no effects produced], if there were no previous Jcanmam.
bodies,
The assertions, that souls can assume bodies for themselves in accordance with the law of Jcanmam ; that kanmam
spontaneously attaches itself to bodies and, consequently,
;
61
God is required, are, in the following stanza, denied;

and, on the contrary, it is maintained, that these several
operations are the works of God.
6. While souls are eating the fruit of their former leanmam, a process which is called [pirdrattam (iSjrirjrpjtu>\ or]
that no
pirdratta-kanmam, they are unconsciously sowing for a future

crop [to be gathered and eaten]. This process [of sowing] is
called
[dkdmiyam
(^sinSluju)), or]
dkdmiya-kanmam.
These
actors [souls], while thus sowing, come into [organic] union

with the prospective Jcanmam [future crop] which they must
eventually eat and by this means they will be compelled,
just as the iron is drawn to the magnet, to gather what they
have sown, and to eat it. This process [of reaping] is called
;
[sagnchitham (F (556^10), or] sagnchitha-kanmam.

Now, if they do not experience all this through the agency
of God, who is there that is able to understand and properly
bring together all these things, [carrying souls] through all
their various and respective yoni (CWsafl), matrices, in all
their worlds [or places of existence]
The next stanza teaches that the three malam, dnavam,,

mdyei and kanmam, are eternal; that God is omniscient;
that souls have limited understanding; and that Deity
changes not.
NOTE. The
three malam are, according to this School, coexistent

each soul being enveloped in this complex ethereal existence, just as the unblown flower is in its calix, or its archetype in
its
Mayei is primordial matter,
primordial undeveloped organism.
Anavam is original sin, or
that from which the body is developed.
the source of moral darkness and suffering to souls.
Inherent in
with
souls,
Mayei, in
all its
modes
of existence,
dnavam imparts
its
own
charac-
whole developed organism. Kanmam is that imperative

power [or fate] which inheres in the organism of .the soul, in all
stages of its existence, prescribes its course, and meets out its deserts.
ter to the
Anava-, mdyd- and kanma-malam, are fetters to souls,

coexisting with them, just as the husk does with paddy, and
rust with copper, which are not new things, but are aborigGod actuates these malam [bringing
inal and coexistent.
out all that is required by kanmam], just as the sun's rays
cause some flowers to open, and others to close. He does
this for the purpose of removing dnava-malam.
7.
62
The propositions, that the soul is eternally entangled in

these malam ; and that the three malam always coexist, are
established by the analogies of the paddy with its husk, and
the copper with its rust.
The proposition, that God carries on, without change or
emotion in Himself, the five operations, which are for the
purpose of removing the malam, is proved by the analogy
of the sun's influence on flowers.
Souls are declared to have limited understanding, because
they are from eternity entangled in malam; while God is
asserted to be omniscient.
God remains unchanged in all His operations [or unaffected
by them], just as the sun does, while flowers open and shut
in its presence.
As the same solar ray varies in its influence [on flowers,
in His operations. His Sit-Satti (&pf^^\
etc.], so does God
Illuminating Satti, assumes different forms, sometimes that
of Ichchd-Satti, sometimes that of Gndnd-Satti, and sometimes that of Kiriyd-Satti. In this way the Lord himself
becomes the possessor of the powers of resolution, production and preservation, and thus appears as the subject of
ichchei,
gndnam, and
kirikei.
NOTE. The idea is, that God in His essential nature, as the Great
Male, or Father, of the universe, is subject to no change, in affection
or otherwise.
But, by His intimate union with His coexistent Satti,
He becomes the apparent subject, as well as source, of emotions, and
of all the properties of an operative being.
The next stanza treats of the course of souls through

births and deaths, and refutes the doctrine of those who say
that souls have no understanding at death, and that they
have no other body than their gross body of sense.
8. As the mind, that understands the things which the
soul sees, feels, and possesses, when awake, does, in sleep,
forget them all, so the soul, at death, leaves its stula-sariram,
gross body, composed of eyes, ears, etc., which was prepared
for it in accordance with the demands of its before acquired
Tcanmam, and with its sukkuma-sarlram (@s(^LDffmJD)^ vehic-
ular body, adapted to its existence in heaven or hell, passes

The soul thus conditioned, passes as
off through the air.
an atom [or invisible being] with its sukkuma-sarlram, and,

quicker than thought reaches its object, falls into the womb
at conception.
63
It is
here implied, that sometimes the soul, because of its

lie as a stone, for a season, without fall-
enormous sins, will

ing into any womb.
At other times, the soul is so rapid in its transition from

one body to another, that it will be re-invested without
apparently leaving its former body, just as the span-worm
does not entirely quit one position till it reaches the next.
This further implies that certain intermediate steps [or
births] may be omitted, so that it [the soul] may at once
take a body fitted either for heaven or hell.
As one, in a dreaming state, understands and acts differently from what he does when awake, so the soul's understanding will undergo a change in accordance with its successive bodies; but it is not destroyed while the body is
changing. Thus the soul, with its sukkuma-sanram, is ever
either for enjoyment in heaven, or for suffering in
These points are estabErepared
ell [as its kanmam may demand].
lished by the analogy of dreaming.
There are three kinds of bodies, viz: ydthand-sariram
body of agony, capable of suffering in hell
puthasdra-sarlram (Lfr-s&rrir[yet indestructible by pain]
subtile body, fitted for heaven [the world of minor
ffffLD),
gods, where the body is such as the gods have, over whom
(iurrp<GV)ftFjru)),
Indra rules] parundma-sariram (u0<GV)i><gFiFjn})), changeable

body, adapted to this world of kanmam [or probation].
;
NOTE. The Tamil Sdstiris speak of five sarlram. These

commonly denominated stulam (<so-gir)u)), lingam (^G&IJZI&IJD),
:
are
dt-
(ujnorrp^LDU)), and mak

attumam (uD<srT<gjLDU}). The stulam, and the lingam, which is the
same as the sukkumam, coexist whenever the stulam exists at all.
The others are higher successive developments, which the soul comes
tumam (<47u>u>), param'-attumam
to enjoy as
it
advances in gnanam, divine knowledge.
The author next meets and refutes several heterodox

notions, viz: that, respecting the two bodies, stulam and
sukkumam, one is developed only as the other is destroyed
;
that arivu, the understanding, perishes [with the body]

that the yoni, matrices, do not change [or that there are not
that God exists as the
various forms for the same soul]
soul, and that they [Grod and the soul] will eventually become one again and that souls are all one being [individu;
64
alized by development, and all eventually to be resolved
into the great fountain Soul].
In opposition to these several dogmas, the author shows
that the understanding and the body will suffer
change, in
the way of new productions, and that the soul is subject to
a diversity of births [or forms].
9. The case of the soul
[at death], when it leaves its stula-
tekam [=3tula-samram], and, as one possessed of sukkumatekam, takes another gross body, is like the snake's passing
out of its old skin [with its new skin] or like one in a
;
dream, as before mentioned or like those who [through

their high mystic attainments in sitti] leave their own
The oneness of the
bodies, and enter the bodies of others.
;
air in a pot, when the pot is

broken,
does not represent this case [i. e. the state of the soul at
death for it is as distinct a being at death as before, being
still organized and intelligent].
Nor does the case of a
atmosphere and the

;
dancer,
who represents
different characters
ing his dress, meet the case

ized merely by its organism
[i.
;
e.
but
the soul
it is
by simply changis
not individualan individual
in itself
being].
The similitude of the serpent's leaving his slough, is given

in reference to those who say that one body is destroyed
when another is developed that is, to such as maintain that
there is no sukkuma-sariram different from stiilam, it is here
proved, that there is [such a vehicular body], just as the
snake has a new skin before it drops its old one.
The import of the similitude of the dream is, that the soul
[in its transition-stage] is just as if it were united with the
sukJcuma-tekam in a dream, when its understanding, which
is connected with the stula-teJcam, and which in the waking
state sees, hears, tastes, smells and feels, is not destroyed.
The similitude of a person's leaving his own body, and
entering the body of another, meets the assertion of those
who maintain that the yoni, matrices, of souls are not varied.
The declaration, that the state of the transmigrating soul
is not like that of the dancer referred to, is given as the
refutation of the doctrine of those who assert that souls are
one in essence.
The showing that the similitude of the. atmosphere and
the air in a pot, does not represent the state of the soul at
death, is given as a refutation of the doctrine of the Mdydvdthi (u>rrujir<si]iTJ}) [a School of Yethantists].
;
65
The
propositions, that the sukkuma-sariram is never destroyed that arivu, the understanding, does not perish in
the process of transmigration and that the achchu
;
(<>/f<9r)
[=y6ra], matrices, are varied [to meet the demands of kan~

mam], are supported, respectively, by the analogies of the
snake, the dream, and the soul of a devotee passing into the
body of another.
The
fills
God is next explained. God

without being limited or confined by any
all-pervading nature of
all
space,
thing.
10. If
you assert that, according to the doctrine that God

those things which may be designated by the terms
he, she, it, He is not one being, nor many, but both one and
many, the truth is, that He exists as perfectly filling every
He is not divided so as to occupy individual places,
place.
as an individual.
None of these things designated by he,
Just
she, it, exist isolated [or entirely separate from God].
as the sun's light, while it spreads every where, is not confined [or entangled by any thing], so it is with God.
If
God and the universe be thus, how, it may be asked, do
Sathdsivan, who combines in himself the Male and Female
Energies of Deity, and the other great gods, exist ? Sathdsivan and the other gods, and also the universe, are the
servants of Deity, and perform the work of servants in
fills all
their respective places.

The proposition, that God is not confined to any place,
and does not exist as many things, but exists pervading all
space, is argued from the analogy of the sun's light.
III.
THIRD SUTTIEAM.
Proof of
the Existence
of Soul.
SUTTIRAM. Soul exists in a body formed, as a machine,

from Mdyei, in its developments. That there is a soul, is
evinced by the rule of exception, [by which it is asserted of
every thing
else] that this, that, etc., is
cause, the soul says, this
not the soul.
my
Be-
body, therefore, it exists as

something other than the body just as one says these are
my things, therefore they are something different from me.
is
VOL.
IV.
66
Because the soul has a knowledge of the five Perceptive

Organs [or understands by them], therefore, it is other than
And because it understands its course through the
they.
Avattei [the organisms of
life,
intelligence, etc.], therefore,
something different from them. During sleep,

there is neither eating, nor other action therefore, the soul
Because the
exists as something diiferent from the body.
soul understands instruction given [any communication
made to it], therefore, it must have existence.
it
exists as
The foregoing argument from the condition of one in

based
on the assumed truth that life and soul are essentially
sleep,
the same. Body is regarded, in any condition, as mere matter.
Therefore, it is inferred, that, as life manifestly continues while the
body sleeps, there must be soul distinct from body.
NOTE.
is
UKEI. The proposition, that soul exists, is here established by the illustrative examples given, viz this and that
it
are not the soul
this is my body
[the soul] knows the
:
Perceptive Organs, and the way through the Avattei; it understands when a thing is made known when one is asleep,
there is neither eating nor acting.
;
COMMENTAKY.
The
first
stanza goes to
show
that the existence of the
proved by the rule of exception that this or that

In reference to the objection that Pathi,
is not the soul.
PVLSU, Pdsam, have no existence as eternal entities, and that
body itself has no understanding, it is here shown, that
those three first things are realities, and that the body has
no understanding, but that the soul has.
1. That which stands inseparably connected with the five
mystic symbols [a, u, m, Vintu, Ndtham] that which says
I am not the Seven Tdthu (&pp@nffp\ essential parts of the
human body [viz humors, blood, semen, brain and marrow, skin, muscles, bones], nor the Organs of Action, nor
the five Perceptive Organs that which, having thus distinguished itself from all these, still says of all things else
that one thing wh'ich thus exists,
this, this, etc., is not I
distinguished from all these, is the soul [or, lit., is thyself].
Now, thou art in union with the Perceptive Organs etc.
yet, just as the mirror, which reflects the objects near it, is
not itself those objects, so the Perceptive Organs etc., which
soul
is
67
show thee to others, and which are mere inert

from the material cause, Mdyei, and in which thou
And though thou shouldest
art developed, are not thyself.
say because I stand in the five Perceptive Organs, and
know all things, therefore I am God, yet know that thou
art not He who is exalted above the highest.
Thou [the soul] art not God, nor Mdyei, nor the various
organs of the body but thou art alone, an individual being,
an eternal one.
The material, bodily organs exhibit the pleasures and
pains which the soul experiences in its progressive course,
reflect or
effects
just as the mirror reflects the objects near it.

As the mirror, without the sun's light, cannot show any
thing to the observer, so the soul, in union with the Per-
ceptive Organs etc., has no life [or manifestation], without

the agency of God.
Hence, there must be three eternal entities [Deity, Soul,
Matter].
The proposition, that the soul can have no animation
when dissociated from God, is established by the analogy of
the mirror, the adjacent object, and the sun's light; and by
the rule of exception, according to which it is declared, that,
when no object is presented before the mirror, and, also,
when there is no light from the sun, then the mirror can
reflect nothing.
shown, in the next stanza, that the soul exists in the

Some ask, whether the body itself has no understanding, and whether unarvu (e_Br/fey) [= e gy/z9ey, arivu],
the understanding itself, cannot know [or perceive] things.
In answer to this, it is shown that neither body nor understanding can have knowledge.
2. According to universal custom in the world, one says
It is
body.
of his
own
own
this is not
mine and of what is not his

which shows that man is something
else than his property.
Therefore, as thou [soul] art in the
habit of saying of thy hands, thy feet, thy body, which are
:
property
mine
this is
not essential parts [or properties] of thyself: they are mine;

and of arivu, the understanding, which is not thine intrinsicso, since what one claims to be his own, is
ally it is mine
something different from himself, these organic properties,
which thou clairnest, are something other than thyself.
:
customary to say, respecting any thing which is

I thought so I did so I said so.
Therefore, the
possessor of arivu, understanding, must be something different from it.
This common mode of expression [this is mine, etc.], is
analogical proof that the soul is different from the body
so that this whole argument for the soul's existence, is conIt is
known
tained in the expression
my
body.
The
existence of the soul is next proved from its knowlof

the Perceptive Organs. This is designed to meet
edge
those who say that there is no other soul than these five
organs.
The Perceptive Organs
differ from one another in their

one not apprehending the objects of another.
These organs, called body, tongue, eyes, nose, and ears, may
all convey the sensation of touch, which power they
[the last
besides
their
If
own
functions.
there
have
four]
respective
is a being which can understand the objects of the five Perceptive Organs, which are indicated by the five mystic letsound, tangibility, form, flavor, odor, thou [soul]
ters, viz
art that one.
Thou canst see, since thou art one who distinguishest the objects of these several organs, that thou art
not one of them.
3.
functions,
NOTE.
in
its
These
five
mystic letters are those of the panchaJcTcaram
third stage of development.
They
See this Journal, Vol.
p. 154.
<SUITUJ).
Because there
is
II.
are na-ma-si-va-ya (JSLD&-
something which,
after it
has perceived
objects of sense, and after those objects

exists reflecting on them, therefore, that
and understood the

are removed,
still
something must be the soul, which differs from all those

That it is so, inquire and know.
things.
This is established by stating the sdthanam, premises, and
the sdttiyam, conclusion.
The
proved from its knowing the course

those who assert that it is the pirdnavdyu that exercises the functions of understanding, it is answered, that then there would be no understanding when
the Avattei are resolved [or in a quiescent state].
4. While the pirdna-vdyu is carrying on the process of
breathing, in the body respecting which it is said: thou
soul's existence is
of the Avattei.
To
69
not it, and while the Perceptive Organs lie dor[soulj art
the soul, passing to a position in which its
[in sleep],
mant
active functions [or organs] are dormant,
passes out, with
and from whence
vehicular body, will, in its dreams,

on its sports, now riding on an elephant, now crowncarry
ing it with flowers, and now performing various exploits,
etc.
and then, again, is at once restored to its own gross
body. Hence it is plain, that thou who doest this, art not
the pirdna-vdyu, nor the body.
it
its
Kespecting the existence of the soul at the time of sleep,

Some say that the combination of
there is no action.
the Elements produces intelligence, just as the mingling of
turmeric and lime produces redness. And some assert that
the bodily organs have intelligence.
5. The body which, as some say, sees and understands all
things, sees not, when that which causes it to see is dormant.
In sleep, one lies merely breathing, neither eating nor acttherefore, that which sees and understands [in that
ing
state] is the soul. But is it said, that arivu, the understanding, is produced by the combination of the five Elements ?
Then arivu would never vary in its operations, and would
never become dormant. Depending on the combination of
when
the Elements, which is permanent [while the body lasts], it

must always be the same. On the same principle [if arivu
is a mere result of bodily organization
a mere phenomenon
of organism], eating and drinking, being other phenomena
of the body, should continue also, when the body sleeps.
Though the organ of the eyes be perfect, and the object
before it be illuminated, yet, if the attention be absorbed in
another [a mental] object, the eyes see nothing. That arivu
which apprehends the object of attention, must be something else than the eye, or body.
Here, the reasoning being from effect to cause, the argument stands in the form of premise and conclusion.
The sixth stanza meets certain objections respecting the

There are some [the Sivdttuvithi
conscious, thinking soul.
that one and the same being [God]
(SlsuirpgieSlls))] who say
exists as sw'-dttumam (ây/r^^/u)^), the sentient, living soul;
param'-dttumam (UJ-LD^^^/LO), the soul of the universe
.as
and as Para-Piramam (ujruL^jnoil)) [Brahm], Supreme Deity;
70
and that, in these cases, there is no real change, other than

what the atmosphere undergoes by being confined in vessels of different forms.
This idea
is
here refuted.
That which understands some things, which desires to

know what may be known, which seeks for those who can
teach these things, which is ignorant of some things, which
forgets some things once known, which, though its active,
auxiliary bodily organs, as the Avattei, lie dormant in sleep,
yet is itself still active, and understands as when awake
that something must be different from God who knows at
once all things. That being which understands things as
above mentioned, and is the servant of God, is the soul.
All who know the truth, will testify to this.
God is omniscient, and destitute of pleasure and pain.
But the soul is of limited understanding, is capable of being
instructed, is subject to the Avattei, and experiences pleasure
and pain. Therefore, the dogma of the Sivdttuvithi, that
the sentient soul and the soul of the universe are one, is
here refuted. This is done by a statement of premises and
conclusion, in which the cause is argued from the effect.
6.
The body, which
is
formed from Mdyei, as a machine, ex-
Hence is inferred
different [forms and] names.
the existence of soul. But the doctrine that Sittu, Spirit
ists
under
[Deity], is itself changed into [or is developed as] the world,

exists also as swan, life, is here denied.
and
7.
from
It
may
Icalei
be
known by
inquiry, that all the
Tattuvam
[including five of the Vittiyd- Tattuvam] to piru-
thuvi^[ihe first of the Attuma- Tattuvam, hence including all

the Attuma- Tattuvam, and all but two of the Vittiyd], are
developed from, and are resolved into, Mdyei. The body,
with the indwelling soul, is addressed as a person, just as
we designate a lamp by the word light. When one has
come to understand, through Sivan, Siva-gndnam, the wisdom of Sivan, thus having become pure [or free from the
darkness of malam], and then inquires into these things, he
knows that his body is composed of all the Tattuvam from
kalei to piruthuvi,
his body.
The body
that the
is
lamp
combined.
and that he
different
[his soul] is
from
here compared to a lamp, on the ground

constituted of the vessel, wick, and oil,
is
71
The
idea that the soul understands things through the

instrumentality of the body, and yet has no understanding
when
independent of God, is taught by the expression
the soul has come to understand, through Si van, Siva:
gndnam,
etc.
It is here
rial
shown, that all from kalei to piruthuvi

this is not the soul.
is
mate-
and that
The proposition, that the soul, operating in its several

bodily organs, has understanding, is argued from the analogy of the lamp.
IY.
FOUETH SUTTIEAM.
Respecting the Soul in
its
Relations
to the
Antakaranam.
The
soul is not one of the Antakaranam

akangkdram, and sittam], but it is that which
stands intimately united with them. The soul naturally
exists [from eternity] in dnava-malam, just as pure copper
does within its rusty exterior on this account, it is in itself
The soul [when developed]
destitute of understanding.
enters into the five Avattei, and exists with them, just as a
king with his prime minister and other attendants.
UREI. Having previously spoken of the external Tattuvam, the author here treats of the utkaranam (o-tLsffem^
SUTTIRAM.
[manam,
putti,
internal
When
Tattuvam [= the Antakaranam].
an earthly king, having made an excursion with

prime minister and other attendants, returns to his palace, he appoints suitable persons to wait at all the outer
gates, and stations a guard at the entrance of the inner
Thus
courts, and then retires to his private apartments.
his
the soul, in the body, its pirdna-vdyu standing as a guard to

its inner courts, enters into the five Avattei.
COMMENTARY.
It is first
nam.
shown, that the soul
To such
standing,
they.
it is
as assert that the
is
not one of the Antakara-
Antakaranam have under-
here answered, that the soul understands, not
1. Though the five Perceptive Organs apprehend their

respective objects by means of the Antakaranam, yet no one
of the Antakaranam is the same as any one of these organs.
72
Manam and
the others, which are developed in the body in

accordance with the law of kanmam, perform their respective functions as instruments of the soul, just as the Perceptive Organs do theirs as instruments of the Antakaranam.
This is like waves in the ocean.
Here, the sea is the soul, the waves are the Antakaranam,
and the wind is malam. As the waves rise according to the
state of the wind, so the objects of sense come up in accordance with kanmam. The soul, in one of the Antakaranam,
and by the instrumentality of one of the Perceptive Organs,
understands such objects.
The proposition, that the soul understands by means of
the Antakaranam, is established by the analogy of the sea
and the waves.
The fact that the soul is no one of the Antakaranam,
though they perform their functions only as its instruments,

is analogous to the fact that, though the Perceptive Organs
have no power of perception except as instruments of the
Antakaranam, yet no one of the Antakaranam is the same
as any one of the Perceptive Organs.
It is next shown, that the soul is intimately connected
with the Antakaranam. The nature of the Antakaranam is
pointed out, and the soul shown to be different from them.
Sittam is the organ of [clear and determinative] thought.

organ, the foundation of self
to say [in view of its attainu
Putti is the organ of
I, mine, none like me," etc.
ments]
discrimination, that is, it discriminates and defines the objects which come before the mind in accordance with kanmam. Manam is the organ of attention, and presents objects
[through the senses], but does not clearly define them. That
which stands in these several organs, ancl performs variously
their respective functions, is the soul.
By means of the different Antakaranam, the soul presents various phases [or
mental phenomena], just as the sun varies in its expression
[as to heat and light], at rising, at noon, in the afternoon,
2.
Akangkdram is the darkening

and pride it leads [the soul]
;
and
at setting.
As
a person tastes and points out the six flavors, while

e. g. bitterness, is conscious of its own taste
so the soul, while the Antakaranam are unconscious of their
no one of them,
respective natures, understands
them
all.
73
The proposition, that the soul is something different from

the Antakaranam, and that, when in union with them, it
exhibits their respective phenomena [or performs their different functions], is argued from the analogy of the sun,
which is something different from the several parts of the
day which it marks, and which presents different appearances and intensity in those different parts of the day.
NOTE.
The Antakaranam
are a sort of intermediate instrumental
Through them,
agents, standing between the soul and the senses.
also, the soul, aided by divine illumination, is enabled to understand
things in a truer light and in truer relations, than it is possible for
the senses to present them. By the aid of manam, attention and
simple perception are secured. By the aid of putti, the soul gets a
distinct and definite idea of the object presented.
Through the
agency of akangkaram, the soul is individualized, and is led to
appropriate to itself its attainments, and thus exhibits selfishness and
pride.
Through the organ sittam, the soul carries on the processes
of thought, inference, etc., and is thus enabled to soar into the intel-
lectual regions.
It is next shown, how the five mystic letters become the

proper forms of the Antakaranam and of the soul.
3. The letter a (<gj) is the proper form of akangkdram ;
u (a_) is the proper form of putti ;
(w) is the proper form
of manam ; Vintu (0^/5^7) is the proper form of sittam ;
Ndtham (rsfrîlt), which is never dissociated from the other
four symbols, is the proper form of the soul. If you examine into these five symbols, you will see that they form the
Piranava-sorupam ^rresar^jQfirû^ the proper form of
Piranavam. The arivu, understanding, of the soul, when
thus favorably combined with these five symbols, is like the
high tides of the sea.
When the soul, still in union with them, causes the Antakaranam, and the letters, to speak out, Piranavam takes the
form of Ndtham. Then the understanding of the soul is as
the tides of the ocean [i. e. in its highest degree, like the
high tides of the sea, which arise at the time of the conjunction of the sun and moon].
When the Antakaranam and the letters cooperate perfectly, the understanding of the soul is greatly diversified
in its operations.
VOL. IV.
10
74
This proposition
and
established
Piranavam is a
commonly used in all
NOTE.
It is
is
by
the analogy of the sea
its tides.
technical term, of deep mystic meaning.

parts of India, wherever the higher doc-
"
the mystical
Prof._Wilson defines it to be
Dm? It has, however, a more extensive
meaning. In the sense of Om, it symbolizes Para-Piramam, the
first developed Male Deity; Athi- Satti, the Prime, or first developed,
But, as seen above, it is composed of,
Satti; and Attumam, soul.
or embraces, the five mystic letters, and hence, as a name of Deity,
it extends to the five superior developed gods, viz
Sathasivan, Ma~
yesuran, Ruttiran, Vishnu and Brahma. Tamil authors further teach
trines are understood.
name of the Deity, or syllable
that from this same Piranavam there arise eleven other particulars,
beside these five letters, which are mystic developments of Deity,
its Satti, etc., in the human
body. But according to the more common, and more correct, Tamil usage, Piranavam is to be understood as the complex symbol of the sacred five,_and an incarnation
of the powers of the five gods.
Ongk&ram, or Om, frequently has
the same meaning.
Om, however, often indicates the common Triad :
Brahma, Vishnu and Sivan, _whose respective indices are a, u, m,
which are the constituents of
Om
(aum).
Because these five letters are material, they cannot operate except as instruments of the gods inherent in them.
So, also, the Antakaranam, being material organs, though in
close union with these letters, cannot act except as instruments of the soul occupying them.
4. The gods, which have a connection with Piranavam,
are innumerable [i. e. there may be innumerable developments of the five operative gods, each of which five-fold
But the
classes may act through these organic symbols].
supreme divinity of Ndtham is Sathasivan; that of Vintu
is Mayesuran / that of
is Ruttiran ; that of u is Vishnu ;
and that of a is Brahma\ As there is no profit [from Piranavarri] either to the whole Piranavam, or to the letters severally, but the advantage is all his who understands them
so there is no profit to the Antakaranam, either from the
letters or their divinities, but it wholly accrues to the soul.
This statement, that these letters are the proper forms of
the Antakaranam, and that Sathasivan, and the rest of the
five, are the prime divinities of these letters, is the doctrine
of the Sdstiram.
75
next taught, that the soul is naturally, and from

obscured [without intelligence], on account of its
connection with dnava-malam. Contrary to those who assert
that the squl is pure [or unentangled in malam], but is obIt is
eternity,
scured by the body, and, also, to those who say that purushan, the disembodied soul, is itself intelligent, it is here
and the proper state of the soul
asserted, that it is not so
;
given, and the nature of mdyei is explained.

5. If the soul, which is something different from the body
which is formed from mdyei, cannot see by means of the
is
body which it holds as a lamp, then it has no means of

knowing and experiencing any of the fruits^ of kanmam
which appear in the various objects of sense. Anava-malam
enshrouds the soul from eternity, just as wood conceals fire
[latent heat] within it, so as not to be consumed by it.
The proposition, that dnava-malam shrouds the understanding of the soul, is argued from the analogy of the wood
and^the fire.
Anava-malam is darkness and mdyei is a lamp. Until
;
dnava-malam is removed, mdyd-tekam (i^/ruj/rC^Lo), body

formed from mdyei, is the lamp [of the soul] but when
dnava-malam is dispersed by the sun of wisdom, it will
;
cease to be a lamp.
View of
the soul, when it stands, as a king with his minthe Avattei. Here is presented that state of things
which exists when dnava-malam obscures the understanding
of the soul.
isters, in
NOTE. In order to understand what follows, we must consider

the soul as in the human body, commencing with its first stage of
development there, and rising thence to a conscious and active existThe states of the soul called Avattei, are here
ence, in its organism.
named, and imperfectly explained. For a more complete view of
the Avattei, see the preceding article, pp. 19-25 of this volume.
The
soul in muldthdram (^D^/T^/TJTLD), the lowest condiembodied soul, which is the Avattei called turiydno connection with any of its bodily organs, or
has
thltham,
Tattuvam. In the turiya-avattei, in the region of the navel,
it becomes united with pirdna-vdyu.
Passing thence to the
region of the heart, it comes into the Avattei called sulutti,
6.
tion of the
where
it
forms a connection with
sittam.
Passing thence to
76
it attains to the Avattei called soppanam, where it
always associated with twenty-five Tattuvam, viz: the
the Five Vital Airs,
five Rudimental Elements, sattam, etc.
vasanam, etc. the Ten Vital Airs, pirdna-vdyu, el. the four
the throat,
is
Antakaranam, manam, etc. and purushan [one of the Vittiyd'Tattuvam\ Proceeding thence to the forehead, to the
Avattei called sdkkiram [between the eyebrows], it comes
into the possession of the five Organs of Action, vdkku, etc.
and the five Perceptive Organs. In this state, the soul has
become a conscious and intelligent being. Yet it is wanting
in several of the higher Tattuvam, viz: the five Siva-Tattuvam ; the six Vittiyd- Tattuvam not named above; and the
;
five Elements.
Eespecting the Meldl- Avattei, the vision of the Avattei, and

the transition of the soul to the Sutta- Avattei.
7. The soul, which is thus possessed of the sdkkira-avattei,
in the forehead, will, in the same place, also come into
possession of the five Meldl- Avattei, beginning with sdkkiram,
In
just as it came into possession of the Keldl- Avattei.
the same region, in the forehead, when the soul has come to
understand the courses of these several organs, as it has
[before] left one set and joined another, so it will quit the
latter [the Meldl- Avattei], and take possession [of the SuttaAvattei].
This
is
to
be understood by the instruction of the Guru.
The
divine grace [in him]

of true knowledge].
is
our tdrakam, support [or source
V.
FIFTH SUTTIKAM.
Further Explanation of the Nature of the Embodied
Way in which God actuates Souls, and the Proper
Forms of the Three Malam, commonly called Kanman, Ma-
For
the
Soul, the
yei and
Anavam,
are here presented.
SUTTIKAM. As before stated, the five Perceptive Organs

perceive nothing except as instruments of the soul, and yet
while they [actuated by the soul] perceive the objects presented to them, they have no knowledge of the soul. So
souls, while they understand, whatever they know, by the
77
Arul
[or Arul-Satti] of the incomparable God, notwithstanding, have [in this process] no knowledge of God. This
condition of the soul with God is like that of iron before
the magnet [which is a passive and unconscious recipient of
a foreign influence]. When the magnet attracts the iron,
there is in the magnet neither change, nor want of change
just so, when God attracts souls, there is in Him neither
;
change nor want of change.

UREI. The fact that the Perceptive Organs have no
knowledge of the soul, while in perceiving objects they are
its instruments, and the consideration that it is because they
are material that it is so, furnish analogical support for the
proposition that the soul has no knowledge of God, while it
understands things as it is acted upon by Him and, also,
for the reason, which is that the soul can know nothing of
itself, and that, like matter, it must be influenced by God.
;
COMMENTARY.
In the first stanza it is shown, that the Perceptive Organs
have no power of perception except as instruments of the
soul 'and, further, that the soul cannot apprehend any thing,
nor be made to eat [experience] even one kanmam, without
;
the aid of the Perceptive Organs.

1. While the soul exists as the lord of the Perceptive
Organs, causing them to operate, these organs are not conscious that they are acting in obedience to the soul, nor that
the soul is their lord. If the soul, while thus united with
the Perceptive Organs, does not understand, then it cannot
know any thing. If the soul, which is thus made intelligent, does not occupy the Perceptive Organs [as their lord],
then the eyes cannot see, nor the ears hear, nor the other
Perceptive Organs apprehend their appropriate objects.

This is manifest from the fact that, when the soul exists
in the forehead of an infant, and in certain of the Avattei,
even the Perceptive Organs have no functional life.
Here we have the proposition that the soul perceives by
its union with the Perceptive Organs, and, also, the exception which proves that, if the soul understands not by the
-senses, then it has no understanding.
next taught,
that, according to the foregoing princithe

Perceptive Organs are actuated by the soul],
ple [that
souls themselves are actuated by God.
It is
78
2. Thou [who deniest this] hast forgotten the doctrine of
the Vetham, that the world exists and moves on in the presence of God, Himself being unmoved. Souls, which hold to
God as their guide, who has said I will make known things
[or cause them to be known and felt], according to the kanmam of souls, will see and understand the objects which
come before them, in accordance with their respective kanmam. Consider that Sivan, who has the whole world as
his form, the various yom'-moulds, matrices, as his members,
and the IchcM-, Gndnd-, and Kiriyd-Satti as his Antakaranam [or instrumental causes], is the God who actuates
Yet he never recognizes any of these instruments
souls.
:
individually.
shown, that the world does not appear to God

matter of importance], and that it cannot exist permanently, like a spiritual being, because it is material.
Here is the proposition that the soul in the Perceptive
Organs understands things as it is acted upon by God, and
also the reason
why it is so, in that the soul must know and
experience things in accordance with the law of its kanmam
[and this, it is maintained, none but God can understand
It is here
[as a
and
regulate].
Next
is
explained the sense in which
God and
the world
exist as attuvitham; also, the manner in which souls are

obscured by Tirotha-Satti (ftQfftrffff\ the Concealing Satti,
of God, and yet are not destroyed and, also, the sense in
;
which tirotham
()QffiTpu>),
the
work of concealment or
scuration, is called grace.

3. As stars, which exist distinct
ob-
from the sun, fade away

of
so
that
sunlight,
they appear not so is
approach
it with souls, which are concealed by the Tirotha-Satti of the
God who seeks [in this process] their mutti, final deliverance.
They are thus enabled to say we have experienced
the good and evil of all the objects of sense; and, by this
course of experience, they also become united as one with
God [enveloped in His glory], who is sometimes seen and
sometimes concealed. Inquire and know this.
The proposition, that, if the soul eats the fruit of its kanmam by the instrumentality of the Perceptive Organs, and
under the operation of Tirotha-Satti, then her [Satti's] proper
form will shine forth [as the garb of the soul], is supported
by the analogy of the sun and the stars.
at the
79
The next stanza treats of the entanglement of the soul in

pdsam, and its liberation from it and of the fact that tirotham is properly called arul, grace.
4. Does (rod exercise no grace except in obscuring souls,
;
them to eat their kanmam, the fruit of their

doings ? He exercises grace in balancing the kanmam
[and thus cancelling them]. Are Tirotha-Satti and Arul-Satti
two distinct Satti ? Tirotha-Satti is Arul-Satti [i. e. they are
different forms or developments of the same thing].
When
was Arul-Satti produced to God ? She is coexistent with
and
in causing
own
Arul-Satti never exists dissociated from God and

God has never, from eternity, existed without Arul-Satti.
As the sun, which disperses darkness by its own light, is to
the natural eye, so is God to the vision of those who have
Deity.
passed from the influence of Tirotha-Satti, and embraced

Arul-Satti as their deliverer.
The proposition, that Sivan will reveal himself by the
light of Arul, is supported by the analogy of the sun and its
own
light.
YI.
SIXTH SUTTIRAM.
Respecting the Distinctive Natures of Deity, which is sattu, truth,
and of the World, which is asattu, untruth.
SUTTIRAM. Every thing which can be known, is asattu

$?), untruth and whatever cannot be known, is suni-
(<${<?
yam
a non-entity.
(@63fl(juu>),
truth.
UKEI.
The
How
what is not incluSivam, Deity, which is sattu
Therefore,
ded in these two expressions,
is
established world declares this.
is it,
that all
which may be known by
arivu,
the understanding, can be called a lie? It is so, on the

ground that all such things are developed, exist for a while,
and are destroyed.
How is it, that what is not known is said to have no exIt is the same as when we speak of a rope made
istence ?
of tortoise-hair, or of flowers in the air, or of a hare's horn.
COMMENTARY.
To such as think that they are sattu, which

shown, that they are not that sattu.
is
Sivam,
it is
80
1. Hear thou who knowest not that an untruth is a lie.
All those things which may be known by the understandDost thou
ing, and designated as this or that, are false.
[the soul] who art not that lie, and who hast seen the truth,
If thou coninquire respecting the lie which thus exists ?
siderest the way in which letters written in water, perish as
soon as written if thou dost consider how the apparent
realities which exist in a dream, vanish when one awakes
and if thou hast noticed how the mirage, which is seen as
then thou hast
water, disappears as one comes up to test it
in these things an illustration of the manner in which all
visible [or known] things are declared to be lies.
The proposition, that the world is a lie, is supported by
the analogies of the writing in water, the circumstances of
a dream, and the mirage.
;
What is not included in the two [the known and the unknown], is the divine sattu, truth. God cannot be comprehended by the understanding of the soul, but is to be known
by the help of Aral.
What
the force of the expression, that God is neither

nor that which cannot be known ? If you mean by this, to ask, whether that
being exists, or does not exist, he who has seen truth, has
But if you mean to say,
said, considerately, that he exists.
that his existence may be proved and known by the soul's
understanding, he would become [by this supposition] a
lie, something different from himself [i. e. he would be misapprehended]. Therefore, as Si van is beyond the reach of
thought and speech, Sivam must be that truth [or real entity]
which cannot be known by the soul's unaided wisdom, but
is to be known by the help of Arul.
What is that Arul ?
It is the divine foot of Sivan.
2.
that which
is
may be proved and known,
NOTE. Arul is here used in the sense of Arul-Satti, the goddess

She is the source of grace, or illumination, to souls. She
of grace.
shines graciously on all who approach the foot of Sivan, or humbly
"
the divine foot."
worship him. Hence, she is styled
The same
subject is continued in the next stanza.

All things which may be known [by human reason],
will perish
Therefore, that
hence, they are called a lie.
one thing which cannot be known, is Sivam, Deity. If this
3.
81
be so, then thou [the soul] who art qualified to know that
one thing, and receive the benefit of it, art yet ignorant of
it.
Consequently, if thou thinkest it can be ascertained by
it will make it a
very different
thing from what it really is. For he who has seen the truth
[Deity], by the aid of the gracious look of Satthe True Guru, will understand [Deity] by the grace
of Sivan. Therefore, when one gets a vision of Sivan, he
will not see him standing alone, as something quite distinct
[from the soul], but he will see him as inseparably connected [with himself].
reason, thine apprehension of
The same
subject continued.
In meditating on Sivan [with a view to get a vision of

him], whenever the disciple contemplates him under certain
imagined forms, he will not discover his true form. When
one meditates, saying [in his mind] this meditation surpasses [the prescribed] meditations, even that is one of the
meditations.
If one meditates, saying that there is nothing
which he should picture to himself in his meditation [i. e.
that there is nothing to be seen], his meditation will be
4.
all his fancied happiness in mutti, final liberation,

will be vain.
If one, in performing any meditation, is enabled to say that that meditation [i. e. the object which he
contemplates in it], is he [Sivan], it will be a proper meditation on him.
Therefore, to meditate, through the Arul-
fruitless
[Satti]
of Sivan,
The same
5.
is
the chief thing
all else is vain.
subject continued.
Because Sivan stands as the arivu of the
soul,
he can-
not appear as a distinct being to the apprehension [of the

soul]. When he comes to be known thus [as connected with
the soul], he will not be known by the soul's arivu. What
is the reason that he cannot be thus known ?
It is because
he exists as the life of the soul [i. e. as its spiritual life and
On the same principle on which the eye cannot
vision].
see and point out the soul, which stands as the life of the
eye, and gives it the power of vision, the soul cannot understand Sivan, who has become the source of gndnam,
spiritual understanding, to the soul; nor can it discriminate
and point out the evil which is prescribed for it. Hence it
VOL. IV.
11
82
is
manifest, that the soul
is
made
to understand
by the help
of Arul.
The
one
proposition, that Sivan stands not as a stranger [or

and causes it to
dissociated], but as the life of the soul,
understand,
is
supported by the analogy of the eye.
The same
subject continued.
Since, therefore, Sivan does not stand out as one dissociated from the soul, he is not a being who can be seen and
pointed out as this or that. If, then, he thus exists as something not distinguishable from the soul, is it wrong to say
6.
That is not the meaning,

that Sivan and the soul are one ?
they are essentially distinct. Since there is an arivu capable
of apprehending things, and saying this is it, etc., thereone exists, he who says it, must also
fore, when it is said
exist.
Hence, that which discriminates, saying this is it,
etc., does not exist as two, to the apprehension of the soul.
Who, then, is Sivan ? He who stands in the soul, and who
possesses the arivu that knows all things, is Sivan.
There are some who interpret the expression who stands
in the soul, etc., to mean that the soul, which understands
by the arivu of Sivan, becomes also Sivam. But, as there
so that which
is one who shows things, and one who sees
knows, is the soul, and he who makes known, is Sivan.
Thou [soul] art not Sivan. It is only because thou art deluded, by the circumstance that he does not appear entirely
dissociated from thyself, that thou art led to say : I am that
:
Sivam.
VII.
SEVENTH SUTTIKAM.
Continuation of the Subject respecting Pathi,
Deity, Soul
and
Pasu and Pasam,
Matter.
In the presence of Sivan, who is sattu, truth,

Because the universe
things are false [or as nothing].
and becomes a lie, therefore, Sivan will not know
The world, being itself material and perishDr regard] it.
ferishes,
SUTTIRAM.
all
There is an arivu, understanding,

able, knows nothing.
which can distinguish and understand both sattu, which is
eternal, and asattu, which is not eternal. That [understanding] which is neither sattu, nor asattu, is the soul.
83
1
UREI. Hence, the soul may be styled sath -asattu

both truth and untruth.
How does fsuran [=Sivan], God, manage the affairs of
the world ?
As in j ugglery, which is not for the exhibitor,
but for the spectators, so he [Sivan] recognizes no profit in
the universe, and
is,
therefore, said to
know
it
not.
COMMENTARY.
It is here shown, that he who fancies himself to be Sivam,
which is truth, is not that.
1. So far as the soul does not exist as a stranger to Sivan
[dissociated from him], they are not two distinct beings, but
If all things are Sivam [i. e. mere developments from
one.
Deity], then there cannot exist the two distinctions, viz a
being to be known, and one to know. If thou sayest that
:
Sivan himself, who exists inseparably united [with the soul],

the one who understands, by the help of asattu [= material
organs], I answer, Sivan, standing distinct, could not see
For, the senseless asattu cannot
[or understand] asattu.
exist in the presence of Sivan, just as darkness cannot stand
before the sun [i. e. he is no more dependent on asattu, than
the sun on darkness].
He who would know, must learn whatever he knows from
a teacher [but, as implied, Sivan needs not to learn].
The proposition, that asattu cannot stand before sattu,
Deity, is supported by the analogy of darkness before the
is
sun.
The assertion, that asattu

refuted.
may have
intelligence, is
next
2. As the mirage seems to the ignorant to be water, but

proves to be a lie, when one approaches and examines it
so, when there are none who, by the help of Arul, can understand asattu, it will appear to be true and profitable.
Because this asattu has no arivu, it can neither see nor understand any thing. Therefore, examine and see that asattu
has no intelligence.
The propositions, that the world is a lie that it is void
of intelligence that, until one comes to view it in the light
of Aral, it will appear a truth, but, when seen by the help
of Arul, will become a lie, are supported by the analogy of
the mirage.
;
84
The next
stanza treats of the nature of the soul, in referwho think that they are Sivam, which is sattu.
ence to those
The
what Paramesuran (ujrGLD&rrea), God,

That which under[his Satti] Isupari (if&uiR).
stands sattu, which is spiritual, and asattu, which is corpoNow the soul is not sattu, which is
real, is the soul.
spiritual, nor asattu, which is corporeal; nor is it the result of the union of the spiritual and the corporeal. When
undeveloped, it exists not like the spiritual and when deBut it exists
veloped, it does not exist like the corporeal.
3.
following
is
taught to
united with both.
How
is
the soul manifested ?
It is
mani-
fested [or developed in union with sattu and asattu], just as

the fragrance of the lotus exists, pervading the flower. By
union with sattu, it becomes [or appears as] sattu; and

its union with asattu, it becomes asattu.
Therefore, the
soul is styled sath' -asattu, both sattu and asattu.
As there is no fragrance without the flower, so the soul
cannot appear [or become manifest] alone. As the fragrance
its
by
exists as the natural property of the flower, so the soul ex-
the natural property [or inhabitant] of the body.

proposition, that the soul cannot exist alone, is supported by the analogy of the fragrance and the flower.
ists as
The
stanza replies to those who ask how the soul

and yet neither sattu nor asattu.
4. When disease attacks one, he becomes deranged, but,
by the application of appropriate medicine, his mind becomes clear; therefore, thou who possessest a changeful
understanding, canst not be that sattu [unchanging Deity].
Then, is not the soul asattu [meaning, here, the soul's organism] ? No, it is not asattu. For that asattu, without thee
[soul], can neither know, nor experience, the proper fruits of
thy good and evil deeds, which thou hast known by thine
understanding, hast performed, and hast gathered [for future
use]. Therefore, thou art neither sattu nor asattu, but sath'-
The next
can be
sath' -asattu,
asattu.
One sometimes loses his reason by excessive hunger but

on eating he regains his usual understanding. God is a
being who possesses an unchangeable understanding and,
since thou art one who possessest a changeful understanding, thou art not God.
;
85
The same
subject continued.
5.
ironu>) pdsa-gndnam,
Agngndnam(<j<g)tT<SGru)) [=(urrf ($
organic understanding, or the perceptive power of the Tattuvam] cannot be developed in possession of the gndnam
of Sivan, who is sattu. Because this agngndnam is a lie,
and is corporeal [an organism from mayei\, it cannot be a
development from Sivam. But this pdsa-gndnam is developed in possession of pasu-gndnam (U^ÎTGSTLD^ the natural
understanding of the soul. When does the pure understanding of Sivan exist ? It exists from eternity, coexistent
with Deity, like the cool sea, the water, and the salt. How
long has pasu-gndnam existed ? This, also, is eternal, coetaneous with the soul.
This illustration may be thus given the water is coe'taneous with the sea, and the salt with the water so, soul is
coetaneous with Deity, and pdsam [the primordial envelope
of the soul] is eternaHy coexistent with the soul. Here,
the sea represents Deity the water, the soul and the salt,
:
pdsam.
As salt cannot exist in the sea except in union with the

water, so pdsa-gndnam has no connection with Siva-gndnam,
except as it stands connected with pasu-gndnam.
The proposition, that pdsam has no connection with Deity
except as it comes in connection with the soul, is supported
by the analogy of the
sea,
the water, and the
salt.
VIII.
EIGHTH SUTTIKAM.
The Wai/ in which
/Souls obtain
Wisdom.
SUTTIRAM. When God, who operates within as thy life,

comes as a Guru, and teaches thee that thou hast forgotten
thy real nature, having been brought up with the hunters,
the five Perceptive Organs, and explains [to thee] the three
stages which thou hast performed in a previous birth, viz
sarithei, kirikei, and yokam, and causes gndnam to spring
forth
when he comes in kindness to instruct thee, then
thou [soul], having left thy former state of darkness, and
escaped from tirotham, and, in the form of gndnam, passed
into union with Arul, wilt exist forever in perfect union
with God.
:
86
COMMENTAKY.
God, as a Guru, gives instruction in tavam
(0<suu>),
ascetic
duties.
1.
who have always performed the tavam, asthose who have regularly gone through the
of sariikei, Jcirikei, and yokam, and who have
Let those
cetic duties
[i.
e.
three stages]
enjoyed the three subordinate states of bliss [the three lower
heavens], viz: sdlokam, sdrmpam, and sdrupam, which are
the rewards, respectively, of the three stages which they
have passed through let them utterly renounce whatever

they have attained in those states of bliss and then shall
in those desired conditions which
they be born [on earth]
their respective courses of penance deserve, and shall obtain
Siva-gndnam. Such is the firrn^ decision of those who have
studied the Vetham and the Akamam, after having duly
examined the matter.
;
The possession of the pleasures of the lower heavens,

obtained by the performance of sacrifice and other ceremoMutti is
nies, is not mutti, final liberation and beatitude.
obtained, when the two vinei (gâfl&w), courses of good
have been completed, and their fruits eaten.
eats when he is hungry, and is for a
short time satisfied, and then becomes hungry again, such is
the case of one who, by the performance of ydkam (ujtT&u>\
sacrifice and other ceremonies, imposed by kanmam, obtains
the pleasures of sdlokam, etc. He must return to this world,
where he may become possessed of the wisdom which he
before barely approached, when he had dissipated his native
ignorance by means of the penance he performed in former
births.
This is the point where the merit and demerit of
his former deeds, which adhere to him, are balanced, so that
they can be cancelled at once. Hence, one must secure lib-
and
2.
evil acts,
As with one who
eration
NOTE.
by
first
attaining to the stage of
The fourth and
last stage of
Hindu
gndnam.
religious
life is
called
here that Siva-gnanam, divine wisdom, is attained.

is
supposed to have reached, in some former birth, the borders of this stage.
Hence, after having ascended to some of the
upper regions, to enjoy what it has earned, or to eat the fruit of its
good deeds, it again returns to earth, where alone merit can be
secured, to resume that course in which alone it can obtain true
gnanam.
The soul
It is
87
wisdom, and, at last, complete liberation from the bondage of the
Tattuvam. The cancelling of the kanmam, the balancing of good
and evil deeds, the eating of the fruit of the two vinei, and the like,
involve the principle that all the demerit of evil deeds must be suffered, and all the merit of good deeds be enjoyed, and that, in
accordance with this, one's course of life and action is determined by
his previous course,
of former acts."
which constitutes a part of the
balanced by a greater good.
and
The
the greater good.

must be run through.
also that of
of action,
"
eating the fruit

cancelled by being counterfruit of that evil must be eaten,
A specific evil is never
The two
vinei,
the two courses
The next stanza shows how God instructs the three classes
of souls, which are denominated Vigngndnakalar, Piralaydkalar,
and Sakalar.
NOTE. The Vigngndnakalar are those enlightened souls which

remain under the influence of only dnava-malam. Such have risen
above the influence of their senses, indeed of their whole material
organism, which they still inhabit, and have satisfied the demands of
kanmam, or have eaten the fruit of all their own proper acts. Only
their original sin, or that source of evil which was always attached
to the soul, called
dnava-malam,
still
adheres to them.
The Piralaydkalar are such as are still under the influence of two
malam, dnavam and kanmam. They have advanced far in the system and have risen above the influence of their senses and other
organs.
They have escaped from mdyei, or mdyd-malam, the source
;
of those organs.
The Sakalar are souls which are
still
entangled in the three malam,
dnavam, mdyei and kanmam. Yet these may have entered the proper
way of life, and may, therefore, receive divine instruction.
3.
Whenever the Vigngndnakalar come to understand God
who
exists within, and gives intelligence to them, having

arrived at the position which is suited to the removal of the
obscuring power of pdsam, true wisdom will spontaneously
spring up to them. To the Piralaydkalar, which are yet en-
dnavam and kanmam, God Himself will come as

Teva-Kuru (Qp<su(9j (7$), the Divine Guru, and will stand within
them, and instruct them. To the Sakalar, which are united
with their three malam, dnavam, mdyei and kanmam, and
which are destitute of true wisdom, God will come in the
form of a mdnisha-kuru (LDn-<5sfl<s^<ss(^0), human Guru, and
will establish them in sarithei, kirikei, and yokam, and will
tangled in
afterwards bring them into true

in the stage of gndnam].
wisdom
[or establish
them
88
The next teaches that no other books than the Vetham

and Akamam, are true Sdstiram.
Souls understand nothing except as they are made to
for the deeds they have formerly done, will afterwards flow on and enshroud them [in ignorance]. But
those who reject the irregular Sdstiram as no Sdstiram, and
embrace and understand the Vetham and Akamam, as the
true jSfotiram, which were given by Sakandthan (& SIB np SOT),
the Universal Lord, who is full of grace, shall attain mutti,
liberation, in the bodies they then possess.
4.
know
The
fifth
stanza teaches that the form of the Teva-Kuru
not one developed from mdyei, like the
human
is
body, nor a
form constituted a divine abode by

[like an idol].
5. Who could know Sivan existing in his own invisible,
spiritual nature, were he not to reveal himself in his three
forms ? God, thus known, is like the breast- milk which is
as yet unsecreted [or apparently non-existent], and like the
tears of those who wear jewels [young females], and like
one's image which he sees reflected in the water.
God appears in the form of gndnam, in the case of the
mantira-teki (uoivfJffQpQ),
means of mantiram
Vigngndnakalar, just as the blood is developed [or transformed] into breast-milk.

The case of tears [not as yet manifest in the eyes of those
who wear jewels] which are called forth by love and beauty,
illustrates the case when God, taking the form of gndnam,
stands as the Teva-Kuru before the Piralaydkalar.
The image in the water represents the case of God's coming to the Sakalar [as a Guru] in a divine body, formed like
their own.
The proposition, that one may see Sivan as an embodied

being, though a spirit, is supported by the analogies of the
breast-milk, the tears, and the image in the water.
The next stanza refers to the excellency of the course of

instruction in gndnam, and to the soul's entanglement and
liberation.
He who
has seen the truth, having discriminated what

regards the Perceptive Organs, which are false,
transitory, and diverse in their functions, as something different from the soul's own proper form [or permanent habili6.
is false,
who
89
ments], and who considers and understands the way in
which the soul exhibits the several forms [or functions] of
the Perceptive Organs, just as the padikam (UIS^SLD) [lit.
he, being discrystal], prism, shows the five radical colors
tinct from these organs, will become a tevam (Câ/io), god, a
servant to Sivan who is truth.
The soul does not operate through the Perceptive Organs,
except in connection with Sivan.
The doctrine, that the proper form of the soul is not thaV
of the Perceptive Organs, and the reason of the difference,
which is, that those organs are asattu, false and transitory,
are set forth in the figure of the prism and the five colors.
He who
is something different from these

no longer exist as pasu-karanam (u&&rreaoru>), a
mere soul, but will exist as Siva-karanam (&/ajreoaru>), one
possessing the intelligence of Sivan and at death will be
has seen that he
organs, will
established at the divine foot.

7.
The
soul,
which has been
like a flood of water
up, having come to understand,

knowing, the Perceptive Organs
dammed
by the proper means of
which have confined it,

and escaping from them, will not be born again but, like
the river which has broken through its embankments, and
passed into the billowy ocean, it will become united with
;
the sacred foot of the incorruptible Sivan.

Were the river, which has passed into the ocean, again
to return to its bed, it would be salt water just so, were
the liberated soul to be re-united with the Perceptive Organs, it would not be, as before, pasu-karanam, but Sivakaranam, one possessed of divine intelligence.
The proposition, that the soul, freed from the Perceptive
Organs, will be forever united with Sivan, is supported by
the analogy of the river-water which has passed into the
ocean.
;
Explanation of the way in which souls unite with Sivan.

8. If Sivan constitutes all forms [or organic beings], then
there can be no other eternal being to be associated with
him. If he exists dissociated from all forms, then he even
ceases to be God, becoming now an inhabitant of one place,
and then of another. Therefore, he is the all-pervading.
Should we
VOL. IV.
not, then, see
God ?
12
The
other
members of the
90
body, unlike the eye which sees all forms, can see nothing ;
so, it is not those who possess the eye of the mind, who can
As the
see [God], but those who have the eye of gndnam.
eye has no power of vision when covered by a film, but, as
soon as 'the film is removed, can see so, when he shows his
sacred foot [when Arul-Satti shines], then it [the eye of gndnam] can see him.
;
Though the malam, which adhered to the soul previous

o one's instruction in gndnam, should again return, and
cleave to it, still, since they were once removed by instruction in gndnam, and were again united [with the soul], there
is profit in it.
9. Sivan, who,
soul,
and shows
unperceived by thee, stands as

it
favor, will
make
life to the
thee see that thou art
not one of the Perceptive Organs, but something different.

While he thus instructs [the soul], one does not leave the
five Perceptive Organs, and become united with Sivan.
Neither does one immediately leave these organs, on having
eaten and exhausted his pirdratta-kanmam, stock of acquired
merit and demerit. As moss, floating on water, when a
stone is thrown in, will be separated [for a while], so dnavam and kanmam will leave thee. Do thou, therefore, consider the way in which that which so darkens the soul,
leaves and returns and be thou freed from it all by Sivan,
who will never leave thee. When one becomes associated
with the sacred Arul of Sivan, dnavam, mdyei and kanmam
leave him but when he is removed from Arul, those malam
return, and attach themselves to him.
This position is supported by the analogy of the water
and the moss. When a stone is thrown into a tank covered
with moss, the moss is separated, but immediately comes
together again on the waters becoming quiet.
;
IX.
NINTH SUTTIKAM.
The
Purification of the Soul, or the
ly the Eye of Gndnam,

the Fruits of Kanmam.
is freed,
Manner in which the Soul

from the Process of Eating
SUTTIEAM. To stand and see, by the divine Arul, Sivan,

can be known neither by pasu-gndnam, the intellect of
who
91
the soul, nor by pdsa-gndnam, the understanding had through
the corporeal organs, is the desired position.
Therefore,
search, by the eye of wisdom, into the way in which God
When one, thus searching for God, is libstands in thee.
erated, saying that pdsam is like the devil-car [mirage] which
moves so swiftly that one cannot ascend it, then Sivan will
be as a cool shade to him who has wandered in the burning
sun. [This will be experienced] when he has pronounced, as
directed, the celebrated panchdkkaram, five-lettered formula.
COMMENTARY.
Since one cannot know himself except through Sivagndnam, and since Sivan transcends the reach of thought
and speech, so that he cannot be known except by the aid
of his own gndnarr0(~= Arul~\, therefore, one must first be-
come pure [liberated], by a vision of Sivan, through Sivagndnam, and then he can see himself also.
1. When one examines the several parts of his organism,
which he has hitherto considered to be himself, such as
bones, nerves, pus, phlegm, etc., he cannot determine which
of them he is. If one examines in a discriminating way,
and yet neither sees Sivan by the aid of his Arul, nor knows
himself, what thing can he know to be real or useful ?
Hence, he will learn to say that this is vain and useless.
Therefore, God transcends the reach of thought and speech.
Since one, without the gndnam of Sivan, cannot properly
understand any thing, either by pdsa-gndnam, or pasu-gnd-
nam, perception, or reasoning, therefore, when the soul

comes to understand by the aid of Siva-gndnam, it will exist
in the form of gndnam, and be pure [or freed from its organic entanglements].
2.
The
nor can
it
eye, which points out all things, cannot see

see the soul which enables it to see.
itself,
And
which enables the eye to see, cannot see

Sivan who stands showing things to the soul.
soul,
itself,
the
nor
He stands
concealed, as a thief, while the soul is trying to see itself by
its own powers.
Therefore, examine into the way in which
he thus exists in thee.
When
the soul becomes freed from
vam, mdyei and kanmam,

form.
it
its
three
malam anaown proper
will then exist in its
92
Will not Sivan, who is not subject to the three Tcunam,

rdsatham, tdmatham and sdttuvikam, nor to the three
malam, who ever exists in his own imperishable form of
happiness, and who is incomparably superior to all other
beings will not he come as the arivu, understanding, of the
soul, which, wonderful to say, will never leave it, and, in a
3.
viz
manner
He
far transcending the rules of logic, reveal himself?

Then the soul will be free
will thus reveal himself.
from the control of
Some ask how

Rupam,
all
it is
the Tattuvam.
when
it assumes Sivaas Sivan, without

the soul is developed in the
that the soul,
Si van's Proper
Form, can appear
becoming Sivam? Though

form of truth [Deity] yet it does not possess either the wisdom or the power of Deity.
4. When thou comest to know that every thing which
can be pointed out and known as this, etc., is a lie, then
thou wilt immediately understand that whatever else now
Thou who art designated
exists, is Sivam, which is truth.
this is he, art not that Sivam, though

thou art united with Siva-Rupam, hast become pure, hast
learned that asattu is asattu [material organism], and art
freed from its influence.
Therefore, become a servant [a
by the expression
tevam] to Sivan, bear his likeness, and,

free
from
by his Ami, stand

meant by being freed from
entanglement of one's organism], and assuming
asattu.
This
is
what
is
asattu [the
one's proper form.
When the soul comes into the possession of Siva-Rupam,

and becomes a pure one, the [original] nature of the soul no
longer exists.
The way
in which one renounces all visible things,

not these, not those, and takes the form of Sivan
who shows [these things] and one who searches out and
knows God who pervades all worlds, and operates in the
soul the way in which, by the help of the good Guru, it [the
soul] escapes from the three malam which have adhered to it
from eternity this way is like that of the snake-charmer,
who, by the power of his meditation, assumes the form of
karudan (a@L-.6ar), and removes the poison from the bite of
a snake. In this case, the disciple may consider that he
himself is he [Sivan].
5.
saying
93
When
the disciple attains Siva-Rupam, his malam lose

upon him.
This proposition is illustrated by the statement that the
poison of the snake-bite will be removed when the operatory
by his meditations, has attained the form of Jcarudan.
their hold
NOTE.
Jcarudan
is
the eagle-form vehicle of Vishnu, and
is
con-
sidered as the sovereign of the feathered race, and the destroyer of serTo assume, spiritually, the form of karudan, and thus be able
pents.
venom of serpents, is considered to be one of the most

attainments of the wonder-working mantra-practitioners.
to control the
difficult
Respecting the panchakkaram. The soul takes the form

of whatever it meditates on therefore, when, by the use of
the panchdlckaram, it meditates on Sivam, it comes to possess its form.
6. When one understands the way in which the soul becomes the servant of Sivan, by means of the panchdJcJcaram
[how to worship Sivan in the use of the five mystic letters]
when, by the same letters, he performs pusei (ye,?) [pujd],
in the region of the heart, to Sivan_who is within him
when he performs, by those letters, Omam ($>LDU>), burntoffering, in muldthdram, the lower part of the abdomen and
when he obtains gndnam, and exists between the eyebrows
then the soul becomes Siva-gndna-sorupi (Q<su(^rr<5srQîT.^LSI)j
one embodied in the gndnam of Sivan, and there ever re;
mains his servant.
The proposition, that, when the soul comes thus to understand the nature of the panchdkkaram, the world which is
destitute of gndnam, will cease to live [or will no longer
affect the soul], is supported by tradition.
Unless the soul gets such a view of Sivan as to enable it
clearly to understand him, it will not become liberated.
7. If one sees Sivan in himself, just as he may see the
invisible Edku (ggjjirr&j) and Kethu (Q&gi) [eclipsing planets
=the nodes] in the sun and moon when eclipsed, that Sivan
become the soul's eye; that is, when the soul sees
Sivan, his Arul stands as the eye, and sees [enables the soul
The way in which Sivan stands as if he were not
to see].
different from the soul, and yet manifests himself, is like
fire appearing from the wood in which it was latent. When
will
94
the
wood
is
rubbed, the
fire,
which was previously
in
it,
so Sivan will appear to the soul, without being

separated from it. When God is thus manifested, the soul
will be [to Deity] like iron in the fire, when the common
nature [or appearance] of the iron has departed, and it has
assumed the form [appearance] of the fire. Then the soul
is subject to God, just as the iron is to the fire in which it
has been placed. If thou repeatest the panchdkkaram, thou
shalt be thus united with Sivan.
Therefore, unceasingly
pronounce the five letters.
The proposition, that if one thus pronounces the five letters, he shall see Sivan, is supported by the analogy of Rdku
and Keihu, seen in the sun and moon.
The proposition, that Deity exists in the soul, undistinguishable, is supported by the analogy of the wood and the
will appear
fire.
The proposition, that the soul may become united with

Sivan, and exist in his likeness, is established by the analogy
of the iron in the fire.
If one offers the invisible [spiritual] pujd in the lotusflower of his heart, he will be freed [from his bondage], and
take the form of gndnam [be embodied in gndnam].
8. The hollow stalk to this flower of the heart is eight
fingers' breadth [six inches] in length, rising from the navel,
and is composed of thirty-one Tattuvam, viz those from
piruthuvi to mdyei. Mdyei is the receptacle of the flower.
Sutta-Vittei [Ruttiran, the first of the Siva- Tattuvam] is the
flower, having eight letters as petals. The form for these is
composed of the following kalei, viz nivirti, pirathittei, and
In the seed, at the top of this lotus-flower, are two
vittei.
who have,
Siva- Tattuvam, viz: Sathdsivan and
Mayesuran^
respectively, the forms of two kalei, namely, sdnti and sdntiydtlilthei.
The part next above is the proper form of Ndtham;
and in Ndtham is Vintu-Satti. Sivan, who is in the form of
gndnam, remains firm in Vintu-Satti. Do thou, therefore,
meditate on him thus situated within, and be united with
:
him.
As there is here given specific direction to perform internal pusei, it is inferred, according to the rule of exception,
that one may also perform external pusei) if desired. Hence,
the two kinds of pusei are desirable.
95
NOTE. This fanciful representation of a portion of the human
organism by the lotus-flower, springing from the navel, and blossoming in the heart and higher regions of the body, is very common in
The terms here used, and the
India, though variously exhibited.
whole figure, will be readily understood, by reference to the TattuvaKattalei, the preceding article in this volume,
X.
TENTH SUTTIRAM.
Way
Respecting the
of removing the Three Malam, viz :
Anavam, Mayei and Kanman.

SUTTIKAM. Sivan exists in the soul, as if tie were the
soul itself; so the soul may exist, as it were, one with. Sivan.
Then it will see how it is, that all which it before called its
own action, becomes Sivan's action. Then dnava-malam,
mdyd-malam, and the irresistible Jcanmam which produces
fruit to be eaten, will cease to be [or cease to exert any
influence on the soul].
UKEI. When the soul comes to be as one with Sivan, to
walk in his ways, and to cease to say I have done it, others
have done it, etc., then Arul-Satti will be its support.
:
COMMENTARY.
While the common understanding of the soul continues
it is never exempt from the influence of
the malam ; and while it thus lives, the soul itself must live
It is,
in the form of the several malam [or in their garb].
to live [operate],
therefore, necessary that the soul leave its native understanding, and take the form of Sivan.
I have done this to
1. Those who are prompted to say
are
still in
this
to
done
and
he
has
me, etc.,
one,
possession
:
of their common native understanding, which is adapted to

investigation. Therefore, when one comes to the position in
which he ceases to say I am chief, then Sivan will exist in
Those who are each
that soul, as if he were the soul itself.
is nothing which I can ascribe to
to
there
say
prepared
my:
but all things are the work of Sivan all those who are
thus under the influence of Siva-gndnam, Sivan will bring to
and he will stand so united with each soul,
his sacred foot
self,
that the
common
understanding of the soul will cease to
96
and lie will claim that all the operations of the soul are
and that whatever is done to the soul, is done to him.
exist,
his,
The Jcanmam will not continue to rise upon those who are
prepared to say even the Perceptive Organs are not ours,
and we are not our own, and our own acts were performed
:
by
Sivan.
the Perceptive Organs are not

2. Stand firm, and say
myself; the going forth of these organs to the objects of
I have no property in myself, I
sense, is not my action
am the servant of Sivan. Do thou, also, say that Sivan is
united with whatever body thou assumest; and that all
which thou doest, is done by Sivan. He will then give thee
but those malam shall not
th-e fruits of thy former deeds
afterwards rise upon thee.
:
Sivan is not partial there is no action but what he affects,

and, through him, kanmam will cease to arise upon the soul.
3. It is God's prerogative, to encourage and save those
who resort to Him therefore, He will surely save such as
come to Him and, while He will not save those who do
not resort to Him, yet He bears no ill-will towards them.
These servants who resort to Him, He will clothe in His own
image but others who do not come to Him, He will cause
to eat of their own doings.
Therefore, those who faithfully
examine into this matter, shall not be re- visited with their
;
former Jcanmam.
The
sanchitham, process of gathering merit and demerit

be stopped by the proper course in
gndnam. Pirdrattam, the kanmam already accumulated, must
be eaten. Akdmiyam, the sowing for a future crop of good
and evil, will not take place with the Gndnis [those who
have attained to the stage of gndnam].
4. If one weighs, and puts into a vessel, a certain quantity
of asafoetida, and then removes exactly the same quantity by
weight, the smell of it will still remain in the vessel such
is pirdrattam, the lingering results, to be experienced, of the
former deeds of the Grndni. These results attach themselves
to the body which he inhabits. He cannot avoid these fruits
of his own doings, he must eat them. Though this be so,
yet the Gndni will not again be so entangled as to be subfor future eating, will
97
ject to any influence consequent on his present course, as he
was before, when he received according to his former doings,
and had a body adapted to such experience. For such a
Q-ndni has come into the very form [or image] of Sivan,
and, therefore, understands as one possessing Siva-karanam,
the nature of Sivan.
Men
of wisdom will not be entangled in the objects of

nor
infatuated by them.
sense,
5. They who examine and understand Paihi, Pasu and
Pdsam, and who think that there is no shade [no consolation for the soul] except the shade of the sacred foot of
Sivan, though they take notice of the objects of sense, yet
are not infatuated by them, nor disturbed in their spiritual
heroism and they never leave that sacred foot.
;
Such persons are above the world, unaffected by the

circumstances around them.
They are compared to Rishis, who,
"
though they sit in fire, yet have the power of resisting its influence,
"
so that they are not burned by it."
And, like the horseman who
drives his well-trained horse, they pass on undisturbed in their spirtheir high devotions.
itual heroism"
NOTE.
Mdyei and Jcanmam will have 110 influence over Ondnis.

this is the na6. Those who can discriminate, and say
ture of sattu, truth [Deity], and this, the nature of asattu,
untruth [material things], and who do not estimate things
:
their native understanding, but by the wisdom of Sivan

they will no longer relish any thing proceeding from the
influence of dnava-malam, they will cease to feel the influence of mdyei [=bodily organs developed from mdyei\
which will recede, just as darkness flees before the rising
sun.
They will be always united with Sivan, and ever exist
by
in his form.
As darkness cannot stand before the sun, and as the lamp

shines not in its presence, so dnava-malam will disappear
from the Gndni, and mdyei will cease to influence him.
The proposition, that pdsam [ the three malam\ will not
affect one who stands in gndnam, is established by the analogy of darkness fleeing before the sun.
proposition, that, when gndnam is withdrawn, then
will rise in its influence, is confirmed by the analogy
of darkness rising on the departure of the sun.
The
pdsam
VOL.
IV.
13
XL
.
The
Way
ELEVENTH SUTTIRAM.
in which the Soul unites with the Foot of Deity.
As
the soul enables the eye, which has the

Sivan looks upon the soul, when
it has escaped from the control of its body, and become pure,
and shows himself to it. In this way he gives his sacred
foot to the soul, so that it will never cease to love.
UKEI. As completely liberated souls, freed from the control of sense, and standing in Arul as their support, see
[God] so, if those who are still in the body, but have risen
above the influence of the Perceptive Organs, take their
stand in Arul, they will become free, living souls. Then
SUTTIRAM.
power of
sight, to see, so
they will know Sivan by experience, and become closely

united with his sacred foot.
COMMENTARY.
The liberated soul and Sivan have the same form. Though
they are inseparably united, yet the soul is the servant of
Sivan and, in their union, they constitute attuvitham, unity
;
in duality.
1. The soul, which cannot apprehend all the five objects
of sense at once, but perceives them as it comes in contact
with them separately, can apprehend them at once by the
help of Sivan, who stands, as it were, as the five Perceptive
Organs. Therefore, that which apprehends the objects of
But Sivan sees and undersense one by one, is the soul.
stands all things at once.
The same
subject continued.
the soul has become as one with Sivan, being
united to his sacred foot, and understands as one [with him],
and when it sees and understands their oneit has pleasure
Then
ness, which he [Sivan] shows, it has great pleasure.
has
who
become
the
understandSivan,
gndnam [=arivu],
ing, the gndthuru (<^rr^j(^\ soul, and the Gfneyam, Deity [or
2.
When
the seeing, the seer, and the thing seen], will show himself
every where present, and in union with all souls. He will

perceive the thoughts of all who think, by the eye of his
Arul, with whom he is ever united.
99
The next stanza explains the mode of
who
in reply to those
ask, whether, if
Sivan's existence,
Sivan
fills all
space,
every one should not see him.

3. Though the sun should come and stand before the
it will be to them as the darkblind, yet they cannot see
ness of night. Just so Sivan stands unseen by those who
are entangled in pdsam, though he fills all space.
To those
who show themselves worthy, and love him, Sivan will give
the eye of gndnam, and by it remove the snares of pdsam,
just as the sun opens the lotus-flower, when it is in a state
to be thus affected.
How
the malam are

the moon, by
As
removed from the
liberated soul.
beams, dispels the thick darkness,

so Deity, which has been from eternity connected with the
soul, will, by its grace, its Arul-Satti, remove dnavam, and
4.
As
the other malam.
its
the magnet attracts iron, and brings
so will Deity draw the soul, and bring

it
While so operating, Deity will have
neither action nor passion.
it
under
under
its control,
its control.
In the state of bliss, no one of the three eternal entities

will perish, but they will exist as before yet they will exist
without action quiescent.
5. Did the soul perish [as an individual
being] on taking
;
Sivan's form, and becoming united with him, then there

eternal being to be associated with Deity.
If
it does not perish, but remains a dissociated
then
being,
there will be no union with Grod. But the malam will cease
to affect the soul
and then the soul, like the union of salt
with water, will become united with Sivan as his servant,
would be no
and
exist at his feet as one with him.
The next
stanza gives an explanation of the deliverance

here attainable, and of that which is final.
6. The intensity of the sun's light is lost on its
entering
a cloud but when it escapes from the cloud, the heat and
Just so is it with the light
light are everywhere felt again.
of the soul's understanding it is for a while obscured by
the body which is formed from mdyei ; but as it accomplishes its pirdratta-kanmam, the eating of what it had previously sown and gathered, it escapes from the malam which
had obscured it, and which it was compelled to eat, and
eventually shines forth in union with Sivan.
which
is
100
XII.
TWELFTH SUTTIKAM.
How
Sivan,
who
may
surpasses the Powers of Thought
be thought
of,
and
Speech,
and won
seen,
SUTTIRAM.- Do thou thus remove the three malam, which

prevent thee from uniting with the glorious strong foot,
which is like the red lotus. Having so removed the three
malam, join those who are the freed ones of Si van, and,
looking on the sacred bodies of those who have escaped
from worldly delusion, and abound in love to Sivan, and
also on Si van's temples, as Sivan himself worship thou them.
COMMENTARY.
Gndnam cannot exist where the three malam are [or where
therefore, the malam must be
they influence the soul]
removed.
1. Do thou shake off these three, viz
kanma-malam,
which adheres to thee under the form of merit and demerit
mdyd-malam, which [in the form of the Tattuvam] as piru;
obscures the soul, and causes it to receive a lie

be deluded with worldly matters] and
dnava-malam, which makes the soul satisfied with those
thuvi, etc.,
for the truth [or to
things which should be regarded as false. The true Gndni

cannot be in union with these three malam.
The
soul takes the character of its associates, just as any

thing brought into contact with powdered saffron, takes its
color.
2.
Those who are entangled
out Arul, will
make
those
in
who
pdsam, and
who
associate with
are with-
them
forget
the truth, and cause them to fall under the influence of maBut true Gndnis, who separate themselves, as far as
lam.
possible, from such as are destitute of the beauty of gndnam,
who associate with the devotees of Sivan, and who have the
understanding of Siva-gndnam, will not experience further
accumulation of malam.
Sivan shines in those who possess the divine form [the

true Gndnis] therefore, they should be worshipped as Sivan.
;
101
3. Sivan desires that all should know him, and
gives his
divine form to his pious ones, and graciously comes forth as
the life of their souls, in order that they
may understand
every thing by him. Therefore, he reveals himself in his
pious ones who know him, as ghee in curds. But in those
who are entangled in pdsam, he remains unseen and unfelt,
as ghee in milk.
The
principle on which the sacred temples

shipped.
may be
wor-
Siva- Ling am is a mantira-murttam (LD^jrîr^txiJj

form composed of mantiram. Therefore, will not
Sivan, who exists in all visible forms, and yet is different
from them, appear in that form [Siva-Lingam] as his sacred
body, just as fire, which exists everywhere diffused in wood,
as if it were not different from it, will, when the wood is
4.
The
visible
rubbed, become visible ? He will thus appear to the Grndni

who stands in Sivan's form, and sees him.
Eespecting the performance of pusei [worship] to Sivan.

He is not the body, etc., which are things that are distinguished and set aside, by saying this is not he, that is
not he nor is he the soul, which is distinguished from the
body, and other things, by the same process. But he exists
in both equally, and causes them to operate.
Therefore, all
He pervades the Sivathings are the property of Sivan.
Lingam, so as not to appear as any thing different from it.
Therefore, love him [as seen in that form], and perform pusd
to him.
5.
The Jcanmam will not lose

by the worship of Sivan.
their hold
on any one, except
6. When one does

any thing, he cannot [while under the
influence of Jcanmam] avoid saying I have done this, or
others have done it.
Therefore, unless that JcanmUm be
removed, true gndnam will not mature. But when one examines, by the help of the gndnam he has, in order to the
removal of Jcanmam, and worships Sivan, then the light of
Sivan will shine in him. Therefore, do thou, with desire,
worship, looking upon the devotees of Sivan, and the SivaLingam, as one [as equally the forms of Sivan].
:
102
Thou shouldst worship, looking on Sivan, the Guru, and

the Sdstiram, as one.
7. When Sivan, who is he who exists as the life of all
souls, shall embrace, in his mind, souls which are under the
influence of but one malam [the Vigngndnakalar], while in
his proper position in them, then they will experience no
When he shall look, with his sacred eyes,
further births.
upon those which are under the influence of two malam [the
Piralayakalar], but in which Sivan has shone, then to them
When Sivan comes as the
will there be no other birth.
divine Guru to the Sakalar, which are subject to the three
malam, but in which the light of Sivan has shone, and when
he embraces them in his sacred mind, and looks upon them
with his sacred eyes, and instructs them in the sweet Sdstiram, then they will experience no other birth.
The
origin of this work.

Sivan, through his chamberlain Nanti, revealed to our
lord Sanatkumdran, in consequence of his high devotion,
the Gndna-Nul (îrGBrjpret), System of Sacred Science [the
8.
Ravurava-Akamam]. Meykanddn [a Guru of the third generation from Sanatkumdrari], who has embraced in his mind
the twelve Sanskrit Suttiram of the Gndna-Nul ; who worwho distinguishes and renounces asattu as
ships Sivan
such, and who perceives sattu; he translated these stanzas
And now, that the inhabitants of the earth
into Tamil.
these doctrines, they are here explained [in
understand
may
the commentary] in a logical form, by means of paksham,
conpropositions ethu, reasons and tiruttdntam, proofs [or
;
clusions].
Siva-Gndna Poiham
is
ended.
AETICLE
III.
lULiKULI,
OR
THE BUDDHIST GENESIS

OF
EASTERN
INDIA,
FROM THE SHAN, THEOUGH THE TALAING AND BURMAN.

BY
REV.
FRANCIS MASON,
M.D.,
MISSIONARY OF THE AMERICAN BAPTIST MISSIONARY UNION IN BURMA.
(Read October
14, 1852.)
MUIAMULI.
WERE Italian popery, English puritanism, and German

rationalism given, to find apostolic Christianity, the problem
would be like that of determining primitive Buddhism from
its present
phases in Ceylon, Thibet and Eastern India. It
were as easy, from the present Fauna and Flora of the earth,
to determine its Fauna and Flora in the cretaceous, oolitic,
or carboniferous age.
In Asoka's edicts, there is nothing recognized superior to
the Law. No idol- worship is enjoined, no god or saint
invoked ;* and the missionary has now to argue with Buddhists who put the Law in the place of the Supreme God,
and who believe that Gautama was inspired in no sense
superior to that in which Gothe attributed inspiration to
Buddhist inscriptions subsequent to the age of
Byron.
Asoka, commence with: "Glory to the Arahatas" those
who have been perfected by the Law; then: "Glory to
Buddha Glory to the Law Glory to Indra;" and finally:
"
Glory to Bhagavat," the form now in use.
Law is the origin of all things in the following article,
which has been abridged from a small volume that purports
to have been translated into Talaing from the Shan language,
at Labong,f A.D. 1768. It was, however, originally written
"
* One
"Worship ye the lord,
passage Prinsep translated, with some doubt
the proper object of worship." He founded his rendering on Isa, or Isana,
being the Pah' form of Isvara ; but in all the Pah" that I have read it is written
Isara, or Ishara ; and the usage of the pillar-Pali would lead us to expect the
v to be retained in the name, as in Sanskrit, although in the Pah" of books it
e. g. sweta, white, is, in the
is, in such compounds, usually omitted
inscriptions,
the same as the Sanskrit, although in the Pali of books the word is written
seta.
Moreover, Ishara is never applied to Gautama, but is used as a synonym of Siva, who, with the other Hindu gods', is regarded as vastly inferior
:
to
Buddha.
a city in the Shan States, on a branch of the Meinam river, in

K, and long. 99 30' E., according to Major Macleod, who
visited the place a few years ago.
i
Labong
about
VOL.
lat.
iv.
18
is
46'
14
106
in Pali, for portions of the Pali text accompany the vernacular version. The language differs from the Pali of
Burman books enough to prove them the work of different
In this work, the earth is most usually called
authors.
sundari, while in Burman Pali patavi is more common the
elephant is gajja, but in Burman Pali, hatti;* and the king
of the second deva-heavens is Inda,^ but in Burman Pali
Sakka ;\ with other variations of a similar character.
;
The development-hypothesis of the French philosophers

has been traced to the Greeks and here, in the origin of
the mineral and vegetable kingdoms, the same doctrine is
presented by the Buddhists. It probably had its origin
;
where the Indo-European languages were first spoken, for

has clearly accompanied them in their migrations, both
East and West. The male and female creators, here emanating from the elements, resemble the first Eons of the Gnosbut are perhaps
tics, which were produced by the Bythos
more nearly allied to some of the myths in the Puranas.
The system here taught is quite different from any thing
that has hitherto proceeded from Ceylon, or Eastern India,
but approaches, in some of its features, to the Buddhism of
it
Thibet, yet is materially different. Moreover, as the originals

of the Thibetian books are Sanskrit, while this book was first
written in Pali, it cannot have been introduced from the
North. The Singalese books were nearly all destroyed in
the sixteenth century, and the Burmese, Talaing and Tai
libraries have been so imperfectly examined, that nothing
can be argued from our previous ignorance that such works
existed.
* In the Pali of Asoka's edicts, this word is hasti, as in Sanskrit but I have
never met with this form in Pali books.
\ The Indra of Sanskrit, r being dropped in Pah", as is usual in such com;
pounds.
See Journal
| This is the same word, in the original, as Tumour's Sakko.
of the Asiatic Society of Bengal, for Sept. 1837, page 718. I write Pali
names in the uninflected form, and this is the usual practice with Sanskrit
scholars ; but Tumour writes his names inflected for the nominative case. The
o is affixed to the ground-form, to form the nominative singular of most nouns
masculine with final a. This mode of writing has led European and American
scholars to make a distinction between Sanskrit and Pah' words, where no distinction exists.
Thus, Asoko in Pali, when denuded of its inflection, becomes
Asoka, as in Sanskrit Suddhodano becomes Suddhodana ; Tavatinso becomes
Tavatinsa ; and so in a multitude of other instances.
;
107
The MulamuU* opens with the statement that, when Gautama, soon after he attained the Buddhahood, preached to
his followers in Pali, they found it difficult to understand
him but one of them, the great Kachchanya, prepared a
Pali grammar which enabled them to understand his language with facility.f When Kondanya:): expressed his satisfaction with the grammatical principles evinced, Gautama
replied: "Kondanya! the law which Kachchanya has followed, is not his own. It is a natural law, that has descended,
generation after generation, from the days of the Buddha
Tikkhagga, at the beginning of the world."
Kondanya
then expressed a desire that Gautama would inform them of
the origin of the universe and he responded in an uninterrupted discourse which occupies the volume under consid;
eration.
"What was the first thing?" he asked. "Law. What

law? The law of progress.
Kondanya before this mundane world came into existence, there were no bramhas, no
devas, no men, no beasts, no earth, no fire, no air, no trees,
no grass, nothing whatever all was emptiness. The first
things that came into existence, were the cold and hot seasons.
They appeared simultaneously, and were succeeded
by a wind blowing unceasingly." The air increased until a
mass was accumulated, nine millions six hundred thousand
miles] thick when water appeared, which went on increas!
ing
till it
covered the
air to the
depth of four millions eight
* From mulct, root,

origin, beginning ; because the work thus named treats
of the beginning of things.
Pali was not regarded by the writer as the vernacular
that
the
\ This shows
language of Magadha. The grammar reputed to have been written by Kachchanya, still exists. I had a copy made from the palm-leaf, on small quarto
paper, and the Pali text occupies between two arid three hundred pages, while
the Burmese interpretation covers more than two thousand. I made a compendium of the whole Pali and English, a few years ago, on the model of
European Grammars, which might be printed in one or two hundred pages,
and convey all the information contained in the two or three thousand in
manuscript.
| The Kondanno of Tumour, one of Gautama's first converts after he reached
the Buddhahood, and the only Brahman who recognized, in the infant son of
king Suddhodana, the signs of a Buddha. In all the Pali I have read, where
this name occurs, the last consonant is n, which I represent by ny as pro-
nounced
The
in
Burmah.
word
bhava, sometimes rendered nature ; but the vernacular

English rendering.
The yojana of the text, which is variously estimated at from four to twelve
|
miles, for the convenience of round numbers, I render by ten miles, throughout
Pali
translation
this article.
is
like
is
my
108
hundred thousand miles. From the water a vapor began to

The dry season dried
arise, which afterwards fell in rain.
the
and
earth
increased until it
which
rain,
up
appeared,
was two millions four hundred thousand miles thick. The
earth had a disposition to produce stones or minerals, and
the ores of silver, gold, iron, tin and copper appeared, to-
gether with the various precious stones. On the gold ore,

the first appearances of vegetation were seen, in the form
of green mucous slime, or brittle worts,* which were followed
by the grasses, and by the other plants of the vegetable
kingdom, in succession.
The four elements had an inclination to produce living

beings, the first of which were earth-worms and maggots,
the product of earth. Air gave birth to numerous insects ;
and water to innumerable water-insects.
fire to fire-flies
These animals had life, but they had neither understanding
;
nor spirit. For an asankhyeya\ of kalpas, they continued

to be born and die, when they began to increase slightly
in intelligence and, after an equal number of kalpas had
;
Still they were

elapsed, animals with bones first appeared.
the
of
the wevil that
not
than
the
grub
small,
larger
largest
eats the areca-nut their bones were of the size of fine grassThese constems, and they were quite destitute of blood.
tinued to be born and die for a thousand asankhyeyas of
At the termination of this period, the element
kalpas.
;
earth, with the disposition to the feminine form, produced a

female who was called Ilitangeyyasangasi. This woman lived
on the odor of flowers and at this period the earth was

so abundantly covered with grass and trees, that it was diffiThen the
cult to move about, to lie down, or to rise up.
woman said to herself: " Trees and grasses are very numerIt would
ous.
It is very difficult for me to come and go.
be a good thing for me to create forms, J and cause them to
;
'
* Diatomacece.
See Lindley's Vegetable Kingdom,

f This being a neuter noun, the nominative singular
who
asankhyeyan, the form used by Tumour,
calls it
page
is
an
12.
made by affixing
"
n, as,
incalculable period,"
which the etymology seems to

says that
it
is
the
Kachchanya the grammarian, however,

justify.
number designated by a unit with twenty-five ciphers
Another authority says that the seven ciphers of a crore, the highest
affixed.
number for which there is any proper designation, must be multiplied by
twenty, and that the product, one hundred and forty cyphers, appended to the
unit, constitutes an asankhyeya.
\ The Pali word is rupa, and, like the corresponding Sanskrit rupa, admits
of various renderings. It sometimes occurs in the Pali text where it is not
rendered in the vernacular version, e. g. Ta da tejodhatuya purisa. rupa upaj:
109
devour the trees and grasses.' Thus saying, she took earth
and brittleworts, and made two forms of various races of
animals, the one male, the other female." She next inserted
in the hearts of these forms a disposition, or nature, for existence, and a grub or caterpillar was produced in each and they
;
became living beings. To these animals she gave names

which are Pali; and "this is the language that existed anterior to the first of the Buddhas but, when they appeared,
;
each one spoke this language, down to the last." One hundred thousand species of land-animals, and seventy thousand
These inspecies of fish, are said to have been, created.

creased in individuals, by hundreds, and thousands, arid
tens of thousands, until they became exceedingly numerous
;
and, in consequence of their devouring the herbage and

Nothtrees, the earth was almost denuded of vegetation.
ing came to flower or fruit, and the woman sought and obtained with difficulty the odor of flowers on which to subsist.
"
Then she said to herself: "They are astonishingly abundant
They have eaten up trees and bamboos, flowers and
What shall I do ? It
fruits, without leaving a fragment.
would be a good thing were they to die, and afterwards
!
"
come
to life again.'
Thus she thought for eighty-four
thousand kalpas and after they had elapsed, the element
fire produced in another place a male.
His name was PuWhen this man saw the different animals
sangeyyasangasi.
going to and fro on the earth, and enjoying themselves as
they chose, he thought to himself: "'These forms are of
one mind, and enjoy themselves in each other's society. Is
there any form of being like myself?' He went wandering
When he saw her, he
about, and met with the woman.
drew near but she, observing him approach, said
Why
dost thou come to me ?' He replied
I come to make
thee my friend and associate.' The woman continued
'Hast thou wisdom to devise one thing? Without that,
thou canst not become my associate.' The man answered
Speak the thing that is to be done, and I will consider it.'
The woman then said
These forms created from the four
;
'
'
'
'
"
Then, from the elejanti anya padese pusangcyyasangasi nama puriso, i. e.
ment fire, a male was produced in another place. Piisangeyyasangasi was
the name of the male."
Upaja does not appear as a verb in Wilson's Sanskrit Dictionary, but it is
common in Pah', conjugated like the seventh conjugation in Sanskrit, by the
insertion of n between the root and terminations.
110
elements with a nature for existence
canst thou devise
any
way in which
they may repeatedly die, "and repeatedly come

to life again, and not live continually ?'
After considering
the subject eighty -four thousand kalpas, the man " understood the mind of the woman;" and said: "If from the
three sexual natures, and the four elements, a male, a
female and a neuter be created, men, generation after generation, will increase in wisdom, and will be able to put an
end to the beasts." When the woman heard these words,
she thought he had spoken well, was pleased, and remained
After the two had remained together for a period,
silent.
the man went and brought the four embryo elements* to
the woman, with as much of the element of gloryf as a
grain of mustard-seed. The woman took the embryo elements, and preparing them with clay and brittleworts, made
three human forms, " one a neuter, one a female, and one
a male. She inserted the element earth to give stability,
the element fire to give strength, the element water to give
beauty, the element air to produce joy, the faculty of seeing to distinguish forms, and the faculty of understanding
to know sensations."
Finally, she inserted a disposition, or
which produced grubs or caterpillars^: in

which in ten months brought living human
beings, male, female and neuter.
These human beings soon became sick, when their creators consulted together, and decided that the seasons coming
all together was the cause
so they separated them, and gave
nature, for spirit,
the
abdomen
to each its appropriate period.

This afforded relief, but
they were thin, and then the rice-plant was created for them.
Afterwards, the creators thought: "These people of ours
have nothing to mark time. Let us prepare for them something to distinguish days and months." Then they made a
"
The body was black like a black man,
large elephant.
* Four
bhavya, Sanskrit bhavya, what is to be.
f The Pali word is si, which I derive from sri.
I am not confident of the

rendering given to this word, nor of that of the preceding one noted. I have
never met with either, before, and they are not understood by the natives.
\ It is a popular superstition with the Burmese, that the soul escapes from
man at death in the form of a butterfly. This is precisely what the Greeks
"
said of the ^lv%-n.
Among the ancients, when a man expired, a butterfly
above, as if rising from the mouth of the deceased." That
fluttering
appeared
the Greeks and the Burmese have here drawn from a common origin, is placed
beyond doubt.
Ill
the feet and legs were white and shining like silver, the
tusks were red with the glow of the ruby, the head resembled gold, and the trunk was like the sapphire-feathers of
the roller."* Its length was four hundred and ninety thousand miles, and it fed on air and water. On its back they
placed mount Meru, and put it in the midst of the ocean.
" Mount Meru sinks in the ocean seven millions
two hundred thousand miles, and rises the same above it, in height."
Then they made the twelve signs, the moon, and the twentyseven lunar mansions, f Next, they created the sun, and
caused it to revolve around mount Meru. to give light and
for the moon they made a silver palace in the form of an
"
Half way up mount Meru, they placed the
apple-shell.;]:
first deva-heavens, and on the summit Tavatinsa, the second
deva-heavens.
The human beings then grew, and had three children. The
woman took great pleasure in the male, and watched over
him, but had no regard for the neuter; and the neuter became
envious of the happiness of the man and his wife, and killed
the man. When the woman saw her husband die, she was
unhappy, and took the body and laid it in a retired spot,
alone, where she daily carried it food, until it had completely
decayed. After the body was consumed, she placed by the
spot a piece of wood, and set it up for a monument and
The woman and the neuter died
daily carried to it food.
in turn, and the children treated their mother as she had
her husband, but neglected the neuter. These three children had thirteen children of their own, six boys and seven
These children, when
girls, the neuter not being continued.
they observed different animals, made various exclamations,
which became the first language of men, and this is stated
to be the language of Magadha.
Subsequently, the people
;
* Coracias
affinis,
often called the blue jay
but roller
is its
proper English
name.
f The names of the signs of the zodiac are the same in Pali as they are
The names of the lunar mansions agree with
in Sanskrit, Arabic and Greek.
the Sanskrit, but differ from the Arabic. However, the word which denotes
an asterism or lunar mansion, nakkhata, Sanskrit nakshatra, is probably of

similar origin with the Arabic ,J
menzil, and the Hebrew V^, mazzal,
jJLa,
mazzar ; though Gesenius, erroneously in my opinion, defines the

Hebrew words in the plural, by " the twelve signs of the zodiac."
and
^VTIQ,
\ Ampullaria.
The specimens given are not
Pali.
112
and the creators said to each other

The sons
of the world are sick and dying, and there are none to assist
them. It would be a good thing to make planets to prevent
"
their being entirely destroyed.'
Then they formed palaces
from the four elements, and set them with the planets within
them in the zodiac.*
At this time, all men lived in peace. They eat, drank
and worked in perfect harmony and they soon began to
kill animals both of the land and water, to support life.
"
For there was no one to teach them the distinction between meritorious and unmeritorious deeds."
When the two creators looked on, and considered the
mundane world, they were alarmed, for they saw that men
at death, in consequence of killing animals, were conceived
in the bodies of brutes.
Then, by means of the four elewere
sick,
ments, they attached intellectual births to various fruit-trees

and persons who eat of the fruit produced children with
virtuous affections. From this period divisions arose for
some men had evil hearts, and some good ones. After men
;
had become very numerous, persons with good dispositions

were very scarce, while the wicked abounded and knowing
not the distinctions between good and evil, at death they
went to hell. " Hell was not created by any one, but was
developed by unmeritorious works. The fire of the angry
mind produces the fire of hell, and consumes its possessor.
When a person does evil, he lights the fire of hell, and
burns with his own fire. A wicked person causes the deeds
;
that he performs with the six organs, seeing, hearing, smelling, tasting, feeling and thinking, to impinge upon himself;
which at all times and in all places produces hell."
At this time, there was one good man, an orphan, and no
one would show him hospitality so he took up his abode
under a lone hopea-tree, where he wept because he was
friendless and ultimately he became a hermit,, repented of
"
his sins,
knew himself," cultivated virtuous affections, and
at death became the first deva, or guardian spirit, of trees.
few others obtained sufficient merit to become devas of
trees, but the great mass of mankind went to hell, and were
consumed in flames. Then the two creators said to each
;
* Here the
astrological views of the writer appear.
Astrology continues to
be in as much favor with the Burmese as it was in Europe in the dark ages
and the diagram they make, when they cast the horoscope, is precisely the
same as that seen in all English books on astrology.
;
113
"
This kalpa has endured very long indeed, and

yet
no one has appeared with sufficient moral power to bring
other
an end, as we anticipated.
to
it
Let us destroy the world
by the element fire, and, after these people have died, the
next that come will increase in wisdom and virtue." Then
they made the sixteen bramha-heavens for a place of refuge,
and created an immense elephant. When it held in its
breath, there was neither rain nor dew, and the whole earth
was dried up as if it had been burned. " Then men feared
death, and an impulse was given to the law of love and
compassion so that when men died they ascended to the
;
bramha-heavens.
large measure of the element fire was infused into the
palace of the moon the sun could not keep its place, and
came in contact with the moon and the burning sun impinged on the planets, till the whole universe was one entire
conflagration, and all was burned up below the bramhaheavens. Then the elephant breathed out, and the rain
descended, and extinguished the
fire.
The remaining portion of the volume

stories to illustrate the gradual
is occupied with
development of moral prin-
from the smallest of meritorious acts, up to the period

which there was sufficient moral power in the world to
produce a Buddha.
After a hundred thousand kalpas had been destroyed by
fire, the orphan, who had been king of the second devaheavens, was again born on earth, where the people were
still ignorant of moral principles
but he possessed so virtuous a mind that he kept himself from taking life, from
theft, from adultery, from speaking falsehood, and from
drinking intoxicating liquors and at death he went to the
ciples,
in
bramha-heavens.
When more than ten thousand kalpas had passed away
since he ascended to the bramhas, the soul of the poor orphan
who became the first deva of trees, was again in a human
form and his son astonished his relatives and friends, by
talking when he was first born. They exclaimed "He speaks
the language of grown men. He is a remarkable child
much is to be expected of him.
will call him Pratyeka-*
;
We
have adopted the Sanskrit form Pratyeka, because the word has been
and it is undesirable to have two forms for the same word. Other-
anglicised,
VOL. rv.
15
lit
He
realized their expectations, and became a

which is defined: " One with power to
discern the past, the present, and the future, of the single
kalpa in which he appears," in distinction from a full Bud-
Buddha."
Pratyeka-Buddha
who has all knowledge of all kalpas.

After one of these Pratyeka-Buddhas had appeared, they
"In some kalpas, there
gradually increased in number.
would be one, in others two, in others three, in others ten,
Ten thouin others a hundred, and in others a thousand.
sand kalpas and one hundred thousand asankhyeyas of years
had elapsed, after the appearance of the first PratyekaBuddha, when a pious man was born on earth, who in his
various transmigrations had met with eight hundred and
twenty-five thousand Pratyeka-Buddhas. He remembered
his former states, but could not enumerate the number of
times he had been a king, a poor man, a beast, or an inhabhundred thousand years of the
itant of hell.
He said
highest happiness on earth are not equal to the happiness of
one day in the deva-heavens and a hundred thousand years
of misery on earth are not equal to one day of misery in
hell and the misery of hell is not enumerated by days, but
dha,
'
How shall I escape hell, and obtain eternal bliss ?'

remained in meditation unceasingly, and when he saw
his parents give rice to a Pratyeka-Buddha, he thought to
himself
How often, in former states, have I given away
silver,
slaves, buffaloes, oxen, elephants, and horses.
gold,
These offerings have no power to destroy births. They are
external offerings. I will make an internal offering. I will
present my body a burnt offering.' He gave away his wife
and children to beggars, and offered himself a burnt offer-
by kalpas.
He
ing to the Pratyeka-Buddha. After eighty asankhyeyas of

years, and seventy kalpas more, had passed away, ife was
born again on earth, having often, in the interval, "made
the living offering and having met with two hundred and
eighty millions of Pratyeka-Buddhas." He lived a hermit,
repeating the sacred sentences, and at death went to the
bramha-heavens.
;
I derive it from prati, instead

wise, the Pali Pachche would have been used.
M. Remusat
of, and eka, one, i. e. one instead of, or a substitute for Buddha.
"
a separate or distinct Buddha" a signification unsuitable to the
renders
:
usage of the word
in this article.
115
Passing over several other episodes, the Suvarna-kalpa,
or golden age, is reached. At this time, "beasts spoke the
language of men, and when the trees were questioned they
made answer." In this age, lived Tikkhagga, the son of a
king, who, when he was four thousand years of age, became
a hermit, and dwelt two hundred years under a butea-tree,
two hundred more under a shorea-tree, two hundred more
under a banyan-tree,* and so on till he had made the circle
of twenty -five different trees.
By self-denial for five thousand years, in these twenty-five different places, he obtained
infinite knowledge, while seated under the last one, a Buch-
anania
latifolia.\
"At
the instant of becoming God, he exclaimed with joy

'Aneka jati sansaran !' i. e. Not one more mundane birth !'
Then the devas and bramhas saw the wonderful glory which
illuminated the ten thousand systems, and all assembled in
the presence of this most excellent divinity, and said to him
:
Thou who excellest all devas and bramhas, what is thy

name?' 'My name,' he replied, 'is Infinite Knowledge.'
1
* Ficus
Some authors erroneindica, Pali nigrodha, Sanskrit nyagrodha.
ously identify the tree under which Gautama was perfected with the banyan,
but that in Pali is bodi, Sanskrit bhodhi, the pipal, Ficus religiosa.
Kasyapa,*
the Buddha said to have immediately
preceded Gautama, was perfected under
a banyan and the two trees are always distinguished in the Burmese transIn practice, however, the Buddhists are
lations, as well as in the Pali text.
not very particular. Ficus cordifolia is substituted for the
pipal throughout
these Provinces, and is regarded with equal veneration. In a
village near my
present residence, is a tree to which the villagers pay special honors, although
I have never before seen it out of its native salt-water
swamps, in which it
abounds, from the Mergui Archipelago to the mouths of the Irrawaddy. It
is
nearly identical with descriptions of Ficus benjamina, and, like that, drops
roots from the branches, which enter the ground, and become trunks as
large
as the parent ; a power of which the
pipal is wholly destitute, though possessed in so remarkable a manner by the banyan. If Fa-Hian's
description of
the tree he saw in Ceylon be correct, it was
probably a F. benjamina, for that
species is common in Southern Hindustan, and is planted there for its shade,
as the banyan is at the North.
f Buchanania latifolia often figures in the writings of the Buddhists as a
sacred tree. Six or seven centuries ago, when Narapadisethit, king of Pugan,
was passing down this coast, with a fleet of eight hundred thousand boats, on
reaching the mouth of Tavoy river, by some superhuman power, they all stood
The king went on shore at Tavoystill, and would not move any farther.
point, to ascertain the cause, and found, in a Buchanania latifolia, a little box
containing a tooth of Gautama.
;
a The Pali character that Tumour and others render

by ss, represents both s
It is sometimes written by
sy, in Sanskrit.
doubling the s, but usually otherwise,
is never pronounced ss in this
country.
and
and
116
Then men, devas and bramhas

claimed
* i.
'
:
and adoringly ex-
rejoiced,
Namo tasya Bhagavato
arahato
samma sambuddha-
'
this Bhagavat, worthy of worship, perGlory to

"
knowledge.'
They then asked him for instruction, and he preached to
them the Mulamuli, because, he said, it was best adapted to
the degree of knowledge possessed by his hearers.
Ihtangeyyasangasi and Pusangeyyasangasi, the two creators,
saw the glory that enlightened the ten thousand systems,
and came to the Buddha to make inquiries. He told them
that they existed at the beginning, before men, and made
the world, and that their merit was great. This intelligence
was quite new to them, but they received it with great joy,
and worshipping the Buddha, expressed a desire to be like
him. He replied that, if devas and men wished to be like
e.
sya,
fect in
make his image and worship it.

Tikkhagga was about to take nirvana, men, devas
and bramhas requested him to establish his religion, and
"he established it for five thousand years, and appointed, as
objects of worship, the Law, the Church, and the Substitute
for Buddha, his image."
He then declared " He who worthe
Buddha, shall have great glory he who worships
ships
the Law, shall have much knowledge and he who worships
the Church, shall have much wealth and pleasure."
him, they must
When
* This Pali sentence is written at the commencement of

every Buddhist
Burman and Talaing, that I have ever seen and it is, I believe,
equally common in Tai books but I never before met with any account of its
origin, and the natives are so ignorant of the grammar of the language in
which it is written, that they usually render, in the first person " I worship."
This is the rendering given in the Laws of Manu, translated from the Burman
a few years ago although Burnouf and Lassen's accurate Latin version had
book, Pali,
been before the public nearly a quarter of a century " Adoratio huic Bhagavat (domino) arnat (venerando) completo intelligendi." I render namo by
glory, rather than by worship, because for the verb to worship, in the closing
sentence of the book, puja is used, Sanskrit puja, which more accurately denotes that while the verb nama, in Pali as well as Sanskrit, is more used in
:
the signification
to bow, to
pay
obeisance.
MISCELLANIES.
I.
ORTHOGRAPHY OF ARMENIAN AND TURKISH PROPER NAMES.

Orta-keuy (near Constantinople), Nov. 23,
852.
At the annual meeting of our mission, last spring, a committee was appointed
(consisting of Mr. Kiggs of Smyrna and myself), for the purpose of preparing
a system of rules for the spelling in English of Armenian and Turkish proper
names ; the chief object being to secure uniformity in this thing, in the communications of missionaries to the United States.
We have
we have
accomplished our task, and I herewith enclose a copy of the rules

adopted, which you may be interested in examining.
H. G. 0. DWIGHT.
*
The following system is proposed

Turkish proper names with Roman
1.
a as
e as
i
Sounds of
for the spelling of
the Vowels.
in far.
a in fate.
as
in but.
oo as in moon,
as in machine,
ai as
in ivy.
eu as the French eu in peu.
o as in note,
Armenian and
letters.
as in unit.
Some of the above are but approximations to the vowelNote.

and o, for example, are not
sounds designed to be expressed.
Ai
quite so broad and open as the corresponding English sounds.
is strictly a diphthong, the elements of which are indeed the same
with those of our long i, but are not so closely united in pronunciaThis becomes evident when we hear an Oriental attempting
tion.
in Armenian names
to pronounce such words as hide, sign, etc.
but in Turkish words it corresponds
is best
represented as above
more exactly with the French u as in une. The sound represented
by u is more exactly that of the French e in le, me, etc.
2.
Sounds of
g always hard, as in good.

s as in sun.
the Consonants.
ch as in chair.
zh as s in pleasure.
Gh and kh are gutturals, having no corresponding sounds or charThe former resembles the modern
acters in English or French.
Greek y, and the latter /, but both are deeper.
C to
become
be used only in connection with

anglicised with a c in them.
h,
except in words that have
120
J, sh, and, in general, the consonants not mentioned above, to be
as in English.
The combination th does not occur ; when
therefore these letters occur together, they are to be regarded as be-
sounded
longing to different syllables, and each
sound
e.
g. Fethi,
is
to
have
its
own proper
pronounced Fet-hi.
Accent.
3.
The accent, which is slight, is uniformly on the last syllable in

Armenian proper names, and nearly so in Turkish. All the other
syllables should
be uttered
4.
fully,
and with equal
Names which have been long

readers,
stress of voice.
Anglicised Names.
and have thus become
familiar to English
and American
Such
anglicised, not to be changed.
are Constantinople, Smyrna, Scio, Mitylene, Nicomedia, Philadelphia,

In fact, being for the most part Greek names, they do not
etc.
within the rules above given. In the following list,

Greek names are distinguished by being printed in italics others
which, in compliance with usage, retain a spelling somewhat varying
from the rules given above, are marked by an asterisk.
Both the appended lists are given merely as a specimen of the
manner of applying the rules, and not by any means as complete
lists of Armenian and Turkish proper names.
strictly fall
Names of
Places.
Bandurma.
Echmiadzin.
Adrianople.
Batoon.
Bebek.
Erzingyan.
Erzroom.
Afion-kara-hissar.
Beylerbey.
Eski-hissar.
Agn.
Bergama (Pergamos). Eski-stambool.
Adabazar.
Adalia.
Beshiktash.
Aidin.
Bin-bir-kiliseh.
Aintab.
Ak-hissar (Thyatira). Bitlis.
Bir.
Ak-shehir.
Ala-shehir (PUladel- Boloo.
Eudemish.
Euphrates.
Fener.
Fundukli.
Boodroom.
Galata.
Gebiza.
Angora.
*Boujah.
*Bournabat.
Geghi.
Gemlik.
Arabkir.
Broosa.
Geyra.
Armash.
Beuyuk-dereh.
Arnaoot-keuy.
Baghchejuk.
Baghche-keuy.
Chanak-kalesi.
Geumush-khaneh.
Gurun.
phia).
Amasia.
Constantinople.
Guzel-hissar.
Demirdesh.
Haineh.
Balat.
Denizli.
Hajilar.
Balukeser.
Baiazid.
Baindir.
Derbend.
Diadin.
Hassan-pacha.
Hass-keuy.
Diarbekir.
Hierapolis.
121
Sardis.
Marasli.
Injir-keuy.
Isnik (Nice).
Kandilli.
Marsovan.
Scio.
Mitylene.
*Scutari.
Kaiseri (Ceesarea).
Kara-hissar.
Moodania.
Moosh.
Sedi-keuy.
Kars.
Kassaba.
*MosuL
Skanderoon.
Kesab.
Keupru.
Kharpoot.
Sivri-liissar.
Nazli.
Sinope.
Nigde.
Ooshak.
Sivas.
Oorfa.
Smyrna.
Khartal.
Orta-keuy.
Sophia.
Tarsus.
Khoonoos.
Osmanjuk.
Tekir-dagh (Rodosto).
Killis.
Ovajiik.
Tenedos.
Konieh (Iconium).
Koom-kaleh.
Pera.
Koom-kapoo.
Philadelphia.
Platana.
Therapia.
*Tocat.
Trebizond.
Koola.
Rooschook.
Turkmenli.
Koordbeleng.
Van.
Sabanja.
Salonica ( Thessalonica). Vezir-Khan.
Kiirk-kiliselL
Kutaliya.
Laodicea.
Samatia.
S-amos.
Yeni-keuy.
Yuzgat.
Magnesia.
Samsoon.
Zeitoon.
Malatia.
Saudiiklii.
Zilleh.
Mahalich.
Names
Agneksantros.
of Persons.
122
II.
SINCE writing to you
ON
THE MALALENGARA.
last,
Seashore near Tavoy, Dec. 20, 1852.

the first number of the third volume of
the Journal has reached me, in which, concerning the Malalengara,

"
The attention of those in a situation to investigate the
you say
should
be directed to the inquiry whether or not the text
point,
:
translated
by Mr. Bennett
itself
is
an
I read the
original."
it as a
compilation
years ago, and have ever regarded
many
book
from
the Pitakapa, and Buddhaghosa's commentary, the Athakatha, from

which Mr. Tumour translated a brief life of Gautama, published in
the Journal of the Asiatic Society of Bengal, in 1838.

The Malalengara is a Burman translation from the Pali, interspersed with
portions of the original text and wherever Mr. Tumour has given
the text from which he translated, the two are precisely alike.
Dis;
crepancies in the English translations were to be anticipated,
made from
different versions,
when
by different persons, in different counhowever great, are sufficient to prove
but no discrepancies,
that the original text was not the same.
For example, Mr. Tumour
translates, from the Pali, the first words of Gautama on attaining
"
Buddhahood, thus
Performing my pilgrimage through the eterof
countless
existences, in sorrow have I unremittingly sought,
nity
tries;
abode (of the passions), i. e. the human

frame.
artificer, thou art found.
Now,
Henceforth, no receptacle
of sin shalt thou form, thy frames (literally ribs) broken, thy ridgeThe soul (or mind) emancipated from liability to
pole shattered.
in vain, the artificer of the
regeneration (by transmigration), has annihilated the dominion of

The same words, in the translation made from the
the passions."
*
" Boodh
Burman, read
kept saying to himself, You have endured
now you have
the misery of the whole round of transmigration
:
which is the highway to annihilation."

Mr. Tumour, translating from the Pali, renders Gautama's last words
"
thus
Now, O bhikkhus I am about to conjure you (for the last
'
arrived at infinite wisdom,
time) perishable things are transitory without procrastination earn

"
Qualify yourselves (for
(nibban-an)" In another place, he says :
The rendering from the Burman reads " My beloved
nibban-an)."
:
do you remember
the state of being leads to destruction
Mr. Tumour gives the Pali
this, do not forget this, I charge you."
text of both these passages, both are preserved in the Malalengara,
and they agree with each other perfectly in every letter ; though the
priests,
English versions have
little
in
common.
You remark on page 160: "According

Piyadasi, was Asoka's father."
Anagate Piyadaso nama
The
Kumaro
to this, Pya-da-tha, or
Pali text of this passage is :
chhattan ussapetwa Asoko dam-
123
maraja bavisyati, i. e. Hereafter, a prince called Piyadasa, bearing
the umbrella, will become Asoka, king of the Law.
From which it appears that Piyadasa was Asoka's proper name ;
and it is worthy of remark, in passing, that in the inscription found

on a block of granite at Byrath, the name is written Piyadasa, with
the same vowels that accompany the word in the Malalengara.
I have never met with the whole of the Pali
original of the Malalengara, but the verbatim extracts from the works of Buddhaghosa,
who lived in the fourth or fifth century, which occur in the Burman
version, are sufficient to prove that the book was written subsequent to
that period. It was probably compiled several centuries subsequently,
for the Athakatha, Buddhaghosa's
commentary, is referred to as an
old established work, of unquestionable authority.
The author mani-
festly confined himself to extracts from books, for his authorities, in

making his compilation, for in one instance he does not adopt aii
"
Jata- Athakatha, because it is not
addition, though found in the
found in any other part of the Athakatha" Had he admitted unwritten tradition into his work, he would not have rejected a statement in the Jata, because that would carry with it higher authority
than any thing unwritten. The remark seems to imply, also, that,
when he did not draw his information from the Pitakapa, he confined himself to the Athakatha.
The name, Malalankara, signifies an Ornament of Flowers, from
lankara, an ornament, which occurs as the second member of two
or three other names of Buddhist books in Ceylon
and mala, a
;
though the Sanskrit mala signifies a garland.

The author says that the virtues and glories of Gautama adorn the
work like ornaments and hence the name. The reference to firearms* shows that the translation was made into Burman, after their
use was known in Burmah but it proves nothing in relation to the
flower, in Pali usage,
Burmese
translators are not scrupulous in their renhyperbolical description of the Himalaya, in a Burman
derings.
version of the Wesantara, says that the dorian-trees grow there as tall
Pali, text, for
the
palms while the dorian is not indigenous north of the Straits of

Malacca, nor cultivated north of Tavoy. In the Pali text, the word
rendered dorian is asiti, identical, probably, with the Sanskrit asita,
the indigo plant.
In closing, I would remark that the Pali names in this letter are
spelt on the principles adopted by Tumour, so that the differences
between his names and mine show a difference in the original texts
from which we derive them.
as
* See Journal Am. Or.
Soc. vol.
iii.
p. 32.
AETICLE
jr
&
IT
IV.
SIVA-PIR AK
LD
SAM,
LIGHT OF SIVAN.
A
METAPHYSICAL AND THEOLOGICAL TREATISE,

WITH NOTES.
BY
REV.
HENRY
R.
HOISIN GTON,
VOL.
IV.
17
INTRODUCTORY NOTE.
THE
Siva-Pirdkdsam, Light of Sivan,
is
comparatively a
modern work, being only about two hundred years old.

The author, who is usually styled Umdpathi Asdriyan (S_LO/Tclass of Yaishnava Brahmans
ufl^ffiffifliuiar), was one of a
resident at Chillambaram, a maritime town South of Madras,
widely celebrated for its ancient temple. These Brahmans
were distinguished teachers in the Yaishnava School of theThe author became dissatisfied with the teachings
ology.
of the Yethic School, especially in reference to its modes of
philosophizing, as giving no satisfactory solution of many
problems respecting God, the soul, and the universe. He
embraced the Saiva philosophy as taught in the Akamam.
Having thoroughly studied the doctrines taught in the SivaGndna-Potham* and the Siva-Gndna-Sitti, which is an authoritative commentary on the former, he wrote three treatises on the same subjects.
The principal one of the three
is the Siva-Pirakdsam.
The author proposes to give, in this
work, the higher doctrines of the Saiva system, in a form
better adapted to the use of the Hindu scholar or disciple,
than that of the two works above mentioned, one of which,
he says, is too concise, and the other, too voluminous. This
work is, perhaps, oftener quoted than either of those yet
it would not,
probably, be considered as quite so conclusive
;
authority, on a disputed point, as either of the other two,

and, especially, the Siva-Gndna-Pdiham, which is the basis
of
all.
The Siva-Pirakdsam
is written in a less difficult

style than
the more ancient works and the subjects are presented in
a more lucid and common-sense manner than is usual in
It is one of the best commentaries
similar works in Tamil.
extant on the Jâraam-doctrines respecting God, the soul,
;
* See Art.
II. in this
volume.
128
and the human organism. Those who would know what

philosophical Hinduism is, in its fundamental principles,
will do well to study this author, especially in connection
with the two previous treatises on these subjects, in this
volume.
This treatise is composed of one hundred and one stanzas,
which constitute the only divisions made by our author, and
are marked in the translation
by Koman numerals. It has
been thought desirable to give, in the translation, the entire
work, and as nearly in the author's manner as may be. The

manner of an author often reveals much of himself and of
his times.
We have,
manner of Tamil
here, a fair specimen of the style and

theological writers for several centuries
past.
Explanatory notes are frequently subjoined to the stanbut only so far as 'they seemed necessary in order to
zas,
elucidate terms, and to render the full meaning of the author

manifest.
Several stanzas at the commencement of the treatise, are
occupied with prefatory matters which are more in accordance with the taste and custom of oriental writers, than connected with the subject which follows. They consist of an
adoration of one of the gods, invocations, the author's apology, designed to disarm criticism, etc. These are retained as
worthy of notice, both because they furnish a fair specimen
of what is common with writers in the East, and because
they contain allusions to facts and notions which ought to
be known.
SIVA-PIRAKASAM.
I.
The
Benefits obtained by worshipping Pilliyar.
ILLUMINATED are the intellects of those servants who

constantly meditate on the feet of the elephant-faced Kanafrom whose body, luminous with gndnam, flow, in
abundance, the three secretions [volition, discrimination, and
action], and whose great fury destroys the jrasam-jungles
[the various entanglements of the organisms] of the worthy
devotees who worship him in love, presenting the eight
kinds of sacred flowers with fragrance attracting the beetle.
Such persons will have no mind to remain under the control of their sinful Jcanmam.
pathi,
NOTE. The general meaning of this figurative or symbolic representation of the gracious influences of this god, will he readily
The devotee,' like every other man, is entangled in his
understood.
own sinful organism, as in a jungle. The god whom he worships, is

the acting or operative deity among the divine incarnations presenting in his proboscis the combination of the two divine efficient
Under his guidance, which is
Energies, the male and the female.
compared to that of a mighty elephant in the jungle, the disciple is
!ed on from stage to stage, and is prompted to look forward to full
and final deliverance from all his entanglements.
The eight kinds of flowers, which are to be offered " in love," our
author explains in a mystic sense, to mean "not killing, or the
avoiding of the taking of life ; the subduing, or suppression, of the
senses patience ; mercy or kindness gndnam, wisdom ; penance ;
These things are to be observed by the devotee
truth meditation."
while performing religious rites.
;
II.
Invocation of Sivan.
I place on my head and in my heart, bow down to and

worship, the lotus-like feet of him [Sivan] who is self-lumin-
130
ous; and who graciously stands in the form of gndnam; who
dances in the presence of Kiriyd-Satti, the mother and preserver of the world, and in the regions of spirit [or ethereal
space], while the gods praise him; and who wears in his
long, tangled hair the garland of fragrant Jcondei(QeiTesreB>fD)*
the crescent, the Ganges, and the serpents of luminous gems.

These things he does in order to put an end to the succession of births, which are so difficult to be removed.
NOTE. The true idea of the representation of Sivan's dancing, is

that he cooperates with his Satti in performing his appropriate
works. He is here chiefly referred to as the Transformer, that one
of the five operative gods whose business it is to continue the succession of things in the material universe, or to destroy and reproBut when he is addressed as the " self-luminous," and as
duce.
embodied in gndnam, reference is had to the highest of the five operative gods,
"
Sivan's
Sathasivan, the Illuminator, or Grace-giver.
is adorned, all have
tangled hair," and the ornaments with which it

respect to the god in his mythological character
yet, to the initia-
they are significant symbols, pointing to his prerogatives as the

highest of the Triad.
ted,
III.
Invocation of Satti.
I put on my head the gracious flowery feet of the mother

of the world, who is the divine Arul, who gives to souls
the glorious form of happiness. When God willed to produce the world, she existed in the form of Par a- Satti, the
highest organized form of the Female Energy. While the
understanding of souls remains obscured in their native
darkness, their kanmam still uncancelled, and Siva-gndnam

not yet made to shine upon them, then she exists in the
form of Tirothdna- Satti (fiQirir^rresr^^^ the Obscuring EnIchchd-Satti is the form in which she determines to
ergy.
operate on souls, so as to lead them onward to their deliverance from their corporeal bondage. Gndnd-Satti is her form
of wisdom, in which she takes cognizance of the Jcanmam,
merit and demerit, of souls, and imparts grace [or influence],
accordingly. Kiriyd-Satti is her form of action, in which
she produces for souls the external bodies, the gross organs,
the localities, and the enjoyments and sufferings which are
*
A species of
Cassia.
131
in accordance with their Icanmam, and which she causes
them to experience. Thus, she takes the forms of five Sattis.
Again, she appears, as the Satti of Sathdsivan, the Illuminaas the
tor, under the title of Manonmani (wQêorwessfi)
;
Satti of Mayesuran, the Obscurer, under the name of Mayeand as the Satti of Ruttiran, the Transsurei (U>($UJ&<SB)JT)
;
It is in these forms
former, under the title of Umei (s-coia).
that she possesses the means [or three material causes] called
vintu (e^/F^y), moJcini (GWêfffl), and
(LD<SITGST\ which
maMn
are essential to the existence of those bodies, organs, localities, and enjoyments and sufferings, which [belong to souls,
and] are either pure, mixed, or impure. She is one, though
she assumes different forms. She is ever unentangled in
organism, because she cannot be touched by pdsam. She is

the seed, or the [instrumental] cause, of the effects of the
and she is a participator in the pleasfive divine operations
ures of Sivan's dance in the region of the resplendent gndnam, which is carried on for the purpose of removing the
sorrows of the world.
;
The
invocation of Satti succeeds that of Sivan, because

without the instrumentality of the former, cannot
conduct his five operations for the purpose of giving souls
the
latter,
putti,
understanding, and mutti, liberation.
NOTE. It should be borne in mind, that the five operations, so

often mentioned, are original production
preservation ; reproducFor these works, Deity has approillumination.
tion ; obscuration
priate forms, which constitute the five operative gods, viz : Brahma,
;
Vishnu, Sivan, Mayesuran, and Sathdsivan; for whom the divine

Satti, as we have seen, takes her corresponding forms.
IY.
Invocation of Pilliyar.
In order that my treatise may be useful in elucidating the

three eternal entities [Deity, Soul, Matter], and for the attainment of sdyuchchiyam (<F/TILI<F&IUU)), union with God, and
that it may be free from poetical blemishes, in High Tamil,
and that I may escape any casuality that would prevent my
completing the work I meditate on the two beautiful lotuslike feet of the elephant-faced Kanapathi [Pilliydr], who
;
132
Si van and Pdrpathi (uirtrujsl)
His eyes, like those of the carp,* extend to
the two shining earrings, are beautified with red and dark
His secrestreaks, and disdain to be likened to javelins.
tions [volition, discrimination, and action] flow down in
His lotus-like feet blossom with the flowers of
torrents.
gndnam, and are adorned with the bees of Munis [i. e. Munis,
or devotees, swarm around his feet, like bees around the
was produced by the union of

[his Satti].
honey -yielding
flower].
V.
Invocation of Kantan.
I meditate on the two flower-like feet of Kantan (sispear)

[Skandd\, the son of Gndnam [Arul-Satti], begotten of Sivan;
who rides on the blue peacock, as the general of the wealthabounding gods who gave instruction in gndnam to Agastyar skilled in the various sciences, in the Vetham, and in
the Vethdngkam ; who hurled his shining javelin, and by it
pierced the heart of the giant Suran (^jrem), removed my
native depravity, and cleaved the mount Kiravugncham
(}ffey@fu>) and who embraced the beautiful breasts of the
;
sylvan maid [ Valli

grant ointments.
The Vetham
&M-LD)
his Satti\
besmeared with
fra-
Esur
Atharvanam
and
(^pnoj(firu>u>)j
The Vethdngkam, which are subordinate
are four, viz: IruJcJcu (@(5*(5) [Mfc],
\Yajus~\,
(c7<9r/f)
(a/en-ofi),
[Aiharva].
Sdmam
and supplementary
to the
Vetham, are
six,
viz
Sikshei
(^<o<35), the science of pronunciation and articulation; Kat(apuu*), a ritual for religious service; Viydkaranam
pam
grammar Santasu (ftsp*)) prosody Niruttam (f(ffi^ a glossary explanatory of the obscure words
and phrases which occur in the Vetham] and Sothidam
[Sans. Jyotisha], astronomy and astrology.
(efiliurr&jreaarLD),
NOTE.
in the
Kantan, the second, or later developed, son of Sivan, is,

the god of war, and the commander of the
armies. He is the special defender of the Brahmanical order.
Hindu mythology,
celestial
But, in the philosophical system, he, wisdom-born,

*
A fish,
Cyprinus fimbriatus.
is
the god of wis-
133
dom, the form in which Sivan gives wisdom, and final liberation, to
Kantan and his Satti are but developments of Sivan and
his Satti, adapted to the specific work of spiritual illumination. He
and Pilliyar, his elder brother, belong alike to the Saiva system, in
which Sivan is considered as the Supreme God. In this system,
Pilliyar is the generator, and god of providence and Kantan, the
spiritual regenerator, and god of wisdom.
souls.
Kantan is sometimes represented with many eyes, Argus-like,

But he is
indicative of his all-seeing power, as the son of Gnanam.
usually figured as a man with six heads, or faces, and six hands ;
which form
is
symbolical of his character as the possessor of the six

As such, he is called Arumukan (<>/g}j(y)<5<sbr), the
divine attributes.
Six-faced
and Arukunan
(..gy^/êBzyreor),
the Possessor of the six
attributes or perfections.
VI.
The Divine Gurus who have Authority.
The following Gurus have a right to exercise authority [in

religious matters] over us, viz Nantikesuran, the lord chamberlain [or guardian minister] of mount Kdyildsam (<$rru$:
wherein shines the glory of the God of gods [Sivan]

6\)/r<FU)),
Sanatkumdran, one of the disciples of the former the im*
mediate disciples of Sanatkumdran, who obtained a revelation of the true gndnam, and descended to the earth
the
Muni
a
n
who
was
great
Paragnchothi (uji ^Qe -$il\
disciple of
the last mentioned Gndni; Meykanddn, a disciple of Paragnchothi, who obtained an insight into the true gndnam, who
lived at Tiruvennei-Nallur ; Arunanti (jq&eur&jff), of immortal fame, and the disciple of MeyJcanddn; and the divine
;
Sampantar (fusuisprr), possessed of glorious

and never-fading benevolence.*
spiritual riches
VIL
The Author's Adoration of his Guru.
I place on my head the glorious lotus-like feet of my spiritual father, Mar ei-gndna- Sampantar (tD&>ff@n&rfiJ>uiBpiT\
who came into the world to enlighten it, to cause the manyheaded Sdma- Vetham to thrive, to cause to prosper the deand to
scendants of Pardsara'Mdmuni u^/r^jô/res
* This
VOL.
last
iv.
Guru was our
author's teacher.
18
A class
of Brahmans.
134
secure the proper attainment of gndnam [in the world].
He is the crowning gem of the Saiva School, who has graHe is the lord [or head]
ciously taken me as his servant.
of Maruthur (iL^girff), and is the glory of Tirupenndkadam
source of the river Pennan], which

and
the tops [mountain-tops] of which,
by groves,
($@Qu6osr<esa)<5L-.ii>) [the
is
encircled
capped with
flag-staffs,
cool, beautiful clouds, send out their arm-like

so as to intercept the moon in her course.
VIII.
The Subject of
this Treatise.
I shall speak of Seiva-sittdntam

(*âr&^pffp0) [the Saiva
system of doctrines], which begins where the Vetham end.
The subject of my treatise is darkness to the heterodox but
to the orthodox it is light.
It is measured
[established]
;
celebrated logical rules.

The things [included in my
God and soul] are not one in the sense in which
gold and golden jewels are one, as the Mdydvdthi (LDmurreuiT^)
Nor are they
assert, because their natures are different.
contraries, in the sense of light and darkness (and therefore
the Niydyavdthi (Siuiriuoiirfi) and the Veiseshikar (esxajQf-
by the
subject,
aU/f) cannot be right), for the Vetham and AJcamam both

teach the doctrine of sdyuchchiyam, the ultimate union of
God and the soul. Neither are they one, and yet opposed
to each other, as a word and its meaning, as is asserted
by
Pdtkdriyan (uirtDsirtfluudr) and Sivdttuvithi (ftoa$?0j&) for

Sivan and the soul are as different from each other as the
sound of a word and the substance represented by it. "We,
therefore, cannot admit the doctrine ofmodcham (Qu>inLfu>),
;
absorption into Deity. But it [the true doctrine respecting

God and soul] has the beauty of attuvitham [i. e. unity in
duality, or oneness of union, with perfect individuality of
being], which is like the understanding resulting from the
union of soul and body, and like the vision had through the
union of the sun [-light] and the eyes. This state [attuvitham] is obtained by means of sarithei, kirikei and yokam,
as prescribed in the Vetham and Akamam.
NOTE. The peculiarities of the several Schools mentioned in this
stanza will be more fully explained below.
There are four great stages of religious life, prescribed by the Sdstiram.
They are stages of study and of ritual observances, the
135
These
duties of the stages being varied as the disciple advances.
four stages result in a fifth stage, or, more properly, condition, in
which the soul has nothing to do but to gaze on the splendor of the
divine presence, awaiting its transit into the immediate presence of
Deity, with which it will ever be in the most intimate and delightful
The four stages are denominated sarithei, kirikei, yokam,
union.
and gndnam. The final waiting stage is called maka-gnanam
Each of these four active stages has a four-fold division, the parts
of which correspond, in some respects, with the principal stages, and
are named accordingly thus
sarithei of sarithei, kirikei of sarithei,
yokam of sarithei, gnanam, of sarithei; sarithei of kirikei, kirikei of
:
and so on, through the whole. There are specific rigid rules
rules
prescribed, to guide the disciple through these successive steps
which extend to every particular in life, from the time and mode of
kirikei,
rising in the morning, cleaning the teeth, etc., up to the most sacred
duties.
due observance of these rules through the successive steps
in
any one of the great
stages, will bring the soul to
one of the heav-
Gnanam
of sarithei results in the heaven called salokam, the

state of being with God
gnanam of kirikei, in sarupam, the state of
being in the form of God gnanam of yokam, in samlpam, the state
ens.
of nearness to God and gnanam of gnanam, in sayuchchiyam, the

state of union with God.
Sarithei signifies history, and is nearly synonymous with Puranam. Hence, this first stage may be denominated the Puranic, or
;
historic
book
some one
Puranam is the principal

This course includes the common
the common idol-worship of the coun-
of the eighteen great
to be regarded in this stage.
temple- service, and nearly all

It is the popular idolatry of India.
try.
Kirikei means action.
This is the philosophic stage, in which the
disciple begins to look into the principles and modes of the divine
The Lingam is the symbol of God's mode of operating,
operations.
being the emblem, or, as is claimed, the embodiment, of the two
divine Energies, the male and female.
Hence, this stage is sometimes denominated the jLinffam-course. That symbol is the chief
external object of worship in this stage.
The services of the dancing
women belong appropriately to this stage, and to kirikei. in all the
four stages.
Yokam signifies meditation. This stage is characterized by a
peculiar course of dreamy meditation, and ascetic observances. Some
of the Yokis, meditators, in each of the four stages, and particularly
those of the yo&am-stage, are the ascetics who distinguish themselves
by various self-tortures.
Gnanam means wisdom. It is the aoyla rov 6eov, and the name at
once indicates the nature of the stage. The disciple has now become a
136
Gnani (gjfffGsfl), Wise-Man, having passed from the shadows of the
Puranic stage, through the philosophic symbols of the Lingam-cowrse,
and through the darkness, doubts, and tortures of yokam, into the
He sees things as they are, and obtains a
region of pure light.
He is thus ultimately prepared for intitransforming view of God.
mate union with God.
IX.
Respecting the Three Classes of Souls,
Sacraments.
There are three
classes of souls, viz
and
the
Seven Special
Vigngndnakalar, in-
under the influence of only one malam,

dnavam; Piralaydkalar, all those which are yet entangled
in two malam, dnavam and kanmam; Sakalar, all those entangled in the three malam, dnavam, Jcanmam and mdyei.
Souls possess these malam from eternity.
cluding
all
souls
God effects the
destruction ofpdsam [i. e. the influence, or

of
the ma/am], and causes gndnam to shine,
entanglement,
in the case of those among the Vigngndnakalar which are
well prepared for it, by rising and shining in their hearts as
the sun of gndnam. In the case of those among the Piralaydkahr which are prepared, He will make the two malam
to recede, and gndnam to shine forth, by revealing Himself
In the
in His divine form [Gndna-Rupam\, in a vision.
case of those among the Sakalar which are prepared for it,
God will appear as one of themselves [i. e. as a human Guru],
and will do [will lead them out of their entanglements] just
as men take wild animals, by means of animals of their kind
trained for the purpose and this He will do by means of
the seven Tidchei (jgr/.Lsw^), Sacraments.
;
These seven Sacraments are: Sadchu-tidchei (^tl*jilD<F),

Ocular Instruction; Parisa-tidchei (uflfjtiêo*). Manipulative Instruction Vdsaka-tidchei ()ir&s@lLL<oG)&\ Oral Instruc;
Sdstira-tidchei (^/w/^r/fc-cv*6), Scriptural Instruction ;

YoJcaMdnafha-tidchei (loirear^StLeai^ Mental Instruction
tion
by example in Yokam ;
The
Avuttiri-tidchei (^f&j^jSifi^LLe^\ Formal Instruction,
last named is of two kinds
kiriyd-'vuttiri, instruction by the
tidcliei (QujfT<s^LL<oS)f)j
Instruction
use of symbols; and gndnd-'vuttiri, the illumination of gnd*

nam, which removes the soul beyond these symbols,
137
The Vigngndnakalar, the first of the three classes of souls

mentioned, are distinguished into Pakkuvar (u<sêuir\ those
prepared [for illumination], and Apakkuvar (^Lj^îay/f),
the unprepared. There is a subdivision of the Pakkuvar,
viz those which have obtained para-mutti (uyQp <&$), which
:
are such as were [in their last appearance on earth] completely prepared for liberation from malam, and, consequently, obtained divine grace, and sdyuchchiyam, union with
God; and those which have obtained apara-mutti(jjuff(ippjd\
which are such as were but partially prepared for the removal of malam, and are still under its influence, though
they have received divine grace.
In this latter class, are further distinguished three varieties.
1. Anusathdsivar
(îâf^rrQeun). These, having obtained
divine grace, live in the possession of the Tattuvam of Sathdsivan, the Illuminator, and exercise the divine prerogative of dispensing grace [divine instruction] to the world.
[Such are Gndnis, Gurus, etc.].
Attavit(esurar(jfLLiG3pQj&jTa). These are souls which

attained, through the grace of God, to the Tattuvam of
Isuran [Mayesuran], the Obscurer, and act as lords over the
operations of asutta-mdyei.
3. The seventy millions of Makd-Mantirar.
These exist
in sutta-vittei, and are rendered Operative
the Attavitby
are of two kinds.
The first kind consists of
tesurar.
2.
have
They
which exist as secondary agents [or

powers], when Sivan, in the form of a Guru, bestows grace
on the Sakalar. This class obtain modcham, heaven, at the
time of the Great Deluge. The other thirty-five millions
exist as secondary causes, when Sivan, without the intervention of a Guru, grants grace to the Vigngndnakalar and
These, on account of their zeal in the exerPiralaydkalar.
cise of their authority, obtain modcham after their creation
e. in or after the birth in which they first appear].
[i.
The Apakkuvar of the Vigngndnakalar are destitute of
any definite shape, like souls in kevalam. Their proper form
is that of dnava-malam.
They continue to exist entangled
in their malam, until they are prepared for its removal.
thirty-five millions,
How does a soul attain to the state of the Vigngndnakalar?

When one has not acquired the true gndnam [by the regular
course],
and when, consequently,
his
kanmam remain
in
138
though the influence of the kalei, which are developments from mdyei, is broken, then, the soul may attain to
force,
the state of the Vigngndnakalar, by means of that gndnam

which prompts to say I am Piramam (i$jrunfc Brahm
also, by the ?/o&am-observances by sanniydsam (fesreofliunfLD)
abandon[the fourth stage in Brahmanical life, the ascetic
ment of all worldly affections and possessions] and by
pokam (Guirau>), the experience of all merited enjoyments
:
and
sufferings.
The term Vigngndnakalar
signifies
souls
freed from the entanglements of the kalei, organs developed

from mdyei, by means of visishta-gndnam (eS&GLpttejjireoru)),
which prompts the soul to say I am Piramam.
:
NOTE.
Visishta
The author seems
means proud, haughty.
to
to designate that state of mind which results from a partial

The souls here spoken of
initiation into the mysteries of gnanam.
use
it
virtually stand where the Vaishnava

tinction between the essence of God
Gnanis do, who make no disand that of the soul, in their
I am Brahm.
higher theology, and hence can consistently say
The author obviously aims a blow at his old companions, the Vaishnava Brahmans, in thus associating them with the partially enlightened Seivar (D<Ffi//f).
t
:
The organisms of
the Anusathdsivar, the Attavittesurar,
and the seventy millions of Mantirar, are developments from

Vintu [the highest, or first, organized form of the Female
Energy of
Deity].
Those souls are called Piralaydkalar, which shared in the

These
great destruction at the time of the Great Deluge.
also are divided into two classes, viz
Pakkuvar, the prepared [for liberation] and Apakkuvar, those not fully preThe Pakkuvar will obtain grace at their creation
pared.
e. will be born in the state that will lead them into true
[i.
gndnam]. The souls [of the latter class] which secure their
union with Grod \sdyuchchiyam\ by becoming prepared for
the removal of their malam, are said to attain para-mutti.
But those which remain under the influence of their malam,
:
because only partially prepared for liberation, though they

secure the favor [or grace] of Glod, are said to attain aparamutti. The number of such souls which have attained aparaThese are actuated by
mutti, is one hundred and eighteen.
the Attivittesurar, and carry on their operations beneath
139
They are located in pirakiruthi, and

pirakiruthi (&jrQ<gi)*
with the kalei in the head. The appellation Piralaydkalar
designates souls which were freed from the entanglements
of the kalei, etc., at the time of the Great Deluge, piralayam
Though Ruttirar (&-(5ft/r/r) [Rudras], which
(iSljiGfruju)).
belong to that class of the Piralaydkalar which have
at-
tained apara-mutti, have bodies composed of the kalei, etc.,

yet they are not so much influenced by their bodies as are
the Sakalar.
The word Sakalar designates souls in the entanglements

Jcalei.
They are such as are liable to revolve [in
transmigrating from body to body] through eight millions,
of the
(Guj/rez^), matrices, in two hundred and twenty -four puvanam (L-I<SU<SBTU)), worlds [or localities].
They, existing in connection with their malam, take,
from time to time, such bodies as their kanmam demand,
four hundred thousand yoni
either stula-sariram, gross bodies of flesh, or sukkuma-sarl-
ram, subtile bodies.
Thus much respecting the
different classes of souls.
What follows respects the Tidchei, Sacraments [which are

for the illumination of disciples].
In the administra1. Sadchu-tidchei, Ocular Instruction.
tion of this tidchei, the Guru, like the fish which transforms
her spawn into beings like herself, by looking at it, fixes
his thoughts on the truth [to be imparted], and, opening his
spiritual eyes, and fixing them on the disciple, consumes, as
with fire, the kanmam which are accumulated in the disciThus, he liberates him from the inple's attuvd (egy#7a//r).
fluence of his three malam, as the moon is freed from the

grasp of Rdku [the eclipsing dragon, or imaginary planet].
In this pro2. Parisa-tldchei, Manipulative Instruction.
cess, the Guru takes, in his right hand, the pagnchdkkaramrosary, which is the embodiment of the pagncha-piramasadangkam (u^ûL^Lo^^-./E/^/i)), the five-fold formula of
prayer, which is composed of six parts, and places it on the
head of the disciple, for the purpose of removing the unConsiderfavorable influences of his accumulated malam.
ing him, now, as illuminated within and without, the Guru
touches, with his right hand, the parts of his body which
140
correspond with the five Tcalei, and thus removes the evil
accumulated in these kalei. This is Parisa*tidchei, Manipulative Instruction.
.
The pagnchakkaram-rosaTj
is
composed of the nuts of
the Mceocarpus lanceolatus. These nuts are angular, and naturally

The rosary varies as to the number of nuts
divided into five faces.
on the string, as to the manner of knotting the string, and arranging
the nuts, and as to the way in which it is used. By thus varying
the form and use of this symbol, is made out, for each face of the
In this way, the Guru
nuts, a sepam
prayer, in six parts.
(Qûis),
of
brings to bear, upon the disciple, the whole illuminating power
these divine developments, the five mystic letters.
For an explanation of the pagnchakkaram, see note to Article
VI. in Vol.
3.
II.
of this Journal, pp. 152-54.
Vdsaka-tidchei, Oral Instruction.
This
is
instruction,
respecting the three eternal entities,

which are the substance [or objects shadowed forth] of the
with spiritual
light,
pagnchakkaram.
4. Mdnaiha-tidchei, Mental Instruction.
[This is a process
of intense thought and feeling, wherein] the Guru thinks
and feels for the disciple, as if for himself [i. e. the Guru
meditates for the disciple, infuses his own intense desire for
illumination into him, and thus brings in upon his soul the
light of gndnam.~]
This is the
5. Sdstira-tidchei, Instruction by the Sdstiram.
process of removing the disciple's doubts, by causing him
to hear, meditate upon, and understand, the Sdstiram.
This
6. Yoka-tidchei, Instruction by example in YdJcam.
is the process of removing the natural thoughts and feelings
of the disciple, by means of ashddngka-yokam ( cgy<a^/^/r/5y<5CW<i/>), the eight positions and modes of meditation, and
by giving the
disciple success in nishdei
(/$<SL<SE>L_),
austere
meditation [which consists in the suppression of the Perceptive Organs, and continual meditation on God].
These six Tidchei are administered to the Pakkuvar, those
The succeeding Tidcliei is admin[for liberation.]

istered to the Apakkuvar, the unprepared.
This is instruction
7. Avuttiri-tldchei, formal instruction.
prepared
Apakkuvar} by means of symbolical diagrams and

figures, usually drawn in the sand, or on the ground.
[to the
141
X.
The
Subject of Sacraments continued.
There are two kinds of
Avuttiri-tidchei,
which are named
above.
1. Kiriyd-'vuttiri(Qiftuj[T<siipJElffi\ ceremony of acts [or forms].
This embraces the sacraments of the initiation and confirma-
tion of the disciple, called samaya- (<?LDILI) and viseshatidchei, in which mantiram, pusei and yoTcam predominate.
(&&*)
2.
Gndnd-'vuttiri ((gj/r^Q/^^//?), spiritual ceremony.
This
removes the soul from under the influence of the six Attuvd,
which are the eleven mantiram, the eighty-one patham (U^LO),
words, the fifty-one vannam (Giesrearu*), letters, the two hundred and twenty -four puvanam (L/<ay<szsrii>), regions, the thirtysix Tattuvam, and the five Tcalei, and then unites it to the
inconceivably excellent feet of God.
The mantiram are those which begin at isdnam

and endindth attiram (jfpfijnfyf The patham are eightyone, beginning with viyoma-viydpine (eSIQiUfTLexaSliurrLSlQGsr), and
ending with Om. The fifty-one vannam begin with a and
end with Icsh. The puvanam are two hundred and twentyfour,
beginning with kdldkkini
and ending with
andthithei
tuvam begin with
(siretirr&Qesfl)
(<&igs)f$ea>p).
pirufhuvi, the
of the Ruttirar}
thirty-six Tat-
The
Element
earth,
and end
with the Siva- Tattuvam. The kalei are five, beginning with
nivirti, and ending with sdntiydthltham.
It is to be understood by this verse, that sarithei, the first
stage of religious life, is included in samaya-tldchei ; that
Jdrikei and yokam are included in visesha-tidchei ; and that
the stage of
gndnam is embraced in nirvdnam (/$/fa//r6wru>)

The last sacrament consists of instruc-
[=gndnd-'vuttiri'].
tion respecting the attuvd, and the removal of the soul from
under their influence, and, also, of the union of the soul
with the feet of God [bringing it into union with God].
NOTE. The AttuvA, as here presented, are to be understood as

belonging to the miniature universe, man. Thus they form parts
of that organism to which attaches all the fruit, or the good and evil
influences, of the malam which affect the soul, and make it necessary
that it should be born again and again, in order that this fruit may
be eaten. These fancied properties are supposed to have a real orVOL.
iv.
19
142
ganic foundation in the human constitution while many of them
have other developed forms for the use of man, as the mantiram,
patham, puvanam, and vannam, which last are the fifty-one letters of
the Sanskrit alphabet.
The mantiram are considered mostly as incarnations of Deity.
They are regarded, by the masses, as all powerful, and often as fear;
ful, existences.
The patham are a sort of incantation-formulas, like mantiram,

used in the service of various divinities, on different occasions.
The puvanam seem to be localities of souls in different stages of
progress.
The
thirty-six
Tattuvam have been
vious article in this Journal.
the
human
The
They
sufficiently explained in a preconstitute the essential parts of
body.
combinations of portions of the other five attuva,

each kalei forming an organism, or system of organs, and having its
to the law of kanmam*
specific effect on the soul according
five Jcalei are
XL
Heavens, and the two Gndnam.
Respecting the
All observances included in

tion of
gndnam.
To
those
kirikei,
who have
are aids to tne acquisi-
faithfully
gone through
the stages of sarithei, kirikei and yokam, belong, respectively,

the heavens called sdlokam, sdmlpam, and sdrupam. The
One gndnam is that which
excellent gndnam is two-fold.
removes the malam which stick so closely; the other is
The
Arul, abiding gndnam, which never leaves the soul.
Sdstiram assert, as the learned know, that the Akamam alofle
make known this Arul.
XII.
The Sources from which our Author draws his Materials.
Meykanda-Ndyandr, one of the Gurus before mentioned
[VL], wrote in Tamil the Siva-Ondna-Potham. His disciple,
Arunanti-Ndyandr, wrote a larger treatise, a commentary on
that work, called Siva- Gndna-Sitti.
I, adoring the beautiful
feet of those Gurus, studied their works with delight. Considering the former to be too concise, and the latter too
voluminous, and believing that they and the Akamam both
teach the same things, and are true, I shall attempt to blend
them, and present the whole in this my treatise of one hundred stanzas, the result of ardent zeal and study, which I
style Siva-Pirakdsam.
* For a
full
enumeration of the Atfavd, see note appended to
this article.
143
XIII.
The Author's Apology.
work be
ancient, if it does not fully elucidate

Though
the three eternal entities, it is not a good work a work
worthy of acceptation. On the other hand, a work of to-day
is not bad [is not to be rejected], if it clearly explains those
eternal entities, just as a ruby is not rejected because wrapped in a filthy rag. The truly learned will receive the
truths herein set forth, without regard to the newness of the
work, or its defects in language. The scholar of moderate
attainments will receive it, if it presents the excellencies of
ancient works, without considering, as the truly learned will
do, its
own
examine
with
its
intrinsic merits.
The unlearned, who never
into the real merits of a work, will praise it, when
friends and, when with its enemies, will ridicule it.
;
XIY.
The Nature of
Deity.
The
leading object of many kalei-gndnam (<s^^ (S7j/7wu>),

scientific treatises, the twenty-eight divine Akamam, the four
Vetham, and of various other jSdstirdm, is to explain the
three eternal entities, Pathi, Pasu and Pdsam.
Pathi is Par am (ujrii) [Brahm], Deity. The same is also
called Tat-Sivam (^p&a/Lo). This Deity, the enlightened teach,
neither purely spiritual, nor embodied

is not possessed
of any material organs has neither qualities nor names is
ever free from malam ; is one, and eternal is the source [or
power] of understanding to innumerable souls is fixed in
illimitable in its nature [or immense]
exists in
position
the form of gndnam ; is the form of happiness is difficult
of access to unstable worshippers, but is easily approached
by those who worship in the orderly course and shines as
the least of the little, and the greatest of the great.
is
XY.
Creation, or the Development of Things.
When
Pard-Satti (uffiffff\ coexisting with Tat-Sivam,

produced the three organized [or operative] Satti, called
Ichchd-Satti, Gndnd-Satti and Kiriyd-Satti, the Satti of desire,
144
wisdom and
action, then the Lord, who is free from malam,

cooperated with each of these Satti. He, assuming the divine
form of Grace, which is difficult to be apprehended, produced, from Vintu [the first development of the Female
Energy], sukkumam and the rest of the four Vdkku, and the
and, by means of the pure letters,^ he profifty-one letters
duced the patham, the mantiram, the twenty-eight Akamam,
the four Vetham, and all the other Sdstiram. Then, cooperating with the glorious Kudilei, he produced, for the Vigndnakalar, bodily frames, active powers, localities, and merited
pleasure and pain. Then, by cooperation with Asutta-Mdyei,
he brought forth, for the Piralaydkalar and the Sakalar,
bodies which combine the influence of evil actions [or the
;
powers, and their pleasures and

several forms assumed by God in the process
of development, are denominated sakalam (#&<3fru>), material
Jcanmam]
pains.
also, their active
The
\=mayarupam (u>murT(njui>), material forms] and those

assumed in the resolution of things, are denominated nitkalam ([$LL<5&rLD\ immaterial, spiritual.
;
XVI.
Though
Grod assumes Different Forms in the

He is not a Creature.
Work
of Creation,
God takes different forms

development of things, He must be
reckoned among the heavenly [or superior] productions,
cannot be admitted, for the following reasons. He possesses
such a form [or nature] as transcends all that which may be
specified by the expression "here it is;" He has neither
beginning, middle, nor end [as is the case with beings that
as the existence of the world
are born, mature, and die]
and
is not the natural result of kanmam,
on
Him,
depends
as the Kanmavdthi assert, and as He does not take bodily
forms in the sense in which souls do, therefore, He exists in
the form of superabounding gndnam ; His real nature of
The
supposition that, because
in the process of the
oneness [with souls] is beyond the reach of human understanding, except as He brings the soul into union with Himinstructs it from the Vetham, the Akamam and other
self, and
Sdstiram ; He is the incomparable God, to whom none of
the passions [desires, dislikes, etc.] can adhere and He
the life of souls, which cannot escape the control [of all
the passions].
all
is
145
The expression
"
all the passions"

(<sS(r5uuQu>&)6tiiTLi>) rea class of seven mo/cam (CW<stl>), that
which overlooks [or conceals] the impurity of women maiham (LD<$I>), that which prompts one to praise, as beautiful,
the ugly woman whom he enjoys; rdkam (g)/r/ra>), that
which prompts a man to desire and seek a woman, though
she has despised and rejected him
vishdtham (<sSl<sîrûo\
that which makes one grieve and weep, when he fails to
secure the woman whom he loves
sdshayam (QfirGîuuci),
that which makes one pine away, having no appetite for
food, when he fails to obtain the woman of his choice veisittiyam (eoîGjjffiuui^ that which makes a man anxious for
his family, in view of death, and to say
How can I leave
my relatives ? and who will take care of my family when I
die? arisham (jfifi&}u>\ that which makes a man happy
fers, particularly, to
when he sees his friends, and witnesses their happiness.

Some add to these the five capital vices, viz lust, drunk:
enness, lying, theft, murder."
NOTE.
It is assumed, that the operative god, in all his varied

absolutely void of these passions, and of their opposites.
This, to the Hindu, is an argument, that God cannot be reckoned
among the created, even in their heavenly stage of development.
forms,
is
XVII.
Further Considerations,
to
show
that there is
a (rod who Pro-
duces Things.
The whole world comes into existence under the three

designations of he, she, it; and, passing on to its limit of
continuance, is resolved [into Mdyei~\. Again, it is redeveloped from Mdyei [and thus passes through successive
Now, since forms [or bodies] are continually
courses].
changing, some coming, some going, some maturing, and
since Mdyei is mere inert, unintelligent matter, and because
souls do not know how to obtain bodies, and yet do exist in
bodies through which they act from these considerations
it is evident, that Grod [Siyan] exists unchanging, and free
from malam, and is the producer of all things.
The doctrine of the LoMythar (*-<*& irairtupa), is not true,

viz that the world is not governed by God, but proceeds
in its course by the power of nature.
For, on such a sup:
146
position, nature should be uniform in all its parts and operations.
But, on the contrary, we find existent a higher
men and women, and
a lower nature of animals

are
These
developed, pass through their replants.
Therefore, that
spective courses, and then cease to exist.
nature of
and
dogma is not true.

The position of Pdttdsdriyan
(um-LL-rTfrrfliuisar) [the founder of a school or sect allied to the Jains and Buddhists] is
not correct, viz that the yoni, matrices, in which different
forms are moulded, are uniform and unchangeable. For, as
the worm is transformed into a wasp, and the caterpillar
into a beetle, so souls, under the control of their kanmam,
take forms varying in accordance with their previous kanmam, as they transmigrate from birth to birth.
:
The notion involved in the similes here used, is universal.

a mistaken apprehension of the fact of a certain wasp encasing
a worm, or grub, with its eggs, for the support of the young wasp
when first hatched and, also, that of a species of beetle depositing
its
eggs within a caterpillar, for the same object, and then enveloping
These facts had been noticed, and were very
the whole in a case.
This supposed
naturally misunderstood by unscientific observers.
NOTE.
It is
transforming power of those animals, is assumed by many authors,

not only as illustrative of the doctrine in question, but as proof of it.
The
doctrine of Nirichchura-Sdnglciyan (iBfff&irf nisi Qiu GST}

founder
of an infidel or atheistic branch of the Sdng[the
kiya School] is false, viz that Mdyei, in the presence [or at
the approach] of the soul [^purushan, L/^siêgr], is spontaneously developed into bodies, organs, localities, and pleasure and pain. Mdyei is mere inert matter, and cannot, therefore, of itself assume forms.
:
The
object of this stanza
in opposition to those
is,
to assert the existence of God,
who deny
it.
XYIII.
Supremacy claimed for Sivan.
The YdisJinava will say How is it that you assert that

the destroying god is the creator of the world ? Has not
each of the three operating gods his distinct prerogative ?
Brahma of the sweet-scented lotus, did create the whole
world and the excellent Yishnu preserved the world created
:
147
by him.
But our god destroyed them
all
[world and gods]
so that, as before the creation, there was nothing left, himself

excepted. Brahma and Vishnu are in his power therefore,
he manages all these matters, as his own work. And he redevelopes all things in the way in which they were resolved.
Therefore, it is he who thus operates [who worketh all in
;
he then changeful, and subject to different passions?

operates, he does not participate in
all].
Is
No.
Though he thus
What, then, is his mode of operation ?

are the lotus-flowers in the presence of the sun which
shines in the heavens, where one flower will be in full bloom,
one in the bud, just ready to blossom, and one withered,
according as they were prepared to be affected by its rays,
so it is with the developed universe before Sivan.
As the
changes in the lotus do not originate in the purpose [or volitions] of the sun, so the things of the world, which are produced and controlled by Sivan, do not originate in his
thought [or design]. He experiences no change in thought
[and, therefore, cannot put forth successive volitions].
any of the changes.
As
The manner in which Sivan manages these operations in

the world, the object of them, and the way [or order] in
which they actually transpire, will be explained below.
NOTE. Our author, like all the sectarian v/riters among the Hindus, applies the name of his peculiar god, Sivan, to the Supreme
Deity whom he before called Param and Tat-Sivam.
It is, also, evident, that he considers the distinctive prerogatives of
the several persons of the Triad, as limited to the original creation
of things.
The transformations, or successive productions, since the
creation, are claimed to be the work of Sivan, the highest of the
The office-work of Brahma, the Generator, is, according to
three.
the Saiva School, carried on by Pilliyar, who ever bears in his proboscis the symbol of the two productive divine Energies.
He is, in
this connection, the acting Brahma, or Generator.
He is called the
eldest son of Sivan
which, according to the esoteric interpretation
of symbols, etc., points us to the philosophic idea that generation
;
The place
preservation, and salvation or deliverance.
of Vishnu, the Preserver, seems to be practically filled, in the Saiva
mythological system, by Kantan, another son of Sivan. He is oth-
must precede
erwise denominated
Suppiramaniyan (&ui$ZLCi<5Gsflvu<58r*), and KarFor an account of Kantan, see Note to
tikesan (atrirfiG&fear).
stanza V. above.
XIX.
Way in which Sivan, who exists without change, performs

the Operations in the World, the Object which he has in view
in them, and the Order in which they transpire.
The
The Kiriddppiramavdthi
(Q/FL-iruLSIjrLDGuirts})
and other
Sit-
tdntists ($lp<grri5$&etr) [who are allied to the Vethdntists~], assert that all these things which come and go by the grace of
God, are His beautiful plays. But the Seiva-Sittdntists [who

claim to be orthodox] hold that these works have for their
object the deliverance of souls from the sea of transmigration, and the bestowment of grace which shall be a firm support to them. The divine operation called destruction, gives
Their re-development, called generation, is
rest to souls.
what is required to enable them to meet and cancel their
malam. Their preservation [continuance in life] is for the
purpose of enabling them to receive and to eat the fruit of

their kanmam, in order that they may put an end to them.
The work of obscuration of souls is for the purpose of keeping them on in their deserved course of life [according to
their Jcanmam], and to give them a relish for the objects of
The dispensation
sense, the fruit of which they must eat.
of grace [illumination] is grace unspeakable. Yet, the other
operations mentioned are not to be considered as other than
grace.
They cannot be called plays.
NOTE. It is the universal doctrine of the Hindus, that souls must
pass through two courses of action, good and bad, called iruvinei
the two acts; and experience the corresponding enjoy(^(Tjeiflcteffr),
ments and
tion," and
"
sea of transmigrasufferings, in order to escape from the

Each of the first four divine
rise into a state of bliss.
operations, being steps preparatory to final liberation, which is emphatically the work of grace, is regarded as a gracious operation on
the part of God.
This final deliverance involves liberation from the
entanglements of the soul's organism, and entire freedom from the

influence of the
malam.
XX.
Nature of Souls which are involved in
Operations, and which are saved by God.
Respecting the
these
Souls are not one in essence, as the Mdydvdthi and Sivdtmaintain, but are manifold.
They are not limited
149
in duration, as the Buddhists believe, but are imperishable,
eternal.
They are not originally pure, or free from darkness, etc., as the Eikkiyavdthi (ffg<sliLi<surr$) teach, but are
shrouded in dnava-malam. They, by the great grace of
God, are possessed of bodies which are subject to the laws of

kanmam. These bodies are also the abodes of [the five-fold]
God, and by them souls repeat their courses of individual
births and deaths, and continue to store up merit and demerit, while experiencing and fulfilling the demands of former kanmam. When dnava-malam has become [by this
process of the soul] ready for removal, then God, by His
great grace, unites with the soul within, and, by the gndnam
which he imparts, causes the influence of dnava-malam to
cease. Thus the soul comes into union with the divine feet.
So they teach who are exalted in wisdom.
The prior, eternal, state of the soul, in union with malam,
and in connection with Deity ever pure, is like that of copper in its natural coat of rust. There is no assignable cause
for
It is the soul's natural state.
it.
How
souls have existed, together, from eternity, and the

principle on which they are made to experience births and
deaths,
is
explained below.
XXI.
Respecting
Anava-malam,
the
Eternal Obscurer of Souls.
That which is material and multifarious, is not eternal

dnava-malam is one substance. It may seem that,
therefore,
if
one substance obscured
all souls, then, by the illuminaits liberation from the en-
tion of one soul, so as to secure
tanglements of pdsam, all must be set free. But this cannot

Therefore, it [dnava-malam] must possess the power of
applying its obscuring energy indefinitely, in every part of
While darkness hides all substanits unlimited expansion.
be.
But this, though it hides all souls, is

ces, it reveals itself.
itself an invisible screen, so that its darkness
be called
may
It is like the
light for it shows neither them nor itself.
It is natural for copper to
rust which adheres to copper.
be thus covered. But the rasa-kulikei ()ij<p(8j<3iR<o<5), mer;
curial pill [prepared by the Sittar], has the power to remove

So this [anavam] may be made to leave [the soul]
this rust.
VOL. IV.
20
150
by
the power of Sivan.
It is the principal
malam which
never perishes.
It covers all the passions, the understanding,
tion of the soul.
Because
and the
ac-
Tirotha-Satti, the
Obscuring Satti,
dnava-malam to pass on [in the line
stands and causes this

of human existence] to a state of preparedness for removal,
she has herself been called malam. But, she being placable,
same
Tirotha-Satti will, by her abounding grace, greatly

the approach of the soul to the divine feet of the
god [Sivan] who bears in his tangled hair the serpents, the
great goddess Ganges and the moon.
this
facilitate
A further explanation of dnava-malam follows.

Is
dnava-malam adventitious to souls (dkantukam, ^/For is it natural and coeternal (saJcasam, f&<fu>)l If
7</J>),
adventitious, it could not hide [or obscure] the Gndna-Satti

of the soul [its divinely illuminated understanding] just as
that understanding which is under the influence of rdsathaJcunam, which is adventitious, cannot trouble the liberated
soul.
Therefore, it cannot be said, that dnava-malam is ad;
by which I mean something extraneous, which

comes and unites with the soul. Hence, this malam is sakasam, natural, and coetaneous with the soul. But it will be
objected, that, if this malam be natural to the soul, it must
be a kunam, attribute [or quality] of the soul, just as heat
is of fire, and coolness of water
and that, it being an essential attribute, if the attribute perish, then the kuni
(<5^),
subject of it, must likewise perish; and, therefore, that this
malam cannot be natural to the soul. I reply that this view
of saJcasam, as expressing what is an attribute, is not correct.
ventitious
It rather expresses the relation of the rusty coating to the

it conceals, and of the husk, in
paddy, to
the rice which it envelops.
The rust and the husk are
sakasam, coetaneous envelopes, yet they are not in any sense
the attributes [or qualities] of their respective subjects.
Their removal [or destruction] does not imply the destruction of the copper and the rice. Just so, when dnava-malam,
the natural adherent of the soul, is removed, this does not
imply the destruction of the soul. Therefore, there is no
fault in the statement that dnava-malam is sakasam.
pure copper which
Is this
Or
is it
dnava-malam an
Mdyei
itself?
Or
effect
is it
[or production] of
the
apdvam
Mdyei?
(^yuô/ii), non-
151
existence [or want] of gndnam f Or is it the pirdk-apdvam
end [or annihilation] of a preexist(LSjrir&utraju>) of gndnam,
ing understanding? Or is it anniyath'-agn gndnam (^/eisresflto the soul [that which has
iu0(&j(GjjrT6BrLD\ ignorance foreign
no connection with, or dependence on, the soul] ? Or is it
a kunam, attribute, of the soul ?
To these questions, I answer, in order, as follows.
It cannot be an effect of Mdyei.
For an effect of Mdyei
must be dkantuJcam, adventitious.
But dnava-malam
is sa-
kasam, natural. Therefore, it is not any thing produced

from Mdyei.
It is not Mdyei itself, because Mdyei, by its own effects
[developments in the human organism], causes this malam
to remove, and the understanding of the soul to shine forth.
Still, though Mdyei, by its developed, organized agency,
causes the illumination of the soul, may it not, in its causaThis cannot be;
tive [objective] state, cause obscuration?
for
it is
like
which
is itself
luminous, and, also, gives

the lamp. It never hides
influence does Mdyei exert in its causaIt presents, in the objects of sense,
tive [objective] state?
inducements to voluptuous [or carnal] desires. Beside this,
it has no obscuring power like dnava-malam.
Therefore,
fire,
by means of its
any thing. But what
light
effects, as in
dnava-malam, which is like darkness, and Mdyei, which is

like the lamp, are very different from one another.
But it is asked, whether this malam is not the apdvam,
non-existence, of
is
gndnam? As the non-existence of gndnam

it cannot
perform the work of
no substance whatever,
obscuring; just as the non-existence of a water-pot cannot

bring water.
Again, it cannot be the pirdk-apdvam of gndnam, end of a
preexisting understanding. For, the pirdk-apdvam of understanding means the end [or conclusion] of understanding
which had existed from prior eternity. But that which has
an end, must have a tottam (Gpirjbpu>\ beginning development and what has a beginning, will perish. Hence, pirdkapdvam will perish [with the understanding], and become a
Therefore, the pirdk-apdvam of gndnam is not
nonentit}^.
dnava-malam.
Again, this malam is not anniyatli'-agngndnam, ignorance
For such ignorance could not
entirely foreign to the soul.
exist without a cause as in silver purified no fault will be
seen, except by a defect in the eye.
;
152
dnava-malam
Finally,
is
not an attribute of the soul.
For
gndttiruttuvam (^*&($$?*ri0), intelligence, which is spirit,

may be an attribute of the soul but malam, which is material,
cannot be; just as heat, and not cold, is the attribute of fire.
;
The following terms, among others, are used as synonyms

of dnava-malam : pasuttuvam (U#JB$IQIU>), the natural [or
pasunikdram (u&[$<rTju}), the
original] state of the soul
error [or erring state] of the soul
piruttupu (L^^^L/),
servitude (?) murchchei-malam (^rr<f<oS)fL>&)u)), the senseless
;
malam; agnchanam (^(G^gzjr/i), darkness; amUei^^Sjgenf^

ignorance; dvirutti (^ <sSl <T$p$\ the envelope; uruttireni (&_@,the ultimate limit pdva-mulam (u(r&fyrG>w), the
fKojreasfl),
source [or root] of sin kshayam (ÛULD), loss; pdsam (UIT&LD),
;
the snare
asutti
fetter
agngndnam
(jf&ffi), impurity
(jy^^/TOTTLo), ignorance; pe1ham(Gupu?), difference; viydkd-
tham
(eSiuir&irfiu)),
blemish
the sign
solitude
the impediment; kalangkam
sadam
matter
(&<siriEj&ub),
the
dvanam
(î_Lo), body
mark; mdkam (CWsio), lust fevalam
dvaranam (^toiffeaorLo), the screen tamasu
;
darkness; padalam (ui&)ii>\ the envelope; asitti

dchchdthafaultiness nirotham (iSGjrirpu*), the impediment
nam (^^^/rêoru)), the sheath senam (Gff&iBriJb), the dike
plsam (iSfu>), the seed origin mula-malam (^)ju>6oJ>),
;
original filth [or evil].
XXII.
Development of
the
Organism of the Soul Sutta-mayei, or

Five Siva-Tattuvam.
the
The Ndtha-Tattuvam, organism of Ndiham [the Male Enis developed from kudilei, by the cooperation of the
incomprehensible Para-Sivan's Pard-Satti. From this Ndergy]
tham is developed Vintu-Satti. From this Vintu is developed

the splendid god Sathdsivan, with the Sathdsiva-Tattuvam.
From this god Sathdsivan is developed the god Isuran \_Mayesurari] with his proper organism, the Isura-Tattuvam.
Isuran produces the organism Sutta- Vittei, which holds, as its
lord, the god Ruttiran. Thus, these five personal beings are
From this Vintu,
established [in the human organism].
when it was developed, were brought forth the four Vdkku,
as sukkumei, etc., which are declared by the learned in the
158
Vetham, to have had a prior existence [relatively to some
things here mentioned].
It is the idam (i_^)), place
is as follows.
God
where
or
enjoys [His Satti], and exer[region,
medium]
it is
cises His creative functions
pure [i. e. devoid of the
it is sadam, material
it is
characteristics of dnava-malam]
an acceptable companion of God [=the material cause of
things produced] since it is the chief [material] cause, it is
one substance it is diffused [in its developments] by the
two classes [of Tattuvam], the pure and the impure [adapted
to souls in different stages].
From this kudilei are developed, by the cooperation of
jSatti, the five Siva- Tattuvam ; and the five kalei.
The mode of operation, in these developments, is as follows.
By the cooperation of Gndnd-Satti, Sivam, the first of
the Siva- Tattuvam. is produced by the cooperation of KiriydSatti, the Satti- Tattuvam [=Satti] is brought forth; in the
production of the Sathdsiva- Tattuvam both Gndnd- and Kiwhen the influence of Gndndriyd-Satti equally cooperate
Satti is the less, and that of Kiriyd-Satti, the stronger, in
their instrumental agency, then the fsura- Tattuvam is produced and in the production of Sutta- Vittei [= the RuttiraTattuvam], the instrumental agency of Kiriyd- Satti is the
weaker, and that of Gndnd-Satti, the stronger.
By the cooperation of Gndnd-Satti, Ndtham is developed
from kudilei ; and by the cooperation of Kiriyd- Satti, Vintu
This kudilei
[the separately organized Female Energy] is developed from

Ndtham.
These four, Sivam, Satti, Ndtham, Vintu, are sometimes
denominated Nidkala-Mmi (flLL<s<sfrQLD<offf!), the Disunited
Forms of Deity [i. e. the two Energies separately organized],
They
Place
are also called Ilayattdviam (@uaj^/rru>), the Dancing

e. the forms, or states, in which the two Energies
[i.
cooperate],
From
this Vintu, the four Vdklm, as sukkumei, etc., the
fifty-one letters, the seventy-millions of
Makd-Mantiram, the
twenty-eight divine Akamam, and the four Vetham, are
produced.
The separately developed Energies, Para-Ndtham and
Para- Vintu, are included [in the summary statement given
in the first paragraph above] in the Siva- Tattuvam and the
Satti- Tattuvam.
154
The Sathdsiva-Tattuvam
is a form of Si van in which the

are
combined,
and,
also, separately developed, and
Energies
in which he has pleasure [in cooperation].
In this [the Sathdsiva-Tattuvam] are included Apara-Ndtham and Apara- Vintu [a later embodiment of the Energies],
and the Anusathd-Sivangkal (^p*j0/r&c/firr), a class of
the Vigngndnakalar, which have the form of the fifty-one

letters, and in which the Energies are combined in their
naturally developed organs.
Isuran and the rest of the four [viz Ruttiran, Vishnu, and
Brahma] are the fully developed forms of Sivan, which unite
the Energjes, and are the seats of his operative powers.
In the Isura-Tattuvam are included the eight forms of Isu:
ran [viz: earth, water, fire, time, space, sun, moon, and life].
In Sutta-Vittei \Ruttir arts organism] are included the
seventy millions of Makd-Mantiram ; the seven mantiram, as
viyoma-viydpine (eSGujiru>GSujmSKDear), etc. the twenty-eight
divine Akamam ; and the four Vetham.
When the Male Energy of Deity is embodied in either of
the three divine forms, viz the nidkalam (iBLLsetru*), spiritual, un wedded form; the sakala-nidkalam (&<s<sir$LLG<3frLc>),
;
both corporeal and
or the eka-sakalam (&&spiritual form

purely corporeal form then, the Female Energy will
be embodied in its three corresponding forms. The particulars are as follows. When the god exists in his spiritual, unwedded forms, as Sivam and Ndtham, then the goddess exists
in her spiritual, unwedded forms, as Satti and Vintu. When
the god has both the corporeal and spiritual, as in Sathdsivan,
then the goddess exists in her corporeal and spiritual form,
;
&<5<sfril>)^
as
Manonmani
(u>Cjp9ru>aaft).
corporeal forms, as in
When the
god appears in
his
Mayesuran, Ruttiran, Vishnu,

and Brahma, then the goddess appears in her purely corporeal forms, as in Makesei (^GWsro^), Umei (e_<ss>uj), Tiru (jflg),
and Vdni (tsuiressft) [forms of Satti more commonly denominated Makesuvari, PdrpatJii, Lakshmi, and Sarasvathi].
purely
The explanation
of the five kalei
is
as follows.
Nivirti (rSe&irjS), deliverance.

This is so named, because in this [organism] souls are delivered from the domin1.
ion of their sangkatpam (fisiapuut), will [or passion].

2. Pirathittei (iJ/jr^LLcwLl), establishment
confirmation.
This is so called, because souls, in this organism, are established in their freedom from sangkatpam.
155
3.
Vittiyd-kalei (aflôj/raSso), the
This
organism of wisdom [or
so denominated, because souls
which
have attained to this organism, will, on the ground of their
being confirmed in their deliverance from sangkatpam, be
illuminated by gndnam.
4. Sdnti-kalei (fir &$&%&), the state of tranquility.
This is
knowledge].
is
so named, because souls established in it, are, by the illumination of the gndnam before obtained, freed from the control
of passion, so that their vikatpa-gndnam (tafc^Mg^JWtd),
become sdntam
doubtful, unsettled minds,
(fniBjBu>\ peaceful,
tranquil.
5. Athitha-kalei (jf$SF*$suY the transcendental [or ineffaThis is so called, because here souls have not
ble] state.
even the thought that they have passed from vikatpam to
sdntam, and
o),
now
exist in
paramdkdsa-sorupam
high, ethereal forms.
NOTE.
This state of the soul seems to be that of sampurana-i

page 25, in this volume), where one's natural powers are
stayed, and where the soul bathes in the sea of light and love.
(see
all
The five kalei, and the puvanam, localities, constitute the

sorupam, essential form [of the soul].
The four FaMw^the letters, the mantiram, the patham, and
the twenty-eight Akamam constitute the soul's satta-sorupam
(fpjsQ&fffguu)), vocal organism. This form is two-fold, viz
}
makdmdyd-sattam (tDSirunrtuirfffff^ and matlam (LD^LO).

^ This explanation of the subject may be found in the
Akamam.
Such are the
particulars of Sutta-mdyei.
XXIII.
Development of the Human Organism continued Asutta-mayei.
This Mdyei has a four-fold development, viz: tanu, the

frame-work of the body karanam, the external, gross organs;
;
puvanam, the localities and pokam, the organism of enjoyment and suffering. It is a diversified reality, in which there
is a real distinction between one thing and another
it is eternal it is one it is never in itself visible it is that which
;
obscures the understanding of souls in their entanglements,

as long as they are subject to
kanmam
adhering to them
it
156
it is inert
it is diffused
material
everywhere in the
thirty-one Tattuvam [from kalei to the last one developed,
as it is the
piruthuvi, earth] which are developed from it
source from which all things are developed, and, in this way,
is united [with souls], it is the place to which all souls must
come, that these things [entangling organisms] may be dissolved at the time of destruction which is approaching; it
is malam, an obscuring power, through which souls do not
it is
see things as they are, but are led to call a lie truth
firmly established [enabled to present all these phenomena]
is
by the grace of God.

This Asutta-mdyei
own mdyam
is
called
Mdyei because
it
deludes souls
representation [itself deboth

the
Perceptive Organs, and the obveloped, forming
by
its
(A/rujLo), illusive
jects of sense].
As
this
the seed contains in itself the germ of the plant, so

itself all the Tattuvam from kalei to
Mdyei contains in
piruthuvi [i. e. their archetypes].

This Mdyei, by its objective forms [as the objects of sense,
it to various
passions
etc.], fascinates the soul, and tempts
its
means
of
organized [or subjective] forms [which
but, by
are the organs by which the soul is rendered conscious, inThis
telligent, and active], it makes the soul to shine.
Mdyei is of no profit to souls in its objective forms, but in
its subjective forms it is profitable; just as yarn is of no
in the form of
profit [as a covering], but, when developed
;
cloth, is useful.
The
creations [bodies proceeding] from this Mdyei, are of
stulam and sukkumam. /Sukkumam is the

combination of the thirty-one Tattuvam, from kalei to piruStulam is composed of tanu, the external frame
thuvi.
two kinds, viz
karanam, the external, gross organs puvanam, the localities

in the body and pokam, the organs through which the soul
enjoys and suffers.
;
XXIY.
The Helation of Asutta-mayei
to
the
World.
The Sivdttuvithi will ask What is the use of this Mdyei?

If this Mdyei had no existence, there would be no foundaDo you ask Is not
tion [no material cause] to the world.
God the material cause of the world ? Matter cannot proceed from spirit; therefore, the world was not developed
:
157
from Si van.
If Mdyei has a real existence [independent of

God], why should not Mdyei itself produce the developed
forms ? As Mdyei is mere matter, it cannot of itself assume
organized forms. God cannot produce any thing except by
means of this Mdyei is then God powerless without Mdyei?
As
eternal, God produces all

not necessary that He should
make one new thing without it [as the material basis]. God
is the Efficient Cause which
produces all things out of MdThe learned will not say that Mdyei imparts this power
yei.
this Mdyei,
things
to
like Himself,
by means of
it,
and
is
it is
God.
Here we are taught that Mdyei exists, but that

operate without God.
it
cannot
XXV.
The Influence of Kanma-malam on
the
Formation of the World.
The Lokdyihan, worldly, Epicurean philosopher, will say

God alone has created the world, why is it, that He has
not made things of one form, instead of producing birds,
The learned will answer, that it [the
beasts, and men?
:
If
world] was formed in accordance with the varied nature

[or demands] of the Jcanmam previously acted out by souls.
But the Nirichchuvara-Sdngkiyan
((SiFf&GujrfrrKiQLueGr), athe-
If there previously existed a

Jcanmam which showed how things were to be formed,
As Jcanmam is merely
then, what need is there of a God ?
a material accumulated evil [something to be got rid of],
it could not produce bodies.
Therefore, God formed these
bodies, that souls might be variously embodied, and made
But if there be a soul
to eat the fruit of their Jcanmam.
which, in one body, experiences the fruit of its previously
acquired Jcanmam, could not that soul form its own body
in accordance with its merits and demerits ?
There is no
istic
philosopher, will say:
law [no principle] by which a tiradchi (JS)JTLL&), mere collection of material developments from
can be brought
Mdyei,^
into such a union with the soul, which is itself destitute of
understanding to
direct, as
God
[in these matters].
NOTE.
Tiradchi is the collected power of the gross organism

produced from Mdyei that which animates the four developments,
tanu, bodily frame, karanam, external organs,
VOL. iv.
21
puvanam,
localities,
158
and pokam, organism of experience.
It is
a result of organization, or
development and, therefore, it could not previously exist, and be

employed by the soul in the production of body. Hence, the author
argues that God alone is capable of seizing these latent powers of
Mdyei and the soul, and of bringing them forth as seen in man, and
;
in the world.
This stanza teaches the existence of kanmam.
kanmam
But, since
and the soul a being of small understanding, the world could not have been produced by them.
Therefore, there is a God who develops Mdyei in accordance with the law of Jcanmam.
is
material,
XXYI.
The Mutual Relations of the three Malam, Anavam, Mayei
and Kanmam.
Is it in order that suffering may abound, that God has
given bodies to souls, to enable them to experience [to suffer
and enjoy] their unknown kanmam? It is. Then, is it
kanma-malam, or mdyd-malam, which have been mentioned

as distinct, that first attaches to the soul
that
If this implies
before free
malam now comes suddenly on one who was
not so. For dnava-malam is ever coexistThen, did mdyei and kanmam come into
existence afterwards ? No, the learned Seivar will say that
the three are without beginning, and coexist, just as the
kernel [the farinaceous part], the bran and the husk of
from malam, it
ent with soul.
paddy
is
coexist.
XXVII.
The Development of
the
Vittiya-Tattuvam.
In order to the existence and expansion of desire, these

five Tattuvam, viz: kalei, kdlam, niyathi, vittei and rdkam,
are produced from atho-mdyei (jyC^jrajramu) [a development
from ~kudild\ by the Grace [Satti] of the infinite God. The
order of these developments is as follows. Kdlam is
developed, then niyathi, and then Jcalei; from this Jcalei,
first
vittei
developed; and from, vittei, rdkam is brought forth. When

the soul is united with these five Tattuvam, and operates in
them as designed, it receives the name of purushan, or puruSo this is to be understood. Pirakiruthi
sha-tattuvam.
is
159
developed from the above mentioned kdlei by
is
the Grace [Satti] of the god Ruttiran ; and by the same

agency, from this pirakiruthi, the Kunam are developed.
From avviyattam (^<su<sSl(Li^^LD\ which is also called mulapirakiruthi, sittam is developed and then pulti. From putti,
;
produced. This akangkdram is three-fold, viz

teisatha-akangkdram, veikari-akangkdram and puthdthi-akangkdram. From the first mentioned, teisatha-akangkdram, is
developed manam, which possesses the good sdttuvithakunam, and, also, putti, and the Perceptive Organs.
akangkdram
is
XXVIII.
Development of
the
Remainder of
the
Thirty -six Tattuvam.
From veikari-akangkdram are developed the five Organs

of Action, as the mouth, etc., which possess the rdsathakunam. From puthdthi-akangkdram are brought forth the
five Kudimental Elements, as sattam, etc., which possess the
tdmatha-kunam. From these Kudimental Elements are developed the five Elements, viz ether, air, fire, water, and
earth, one from each, in order; as, dkdsam, ether, from sattam,
and so on. The five previously developed gods, Sathdsivan,
Mayesuran, Ruttiran, Vishnu and Brahma^, are the lords of
these Elements, according to the order here mentioned. The
:
exalted in understanding assert that the order of the resoluis the same as that in which they
are brought forth.
tion of these developments
Such
is
the account of the development and resolution of
Asutta-mdyei.
XXIX.
Description of
Kanma-malam.
come forth
possesses [causes souls to expeand is the cause
rience] various kinds of pleasure and pain
of births and deaths. Some say that this kanma-malam
comes into existence, and perishes, of itself; but it is eterIt is manifold in its connections, extending to all souls
nal.
individually it is adapted to exist [or to become manifest]
by means of the thoughts, words and deeds which are put
Kanma-malam
is
a cause of the bodies which
in connection with souls
it
160
It possesses [affects] the putti, understandIt is the source of a two-fold acquisition
forth [by souls].

ing, of the soul.
viz:
[to souls],
(u/ra/J)),
punniyam
demerit.
When
(n<5saresSLuu^
developed,
nection with Mdyei.

This is the way in which
it
merit,
and pdvam
always comes in con-
kanma-malam
is
described.
XXX.
The various Bearings of Kanma-malam on
the
Condition of
Souls.
Kanmam
operates in three ways, viz under its influence

may be born in a lower caste life is
shortened and the amount of pleasure and pain, which one
must experience, is enlarged. These three influences, in
This \kanmam~]
their various bearings, attach to every soul.
does not come upon the soul arbitrarily, but in accordance
with the law of fate. Nor does it cause the soul to experience precisely the same things, from stage to 'stage but it
varies its influence in accordance with what has gone beIt affects the soul in the shape of the three kinds of
fore.
those which are inflicted by God those which
viz
evils,
and those which are naturally
arise from the Elements
:
one of good caste
In this manincident to body and mind [embodied soul].

ner, actions and their consequences are connected together
by means of spirit and matter. If we examine into the
condition of souls in this world, which experience good
and evil, we shall see that kanmam exists for the purpose of
producing further births in accordance with the manner in
which the soul goes through its experience [eats the fruit]
of its previous actions.
The three kinds of evils mentioned above, are here
specified.
1.
Those which are
inflicted
by God
[or
which are
results
of the divine operations] are chiefly the six following, viz

sufferings in gestation the pains of child-birth infirmities
of old age, when gray hairs and wrinkles appear troubles
which result from the innumerable purposes which are put
:
forth
of
in ignorance anguish experienced when

the god of hell, carries off the soul pains
This class of sufferings is denominated dthi-tevikam
that which originates with God.
o),
and executed
Yaman
hell.
(ujwear),
161
2. The sufferings which result from the Elements, which
are exclusively external, are principally the following seven,
viz: those which result from cold; those which come from
great rain; those which are experienced from the severe
heat of the sun
those which come from strong winds ;
those from thunder and lightning those which arise from
oppression among men the evils of murder. This class is
denominated dthi-pavuthikam (^gûia/jitaLo), of material [or
;
earthly] origin.
3. The sufferings incident to embodied soul [to men in
their natural state] are two-fold. (1.) Those which belong to
the body. These are such as are caused by rheumatic humors bilious humors phlegmatic humors putrid leprosy
dropsy fever affection of the joints and muscles such as
arise from enemies
from wild beasts from muskitoes, flies,
;
from connubial union and separation from giants

from Gurus and gods from penance from mental labor
and from improper conduct resulting from the abundance of
which belong to the soul. These are
riches.
(2.) Those
mental grief; distress at the loss of friends and riches envy
and vexation on witnessing the learning and wealth of anThese
other; inordinate desire for sensual objects anger.
two classes are denominated dthi-dtmikam
that which originates from souls.
etc.
XXXI.
Operation of
Kanmam
further explained.
I will now eat and remove the kanmam

saying
which I previously acquired, operates, like an existing kanmam, to produce future births. For it is the pleasure or
displeasure, involved in that position, which prompts the
All such pleasure or displeasure now experienced,
saying.
is like, is it not, the experience of punniyam and pdvarn ?
For they [the Wise] will say that the exhibition of self in
thy saying I did it, or Others did it, is a kanmam which
The actions which one performs in
will cause future birth.
the world, are of two kinds, viz actions performed without
wisdom and actions performed with true wisdom. Hence,
one's kanmam will be both good and bad.
By means of
these two [operations of mind], there will arise two kanmam, fruits of one's conduct, called merit and demerit [which
Thy
must be
hereafter eaten].
162
XXXII.
How Kanmam may
Removed.
be
One kanmam cannot destroy another the proper fruit of

kanmam must unavoidably be eaten much of kanmam may
:
Akamam and
be removed by means of the
Vetham.
These
points are here explained.

One's merit and demerit result from his thoughts, words
and deeds, and are according to their character. One's acquired kanmam cannot be removed by either the merit or
demerit of another act [i. e. one deed cannot be made to
As you may know
balance another of an opposite quality].
inquiry, one cannotâvoid eating [the fruit he has already
But the Akamam and Vetham teach that, by
gathered].
means of certain deeds, other acts [i. e. the accumulation of
kanmam'] may be prevented. If one acts in accordance
with these teachings, his acquired kanmam will cease [or
run out]. This is a shield [which keeps off future actions]
obtained by purchase. Thus one may obtain profit by purBut can one remove all kanchase, as well as by action.
in this way [by purchase] ?
If he walks constantly,
and perfectly, according to the rules of the Vetham and A/camam, many kanmam will be avoided. As the kanmam
which does not thus leave one, must be eaten, the kanmam
which is acquired in this [process] will become a bond [or
fetter] to entangle the soul hereafter.
by
mam
A further account of this kanmam

It is eternal [coetaneous
\kanma-malam\ is here
with the soul], like the
subjoined.
seed and the germinating plant. Moreover, it is three-fold,
viz that which is fitted to be eaten [experienced] in the
that which is fit to be eaten in
visible birth [i. e. this world]
the unseen birth and that which should be eaten at some
appointed time. That which is suited to this birth, comes in
the shape of withering sickness, which the doctors may cure
distress inflicted by enemies through the
legal punishments
and other sorrows and joys
instrumentality of mantiram
which are experienced in this world. That kanmam which
is adapted to be eaten in the unseen birth
[or worlds], is that
which must be experienced either in Indra's heaven, or in
:
hell.
That kanmam which must be experienced
pointed time,
is
as follows.
at
an ap-
The fruit of the Horse-sacrifice,
163
and that of the murder of a Brahman, may come up to be

eaten by one at the same time but, since they cannot both
be eaten at the same time, God will appoint one to be eaten
at some future time, and will cause the other to be experienced at once. Such deferred merit or demerit adhere to
the mdyei [of the soul], will be ripened [prepared for use],
and eaten at the time of another creation [or birth].
The reason why both merit and demerit must be involved
in one's kanmam, is the fact that both truth and falsehood
combine in the cause [or motive].
moreêxpanded view of this subject may be obtained
from the Akamam.
;
XXXIII.
Respecting the
Number
of Malam.
One is dnava-malam,
learned mention five malam.
which exists from eternity, in connection with souls, so as
another is Tirothdna-Satti, who
to cause great obscurity
stands associated with dnava-malam, and prepares it for removal another is mdyei, which appears as tanu, the framework of the body, karanam, the external organs, puvanam,
the localities, and pokam, the powers of enjoyment and
suffering; the fourth is kanma-malam, which is manifest [or
expands into] merit and demerit and, finally, the tiradchi
of Makd-Mdyei,
(tslffil.) [lit. collection, assemblage, etc.]
which is connected with tanu, karanam, puvanam andpokam,
for the purpose of making them operate. These five malam
The Aral
exist as one. They will not cease of themselves.
which will remove them, is obtained with difficulty, as those
of exalted understanding will declare.
The
xxxrv.
The
State of the Soul in
its
Material Abode, or Organism.
Souls which are born from their various manifold matrimade subject to the three Avattei. These the learned
know under the names of Kevala- Avattei, Sakala- Avattei and
ces, are
Sutta- Avattei.
The divine Akamam teach that, when in Kevala- Avattei,

the soul has no use of the Vittiyd-Tattuvam, and has neither
name nor form
has nothing except dnava-malam.
In this
164
cannot understand those things which are suited to
for here the Sutta- Tattuvam, which are
fitted to give instruction, have no connection with it. Therefore, the soul, when thus united with dnava-malam, is not
distinguishable from it, just as a large eye, enveloped in
darkness, is as the darkness itself. It has, in itself, no way
of escaping from this dnava-malam, in which it is, from eterThis state is called Kevala-Avattei.
nity, thus absorbed.
state, it
its
understanding
XXXV.
An
Objection urged, denying the Existence of
Anava-malam.
The Eikkiyavdthi(%Quj<su(T@) and the Pdsupathi (uir#u@)

[Saiva sects] maintain that there is no such thing as dnavamalam existing in the Kevala-Avattei, as you assert. The
God Himself gives
two, mdyei and kanmam, are realities.
to souls [the four constituents of their material organism,
viz :] tanu, bodily frames, Jcaranam, gross organs, puvanam,
localities, audpoJcam, organs of enjoyment and suffering, in
accordance with the merit and demerit which those souls
acquired in former births. In this I see mdyei. By their
[souls] repeatedly going and coming, and acquiring merit
and demerit, through the instrumentality of [the four developments from Mdyei] tanu, Jcaranam, puvanam and pokam, I
discover kanmam. In order that all the Jcanmam may be
removed, God will, by His Arul, put an end to all, as they
are duly balanced.
After that, the malam will not touch
the soul.
Then the soul, as before, will become the possessor of great light.
Such is the objection.
XXXYI.
The
Difficulty Explained.
If mdyei and Jcanmam both come into union with one [a

soul] that was before pure [free from all entanglements], it
is impossible to tell which will be first
[in uniting with the
For, whenever a body from Mdyei forms a union
soul].
[with the soul], it is always in accordance with [existing]
kanmam. Therefore, it cannot be said, that mdyei was be-
kanmam. In order to produce kanmam, it [the soul]

must take a body therefore, it cannot be said, that kanmam
was first in order. This matter involves the same difficulty
fore
165
which there
is in deciding the question

[of priority] between
the palm-tree and its seed, which cannot be settled. How is
it, then, that those who were pure [unentangled in malam]
become associated with the [two] malam which you speak
of? It is in the customary, natural way. Then, why speak
of liberation, saying that these [malam] may quit [the soul] ?
Do you say, when the Vittiyd^Tattuvam are combined with
the soul, so as to give it understanding, that they, without
revealing the soul's understanding, do clearly make bodies,
etc., manifest? that when these Vittiy&Tattuvam have left it
[the soul] in athltham, it will have no understanding ? and

that that state is one of pure ignorance?
Now, that state
of ignorance the exalted in understanding declare to be
dnava-malam.
The proof of the existence of this malam

next stanza.
is
given in the
XXXYIL
The Existence of Anava-malam Proved.
Because thou [the soul] art ignorant ofthegndnam [Arul]
which exists complete, as not other than thyself, and which,
until dnava-malam is matured [cancelled], makes children,
who
are not real, like thyself, appear as reali\_=c/ndnam~\ unites with

thee [shines in its true light], then thou understandest thine
old nature in which God Himself exists as all [the sole
source of understanding, action, etc.] therefore, until that
Arul shines forth, dnava-malam holds such a position that
the soul cannot know any thing of its own existence. Mdyei
and Jcanmam will change as to their connection [with the
But as this dnava-malam is
soul], leaving and returning.
coexistent with the soul, it will not, like mdyei and kanmam,
leave and again seize upon it. Therefore, none could know
that dnava-malam exists, without that Arul which the mind
cannot grasp and, hence, thou [the objector] couldest not
friends, etc.,
ties
and because, when that Arul
know
its truth.
XXXVIII.
The Removal of Anava-malam.
In order to the removal of the dnava-malam mentioned
God has, from eternity, graciously joined with souls
above,
VOL.
iv.
22
166
and other Tattuvam, and Hdyei, which is prior to them

the elemental Tattuvam, which are afterwards developed, are from eternity in connection with souls]. The way
in which the wisdom [or understanding] of the soul shines
forth, by means of the pure, the mixed, and the impure Tattuvam, which are of a nature different [from that of soul],
is like the lamp's shining by means of the oil, the wick, the
vessel which contains these, and the stick which supports
kalei
[i.
e.
the whole.
To prevent
souls associating with [being
illu-
mined by] the Arul with which they are in connection,

dnava-malam shrouds them in darkness. If one examines
and understands dnava-malam and mdyei, which thus contend with each other, he will see that they are like darkness
and light. That [dnava-malam] which thus gives place [to
the light of the Tattuvam], holds this relation to them from
can be removed in no other way].
eternity
[it
NOTE.
The author having thus presented the doctrine of the

with dnava-malam and mayei, from eternity, and
soul's connection
the necessity of its being brought forth into action in its developed
organism, in order to its emancipation from the bondage of dnavamalam, he next proceeds to describe this organism, stating the order
in which the Tattuvam are developed, their mutual relations, their
These specifications extend through several stanzas.
functions, etc.
Those who are interested to understand this department of Hinduism, will do well to compare these statements with what has been
presented on this subject in Articles I. and II. of this volume.
Again, the way in which the four Vdkku, as sukkumam

[sukkumei] etc., are developed and operate, is as follows.
Sukkuma-vdkku is developed from Vintu-Satti, which shines
This \ydkku] passes into
in muldthdram \_=turiydtliithani\.
turiyam [the second of the Ascending States of the soul],
and there, by the nature of the soul, becomes a Ndtham, and,
a lamp, and the indescribable arivu, undeveloped understanding [to the soul].
also,
In the
proved
last four stanzas, the existence of dnava-malam

the objections being stated and answered.
is
XXXIX.
Development of
the
Yakku
completed.
developed from sukkuma-vdkku, in turiyam, and passes into sulutti, the next Avattei above. Here
Peisanti-vdkku
is
167
contains in itself the archetypes from whence are develIt conletters [of the Sanskrit alphabet].
tains these letters [in their archetypes or germs] which cannot be apprehended by putti, and which are without any
vocal disti notion
and, concealing the way in which the
forms of the several letters are developed, it becomes, in
sittam, arivu, understanding [to the soul], just as the peacock [with the five radical colors] is formed in the egg, of
which the fluid mass possessed the germ, and principle of
it
oped the various
Mattimei [mattima-vdkku], uniting with pirdnaby the aid of putti

develops, in their order, the forms of the letters and their
respective powers, and then, passing upwards, without the
ear's perceiving it [i. e. not yet possessing the function of
hearing], stands in the neck [soppanam] and gives the perception of sound within [to the soul].
With veikari-vdkku are
joined uthdna-vdyu, and, also, pirdna-vdyu; then, when a
sound is heard by the organ of the ear, this veikari will
speak [cause one to speak] the sound which was perceived
secures to one the power of speech].
[it
These Vdkku, in the Sutta-attuvd (*fpnfigiutt\ Pure Attuvd,
live as sukkuma-tekam ; in the Misira-attuvd (lAISdjriTjggjeun),
Mixed Attuvd, they live as stula-tekam ; and in the AsuttaAttuvd (jjimfpttfaiain)) Impure Attuvd, they live as very
vivification.
vdyu
[in sulutti, the region of the heart],
gross stula-tekam.
NOTE. For an explanation of the Attuvd, see stanza X. above,

and note appended to this article. The three conditions of the Attuvd here specified, each of which is a system, or connected set, of
Tattuvam, seem to depend on the stage of development, and on the
relative influence, of the three classes of
the Vittiyd-, and the
Primary Tattuvam, the Siva-,
A ttuma- Tattuvam.
XL.
The
In
this
which
Way
in which the Soul
way
[as follows],
is fitted
rest of the five
is
rendered Intelligent.
the learned say, will gndnam,

by the agency of Sutta- Vittei and the
[Siva- Tattuvam], and which is spoken out by
to shine
means of the four Vdkku,
unite, through the grace of God,

the
soul], instead of the arivu by which
permanently [with
The kalei which is developed
souls [naturally] understand.
from Asutta-mdyei, removes a little dnava-malam, and points
168
out the way in which the soul's Kiriyd-Satti comes into an
When putti seizes the sensaoperative connection with it.
tions [objects of the Perceptive Organs] which are had by
the aid of manam, and hands them o\;er to vittei, then vittei,
standing between dttuma-gndnam and putti, comes [with them

to the soul], instead of the soul's apprehending them itself.
But do not these [powers] themselves perform these func-
The Satti of the pure one [Sivan] comes

tions?
in union with them, and effects these results.
A further explanation of kalei and

Inasmuch
vittei is
and stands
here subjoined.
an invisible power of the soul, it stands

as the basis for its experience of pleasure and pain. As the
earthen vessel, when heated in the fire, becomes prepared
for union with wax, so the soul, when in union with kalei,
becomes fitted to experience pleasure and pain [according to
its
as kalei
is
kanmam].
When
kalei has removed a little dnava-malam, and caused

the soul's Kiriyd-Satti to shine [operate], then Guana- Satti
is also made manifest
yet, because this Gndna^Satti cannot
apprehend the objects of sense without the instrumentality
of one of the Organs, this Vittiyd-Tattuvam [== vittei'] is de*
veloped from kalei, in order that the Gndna-Satti may be
able to perceive objects of sense.
When the soul, in union
with the Perceptive Organs, perceives sattam, and the other
Rudimental Elements, then, putti is the instrument. When
the soul apprehends the objects perceived by [or united in]
putti, then, vittei is the instrument.
Herein is explained how, by the aid of the four Vdkku,
the five Siva-Tattuvam give understanding to the soul, and,
also, the functional effects of kalei and vittei
;
XLL
Respecting three of the Yittiya-Tattuvam, viz:
Eakam, Myathi
and Kalam.
Eakam, difficult to be described, will stand [or exist] in

what souls have acquired, instead of the kanmam which
they produce, and will create [in them] a desire for what
they have not yet obtained. Niyathi will determine, and
make sure to souls, their respective kanmam, which they
have each performed with love or desire; just as kings,
169
rule firmly, enforce their own laws, and cause each
person to receive exactly in accordance with the character
of his own doings. Kdlam, which is usually spoken of as
three-fold, chel-kdlam, past time, varu-kdlam, future time,
and nikal-kdlam, present time, will attach [to souls] the limit
[results] of past time, the fruit of present time, and whatever is new in future time. God's obftt cooperates in these
who
things.
Here follows a further explanation of rdkam,
niyathi
and
Jcdlam.
In order that there may arise to souls, whose Kiriyd-Satti

illuminated by kalei, and whose Grndna-Satti is illuminated
by vittei, a desire [relish] for the pleasures of sense, rdkam
Is the Tattuvam rdkam needed, or
is developed from kalei.
will the objects of sense themselves create this desire? The
objects of sense will not themselves create this desire; because, though olcf men recognize these objects distinctly, yet
they have no relish for them [i. e. for those objects or pleasures which the sensualist delights in].
Then, will not that
dislike [to malam~\ which is food to putti, create this desire?
That [dislike] is the grief [affection] of putti; therefore, it
It is
will not lead the soul to sensual and other pleasures.
like the offensive smell in the dish from which asafoetida
is
has been removed, and which cannot be put to any use.

That being the case, will not that grief [of putti'] produce
It does not possess it
desire [relish for carnal pleasure] ?
For, in that case, those [affections],
[that quality or power].
at
one
time, woulc^ produce endless
operating separately,
These a person could not at once understand.
desires.
Therefore, the rdka-tattuvam is necessary to excite desire.

Explanation of the niyathi-tattuvam.
If niyalhi had no existence, then one would be liable to
experience the kanmam of another just as, in the time of
which another has
anarchy, the strong will carry off the
;
crop
produced. But is niyathi necessary ? Will not kanmam itself
determine [or order this matter] ? Kanmam gives pleasure
and pain beside this, it determines nothing. Will not the
Satti of Si van [Siva-jSatti] determine [the experience of
;
She produces no effects [in man], except through

souls] ?
the instrumentality of some Tattuvam. If she could direct
these matters, there would be no need of other Tattuvam.
170
Therefore, niyathi is necessary to control. That which estaband causes one to experience, arthritis and other ex-
lishes,
isting diseases,
which remove desire
[or relish]
from one,
is
niyathi.
Explanation of kdlam.
Kdlam, time, causes the existence of youth, childhood and

age and births and deaths do not exist except in kdlam ;
and the fruits [or products] of the six seasons, have no existence except in kdlam. Therefore, the Sdrvdkan (W/f<sv/r<6sr),
sceptic, and the Puttan (L/ÔTT), Buddhist, who deny the
;
existence of kdlam, are here confuted.

Because this kdlam, according as it directs the things of
the world, exists in the three-fold state of past, future, and
present; therefore, the Neiydyikan (GntsiunuSI&eor) [=NiydyaSdstiri~\ and the Veiseshikan (<5^<suQf<s^s<^sr\ who assert that
kdlam is eternal, are here confuted. For that which is eternal must be one and that which is material and many [composed of parts], like earthen vessels, is perishable.
Because this kdlam controls events in union with SivaSatti, \hQKdUsuravdthi (sirQed^-sreufT^) [who hold that kdlam
;
God] are confuted
is
for
what
is
that,
when
the
material cannot itself
operate.
The Akamam teach
Tattuvam are devel-
developed after kdlam and niyathi; yet, in this

work, when the development of the Tattuvam is mentioned,
kalei is mentioned first.
The reason of this is, that no effect
can be produced unless kalei first partially removes dnavaoped, kalei
is
malam, and caus^ the Kiriyd-Satti of the soul to shine.
Such are the functions of the three Tattuvam, kdlam,

and rdkam.
niya-
thi
XLIL
Respecting Purushan, Pirakiruthi,
When
kalei, etc.,
and
the
Mukkunam.
is bound in the five

[Vittiyd- Tattuvam], as
and comes to experience sound and the other ob-
the soul
Akamam
When one,
jects of the Perceptive Organs, the learned in the
denominate
it
purusha-tattuvam [=purushan].
in the excellent nirvdna-tidchei [=gndnd-'vuttiri, see stanza
X.], has explored [understood and renounced] vittiyd-kalei

the five kalei; see stanza X. and note
[==vittei, one of
171
and when he has examined the

^hen purusha-tattuvam,
The
also, is examined, as the desired A/camam declare.
Mukkunam, Three Kunam, are developed from pirakiruthi,
which produces [or constitutes] the avviyattam, in which the
distinction of the [Three] Kunam does not exist, and from
which is developed the class of powers which give instruction to souls [the Antakaranam, Intellectual Organic FaculIn this way they [the learned] distinguish the Mukties].
kunam, viz: sdttuvika-kunam, rdsatha-kunam, and tdmathakunam. With each of these, two other Kunam are united.
appended to
this article],
five Vittiyd-Tattuvam, as kalei, etc.,
The
NOTE.
soul bears the
particular Tattuvam,
where
name
it
is
of
purushan only while
subject to the
first
in this
five Vittiya-
Tattuvam. When it has escaped from this entanglement passed

through the six Attuva (see stanza X.), it will have thrown off the
dress of purushan, and received that of Siva-Rupam, and will thus
become a Sivam.
Further explanation of pirakiruthi.

The Sdngkiyar assert that the Tattuvam Kunam, which is
That is not correct for
the cause of putti, is avviyattam.
;
in that case], since there are several Kunam, there

but one etfect [from several causes]. Pirakiruthi,
would
which
the sole cause of these [Kunam], is avviyattam. The SangBut that is not
kiyar maintain that pirakiruthi is eternal.
correct for, as it is multifariously varied among all classes
of souls, it is not eternal [is perishable] like an earthen vessel.
Hence, its cause [or source] is Hdyei.
is
Herein are mentioned the function of purusha-tattuvam,

the nature of pirakiruthi, and the way in which the Mukkunam are developed.
XLIII.
Respecting the
One of
two subordinate Kunam developed

the Three Kunam.
the [Three]
in developments,
is
Kunam, which
sdttuvikam.
from each of
are incalculably rich

itself pira-
This combines in
kdsam (t$ffan-fu>) [=gndnam], light, audlakuthei(^&)^<5y}^

meekness [or gentleness] in thought, word and deed. Another
is
rdsatham.
This includes viydpiruthi
(etiu
172
great propensity to worldly occupation, which completely
pervades the thoughts, words and deeds; and adarchchi
(jftffffiQ), cruelty [or a severity of manner and temper
The other is tdmamanifested] in thought, word and deed.
iham,
This involves in itself Jcavuravam (eyjra/ii), great
arrogance, that egotistic pride which leads one to say: There
and anniyam (^Gsrasfluuil)), strangeare none so great as I
;
do what
is not proper.
Thus, the six
here specified, unite with the Afukkunam in their
proper order, so as to complete the [three] classes. These
nine Kunam, which sow the seeds of pleasure and pain, are
in connection with every soul.
Sdttuvikam, one of the Mukkunam, is an unfailing light,
and, cooperating [with the soul], is ever active in causing it
to experience pleasure and pain [the fruit of its kanmam],
IMsatham carries with it the propensity to worldly occupation, which is the sphere in which the soul receives those
ness, a propensity to
Kunam
Tdmatham repleasures that are usually praised [desired].

ceives and holds all the various objects of sense that crowd
upon one [gives a relish for them, and brings the soul under
their influence].
Putti has that connection [with the soul]
which makes sure [gives a distinct idea of] the innumerable
objects of sense, and has the way of presenting them [to the
and, by the grace of God, it develsoul] in many relations
ops the fifty pdvakam (urr<sv&il>) \_=tottam (QpirpfDU))], devel;
opments.
Again,
we here
give a further explanation of the
Kunam,
and of putli.
Akamam that the variations of the

are manifold.
The products [effects] which
are natural to sdttuvikam, are the following, viz
courage
firm command; uprightness; lightness; joy; meekness;
cleanness; concord; restraint; well-doing; diligence; mildness grace mercy and many more. The operations natural to rdsatham are the following, viz
cruelty robbery
effort at greatness
haughtiness disquietude creativeness
destitution of grace changefulness
arrogance and many
more. The natural operations of tarnaiham, are the follownarrow-mindedness great wickedness calumny
ing, viz
laziness
dislike
arrogance drowsiness
stupidity and
It is stated in the
Three
Kunam
many
more.
173
The Mukkunam are mixed one with another [i. e. each

contains the three], making sdttuvikam of sdttuvikam ; rdsatham of sdttuvikam; tdmatham of sdttuvikam, and so on.
/Sdttuvikam of sdttuvikam dreads famine, and has great eagerness for wealth. Rdsatham of sdttuvikam strives for mutti,
it
prompts to renounce family, and embrace
the Ganges [i. e. leads to ascetic life].
Tdmatham of sdttuvikam includes desire and effort in the heavenly way, without
renouncing family and embracing the Ganges. Rdsatham of
rdsatham is a propensity to be at work without cessation,
"united with a desire for action \kanmam\.
jSdttuvikam of
liberation, while
rdsatham gives alms, with grace [or kindness] to every body.

Tdmatham of rdsatham contemns these things, and leads to
wicked conduct. Tdmatham of tdmatham includes mental
Rdsatham
delusion, contempt, sin, lust, fear, and sadness.
of tdmatham does what ought not to be done, eats what
ought not be eaten, is merry, and easily displeased. Sdttuvikam of tdmatham leads to the worship of the lesser gods,
who operate as mentioned in the Akamam and Vetham.
It is thus, that Kunam is said to be without number, because it possesses the nature of being infinitely expanded.
further explanation of putti.
Avviyattam is that state [of pirakiruthi] in which the
Three .Kunam lie undeveloped, like the seed [or germ] of
the plant in the bud. Another state of the Kuna-taUuvom
is that in which they exist developed as three, but equal and
without jarring, just as the 7nangkuram(u>i&i(jTi&)\s developed
from the germ in the bud. The diversi fied Kunam exist in
In putti,
different proportions in putti and other Tattuvam.
rdsatham and tdmatham are subordinated, and sdttuvikaJcunam is predominant. The effects of putti are ten, viz
tanmam
gndnam, wisdom
veirdkkiyam
),
disregard to worldly things; eisuvariyam
prosperity; atanmam (^^<^TLLUD\ want of charagngndnam (.-gy^^/rgzfni), want of wisdom
ity, injustice
aveirdkkiyam (^Qsxsijrjn&QujLC)), passion for the world anei(pesrLDLD),
charity
suvariyam (^ fossr&jifliLJic)), poverty. From this tanmam are

developed ten pdvakam. From gndnam arise one hundred
and eighty pdvakam. From veirdkkiyam, sixty-four pdvakam arise. From eisuvariyam arise one hundred and sev<
enty-six pdvakam, which are called panchatti

VOL.
iv.
23
174
From atanmam are developed ten pdvakam. From agngndnam spring sixty-four pdvakam. From aveirdkkiyam spring
one hundred pdvakam. From aneisuvariyam are produced
The pdvakam of putti amount to one huneight pdvakam.
dred and fourteen. Thus, according to what is said in the
Akamam, the pdvakam of putti include six hundred and
fourteen varieties. How, then, is it, that in this work the
number of the pdvakam of putti, is stated [as above] to be
This is in accordance with an explanation given in
fifty?
some of the Akamam, in which fifty particulars, included in
"
the expression pagnchdsat-pdvakam" are mentioned as the
products of putti. [These include several of the Tattuvam,
various spiritual or supernatural developments, and other
Moreover, the six hundred
things, natural and fanciful.]
and fourteen varieties of pdvakam are included in the suc"
cinct expression,
pagnchdsat-pdvakam."
Thus are enumerated the products [effects] of the Kunam,
and also the products of putti.
XLIV.
Akangkaram, Manam and Sittam.
Akangkdram possesses the principle which leads one
Respecting
to
no other one in the world equal to himself,

and is the seed of never failing pride it also directs the
course of pirdna-vdyu, which exists in the body that was
formed for [in accordance with] kanmam. Manam is that
which is necessary, whenever [the soul] tastes the objects of
feel that there is
by means of
the Perceptive Organs, to complete the

such objects], which they themselves could not do.
This it accomplishes by assuming the form of desire, which
goes before and unites with those objects [secures attention
and thus it always gives a clear, distinct impresto them]
sense
effect [of
sion,
tiittam is
only thought.
guish this sittam as different

causes doubt
It is not correct to distin-
from
manam which comes and
gives sensation complete, but does not

give full perception of an object].
Further explanation of akangkdram and manam.
The function of akangkdram is three-fold, viz sivanam
that which receives [gives appetite for] food, drink,
(<ay>jjm)),
[i.
e.
etc.
sangkirapam
(&i5jQrruLc>\ that
thing [choice, volition]
keruvam
which decides in every

which says:
(Q<j2/a/io), that
176
Nobody like me. It is the business

kdram to make sure [to determine].
of both putti and akangIs
akangkdram, then,
does not putti embrace it?
necessary?
They
are distinct.
which discriminates [gives distinct ideas of]

objects presented in sensations.
Akangkdram, by means of
putti, certifies [the soul] respecting things without; and the
Putti
is
that
objects perceived within [or ideas obtained], it unites with

the soul [appropriates to the soul], and makes one feel sure
that he ate, that he did, etc.
Manam
has two functions.
produce sangkatpam
One
(fsspu^
is,
and
and vikatpam
to stand within
attention,
(eSsf>uu>\ discrimination; the other is, to stand without,

and give the power of sensation to the Perceptive Organs.
The operation of sangkatpam is as follows. Though one of
the Perceptive Organs, an object of sense, and the soul, be
united on one point, yet, if manam inclines to another object, the Perceptive Organ will have no action [receive no
impression]. Manam secures functional power [or action]
to these Organs.
In some of the Akamam, four Antakaranam are mentioned.
In some of the Akamam, manam and sittam are
declared not to be distinct.
Herein, akangkdram, manam and sittam, are explained.
XLY.
Respecting the Perceptive Organs,
and
the
Organs of Action.
The Kudimental Elements, sattam, parisam, rupam, rasam

and kantam, come to the five Perceptive Organs [in sensabe joined with them [archetypal
forms of external objects, necessary to sensation]. The Five
Vital Airs, vasanam, kemanam, tdnam, .vikatpam and dnantam, are the means by which, respectively, the Organs of
Action perform their functions.
Further explanation of the Perceptive Organs.
Are these Perceptive Organs necessary? Since the five
tions], as objects fitted to
[Organs], as the ear,
etc.,
receive their appropriate objects,
and since these objects [in the sense in which they are apprehended as Rudimental Elements] are the Kunam, essential properties, of the five gross Elements
therefore, the
Elements themselves constitute the eye and other Organs,
and apprehend the objects of sense which are their essential
;
176
There is, therefore, no necessity for the PercepSo say the Sdrvdkan and Niydya- Vdseshikan.
the Elements are the Perceptive Organs, they [the
properties.
tive Organs.
Now,
if
Organs] should perceive only their own respective Kunam.

But it is not so. These Organs discriminate [perceive] other
Elements than their own, and their Kunam, and the kanmam
which are going and coming, and the various kinds of good,
and the essential and eternal relation of the Kunam, attribute
There[or essential property], and Kuni ((gesaR), subject.
are
not
effects
of
Elements
the
the
fore,
Perceptive Organs
[elemental phenomena].
Further explanation of the Organs of Action.
Because there is the performance of actions, such as speakWhere there is
ing, etc., there must be Organs of Action.
no Organ of Action, there is no operation. But, if action is
the ethu, reason [proof] of the existence of Organs of Action,
then, the twitching of the eye-brow, etc., as it is an action,
must have for itself an Organ of Action. Thus, thou must
admit many Organs of Action. So says the Sdrvdkan. As
the sense of touch pervades the whole body, so all these
Organs pervade the whole body. Hence, the twitching of
the eye-brows, and all such actions, thou majêst know, are
the effects [or proper work] of the pdni, or other Organs.
Since these [Organs] are conjoined with action, they are
called [Organs of] kanmam, action [Kanmentiriyam].
XLVL
Respecting the five Elements.
The before-mentioned
five
Elements, as dkdsam,
etc.,
con-
stitute the bases of the five Perceptive Organs, as sottiram,

etc., and shine in bodies with which souls have been united
according to their respective kanmam, as the way [or means]

by which souls apprehend the five vishayam (e8&}uju>\ sensible images [the Budirnental Elements] which are essentially
united in these bases [the Elements]. In reference to the
way in which these Elements live and operate, in external
things dkdsam furnishes the basis [or locality] in which all
the Elements unite, and is continuous, without interstices
vdyu possesses great mobility, and unites the whole; feyu
:
possesses heat,
form
appu
and burns and brings all things into the same

and softens piruthuvi is hard, and sup-
is cool,
ports every thing.
177
Further explanation of the Elements.
The Veiseshikan and others say that sound is the property
of dkdsam only that it does not belong to the other four
Elements; and that there is no sound, except that which
exists by the proper action of dkdsam.
Now, since a diversas, the echo in dkdsam,
ity of sound is distinctly heard
;
ether; rustling, etc., in vdyu, air; crackling, etc., in teyu,

fire; dashing, etc., in appu,w&ier rattling, etc., in piruthuvi,
earth
and since, in the Akamam, sound is ascribed to the
five Elements, therefore, his [the Veiseshikaris] statement is
;
not true.
Touch is the property of four Elements [dkdsam being

excepted]. To piruthuvi and vdyu belong touch, heat and
cold
to teyu, touch and heat
to appu, touch and cold.
Form [visibility] is the property of teyu, appu and piruthuvi.
The form of teyu is red and shining the form of appu is
whiteness and the form of piruthuvi is that of whiteness,
and many other forms, the most important of which is that
of gold. Appu and piruthuvi possess the property of taste.
;
has one taste, sweetness*; and piruthuvi has six [viz :

bitterness, sweetness, sourness, saltness, harshness or ascerbity, and pungency]. Piruthuvi also possesses goodând bad
Appu
smell.
These things
may be found
in
many of the Akamam.
In the last two stanzas, twenty-five of the Tattuvam are

the Elements, the Perceptive Organs, the
explained, viz
Five Vital Airs, the Organs of Action, and the Rudimental
:
Elements.
XLYII.
Condition of the Soul in
This organism [of the soul]

posed of thirty-six Tattuvam.
tuvam are called
its
may
Of
Organism.
be considered as com-
these, the five Siva-Tat-
Pure Tattuvam; the seven

Suttdsutta- Tattuvam, both Pure
Sutta- Tattuvam,
Vittiyd- Tattuvam are called
and Impure Tattuvam and the twenty-four Attuma- Tattuvam

are called Asutta- Tattuvam, Impure Tattuvam.
The soul
stands in the midst of these Tattuvam, which hold it firmly,
fascinate and bewilder it.
When this entanglement of the
body, with which the soul is united in great sorrow, comes
to be dissolved, then, the soul will leave its stula-tekam, and
;
178
away with
sukkuma-fSkam, just as the snake leaves

which it has been clothed. An analogical proof that the soul leaves and disregards the body with
which it has been familiar, is had in the manner in which
oviparous animals leave their eggs [egg-shells]. An illustrative proof that the soul has no knowledge, in its sukkumatekam, of what it has done in its stula-tekam, is had in the
fact that one forgets, in sleep, what he has done when awake.
pass
its
its
entire skin with
The intrinsic qualities of the Vittiyd-Tattuvam, which have

been mentioned in connection with the stula-tekam,^will be
united also with the sukkuma-tekam. The divine Akamam
teach that souls, having been united with bodies, which are
formed in accordance with their kanmam, and having gone
[in heaven, hell, or elsewhere, according to their kanmam], will, by the grace of
God, return again to the earth.
Here we have a summary account of the Tattuvam, of the
soul's connection with them, and of its leaving and taking
through their required experience
bodies.
XLTIII.
Of the Four Orders of Beings, and the Number of their Matrices.
There are four orders of developed beings, viz the eggborn the sweat-born the seed-born the womb-born. Of
these, there are, of immovable things, one million, nine
hundred thousand varieties of creeping things, one million five hundred thousand; of gods, one million one hun:
dred thousand of things from water, one million of flying

of four-footed things, one million
of
things, one million
human beings, nine hundred thousand. These are the sevThese require, all together,
eral classes usually mentioned.
These are
eight million four hundred thousand matrices.
;
all
the matrices.
The
last ten
stanzas treat of matters belonging to the
Sakala-Avattei.
XLIX.
Of
the
Soul in
the
Sakala-Avattei.
That state of the soul in which it passes through the above

mentioned matrices, by deaths and births, and in which, by
God's direction, it receives and experiences its punniyam
179
and pdvam, merit and demerit, is Sakala-Avattei. The soul

must eat, at one time, the two results [of its kanmam], punniyam and pdvam, which connect with former births that
never let go this Sakala-Avattei. The fruit resulting from
eating [experience of good and evil] in former births, is
called sagnchitham; pirdrattam is that fruit
is now ready to be eaten and ended
which
kanmam]
dkdmiyam is
[of
that fruit which arises while one is eating [while he is passing through the experience of pirdrattam]. These three
kanmam will leave one, by the aid of Sivan who makes
them to cease. Accordingly, when they [these three] are
equally balanced, then, Arul herself, who is called TirothaSattij a name distinctive of her character in which she possesses anger that she had not from eternity, and, as long as
there exists kanmam to be cancelled, obscures souls so that
they cannot see Sivan, and leaves them in narakam (isjrsut),
or suvatkam (sreupsu*), the paradise of Indra
[then
Arul] will graciously unite herself with souls, in order to
The
give them salvation [final deliverance from kanmam].
hell,
good Satti-nipdtham
(&p@t8uirjfu))
will then shine.
This stanza explains the operation of Sakala-Avattei, the

three kinds of kanmam, the balancing of the kanmam for
their removal, and the great grace of Arul.
L.
Deliverance of the Soul from the Bondage of its Organism, including a View of the Satti-nipatham and Sutta-Avattei.
The Satti-nipdtham, which is worthy to be sought, is of

four kinds [or degrees, according to the stage which the disThe way in which it possesses these
ciple has attained to].
different characters] is by the Sutta-Avattei, which is that
condition of the human organism] in which God, the pos!
sessor of gndna-nadam ((^/resr/F/-^), the wisdom-dance, who
stands as the arivu, understanding, of those who are fitted
to enter the unspeakable gndna-pdiham, stage of gndnam,
will appear in a divine form, and establish the soul in Arul,
so that the Kevala-Avattei, in which is great delusion, and
the Sakala-Avattei, in which there is great uncertainty and
error,
move
may not adhere to it the state in which He will rethe malam. The Sdstiram require that these things
180
be made known to those who have passed through the three

stages, sarithei, fan&etand yokam, which give spotless fame.
The
four Satti*nipdtham are as follows.

souls secure, by means of the charity, and other
good deeds, performed through a succession of births, an
adjustment of their kanmam, and, by the removal of malam,
are prepared for deliverance, then, the Satti-nipdtham of
Sivan exists [i. e. Sivan's Satti will change her form, and
reveal herselfj in accordance with the state and wants of the
soul as it advances in the divine life]. This [Satti-nipdtham]
These distinctions, which depend on the reguis four-fold.
lar and successive stages of preparation by the .removal of
the malam, are marked by the following terms, viz mantam
When
u)),
>),
slow
mantataram
rapid
twirataram
(wsppsruo),
(@<sl jr-sjru)),
more slow twiram

more rapid.
;
NOTE. Taram, as here used, is a termination borrowed from the

It is by the aid of Satti
Sanskrit, making the comparative degree.
in her varied forms, called Satti-nipdtham, that the soul makes this
advancement in preparation
The
for final deliverance,
complete redemption.
of this Satti-nipdtham, is as follows. In the

three stages, sarithei, kirikei and yokam, it gradually purifies
the words, thoughts and conduct, and fits the soul for [the
course in] gndnam. He who possesses mania- Satti-nipdtham
is distinguished for his piety and devotion in the sacred
Then Sivan, abiding in the
temples, and with his priest.
skillful priest, will administer to him samaya-tldchei, the
fruit
initiatory sacrament, and conform his words,

duct to the appropriate work of sarithei.
mind and
con-
At the completion of this stage of saritJiei, mantataraThis is as follows. Here comes up,
Satti-nipdtham arises.
in connection with sarithei, which possesses the piety above
mentioned, a gndnam which says that Siva-pusei (â/Lâo^),
worship of Sivan, must be performed [prompts the disciple
Then Sivan, abiding in
to the performance of Siva-pusei\.
the teaching priest, will administer visesha-tldchei, the confirmatory sacrament, and will make known to the disciple
that method of worshipping Sivan [=Siva-pusei] which
involves pagncha-sutti (u&f *#}), the five purifications, and
thus shape his words, mind and acts to the spiritual and
This is mantataram \manexternal performance of pusei.
tatara-SaUi-nipdtham\
181
The pagncka-sutti
NOTE.
are five purifying ceremonies
which
form a part of every pusei. These are: ]. Teka-sutti (Qp&&p$},

This is effected by bathing, and the use of
purification of the body.
certain mantiram.
2. Attuma-sutti (,<jg) pgii&5rpJ5l}, purification of
the soul, or mind, preparatory to other service.
This ceremony conchiefly, in the suppression of the breath, and in the mental
repetition of mantiram. 3. Tiraviya-sutti (^ra9aj4Fj}), the cleanssists,
ing of utensils, and of flowers and other offering?. This is done by

4. Linglca-sutti
water, by repeating mantiram. etc.
($eSisi&4rjff) t the purifying ceremony to Siva-lingam< in the
This consists in removing the old flowers, etc., with which
temple.
the sacred emblem has been adorned, bathing and anointing it, and
in applying fresh flowers and other offerings, with the
appropriate
sprinkling
mantiram.
5. Mantira-sutti (iDislslff&pfsl), purifying by the use

of the pagnchakkaram, in certain forms. In this case, the first three
letters, a, u, m, in the form of Om, are prefixed to all the several
formulas used and all the letters, na, ma, si, va, ya, the last devel;
oped form of these mysterious symbols, are changed in their relative

thus, Sivaya nama, meaning,
positions, and affixed to the formulas
:
worship Si van.
This
Jcirikei-couTse
being completed, tivira*Satti*nipdtham

He [Sivan in the Guru] will
make known [to the disciple] the real meaning of the
ashddngka-yokam (,jy<sLL~/r/Ey<(ouj/r<Lb), the eight observances
of the Yoki, will make him renounce, as very bad, the six
arises.
This
is
as follows.
sensual passions, namely, kanmam, lust [hatred, avarice,

sensuality, madness or anger, and envy], will fix his attention in meditation, and will cause him to be absorbed in
This is twiram \fimru-Sattisamdthi, abstract meditation.
nipdthatn\.
NOTE. The ashdangka-yokam are eight essential parts of the

form of worship which the regular Yoki must practice. These eight
parts are as follows.
1.
lust,
Yamam ()ILJL>U)), refraining from all carnal appetites, from

covetousness, theft, murder, and lying and subduing the senses.
;
voluntary observances, as those of penthe worance, purity, and study and meditation on the Tattuvam
and the cultivation of a cheerful mind.
ship of the gods
2.
Niyamam
(I!UJLDLD),
This involves
3. Athanam (^gêoru)), position in meditation.
various uses of the hands and feet, for closing the orifices of the
body, and for other purposes which are indicated by the esoteric
doctrines of
vbL. TV.
Hindu anthropology.
24
182
Pirdndy&mam (LrnrîLsiriLLD), ceremonial breathing. In

three particulars are regarded, viz : resakam (@(?ir<Fu)), the
act of exhaling breath by one nostril purakam (^r*>), the act of
4.
this,
inhaling
by the other
nostril
suppressing the breath, either
Jcumpakam ((SJLDU&LD), the
when exhaled
act of
or inhaled.
5. Pirattiyakaram
(jL$pp$ujft&tTffU>), becoming
and being absorbed in meditation.
insensible to pain,
6. Taranei (^/r^Sssar), the act of fixing the mind on one of the

five divine seats in the human body, looking for a vision of God.
Tiyanam (fftiurrearui), meditation.

mind from all sensible objects, and
7.
the
This consists in abstracting

fixing
of the five positions in the body.

8. Samathi
(finnf)), the vision of one's
soul
is
free
from the influence of the
and passions, though
it still
exists
it
on Sivan,
as in
one
In this
state,
the
self.
from all bodily appetites

in the body, and is the life of the
senses,
This vision of one's self is obtained by divine

Perceptive Organs.
illumination, secured by means of the ashdangka-yokam, and the
illumination of tivira-Satti-nipatham.
On the completion of sarithei, JciriJcei and yokam, the rites

of which have been thus performed in successive births,
twiratara-Satti-nipdtham, which is adapted to the superior
The influence of this form of Satti,
stage of gndnam, arises.
will be as follows.
Now, the disciple will be pious towards
the Siva- Gndnis ; will possess a gndnam which will make
him feel that he must know the three eternal entities [Pathi,
Pasu, Pdsarri] which are revealed in the divine Akamam;
will have veirdkkiyam, a religious zeal, which will lead him
to say that the world, as the body, etc., formed from Mdyei,
must be thrown oft* will have a desire for mutti, liberation
will have a contempt for this
will have no fear of births
world, and that of the gods, Indra's realm will have great
;
[spiritual] thirst, which will

shall I obtain Siva-gndnam?
to say
When
I escape from this
reveal to me Siva-
prompt him
when shall
Tattuvam] ? who will
thraldom [of the

Rupam? In seeking the things of the Giver of gndnam, he
will be distressed, like the hungry man who seeks the dispenser of food, and like the blind man who wanders at midday in the hot season, seeking for water.
This twiratara-Satti-nipdtham has also a four-fold devel-
opment, according to the degree in which the soul is prepared for it, by the removal of its malam. This four-fold
distinction depends on four particulars in the progress of
183
which have come into the possession of

Guru who can give them modcham (QLDUL-&LD), liberation,
by the administration of the gndna-tidchei, final, spiritual
sacrament [that in which the Guru gives instruction on the
souls, in this stage,
six Attuvd, removes the soul from under their influence, and
brings it into union with the divine feet]. The four degrees
of progress are in the following particulars, viz
in the
Guru's removal of the disciple's vexation [the bondage of his
organism] in the character of the disciple's piety towards
his Guru in the manner in which he receives gndnam, when
imparted by his Guru and in the nature of the veirdkkiyam, zealous hostility to his body, and all things else in the
world, which he acquires while the Guru instructs him in
gndnam. These will be specifically presented, in order.
:
NOTE. The author now uses the four appellative terms before
employed, to designate these subordinate divisions of this highest
form of Satti-nipatham, viz
mantam, mantataram, tlviram and
:
tlvirataram.
Mantam is
The difficulty with which the Guru

vexation,
arising from the body, etc.,
disciple's
is like that of moulding a stone.
The way in which piety
towards the Guru, arises in the disciple, is like the gradual
softening of a figure made of sealing-wax, exposed to the
heat of the sun. The process by which the gndnam that is
graciously given, is made to shine upon him, is like that of
kindling fire in a plantain-stalk [which is exceedingly difficult, as the plantain-tree holds a very great quantity of water,
or sap].
When the disciple has acquired, by means of this
gndnam, veirdkkiyam, contempt for the world, though he
lives with his family, in the state of wedlock, the way in
as follows.
removes the
which he will become detached from family and friends, will

be like the process by which muddy water is cleared from
the filth with which it is mingled, when the clearing-nut is
rubbed upon the vessel which contains it. His dislike to
the world, will be like the aversion which one feels towards
rice which has been vomited.
This is mantam.
NOTE. The clearing-nut tettdngkottei (Q<5p(yiEiQ<srTLL<oL-) is
the seed of the Strychnus potatorum, according to the Linnaean arrangement. It is extensively used, in Southern India, for clearing the
turbid water taken from the common tanks.
small part of a seed,
grated off upon the inside of a brown earthen pot
filled
with such
184
water, will gradually deposit at the bottom of the pot the foreign
matter, and leave the water clear.
To him who
possesses this state of mind, mantataram will
by connection with his Guru. The difficulty with

which the Guru removes the pride and selfishness of the
arise
disciple's organism, is like that of moulding a pillar of iron.

His piety towards his Guru will now be like the melting of
bees-wax in the heat of the sun. The shining of the gndnam which is here graciously given, will be like the kindWhen veirdkkiyam is
ling of fire in common green wood.
acquired, by means of this gndnam, though the disciple be
in the married state, his living without attachment to his
children and friends, is like the lotus which, though it rest
on the water, is never in the water. The manner in which
the world appears to him, is like the traveller's learning
that the mirage is a mere delusion, who, on coming up to
what he thought to be water, perceives that it is not water,
and, further, that the place, also, where he before stood, now
As what
presents the same delusive appearance of water.
the disciple had before experienced becomes only as an imaginary thing and a lie [vain and unsatisfactory], so, now,
even present things of the world appear as a lie. This is
mantataram,
Again, tlviram is as follows. This twira-jSatti-nipatham
arises to him who has reached this stage, through his unbroken connection with his Guru. Here, the facility with
which the Guru removes the pride and selfishness of his
organism [raises him above the world], is like that of moulding wax. Now, the piety of the disciple towards his Guru,
The
flows readily, like the melting of ghee before the fire.
the
the
which
Guru
which
in
gives
gndnam,
graciously
way
him
coal.
here, shines forth, is like the kindling of fire with charhe has acquired, through this gndnam, veirdk-
When
kiyam, then, the
way
in
which he
will leave his family
and
one of a large company of travellers who have halted on a public road, who, being absorbed
in his own business, leaves them without saying any thing
The way in which the world now appears to him
to them.
as a lie, is like that in which the enjoyment of the world
had in a dream, becomes false, when one awakes. The way
in which he [the soul] now exists in the body, distinct from
is like that of the ripe tamarind in its capsule [detached
it,
and loose]. This is twiram.
friends, will be like that of
185
Again, by those who have attained to this last stage, Himratara-Satti-nipatham will be had, through the disciple's continued connection with his Guru. Now, the ease with which
the Guru removes the pride and selfishness of his organism,
is like that of moulding butter.
By means of the piety
towards the Guru which the disciple now feels, whenever
he thinks of him, or sees him, and at all times, the natural
operation of three classes of Tattuvam [viz: the Perceptive
Organs, the Organs of Action, and the Antalcaranam], will die
away, just as rain on the mountain instantly and uniformly
runs down. The way in which the gndnam graciously given
by the Guru, kindles in him, is like that in which the fine
The* way in
cotton of the lamp- wick takes fire and blazes.
which this gndnam removes the disciple's pasu-pdsam (LJ&is like that of the flame of burnurrffify, bondage of the soul,
ing camphor, which consumes the whole, without leaving
even ashes. When he has acquired veirdkkiyam, by means
of this gndnam. then, the way in which he fears [the influence of] his family and friends, and leaves them, is like that
in which one, who has lain down to rest without knowing
that there was a snake in his bed, will, on awaking, and
seeing the snake, hasten away with consternation and, also,
like that in which a person whose house is all on fire, leaves
his goods, and hastens to escape by some way which he sees.
The way in which he now sees Sivan, within and without
him, without perceiving the nature of the world at all, is
;
which one, wholly entangled in his organism,

does not see any thing of Sivan, though he fills every place,
but looks upon the unreal world as a substantial reality
and like that in which the light of the sun appears not to
one born blind, but is as thick darkness to him [i. e. the
world is to the disciple, in this stage, as a non-entity he
has no regard for it].
The way in which such persons renounce the trials [control] of their gross bodies, formed from the Elements, and
like that in
become embodied
in Arul [=gndnam~\, is like that in which

they called the stula-tekam, in which they were born, and
which were formed from the Elements, themselves. The
way in which they come into union with Arul, and exist
without any action of their own, but act as they are actuated
by Arul, is like that of one possessed with the devil, exhib-
iting only the acts of the devil.
186
The
state of
of the
flesh, as
mind with which such persons bear the

they press upon them [the pressure of
trials
their
organism], in their pirdratta-kanmam, is like that of those

who carry out the dead for pay. They tie up the wormeaten corpse, and, while they are carrying it, with the worms
falling upon them, they loathe it all the way to the place of
Just so, these disciples loathe their bodies, and
deposit.
for
the
time when they will fall from them.
long
NOTE.
have heard
like that of Paul,
Rom.
this sentiment uttered in
24,
"
Alas, alas
language very
how
much
shall I escape this
body of death."
When
united with the AntaJcaranam in their operations,

an elephant in the paw of a lion when in
cooperation with the Perceptive Organs and the Organs of
Action, they cry out like a frog in a snake's mouth when
they feel the influence of the Eudimental Elements, the
media of sensation, it is like the eye when touched with
lunar caustic and like the boil probed with a sharp, heated
instrument. They, having been thus greatly distressed, now
recover their minds, and think of the grace of their heavenly
Guru their whole bony skeleton is dissolved [its fluids are
all dried up], and becomes as the fabric [cloth which has
been covered with wax, so that it might be painted] from
which the wax has been removed, and as the wood-apple
which the elephant has sucked [a mere dry shell]. All
their members are gradually dried up by the fire of gndnam;
and then, when the powers of the Tattuvam are annihilated,
a flood of heavenly joy, as if the flood of Brahma had sprung
from a small fountain, will burst forth beyond their power
to retain it, like a river overflowing its banks, and will drip
from the hairs [pores] of the body, as water from the wet,
they
feel like
fresh Jcusei- ((gene) grass ;* and their whole body will be

like the hedge-hog, their hair standing out continually with
holy joy and while tears of joy gush from their eyes, like
;
from the water courses, they can only stammer. Thus,

while all their members stand in the form of love, they
bathe in the floods of heavenly joy. As a swing without a
rope [by which it is moved] as the top that has ceased to
floods
whirl
as the
tongue of a bell that has fallen to the ground

* Poa
cynosuroides.
187
as Brahma's
have ceased
wind
is
when all [the agitations of] its waves

as the atmosphere, when every breath of
so, do Sivan and the soul exist together, in
flood,
and
stayed
perfect union,
no longer as two.
LI.
The
true idea of Mutti, Liberation, as distinguished

entertained by several Schools.
from
that
The Lokdythan, Epicurean
philosopher, maintains that the

The Puttar, Buddhists, say
of
is mutti.
women
enjoyment
that mutti consists in the destruction of the five kantam
viz:
,
uruvam
form [body]
(SL.@<SIJ u>),
vethanei
(Qj-
sensibility; kurippu((^rSuL\\ discriminative quality;
pdvanei
(u/r<a/3s3r),
experience
vigngndnam
(eS <&(&) n^JTLO),
understanding. The Sdngkiyar say that the destruction of

the Three Kunam is mutti.
The Samanan (&i><sm<s8r), Jain,
asserts that the destruction of the wide-spread kanmam is
The Pettavdthi (QujpQHrff) maintain that mutti con-
mutti.
sists in
the removal of the malam.
The Kanma- Yokis (&GSTLL-
QiunQ&Gfr} teach that the continuance [indestructibility] of

the body, is mutti.
The Mdydvdthi and others maintain that
mutti consists in the intellectual apprehension of all things.
The Pdtkariyan (uirpsiftujear) holds that mutti consists in the
The Sittar (Qppt?) say that mutti

consists in the attainment of the eight sitti.*
The Niydyavdthi and Veiseshikar maintain that mutti consists in lying
annihilation of the soul.
These ten [ideas of] mutti all involve error.

true and glorious mutti is that mutti in which the soul
obtains Arul, so as to escape from all the three malam. This
is the proper idea of mutti.
as a stone.
The
further view of the above-mentioned mutti [the distinctive doctrines of those Schools].
The Lokdythan, who lives upon the world, teaches as
follows, according to the Sdstiram given by the lord Viru-
There is but one

katpathi (eSlQ&pijji?) [Sans. Vrihaspati~\.
logical principle, viz
Perception. There are only four Tattuvam, viz pirathuvi, appu, teyu and vdyu, the four Ele:
ments [dkdsam being omitted].
When
* See note on
page 37, of
this
one
volume.
dies,
he
is
not
188
born again, The things most desirable for a man, are wealth
and sexual pleasure. The notions of God, of merit and
The body which
demerit, of heaven and hell, are all false.
composed of the four Elements, is the soul for, it is

only tha body that passes through the six stages, viz conception, birth, growth, maturity, decay and death it is the
body which exists in possession of the four castes, as that of
B rah mans, etc., and, also, passes through the four stages of
Brahmanical life, as that of the piramasdri (i^jn&firfl), bachis
Therefore, the
elor-student, etc.
body
is
the soul.
If
any
than the body, existed, we ought to see it, as we

do earthen pots, cloth, etc. The experience of pleasure and
pain in this world, constitutes heaven and hell. There is
no other birth. The enjoyment of women is heaven (modcham) [here
mutti~\.
soul, other
The Puttar, Buddhists, teach as follows, according to the

Sittdntam (Sffirispui), the Sdstiram of the Puttar.
There
are two logical principles, viz: Perception and Inference.
There are twenty-three Tattuvam, viz four Elements, dkd:
sam being
tal
rejected
Elements
five
Organs five EudimenOrgans of Action and four Intellectual

five Perceptive
Of all
Organic Faculties.
Jcantam are as follows.
The
these, putti is the chief.
five
the
the four
Elements and four Eudimental Elements, sattam being exThis is the body of the soul.
Vigngndna-kantam
cepted.
is the gndnam, understanding, which results from the union
of the Perceptive Organs and the Eudimental Elements.
Vethand-kantam is the knowing [the consciousness] of pleasure and pain. Kurippu-kantam is that Kunam, distinctive
quality, which is included in the five categories,* all of
which are involved in every operation of vigngndna-kantam.
Rupa-kanta.m [uruvarri]
collection [combination] of eight particulars, viz
is
five categories are: per (Quif), name; kunam

distinctive quality
tolil
sdthi
(Qprri-fi)), function
The
plass
ample.
pond
(Qu/r<2jar), substance.
Here, ko
is
the
name
Jed
Take a cow for an exalso marks the class the

;
color, etc., are distinctive qualities;
walking, etc., are the

functions; the horns, neck, etc., constitute the substance.
Sankdra-kantam (& w&nn &&$w) [==pdvane{\, is the pain [what
36,
(3),
above.
189
one must do, enjoy, suffer, etc.] of love and hatred, of merit
and demerit. There 'is no soul other than these five kantam.
There is no God. The particulars of these classes of bantam are given in the pure Sdstirarn, as follows. Rupam is
vethanei is three-fold
vigngndnam is six-fold
eight-fold
;
kurippu
is
six-fold;
pdvanei [here called
seykei,
action]
is
Thus, the five kantam embrace forty-three parmay be found

in the Parapaksham (UJU^LD) [a treatise about as long as
the Siva- Pirakdsam, devoted to the statement and refutation
of the doctrines of the several heterodox Schools]. When
these things all cooperate, and succeed each other in regular
twenty-fold.
ticulars.
A full explanation of these things
order, they cause pentam, the entanglements of birth, etc.

the five kantam are destroyed, that is mutti, liberation
When
[annihilation].
NOTE. The eight particulars in rupa-Jcantam are the four Elements and the four Rudimental Elements, as indicated in the statement.
The
kusala-vethanei ((^f&)Q<su^^>osr^
three in vethanei are
<sj;
akusala-vethanei
c
sensation
( gy g><F6x)G
<cfc3r), disagreepleasurable
able sensation
Jcusa'la kusala-vethanei ((^f&)rT(^f&}Q<su^êtn-^ mix:
>
<
ed, pleasurable
and
The six vigngnana-kantam

painful, sensation.
which result from the five Perceptive
are the arivu, understandings,
Organs and manam.
The
six
kurippu-kantam consist of the kunam,
distinctive quality, in each category involved in the several vigngnana-kantam. The twenty particulars included in pavanei, are "the
ten good actions and the ten evil actions which come from thought,
word and deed ;" that is, such as one is led to put forth in these
respects, in accordance with his kanmam^ which binds as the law of
The good acts are repeating mantiram; praising, adoring;

worshipping by making various offerings being considerate speaking the truth being respectful, etc. The evil acts are
reviling
reproaching with bitter and low words lying speaking harshly ;
being angry killing; stealing; plundering, etc.
The Tamil writers speak of four classes of Buddhists. The view
above given embraces the peculiarities of one class, which is usually
fate.
distinguished by the
jrrr&J)<56Br).
name
Our author
founder, Savuttirantikan (f<sy@jslsubjoins the distinctive peculiarities of the

of
its
other three classes

giving the particulars in which they differ from
the Savuttirantikar, or the views which they respectively hold, in
addition to what are specified above.
Another
class of Puttar
(GurT&n-firjr&BreGr)]
VOL. iv.
[the followers of
hold that modcham

25
is
Pokdsdranan
the dripping of gnd-
190
nam, -understanding, which one perpetually experiences, like

a continual stream of water.
NOTE.
They hold that there are no real exIn sensation, or perception, there is nothing
this idea becomes femembrance.
What seems
present but an idea
to exist, therefore, is nothing but a series of ideas and remembrances.
Hence, their modcham, chief good, is that which flows from ideas
" the
dripping of gnanam"
These are
idealists.
istences excepting ideas.

;
Another
class of Puttar [the School of Attumikan (^^7hold

that modcham consists in a regular course of
Ll<5<58r)~]
pure gndnam, intellectual exercise [which is the result of an
organism made up of parts], with which neither pleasure
nor pain has any connexion.
Another class of Puttar [the School of Veipddikan (<ss><a/u/rif 63r)] hold that modcham is the annihilation of the gndnam, understanding, which is a mere result of the five kan-
tam, [which takes place when the kantam are dissolved,] just
as the light of the lamp ceases when the wick and the ghee
are consumed.
NOTE. It seems to be held by each School, as Veipddikan teaches,

"whenever any Buddhist attains to the peculiar, distinctive
doctrines of his School, he will secure modcham"
that,
These classes all hold to the general doctrines ascribed to

the Savuttirdntikar ; and therefore they are to be considered
as constituting four classes of Buddhists.
The Sdngkiyar hold
that mutti consists in the subjection
Three Kunam. The author of their

Sdstiram was Kapilan (siSleoesr). According to the teachings of this Sdstiram, pirakiruthi is eternal is un produced
is material
is the
[material] cause of all visible existences
state [of primeval matter] in
is the vadivu (o/zp./), form
which the Mukkunam do not exist developed alike and is
without form. The developments from this are the twentythree Tattuvam from putti to piruthuvi.
[Putti is here considered as the last of the Antakaranam ; and sittam is omitted, being included in manam.] There are twenty-four [Tat[or destruction] of the
tuvam]
and pirakiruthi]. The soul

un produced, formless, maninot a being which understands any thing, but mere
in all [the twenty-three,

from these, is eternal,
is different
fold
is
191
Such is the soul. Including the soul,

arivu, knowledge.
There are three logical
there are twenty-five Tattuvam.
principles, viz: Perception, Inference and Revelation. There
The knowlis no impurity in the natural state of kanmam.
edge [experience] of pleasure and pain, which belongs to a
succession of births, etc., is the property of [depends upon]
the Avaltei, condition, which exists from eternity, and into
which putti enters. This is pettam, entanglement of organism [source of pleasure and pain]. The pleasure and pain,
which arise from that developed organism that is free from
ignorance, possesses putti, and understands the nature of
pirakiruthi and of purushan, the soul, belong to pirakiruthi,
and not to the soul. Modcham is the resolution of the Three
Kunam. So teaches the Sdngkiyan.
The sentiment of the Samanar. Jainas, is that mutti is

the destruction of the spreading vinei (eti'Zssr) [==kanmam~\.
They have four logical rules, viz Perception, Inference,
Eevelation and Similitude. Arukan (^(T^GGGT), the author
:
of the Aruka- [Samana-] Sdstiram, has existed from eternity.

The soul is entangled and clogged with impurities which
have existed from eternity, such as lust, etc. is of the size
of the body grows as the body grows wastes away as it
to
wastes and possesses the following six attributes, viz
exist either without, or with, a body; either in eternity or
in time either as kunam, property, or the kuni, subject to
to be embodied
to exist as one, or as many
be, or not to be
either in stulam or in sukkumam.
Pettam (Qu/sprJ) is that
;
which souls, as atoms [minute beings] pass into eight

million four hundred thousand yoni, matrices, are born, perform the six occupations [viz husbandry, mechanic arts,
writing, trade and commerce, the arts and sciences, and
in
and in which they experience pleasure and

^There are twenty-four Tattuvam, viz the twentythree Attuma- Tattuvam [sittam not being included], and kuarchitecture],
pain.
Modcham
consists in destroying the entangling and

clogging impurities, leading to action, suffering, etc. [which
adhere to the soul from eternity], by practicing the Sdstiram
nam.
given by Arukan, by means of the difficult penances prescribed in that Sdstiram, such as lying on hot stones, etc.,
and by observing the rules not to kill, etc., and thus becoming niruttoshan (&(gpGpn<sq>G6r\ one freed from organic im-
192
purity, like
Arukan
himself.
Atanmdtti-
temporary, and subject to pettam.

Tanmdtti-kdyam (peonLtrjSJsjamuu)), subtile body, is eternal,
and involves modcham [i. e. is fitted for modcham]. Further
atnuu)^ the gross body,
is
may be had
in
particulars
One
Parapaksliam*
distinctive doctrine of several Schools
is,
that the
removal of the malam constitutes modcham [=mutti]. Those

who hold this doctrine are polemical [or heterodox] Seivar.
NOTE.
These polemical sects are
all
included in the term Pctta-
The Pettav&thi, occurring at the commencement of this stanza.

vdthi, as their name implies, hold that all souls are entangled in
ymsam, or malam. The most prominent of these polemics are the
Isura-samyavathi, who are first named. They claim an equality with
Sivan in their final state, mutti. Hence their name.
The fsura-samyavdihi (ff4rjrfu>iLiGutT$) [a sect of Seivar] hold

the following notions. Mutti consists in the destruction of
malam. There are three eternal entities, Pathi, Pasu and
Pdsam. Souls are manifold, eternal, unproduced, and from
There are rive
eternity entangled [enshrouded in. maJam].
malam, thirty-six Tattuvarn, and six logical rales. When
kanmam is eaten [cancelled], and the malam are matured
[ready for removal], then one will obtain the four kinds
of Sa'tti-nipdtham,\ will receive the initiatory and confirmatory sacraments, will worship Sivan in the prescribed way,
will escape from the three malam by means of the nirvanatldchei^ which purifies the Attuvd; and, at the dissolution of
the body, will, like God, possess a form filling all space, will
be endued with omniscience and omnipotence, will be able
to perform the five divine operations, and will exist as a
Such are the mutf-ditumakkal
bein distinct from Sivan.
liberated souls.
Other divisions of those who hold that mutti results from
Thev are the six following.
the destruction of the malam.
The School of Eikkiyavdthi ($B$QtuGtfffl) hold the .doctrines above stated. The points on which they differ are the
With souls which are pure from eternity, Sivan

7
[when the} are brought forth] unite mdyei and kan-
following.
will
* See
page
189.
f See stanza L.
See stanza X.
-193
mam;
and,
when
their
Icanmam
is
balanced
[its fruit
all
eaten], he will cause Satti-nipatliam to arise, and, appearing

in the person of a Guru, will graciously remove the two
malam, mdyei and kanmam. Then, as milk mingles with
milk, and water with water, so the soul will mingle with
This is the mudcham of the Eikkiyavdthi.
Sivan.
Pdsupathi(ufT<û^l\ the author of Sangkirdntavdtham (<F/E/hold, in the main, to the doctrines mentioned
above. There are two divisions of Sankirdntavdtliam. According to one, souls are not enshrouded in malam from
Qrr(Tisp<5i][r@La),
They possess gndnam, understanding, by means

of the combination of the Tattuvam [by means of their
bodily organs], which are both causes and effects. They
are entangled in mdyn and kanmam by God, and made to
eat [experience] the pains of [successive] births.
If veirdkkiyam, contempt of the world, be born in them, then, when
the two malam, mdyei and kanmam, have gone [been renounced] by means of the tidchei, God [Sivan] will cause
his gndiiam to pass over to them, as the sun passes from one
sign to another, and will himself cease to act [in them].
This is the modcham [of this division] of the system. This
[conduct of Sivan] is like that of a man who commits the
care of his family to his son, and becomes a Sanniydsi, Brahman ascetic. He who holds these doctrines, is, also, called
a Piravdkesuravdthi
eternity.
NOTE.
The term SangTcirantavatham
is
composed of sangJciran-
tam, the passage of the sun from one sign of the zodiac to another,
and vdtham, disputation, discourse. The application of the term to
this polemical sect of Seivar, is explained by the notion here advanced, that Sivan causes his gnanam, as the sun of wisdom, to pass
In the application of the term Piravakesuraover to his disciples.
v&thi, the same idea is involved, but the figure is changed.
Here,
the communication of gnanam, by Imran, Sivan, to liberated souls,
is
compared to the flowing of water. The word is compounded of
piravdka, from piravakam, a stream, an overflowing, Isuran, God,
Sivan pours his gnanam upon the soul,
Sivan, and vathi, a polemic.
as a flood of waters.
The
other division of Sangkirdntavdtliam, is as follows.

is subject to no
change. Souls are, from eterlike an unlighted lamp, the soul shows nothing
nity, pure
isuran, God,
;
194,
magnet which attracts iron, it causes the body, in

When the body is active, the Perceppresence, to act.
tive Organs grasp each its own Kudimental Element [the
medium of sensation], just as the parts of a moving machine
but, like a
its
perform each its own office. The Antakaranam will apprehend each sensation [and thus complete the act of percepWere the Antakaranam removed, the Perceptive
tion].
Organs would enjoy no fruit [would perceive nothing.]
When pirdna-vdyu is resolved [destroyed], the body will
When the malam in which the soul has been
cease to act.
previously enshrouded, are removed by tidchei, then, as the
is transferred to the mirror, so the gndnam of Sivan
Then the soul, as wood
will be transferred to the soul.
thrown into the fire becomes fire, and as a substance put
into a salt-pit becomes salt, will become Sivan pasu-karanam, the natural powers of the soul, will change [pass away]
face
and Siva-karanam will operate in it and, becoming possessed

of universal understanding, it will lose all consciousness of
mine.'
This is the modcham of [this division of]
1,' and
the Sangkirdntavdthi.
;
'
The Makdvirathi
Great Hermits, have the folfrom

are,
lowing
eternity, united with three
malam. In their embodied state, even, they are destitute
of Kiriyd'Satti, and are united with Gndna-Satti only. Sivan
possesses both Gndna-Satti and Kiriyd-Satti.
By removing
the three malam, at the proper time, by tidchei, and by cherishing great desire, and acting according; as the excellent
creed.
(usireSljrfsl),
Souls
Sdstiram requires, they will, at the dissolution of their bodies,

remain in possession of only Gndna-Satti. This is the mod-
cham of the Makdvirathi.
The Kdpdlikan (siruireSsea) holds, like the Makdvirathi,

modcham smdpettam are correlatives [balance each other].
that
by the Ruttirar, and others of this School, that

the three Sdstiram, viz Pdxupatham (un&upu*), Makdviratham (utsireSljrpu)), and Kdpdlikam (&irun<sSl&u>) [the works, or
doctrines, of the last three sects of Seivar named above], are
limited to the Attuma-Tattuvam and the Vittiyd-Tattuvam.
It is asserted
Again, the Avikdravdthi (jya$<s/hrQ//rj) maintain the following views. As a lamp, in a vessel with holes, shines
195
through those holes, so the dttuma-gndnam, understanding
of the soul, shines through the Perceptive Organs. Without
the agency of God, the soul itself sends forth the Perceptive
Organs to the objects of sense, and takes cognizance of them.
This state of the soul is pettam. Mutti is as follows. Before dnava-malam is ready to be removed, the soul obtains,
by the grace of God, the lamp of wisdom, that the darkness
of dnava-malam may disperse. Just as one takes a lamp in
his hand in order to get something in a dark room, and just
as the thirsty and weary traveller desires, and goes and obtains, water and shade, though they are without emotion; so
the soul, distressed by the sorrows of successive births, will
istelf go and obtain Sivan who has no emotion, and will be
at Si van's feet free from sorrow.
This is the modcham of
the Avikdravdthi.
These seven, the Siva-samyavdthi, the Eikkiyavdthi, the

Pdsupathi, the Sartgkirdntavdthi, the Makdvirathi, the Kdpdlikan and the Avikdravdthi, all hold that mutti is the removal
of the malam.
The Kanmayoki
doctrines.
When
(sGsn^QajirQs&f) maintain the following

one has finished the hard services of yo-
ham, has purified the Nddi, and, by means of pirdndydmam,

consists in the exhaling, inhaling, and suppressing, of
the breath, according to rule, has established motionless, in
sulimunei-nddi, the Ten Vital Airs which are resolved, very
which
subtile, into idei,
and
pingkalei, then, this
body
will
become
a very hard body, and will never perish. This, the Kanmayoki assert, is modcham this is their mutti, liberation
!
There are four

(urrp&ifliLKssr)
classes of Vethdntists, viz
[the
the Pdtkariyan
School of Pdtkariyan], the Mdydvdthi
:
the Sattappiramavdthi(f<5<UL3jrLD<3>jrT$d), and the

Kiriddppiramavdthi (S)fL.nuiSljiw<surr^)). The last three of
these maintain that vivekam (tsSlQGii&LD), discrimination [the
(LL(ruuiT<su[T^)\
power of distinguishing reality from illusion], is mutti; the

other holds that modcham is obtained by vivekam.
The Mdydvdthi hold that the universe is developed, and is

resolved into Mdyei, just as silver appears in the pearl-oyster
shell [all is illusion].
This Mdyei
is
not, like
Piramam,
196
nor is it, like a hare's
sattiyam (f)tuu>), truth [a reality]
horn, alcattiyam (jy*#0oj*i), necessity [or a terra used by
;
Piramam only is sattiyam; but every thing

necessity].
To unvisible is asattiyam (<${ <?<) ium), untruth [illusion].
derstand [distinguish] this peculiar form [essential nature]
of Piramam, by means of Vet/idnta-gndnam, and that the
soul itself is Piramam, is modcham.
The Sattappiramavdthi teach 'that Para-Piramam is the

W1ien
cause [material, as well as efficient] of all things.
this is understood, every thing will be satta-sorupam (eppThe world, which is
of the nature of sound.
impurity, to the soul, is a vikdram (Q^^/TJLD),
mere altered state, of that Piramam. Every thing which
,
exists,
both perishable and imperishable,
To
sound.
Piramam's
is mere sattam,
distinguish, clearly, that this is Pirama-sorupam,
essential form [or nature], is modcham.
The Kirlddppiramavdthi hold
the following notions. I

I have never existed as one, alone but have
stood, without regard to time, in various ways with the
many changeful beings that have sprung from rne. All the
various existing things are temporary. I am that existence
am Piramam.
which
is
eternal.
To know
this, is
modcham.
These three systems are mentioned by Vethaviydsan

[the compiler of the Vetham].
logical rules of the Vethdntists are six, viz
GSIujiTfesr)
The
tion, Inference, Kevelation, Similitude, Implication
Percep-
and Ne-
gation.
The Pourdnikar (Quorjr/rew/ta/r), Purdnisis, who follow the

'Purdnam (Ljjrir&oru)), have the following creed. They hold
to eight logical rules, viz: the six just named, and Sampavam (fwueuu>) [Unmei], Essential Property, and Eithikam, Tradition. The Purdndm teach the rites and ceremonies of the Vetham ; they set forth in order the doctrines
of the following systems, viz
the Sdngldya-Pdthagnchalam
the
(&ffisi}iuuiTp(gjfG)u>), system of Pathagnchali (upasTj&eSI)
Pagnchardttiram (yg$fjriTpj&jru>) [the Sdstiram of a class of
:
Vaishnavas];
[a (Jivision of Saivas].
They
also give account of the cre-
and destruction of the universe, and genealogical histories of gods, men, etc.
Modcham consists in knowing that
the ancient historical work is the Makdpdratham (u><&nurTz<LD\
Mahabharata that the Purdnam are the Eighteen that
the Twenty-five Tattuvam are Pur ada- Tattuvam ; that the
Twenty-six Tattuvam are Ruttir a- Tattuvam ; that the Twenty-seven Tattuvam are Riva-Tattuvam ; and in discriminating
[in clearly understanding] the things which they involve.
Hence they say that vivekam, discrimination, is mutti.
ation
The Pdtkariyan and Pagnch.aratti.ri [Yaishnava sects] both

maintain that the destruction [resolution] of the developed
soul, is mutti.
The tenets of the Pdtkariyan are as follows. The whole

collection of spiritual and corporeal beings, such as the
celestials, human beings, beasts, birds, trees, etc., constitute
the diversified form of Piramam.
This Piramam is the
form of wisdom and happiness, is new [ever changing in
new developments], is eternal, and all-comprehensive. This
[Piramam] is Isuran, God. Not to know that this diversified form of Piramam is the world, is sananam, birth [the
cause of the succession of births]. This Piramam only is
The world of spiritual and embodied besattiyam, truth.
at
time
the
of destruction, be resolved into Piraings will,
mam.
Modcham
consists in the soul's understanding,
by
means of Vethdnta-gndnam, Piramam as thus described, and

in existing in this Piramam.
The Pagnchardttiri hold to the Twenty -five Tattuvam.
One
vam
of these, vdyu-teuar
the purpose
(<a//niyC^6x>/f),
is
called Para-Tattu-
From
this arise the following four, for

of creating the world, viz: Kiruttinan (QîL-
(ufjtjf&&u>).
ifgrorsar), Arjuna; Aniruttan (jHf&Qff**), the Invincible;

Makdttuvasan
(uumpi^Wâr); Roukineyan ($)QjT<sfr&)Q6sruj68r).
By these four persons, the whole universe of spiritual and
embodied beings is created. Their modcham is like that of
the Pdtkariyan. They both hold that the destruction of the
soul [as individualized]
The Vdmavdthi
others, hold that
is
mutti.
(<aj/m)6>//7^),
sitti is
mutti.
Payiravdthi
They
act
(uuSjrGiirffl, and
on the principle
that to worship Satti according to the sitti-tattuvam

VOL.
iv.
26
198
ut), rule of sitti, and to accomplish the eight sitti, is
the chief thing. The eight sitti are the following, viz
ariimd, makimd, karimd, lakumd, pirdtti, pirdkdmiyam, Isattuvam, vasittuvam. Animd is that power by which, when one
wills his body to be small, it will become less than the fraction of an atom. Makimd is that by which, when one wishes
:
his bodily form will become as large as Makd-Meru.

Ka~
rimd is that by which one becomes so heavy and fixed, that
he can neither be shaken nor lifted, though India's elephant,
and others, come and attempt to move him. Lakumd is
that by which the body may become so light, that it will
pass, as quick as thought, without being touched by mud or
water, and without experiencing any obstacle, to any place
which one may think of in the fourteen worlds. Pirdtti is
that by which, when one thinks that he should have the
pleasures of Brahma, and other gods, he has them. Pirdkdmiyam is that by which one may have intercourse with
many hundred thousand women separately in a single kanam
tsattuvam is that by which one,
(ssesni)) [= four minutes],
at will, controls Brahma and the other gods.
Vasittuvam is
that magical power by which its possessor can bring all other
souls under his control, and can make this world as tevalokam, the world of the gods, and teva-lokam as this world.
These eight sitti constitute modcham. They are the mutti of
the Vdmavdthi and Payiravdthi.
it,
The Veiseshikar and the Niydyavdthi hold that mutti is

pdshdnam (Lj/nm^/rewru)), being stationary [i. e. becoming as a
stone, insensible].
According to the Veiseshikar, there are seven classes of
principal things to be considered, viz tiraviyam (jsijreSluJt}))
:
kunam ; kanmam
sdmdniyam
(^fTLDfreoflujw)
samavdyam
visesham (eSGfGLu>) apdvam (<jyu n'a/u>).

Tiraviyam includes the following, viz the five Elements,
as earth, water, fire, air and ether kdlam, time; tikku <$&(),
the points of the compass dttumam, the soul and manam,
mind. Of these, the last five are eternal. The first four
Elements are both eternal and temporal. They are eternal in
thair causal form, which is paramdnu(uirL>rT^j\ the fraction
(<FLD<a//rojLo)
of an atom [an archetypal form]. As effects, developed forms

Kdriyam itself is three(kdriya-rupam), they are temporal.
199
fold,
viz
body
sariram,
Intiriyam, Perceptive Organs
Sariram is the kdriyaintiriya-vishayam, objects of sense.

rupam of piruthuvi, earth. Our bodies, and others, produce
[possess] the sense of smell.
[Piruthuvi is the medium of
smell].
Vishayam, objects of sense, are earthen pots, etc.
The body
[that part of the body] which is developed from

appu, water, produces the sense of smell in Varuna-lokam,
the world of Varunan, the god of water [i. e. in the world of
Here, the vishayam are the ocean, etc. The sariwaters].
ram developed from teyu, fire, produces the sense of sight in
dthitta-lokam, the world of the sun.
Here, the vishayam are
these four, viz
poumam (Querrtau)), tivviyam (^t<sueSluuLD\
avuttiriyam (cgysj/^^ôju)), and dkdsam. Poumam is the fire
which exists in wood, etc. Tivviyam consists of the heavenly bodies, etc. Avuttiriyam is the fire in the stomach
[which causes hunger]. Akdsam is the light of the atmoThe sariram developed from vdyu,
sphere, as lightning, etc.
in Vdyu-lokam., the world of
of
the
sense
touch,
air, produces
Vdyu, the god of winds. Here, the vishayam is the motion
of trees, etc. Akdsam, ether, is different from the other
Elements, is the cause of sound, and is eternal [has no de:
Kdlam and
tikku are different from dkdsam,

Souls differ from all these, are shapeless,
Manam differs from souls, is the
eternal, and manifold.
source of understanding, etc., and is eternal.
Kunam, quality, as whiteness, etc., differs from the tiravi-
veloped form].
and are
eternal.
yam, and includes twenty-four particulars, viz: form; solidity or tangibility flavor; odor; number; measure; separadistance
bility
inequality
greatness
unity or union
;
intelligence
happiness
misery
desire
hatred
anxiety
heaviness; softness; fluidity; habit; charity; illiberality

or parsimony
sound [variety of sound, musical, etc.].
Jtanmam, action [or motion] is five-fold, viz lifting, or
motion upwards; placing, or motion downwards; reaching,
or motion from one clenching the hand and drawing in the
arm, or motion towards one walking.
;
pothu; that which is common], differs from the above named, and is two-fold, viz
pdvam,
something existing; and apdvam, that which has no real existence. This term is generic, referring to caste, no caste, etc.
Samavdyam, relation, is two-fold, viz sangkiyokam (&inQU)^ the temporary relation [or connection] of things
Sdmdniyam [^Qurrgj,
200
and samavdyam, the
eternal
relation
[or connection]
of
things.
Visesham, the essential property of things, differs from

the above and, as it exists in all the tiraviyam, it must be
;
and perpetual.
Apdvam, non-existence, is four-fold. 1. Pirdk-apdvam
or had a previ(iSljTrrsurTQULD), that which was from eternity,
infinite
ous existence, but has come to an end. Of this, chel-kdlam,

past time, is an example. 2. Pirattuvams'-apduam (dijrj^jjLD&rTurr<s)ju)) that which is just beginning, and which has
not come to its end. Future time is an example of this.
}
3.
Anniyonniya-'pdvam (^8r8#Qujir0rf0ftaJUjrari&), the non-
existence of one thing, so stated as to declare [or imply] the

existence of another.
Thus, there is no earthen pot, but
there is cloth there is no cloth, but there is an earthen vessel.
4. Attiyanta-'pdvam (jfpfslujnsfitruirGiu*), to be without
;
beginning or end. Isuvaran, God, who is without beginning or end, is an example of this.
There are some who hold to the first six of these existences, omitting apdvam.
By the union of manam with dttumam, one of the particulars above named, gndnam, underis produced.
By means of this gndnam, kanmam,
both good and bad, are put forth. By this kanmam,
[to meet its demands], bodies and organs are produced.
By
means of good and bad actions, either suvarkkam (dF^/rîi),
standing,
actions,
He who directs
paradise, or narakam (KB&UO), hell, is had.
It is by sangkiyokam, temporaryall these things, is God.
relation, that the soul possesses gndnam, etc.
Naturally, it
does not possess these powers. When one comes clearly to
understand the truth of these things, kanmam will cease to
exist.
By this means, the gndnam that was produced by
the union of manam, will depart, and they [souls] will be
The Veiseshikar say^that this is modas pdshdnam, a stone.
cham, and that the Vetham were given by Isuvaran, God.
The Niydya-Sdstiram teaches as follows. There are sixteen principal things to be considered, viz piramdnam,
rules of evidence [or principles of reasoning]
pirameyam,
that for which proof is sought; samsayum (0u*fuju>), doubt;
:
pirayosanam (iSffQiutfmutyi necessity [final cause] ttttdntam,

the illustrative example sittdntam (8pjtirispu>)i the admitted
;
201
avayavam (^Guiueuu)}, the members of an argutarkkam (jsn&&u>), reasoning

[parts of a syllogism]
vdtham (<surr<sti>}, discussion
decision
nirnayam (iSlfrisuju^^
conclusion
ment
sotpam (QfrTibuLD\ refutation vitltandei (e^êssr<5oi.)

contending for victory ettuvdpdsam (GrpgjeuirutrfLb), plausisalam (f&)i>\ ambiguity sdthi (fir$\
ble, but false, reasons
that which maybe refuted; nikkiraJcattdiwm(iB&Qff*jpirearu>\
the losing of the case [i. e. the state of one vanquished].
The particulars of pirameyam, what is to be proved, are
plea
dttumam, soul tekam, body aksham (^îa),

twelve, viz
the senses; attum (^^LO), objects of sense; putti, intellect;
manam, disposition tosham (C^/ra^Lo), sin piravirutti (tSljr:
eSI(nj0js)),
gration
pain
action
pirettiyapdvam (d?(?jr^ttJU/r/ii), transmitukkam (gi&siD),

vipdkam (<SIUIT&LD), pleasure
;
modcham,
liberation.
The Veiseshikar hold to two logical rules, Perception and

Inference. Some of the Niydyavdthi add, to these two, Kevelation
and some add, also, Similitude. The modcham of
the Niydyavdthi is the same as that of the Veiseshikar. They
hold that he who directs all these things, is Isuvaran.
;
The authors of
natliar
these two Sdstiram are, respectively,
(&<>Bor<Gsv)<5iT),
and Ashpathar
Kan-
(^<sûrrîr).
All the above views of mutti are faulty.

may be fully traced in the Akamam.
All these doc-
trines
LIT.
Remark on
Plan of
the
this
yet
Work by
to be
the
Author,
and
the Topics
discussed.
In the foregoing fifty stanzas,* the subjects involved in

Pasu and Pdsam, have been treated in a general manner hence, the learned apply to this part of the work, the
epithet pothu (Qu/rjsy), common [general]. In the fifty stanzas
which follow, the before-mentioned Pathi, Pasu and Pdsam
will be treated more specifically, and in accordance with
the peculiar doctrines of the School to which the author bePathi,
;
* It will be seen,
by reference to the numbers, that there is some derangement in the text and the contents of this fifty-second stanza may be by
;
another hand than that of the original author.
202
therefore, this part receives the appellation of unmei
The topics to be discussed are the proptruth.
e_6Bz>T6s)iJD),
erties of the soul; the nature of the five Avattei with which
]ongs
the soul has connection

the way in which Sivan stands
within, brings the soul into union with the Organs, and
makes it understand its own proper nature; the truth [the
real nature] of the gndnam of Sivan
thejihree benefits of
;
ih&t&iva-gndnam,viz: Attuma-Terisanam, Attuma-Sutti, and

Attuma-Ldpam ; the five letters [pagnchdkkaram] which are
the seat of Arul, and which form the name [Nama-sivdyam]
of the Pure One [Sivan] the state of those who are in union
with that [JLrwQ. This I will do by the grace of God.
;
LIII.
The Soul in
The
soul
Entanglements of
firmly established in the
is
cordance with
Organs,
the
Organism.
body formed
in ac-
through the Perceptive

impressions of those objects which approach
its
its first
kanmam ;
its
receives,
so that the soul may eat [or experience] them

perceives
them by means of the Antakaranam ; knows them by means
of vittei; and thus experiences pleasure and pain. When the
divine Arul thus brings the soul into union with the Organs,
and causes it to experience the things which come through
the senses [various events of life], it has no knowledge of
the divine Arul, who thus regulates its experiences, nor of
the Organs which are the instruments by which it experiences these things, nor of the way in which these objects of
experience come to it. The soul is obscured by dnavamalam, and, without knowing how it can be said that we
are in the Avattei, it sinks away into sdkkiram and the other
Avattei, which are forms [or organisms] in which the Tattuvarn are separated and arranged. The divine Akamam state
that the Athltha- [Kevala-^ Avattei, in which all the Tat;
tuvam have
is
left [the soul], but where dnava-malam remains,

the essential pettam, entanglement, of the soul.
of this is, that the soul takes body in acThe
meaning
its kanmam, experiences pleasure and pain,

and passes through the five Avattei ; and that the unmei,
truth [essential part], of this, is Kevalam.
cordance with
203
LIV.
Refutation of the Doctrine that the Bodily Organs constitute the
Soul.
The Sdrvdkan (f rrn-surra OT) [the follower of Sdrvdkam, who

worships putti as God] asserts that "there is no soul other
than body that the body is the soul." Now, this body is
the effect of a cause, is possessed of various members, is
composed of Elements, and, both in the Avattei, and when
dead, is senseless therefore, body does not constitute the
Does the Sdrvdkan assert that it is not so, but that
soul.
;
the Perceptive Organs constitute the soul in the body? If

they are the soul, then all the five Organs should, at one
and the same time, apprehend the five objects of sense [each
one being independent of any other agent]. But, since one
of them cannot understand that which another does, and
since we can only apprehend the five objects which address
the Perceptive Organs, one by one, therefore, these organs
are not the soul.
The Buddhists and others will say that the Antakaranam
constitute the soul. But, since the four Antakaranam, standing in union with the Perceptive Organs, receive the sensation of, discriminate, fully understand, and think of, only
one object at once; and since what one of them knows, another does not know but the soul, associating itself with
the four, by their instrumentality eats the fruit [receives
what is gained through the senses] therefore, the Antakaranam are not the soul.
The Kanmayoki will say that pirdna-vdyu is the soul.
But it has no understanding in the Avattei, therefore it cannot be the soul.
The soul, which exists in the body that is formed in accordance with the kanmam which will not depart except it
be eaten, is the being that understands by means of the
gndnam of Sivan. It is proved, that this is the soul.
;
Some
sectaries teach that the soul itself
Tattuvam make known

understanding. These are next
that the
understands
and that God gives
refuted.
arivu,
204
LY.
Refutation of other False Views of the Soul.
"
the Eikkiyavdthi say
What need is
there, that Sivan should instruct {the soul]? The soul itself
can understand all things." If this be so, then, there is no
need of the Perceptive Organs. The Niydyavdtlti and Veiseshikar maintain that "the soul itself has no arivu, underIf so, then, what possible use can a senseless
standing."
But do you say that
soul make of the Perceptive Organs?
manam and the other Antakaranam give understanding
As the Antakaranam are themselves mere
to the soul?
cannot
matter, they
give intelligence to the soul. Is it said,
that the omniscient Sivan does, by means of the Tattuvam,
furnish the soul with the power of understanding?
The
But Sivan does not give arivu
soul must then be material.
to matter; but he causes, by the instrumentality of the Tattuvam, the previously existing arivu of the soul to shine
The Sdngkiyar and
forth.
It is
next shown, that whatever can be understood by the
soul's native understanding, is asattu, untruth,

soul,
by
its
own
power, cannot
know
and that the
Sivan.
LVI.
The
Human
If there be a God,
my
understanding
Understanding
is
Defective.
He
why can
Because
it
not be apprehended by
is a truth, that all
things
which can be grasped by the soul's understanding, are tranIf that which can be known by the soul's
sitory [asattu].
understanding, is asattu, then, cannot Sivam, which is sattu,
ever be understood by my mind? If the soul could never
understand Sivam, then it could receive no profit by Sivan.
am
If,
then, I
be
said, that
capable of understanding Sivan,
whatever
how
can
it
apprehended by my arivu, is asattu?

The soul's understanding, which comes with it from eternity, is impeded by the Perceptive Organs, and can only
understand things one by one as such, it is an arivu that
is connected with pdsam, which is that sedam (Gfiu>), foul
is
[or darkening] substance that adheres to the discriminating
205
arivu, soul's understanding.
the discriminating power.
Sivam cannot be known by
The author next shows
that, if one inquires whether

which distinguishes asattu as such, is Siva-gndnam, or
pasu-gndnam, or pdsa-gndnam, neither of them can under-
that
stand
it.
LVIL
Asattu cannot
be understood without the aid of
Arul.
Do you
ask which [of the three] gndnam it is, that debe asattu ? The soul is a being of very small
understanding, therefore it, of itself, cannot know any thing.
Sivan is perfect and omniscient, therefore he does not discriminate things one by one [as a learner]. Again, the Tattuvam, which are without these [Siva-gndnam and pasuclares asattu to
gndnam}, are sedam, foul matter, therefore, pdsa-gndnam

[the intelligence of the Tattuvam] cannot understand.
The soul which is of little understanding, united with its
proper Tattuvam, cannot understand [asattu]. Do you ask,
whether the soul, uniting with Arul, can understand it?
The soul cannot, of itself, form a union with Arul; therefore, it cannot, in that way, understand it.
Though the
soul cannot secure that understanding by coming into union
either with its Tattuvam or with Arul, will it not possess
this understanding by uniting with both Arul' said pdsam
As light and darkness cannot both exist
[the Tattuvam] ?
same place, so that is also impossible.

Therefore, in the next section it is shown, in answer to
the question What, then, is the arivu which can understand
both sattu and asattu ? that the soul, with Arul as its eye,
can see both.
in the
LYIII.
The Soul Illuminated by Arul.
Pdsam, which is asattu, is mere sedam ; therefore, it [pdsagndnam} cannot distinguish Sivam, which is sattu, as a particBecause Sivam, which is
ular thing, so as to say This is it.
:
diffused, it is not necessary that it should

so know asattu, the world, as to pass from one thing to anThe soul is that which,
other, distinguishing this and that.
sattu, is
VOL. IV.
everywhere
-27
206
the aid of Arul shining upon it, can distinguish this as
and that as Sivam. As the eye, which is neither
nor
darkness, when in darkness, is as the darkness,
light
so the soul, when assoand, when in light, is as the light
ciated with malam, is as malam; and, when associated with
Sivam, is as Sivam. Therefore the soul, on the ground of its
coming into union with Sivam, having removed the malam
with which it was previously associated, receives the appellation of sath'-asattu, both sattu and asattu.
by
ptisam,
The Nimittakdrana-parindm,avdlhi (& iJdpji&tTjr fearutfi<*>&<sun^l) teach that the soul has no understanding, but that
Sivan's Arul gives it understanding. It is next fully proved,
by illustrative examples, that the soul does possess under-
standing.
LIX.
Illustration of the Soul's Understanding.
Do you
say that the lamp gives light to the eye, and thus
to it; and that the eye had previously no
How can you say that the eye has no light? When
light?
the light of the eye is extinguished, the eye cannot see the
shows objects
things which the lamp shows it by its light. But how is it,
that there is light in the eye ?
It cannot see any thing
[when it is dark], excepting what it sees by the aid of the
therefore, there can be no light in the
light of the lamp
It
is
that
the light of the eye and the shining of
true,
eye.
the lamp unite to form vision. But the light of the eye and
the shining of the lamp, do not mean the same thing; thereThe distinction is as follows.
fore, there is light in the eye.
It is the nature of the lamp to show things but is the nature of the eye to see them.
;
Next follows a refutation of the views of certain sectaries

respecting the properties of the soul.
LX.
Further Consideration of
Do
the
Nature of
the Soul.
the Kanmayoki say that the soul exists, and underone part of the body ? Then, the soul is a
stands, only in
207
'
being confined to one place, has form, is material, is destitute of understanding in any other place, and is perishable.
Do
the Samanar, Jainas, say that the soul just fills the
is
which
body
developed from Mdyei, and thus understands?
This view is subject to the objections above named. Besides, according to this view, the soul must be without the
three classes of Avattei [cannot vary in size, to meet their
several capacities]; must grow as the body grows, and shrink
as the body shrinks; must be subject to all the phenomena
of swelling arid shrinking must be adapted to understand
[the indications of] the five Perceptive Organs, and the five
Eudimental Elements, at one time and, as the members of
the body are lessened, the soul also must become smaller.
;
Do the Mdydvdthi say that the soul fills every place, like
dkdsam, ether, and thus understands? Then, it must be
without the power of going and corning [as in births, deaths
and otherwise], and must itself know the thoughts of all
souls.
Do
the Sdngkiyar, the Eikkiyavdthi o,nd the Vikdravdthi

(eSsffftotrff) say that it is not a god which makes the soul
understand, but that the soul itself understands? Then, it
cannot be subject to the Avattei, will feel no want of any one
to enable it to understand, and needs not to understand by
means of the Tattuvam.
Do the Niydya- Veiseshikar assert that manam and the other
Antakaranam, which possess the impurity of matter, communicate understanding to the soul ? Then, the soul must
itself be the property of impure matter
and, further, the
absurdity is involved, that impure material organs commu;
nicate intelligence.
In view of these considerations, the pure Seiva-sittdntists
(&>f&Qjffff$}sGr) do not hold these doctrines of these imsectaries. Therefore, when we examine the true ground
on which the soul possesses understanding, we shall find
pure
that it is that of proximity, or union [with Sivan], like the

crystal which retains the light [the mirror which reflects the
object brought near].
The account of
Next
the soul
is
ended.
follows a view of the properties of the Avattei.
208
LXI.
State of the Soul in the Avattei, particularly the Descending
Avattei.
The
state
of the soul,
when
it
is
associated with dnava-
malam, and without any of the Tattuvam, is turiydthitham.

When in turiyam, it possesses one of the Tattuvam, pirdnavdyu. In sulutti, the soul exists in connection with two Tattuvam, sittam and pirdnan. In soppanam, the soul is associated with twenty-two additional Tattuvam, viz
the five
Kudimental Elements, the Five Vital Airs, manam, putti,
akangkdram, and the remaining nine of the Ten Vital Airs.
In sdkklram, it comes into union with ten other Tattuvam,
viz the five Perceptive Organs, and the five Organs of AcThese Avattei are thus to be understood.
tion.
:
NOTE. The author seems to leave 'life/ which is sometimes called

ullam, but more generally purushan, to be understood, as necessaThis understood, the
rily implied, in each of the last four states.
account of the Avattei here given, accords with that of the TattuvaKattalei, pp. 19, 20, above.
Elucidation of the Avattei.

The five Avattei, taken in the reverse order, viz: sdkkiram,
soppanam, sulutti, turiyam turiydthitham, are called KildlThe way in which the TattuAvattei, Descending States.
vam are connected with these, severally, is as follows.
In this state, sixteen of the thirty-six
1. Sdkkira-avattei.
Tattuvam which constitute the conscious and intelligent
the five Elements, six
state of the soul, are removed, viz
of the Vittiyd- Tattuvam, purushan, life, being excepted, and
the five Siva- Tattuvam. There will, then, remain twenty Primary Tattuvam. To these are to be added fifteen of the
Subordinate Tattuvam, viz the Five Vital Airs and the Ten
The whole number of Tattuvam in this Avattei
Vital Airs.
is thirty-five, viz
the five Perceptive Organs, the five Rudirnental Elements, the five Organs of Action, the Five Vital
Airs, the Ten Vital Airs, the four Antakaranam, and puruThe soul, in union with these Tattuvam, is shrouded
shan.
Here the soul, in its seat between the eyein dnava-malam.
brows, is so beclouded that, while it sees, it sees not while
it hears, it hears not
while it eats, it eats not while it
and while it gets, it receives not. This
lives, it lives not
}
209
state, in
which the soul and
its
Tattuvam stand
torpid,
may
be compared to a chariot which has been set in motion, but

the motion of which, when the charioteer has forsaken it,
and when the horses hold back, will gradually lessen, and
finally cease.
2.
The
and
Soppana-avattei.
This seat of the soul
is
in the neck.
soul, having left in sdkkiram the five Perceptive Organs

the five Organs of Action, descends to this Avatlei with
twenty-five Tattuvam, viz: the five Rudi mental Elements, the

Five Vital Airs, the four Antakaranam, the Ten Vital Airs,
&-&& purushan.
Though the Perceptive Organs are wanting,
yet, what had been felt, or seen, in sdkkiram, will in soppa-
nam
also be experienced [reflected, echoed] in putti.

This
idea [or experience] remaining in putti, may be compared to
the state of iron which has been melted though it be removed out of the fire in which it has been put, it still possesses the nature of fire
also to the giddiness which remains
in the head of the dancer, after he has finished the whirling
dance and, also, to the case of a man who has seen an elephant in a certain place, and who, on returning to that place
afterwards, though there were no elephant there then, would
have the thought of an elephant arise in his mind.
This is the seat in the heart, to which
3. Sulutti-avattei.
the soul, having left in soppanam the five Rudimental Elements, the Five Vital Airs, three of the Antakaranam, and
nine of the Ten Vital Airs, descends, in union with sittam,
pirdna-vdyu arid purushan. Here, the soul is conscious of
:
what
it
experienced in soppanam, but
is
unable to show
it
The reason why it cannot tell its experience,

[express it].
Faculties were left in
is, that the three Intellectual Organic
has been melted,
the
iron
which
This
is
like
soppanam.
and which, though now somewhat hardened, retains a red
heat.
The understanding of the soul, in this state, is like
the eye when the lightning flashes in a very dark night: it
cannot distinguish any thing clearly.
4. Turiya-avattei.
The soul descends to this state, in the
navel, in connection with pirana-vayu and purushan, having
left sittam in sulutti.
Here, the soul exists without thought,
or any other action than that of pirdna-vdyu. It is like the
iron that was heated, but has lost its red heat, and is now
only a little warm. In this state, the understanding is like
the eye in the deep darkness that exists after a flash of
lightning.
210
5.
Turiydthitha-avattei.
The
soul,
having
left
pirdna-vdyu
in turiyam, descends to this state, in muldthdram, without
purushan, without any understanding, without any kunam,

and is completely
attribute, and without any mark or sign
enveloped in dnava-malam. Here, it is like the iron that has
become cold. In this state, the understanding is like the
eye of a blind man opened in darkness.
;
LXII.
The Mattiya-Avattei, and
When
the soul sees
how
it is,
the Melal- Avattei.
that the thirty -five Tattu-
vam which were
connected with the Descending Avattei, as

above described, unite with all the five Avattei which are
associated in the forehead, the seat of intelligence [and which
and
thus constitute the Mattiya-Avattei (u^âj/ra/^sD^)]
when it has escaped from the ten Avattei [the Klldl-, and
;
the Mattiy a- Avattei}, and stands expecting to put a stop, by

the grace of God, to the births [succession of births] which
come in order, in this world of lies, then it will form a union
with the Ascending Avattei, which exist five-fold in that
same place. Just as the soul understands, by means of the
Sutta-Tattuvam, the Kildl- Avattei, and the Avattei in the forehead, so it will understand the Meldl- Avattei, by means of
Arul.
Explanation of the Mattiya-Avattei.
When the soul understands how it is, that all the Tattuvam which are resolved and developed in the five Avattei
that have been thus 'described in order, unite, and operate
in sdkkira-avattei alone, and when it gets a vision of the
Mattiya-Avattei, it will perceive that the course is from athi-
tham \_=turiydthitham\ upwards.

The way in which the soul, while
it exists in sdkkiram, is
When one has placed a
subject to athitham, is as follows.
thing in a certain place, and has forgotten where he put it, he
becomes suddenly absorbed in anxiety for the thing, stands
motionless, even pirdna-vdyu ceasing to move, and takes no
notice of
any thing. Such is athitham in sdkkiram.
Turiyam in sdkkiram is the state in which pirdna-vdyu
suddenly begins to act.
like the
Sulutti in sdkkiram is the state of self-possession
man who begins to recollect where he placed the lost article,
;
and proceeds
to look for
it.
211
Soppanam in sdkkiram is the state where the soul is in the

condition of the man who has become assured of the place
where he put the thing, and who rises up to get it.
Sdkkiram in sdkkiram is the state represented by that in
which the man sees, with his own eyes, the thing he had
missed.
Such are the Mattiya- Avattei.
Explanation of the Meldl-Avattei.
When the soul comes to know, by means of the SuttaTattuvam, the before mentioned Klldl-Avattei and MattiyaThe
Avattei, then the five Meldl-Avattei will unite with it.
process of understanding by means of the Sutta-Tattuvam,
is as follows.
When the soul understands the thirty-five
Tattuvam which belong to these Avattei, then gndnam predominates, and kirikei, action, is lessened when the soul
classifies [refers to their respective Avattei} these [Tattuvam],
then gndnam is diminished, and kirikei is increased when
the soul equally understands and classifies them, then gndnam and kirikei are equal when the soul merely classifies
them, without having any knowledge of them, then kirikei
only exists and when the soul barely knows them, but can;
not refer them to their respective Avattei, then it is in possession of gndnam only.
It is the nature of Sutta- Vittei
the
last
of
Siva- Tattuvam] to have gndnam
the
Ruttiran,
[==
predominate over kirikei; it is the nature of Isuran [Mayesurari\ to have kirikei predominate over gndnam; it is the
nature of Sdthdkkiyam to have gndnam and kirikei alike
;
kirikei
merely characterizes
Satti
gndnam merely
charac-
Such is sdkkiram, the highest of this class.

other four Avattei may be understood in the same way.
Such are the Meldl-Avattei.
terizes Sivam.
The
Next follows an account of the Kdrana-Avattei

<&$&<), Kadical Avattei, which are the causes [or sources]
of the three classes presented above, Kevalam, Sakalam and
Suttam.
LXIII.
The
The
three
Radical Avattei.
rule of the Kevala- Avattei

(QsGuttirrsupGop),
which
is
called sarvasangkdram (& ITQJ &KJ &nnib), universal destruction,
212
where dnava-malam abounds, is as follows. Here is the

nature of aihitham, from which the Tattuvam have departed,
but from which agngndnam, ignorance, never departs.
The rule of the Sakala-Avattei(f&ei(Tiieap), is as follows.
In this, the soul wanders through successive births, from
the creation to the universal destruction, revolving through
various matrices, according to its Jcanmam, and being made
to experience the joys of paradise, or the pains of hell, in
accordance with the punniyam and pdvam, merit and deHere, the soul is in union
merit, which it has acquired.
with kalei, and the rest of the Vittiyd- Tattuvam, and experiences the pleasure and pain which are had by means of the
objects of sense.
The nature of the Sutta-Avattei (jF#*Jfi//Ffca>/*i which is
It is that state in
para-mutti, final liberation, is as follows.
which the soul, by means of twiratara-Satti-nipdtham* is
no longer affected by the ignorance of Kevalam, which must
pass away, nor by the struggles of SaJcalam; but is, by the
aid of the And of Sivan, brought into union with the divine
feet, and there exists in attuvitham, unity in duality.
There are others who give a different view of this matter,
as follows.
Kevala-Avattei, which is full of mula- \_=dnava-~] malam,

athitham, the dnavam of which never leaves the soul, but
in which all the Tattuvam are removed by means of the
fidchei, sacraments.
Sakala-Avattei, which is united with the Vittiyd- Tattuvam,
is that state in which the soul, when it has escaped from the
enclosure of the bewildering Kevalam, looks up, and, in
Attuma-Terisanam,^ because it does not see God, nor its own
hereditary right, stands admiring and comparing itself.
Sutta-Avattei is that state which is called sdkkira-athltham ;
in which the soul escapes from the embrace of Kevalam, and
from the distractions of Sakalam ; and, by its hereditaryright, which it now discovers, sees the Gndnam which is
always the same, and which stands as the life of the soul,
and plunges into it so as to appear as Gndnam itself.
In these three stanzas, all the Avattei which belong to the
states of pettam and muttl, have been explained.
is
* See
p. 182.
See
p. 27.
LXIV.
How
the
Soul
is
made
to
Understand.
If one of the Perceptive Organs with which the soul is

one of the Elements, the four Antakaranam, the
seven Vittiyd-Tattuvam which never leave the conscious soul,
and the five Siva- Tattuvam, cooperate, then the soul will
have a full perception [apprehension] of one object. Without these means, the soul, of itself, cannot understand any
thing and without the soul, these Tattuvam, by themselves,
associated,
cannot operate.
But does the soul form this union with these Tattuvam ?
or do the Tattuvam themselves understand and unite with
the soul ?
This is next to be considered.
LXV.
The Soul must
be
Enlightened by Siva-gnanam.
The soul, which has no understanding of its own, cannot,

without some one to instruct it, itself know and unite with
Nor can those material organs, which
those Tattuvam.
have no understanding of their own, themselves know and
The soul, which is thus without any
unite with the soul.
understanding of its own, exists in the essential form of
the vannam, letters [of the Sanskrit alphabet], which belong
If so, how is it that the soul unites with
to the Tattuvam.
the Tattuvam, and enjoys the knowledge of things ?
The
soul understands them all, associates with them, and experiences things, by means of the gndnam of Sivan, who needs
not to exercise any understanding for himself.
Some sectaries teach that it is not necessary, that God

should give understanding to the soul; and that the gndnam
of Sivan understands things for the soul. They are confuted in the following stanza.
LXVL
Refutation of certain False Doctrines respecting the Soul.
Vikdravdthi (eS s irjreu IT$) say that "it is not necesthat

God should make the soul to understand but,
sary,
Do ye
VOL. iv.
28
214
Organs take hold of the gndnam of the
and understand their objects, so the soul takes hold of
as the Perceptive
soul,
the
gndnam of
the incomparable Sivan, as its instrument,

all things ?"
Then, the soul which
understands by grasping [Siva-* /nd-nam~\, becomes itself God.
Do the Sangkirdntavdthi (fwQjnriijt&nfy say that the great
gndnam of Sivari passes over into the soul, as the sun passes
from one zodiacal sign to another, and, taking the place of
This is like the saying that,
the soul, understands for it ?
when a man is hungry, his appetite is satisfied by another
and thus understands
man's eating.
There are some who say, instead of using the expression
u
that
the Perceptive Organs take hold of the gndnam of the
soul," etc., that the idea is that the soul understands the
objects of sense
by means of the Perceptive Organs.
LXVIL
The True
Way
in which the Soul Understands
and Experiences
things.
As men, when
the sun has dispersed the great darkness,

see, by
presence, all things which they had thought of
in the night, and pursue their respective labors; just so,
when the influence of malam has left every part, souls, by
the Arul which shines upon them rejoicing, will understand
and enjoy. As before stated, the fact that souls, while they
are enjoying the understanding they thus possess, are not
its
except by Arul, they could not experience any

and
suppose that it is by their own powers that they
thing,
understand and enjoy, is like the case of men at work, who
aware
that,
consider not [do not stop to think] that it is by the light of

the sun that they are enabled to see, and to manage their
business.
This doctrine will be further illustrated in the next stanza.
LXVIII.
Explanation of
the Soul's
Understanding continued.
The Perceptive Organs and the Antakaranam understand

by the agency of the soul. Though the y thus effect the
understanding of things by the soul, yet they have not the
knowledge to say Is it not by the soul, that we understand?
(
215
so, while the soul is knowing and enjoying all things
by the gndnam of Sivan, it has no knowledge which enables
it to
Is it not by the gndnam of Sivan that we undersay
stand? Therefore, because the soul itself cannot know and
experience the kanma-malum which it had in ancient times
acquired and laid up, he who knows these things, and who
Just
binds the soul to the eating of them, is Sivan himself.

Here ends the explanation of the way in which the soul
is made to understand and
experience things.
In the following three stanzas it is shown, that, when the

tnalam are ready for removal, God will appear as a Guru, in
the form of Gndnam, and deliver the soul.
LXIX.
The Illumination of the Soul by Sivan.
Tattuvam which are adapted to give un-
If one of those
derstanding, be wanting, then, nothing can be understood

the soul.
Can the soul, then, understand all things by
means of those Tattuvam? The soul is, unable even to
unite with Gndnam, by means of the Tattuvam you mention.
^y
then, is necessary to this union?

God, who knows
the soul has become pakkuvan, one prepared for mutti,
deliverance, by having completed the courses of sarit/tei,
What,
when
kiri/cei
and yokam, pursued
show Himself
former births, will arise and

form of Gndnam \_=Arul\, and
in
in the divine
will enable it [the soul] to apprehend the way to unite with

the glorious feet which are adorned with the divine silampu
(&6VLDL/), resounding ornaments, which possess [are the symbols of J the words of those who remove the Tattuvam as a
thing of no worth.
Next follows an explanation of the Gndnam which the

Guru will make known, when he removes the Tattuvam.
LXX.
The Soul brought into Union with Siva-gnanam.
Like the great light of the sun, which combines the splendor of the ancient crystal [mirror] which naturally reflects
many colors, with the essential nature of the colors which
shine in
many
places
so the pure
Gndnam
of Sivan
is
216
which is the body of various spirits,

causes dttuma-gndnam, the understanding of the soul,
Tattuva-g7idnam, organic intelligence, to shine forth.
how is it, that the Guru removes the dttuma-gndnam
the Tattuva-gndnam, and brings the soul into union with
Siva-gndnam? As the mirror at noon reflects none of the
surrounding objects, but only the distinct image of the sun;
so the soul, freed from its connection with pdsa-gn&nam
diffused in the world
and
and
But
and
\_=Tattuva-gndnam\ which is material, and without any influence of pasu-pdsam, the soul's organic entanglement, will
The Sdivaexist as Pathi, God, enveloped in Grndnam.
Gndnis will say that God graciously unites this Gndnam
with the soul.
The circumstances
in which the divine Arul exists in petthe state of the soul's entanglement, and the way in
which it will exist when the Guru brings the soul to receive
are next explained.
it,
tarn,
LXXI.
Respecting Arul's Connection with Souls.
How is it that, at the time when souls are snnk in

dnava-malam, Arul \Tirothdna- Satti\ exists as the essential
nature of Hdyei [as developed in the human organism, as
tanu, karanam, puvanam and pokani], Makd-Mdyei [= tiradchi\* and i\\Q punniyam and pdvam \_=kanmam] which are
not ready to be cancelled, and as associated with the soul in
the mayakkam (LDUU&&LD), ignorance and confusion, in which
she causes it to experience the fruits of its kanmam? Arul
will exist as
unseen by the
agngndnam, the effect of dnava-malam ; and,

soul, will enshroud [the soul in this agngnd-
it will not
apprehend the nature of these Aidwhich constitute its probationary body, nor the
nature of that which actuates them, nor the sufferings of
births, nor the nature of the soul which is subject to them,
nor the modcham which it will inherit. What, then, is the
relation of Arul [to the soul], while the Guru communicates
nam\
yei,
so that
etc.,
grace to the soul that is filled with desire to know the nature
of these Mdyei, Makd-Mdyel and punniyam and pdvam f She
will stand as light, and will show the nature of the malam
* See stanza XXXIII.
217
[=dnavam], Mdyei, etc., and deliver it [the souj] from them;

and, while these remain unseen by the soul as long as its
body exists, because of the influence of pirdrattam, the fruit
kanmam now
being eaten, she will nowhere be hid

shine
[will constantly
upon the soul].
These three constitute the vdymei (aiiriLeBU)), truth [the
prerogatives] of Gndnam [==Arid].
of
its
Next
is
explained the fruit of the
Gndnam
before men-
tioned.
LXXII.
The Illumination of
The fruit of GndnamJs three-fold,
the Soul.
viz Attuma- Terisanam,

a vision of the soul Attuma- Sutti, the purifying of the soul
so that it ceases to ascribe its attainments to itself, and reAttuma- Ldpam, the profit which
cognizes Si van's agency
the^purified soul receives.
Attuma- Terisanam consists in the soul's discovery of Gnd:
nam, when pdsam,

moved.
its
organic entanglement, has been re-
Attuma-Sutti consists in the soul's union with this Gndnam,

in its renunciation of its own ichchei, desire [will], its
and
own gndnam,
understanding, and its own kirikei, action.

Attuma-Ldpam consists in the soul's obtaining, by means
of that Gndnam, Siva-Rupam, which is pure, and in being
merged in it [so as to form attuvitha7n\.
The next four stanzas are devoted to the explanation of

A
Attuma- Terisanam.
LXXIII.
Exposition of Attuma-Terisanam.
is
Though
incapable of understanding any thing
unaided
own
its
gndnam, yet by the Gndnam of Sivan it
by
the soul
it were
knowledge and experience by its own gndnam. The way in which one understands by dttuma-gndnam,
If one understands that gndnam, by means of
is as follows.
the Gndnam [= Siva-gndnam] which is life to him [to his
understanding], he will, in the same position, understand
will experience every object of sense, in order, as if
receiving
all its
218
he able to see himself? While he stands
he can see himself.
This teaches that Gndnam is to be understood by gndnam, arid that the soul is to be understood as in the place of
But
himself.
is
in that Grndttam,
Gndnam.
The next stanza shows how this Gndnam. is revealed to

the soul, and how the soul becomes pure; and that Gneyam
will appear to the soul, when it stands humble.
LXXIV.
Manifestation of
God
to
the Soul.
"When the soul attempts

Tattuvam,
to understand the truth of the

so as to secure their removal, and when it thrusts
the Tattuvam, and is studying into their

then
that
which appears as a firm reality, is the
meaning,
refulgent Gndnam. When the soul thus leaves its own way
of understanding, and stands as that Gndnam itself, it will
become ninmalan (wrae*<dr) one freed from malam. When
it thus stands as the Gndnam which no longer separates from
the soul the agency of God in the process of understanding,
then Gneyam, the source of that Gndnam, will be revealed.
itself in
among
Respecting those who ask, whether there is any Gneyam

except the Gndnam which thus shows things to the soul,
proofs are adduced, in the next stanza, to show that Gneyam
is before [the source of] Gndnam.
LXXY.
The Existence of Gneyam, the Source of Wisdom.
That Gneyam exists as the source of Gndnam, which is
associated with it, but distinct from it, is proved by these
that Gndnam is the Arul of Sivan, and
considerations, viz
that Gndnam cannot exist without Gneyam, any more than
/Sivam, which has no
sun-light can exist without the sun.
connection with the malam, is the Gneyam which is the
:
source of Gndnam.
The Gndnam
that shines in
it is its Sattl.
The next stanza establishes the proper form of this Satti,

shows her inseparable union with Sivam, and the benefits
which are had by her.
219
LXXVI.
Respecting Siva-Satti,
and
her Prerogatives.
unentangled in malam, and is the effulIs she not, then, an independent existof
Gndnam.
gence
ence? Satti does not exist without Swam, as an eternal
But may not Sivam exist independent [of Satti'} ?
entity.
Satti is herself
If so, what is the use of Satti? As the light, which disperses the darkness which everywhere exists, and reveals
the sun which is its source; so Arul, the same as Gndna-Satti,
disperses the malam which exists from eternity, bewildering
[the soul], shows Si van, who is the source from which she
springs, and causes the soul to love him, and to unite with
the divine feet.
Here ends Attuma-Terisanam, which
is
also called
Gndna-
Terisanam.
The four folio wjng stanzas treat of the state of souls which
have completed Attuma- Terisanam, and exist unaffected by
their malam.
The first of the four stanzas confutes the
who hold that mutt'-dttumdJckal

(Qftffirfmxts*9r\ liberated souls, are, like Sivan himself,
capable of performing the five divine operations.
Siva-samavdthi (&Ufu>&ffjs}\
LXXVIL
Respecting Liberated Souls.
good to say that, just as the impious man, who

possessed of the devil, and is controlled by him, acts as
the devil himself, so the soul, because it is associated with
the Gndnam of Sivan who knows all things, must know all
things, and thus be able to perform the five divine operations, as God Himself.
What then is the state of the liberated souls ? The author
next shows that they are capable of participating in the
happiness of Sivan, but are not qualified to perform the five
divine operations.
It is not
is
LXXVIII.
God
Operating in the Liberated Soul.
In the case of a man who is blind, dumb and crippled,

when the devil takes possession of him, and causes all those
220
to operate, has the man himself become able to
speak, and to walk ? Just so, the Gndnam which is
associated with the soul, will make it understand the god
that is in the man
and this Sivan will, by means of the
divine forms which he assumes, perform the five operations
which are his customary works.
In the next stanza, the author explains the condition of
the liberated souls yet in the body, and the benefits which
members
see, to
they will experience while in this
state.
LXXIX.
Further View of
the
Liberated Soul.
When one becomes established in the way in which his

Guru has taught him, according to this Sdstiram; when he
sees [correctly understands], by the eye of Arul, the desire,
the understanding and the action which arise by means of
the Vittiyd-Tattuvam that are united [with the soul] as the
means of removing dnava-malam ; and when he sees his
own nature, which he learns by the aid of these Tattuvam,
and, also, the nature of the maiam which are eternally united with him when he thus discovers and renounces all
these, then, the desire, understanding and action, here mentioned, will cease to cleave to him the nature of the soul's
understanding will be changed, and he will stand firm in
Arul, and the great Omnipresent Gneyam will be revealed.
;
Do the Eikkiyavdthi and the

who obtain gndnam will become
Sivdttuvithi say that those
Sivan, and that there can

be no manifestation different from this [i. e. Sivan cannot
be seen as a being distinct from the soul] ? They are answered in the next stanza.
LXXX.
The Condition of /Souls in union with God.
Every soul which becomes united with that Gndnam will
become asivam; and in that condition will have the further
advantage of knowing Sivan. The reason for this is as
follows.
Formerly, they were united with kanmam and the
other malam, and consequently were deluded, and considered their bodies as themselves.
On
this account,
they
221
knew themselves, nor Sivan who is their life. But

they have received the Gndnam which is hard to be
obtained, if they do not, by means of that Gndnam, see themselves and Sivan, so as to enter into Sivan's enjoyment, then
they do not yet understand that Gndnam which unites them
to the glorious feet of Sivan, to whom all souls are as servants; and because they do not fully understand that Gndnam
which they must know, they are not yet united with the
divine feet of Sivan.
neither
after
It is next shown how the soul

Gneyam,
is
completely enveloped in
LXXXI.
The Condition of
the
Soul when Freed from
the
Tattuvam.
When
the soul ceases to be united with the many -faced

which combines the thirty-six expansive Tattuvam, and when the Tattuvam have thus lost their hold,
then, the ignorance of the Athitha-Avattei, which are also
called Kevala-Avattei* and are full of dnava-malam which
destroys all understanding, will not prevail over the soul.
In order that such sleepiness and carelessness may not again
come over the soul, it is closely united with the superior
Sakala-Avattei,
Gndna-Satti,
by whom
it is
now illuminated, and
in
whom it
has a firm footing. When this work of Gndna-Satti is accomplished, and the operation of the soul's own nature ceases,
it then attains to a union with Pard-Satti; and then Sivan's
Proper Form, the form of the highest happiness, which is
above that of Pard-Satti, will be revealed. Now, the soul
becomes so intimately united with Sivan, that they constitute attuvitham, a unity in duality and thus it rests in him,
as does the air in space, and as the Pittar (iS^ff) [the deified
manes of the progenitors of mankind, inhabiting the ethereal regions], and as salt dissolved in water.
This state is
;
called sdkkira-athltham.
Must the Tattuvam be removed by means of Gndnam ?

Will they not resolve themselves ? The answer is given in
the next stanza.
* See
pp.
VOL.
iv.
29
20, 21.
222
LXXXII.
The
Way
in which the Tattuvam are Resolved.
The Tattuvam cannot
resolve themselves, because they
Do you say that, when the soul underare gross matter.

stands the way to resolve them, then they will be resolved?
While thou [the soul] understandest the process of resolution, and art pursuing it, so long must thy own desire,
understanding and action exist, and, consequently, during
But dost thou
that time, the Tattuvam cannot be resolved.
as all the Tattuvam
be
wilt
thou
that
resolved,
thyself
say
are resolved?
Then, thine own understanding itself must
then, is the way to resolve the Tattuvam,
What,
perish.
and to discover Sivan ? Unless thou art resolved into that
Ondnam which shines upon thee, so that thy own nature
ceases to live, and those Tattuvam quit thee as something
foreign to thyself, and thou standest only as that Gndnam,
that
Sivam
The next
of the soul
will not
be revealed.
stanza shows the

is effected,
and
way
in
which the instruction
that, unless that instruction
be
had, Grieyam cannot be attained.
LXXXIII.
The Condition
in which the Soul embraces Sivan.
When
all those Organs which go out and unite with the

objects of sense, give understanding to the soul, then, that
understanding which discriminates individually those obthe function of the soul itself. But when
jects, will become
those Tattuvam stand in sdkkvram, then the soul, without

touching those Tattuvam which render it intelligent, will
unite with Arul, and its own understanding will die away
If this takes place, then the soul will
like a lamp at noon.
obtain Sivan in the character of Gneyam [the source of Gndnam}. When the soul obtains that Sivan, then it can escape
all
from births which have
stupified
and darkened
it.
The means of obtaining the above-mentioned Sivan are

enumerated in the next stanza.
223
LXXXIY.
The Way in which
the
Soul becomes a Sivam.
There are four principal steps to be taken, in order to

secure a union with Si van. 1. Hearing with desire [cordial
reception of] the instruction in gndnam which is given by
the Guru, on the ground of the person's having completed,
in former births, the first three stages of religious
life,
called
and yd/cam. 2. Meditation on the meaning

of what has been received from the Guru. 3. Getting a
clear understanding of what has thus been considered.
4.
sarithei, kirikei
Becoming
established in nittei (/^L!D/_) [entire abstraction
from all objects of sense, and being absorbed in meditation

on Si van], by which the soul becomes united with Sivan, as
Sivan was, in eternity, united with the soul, and thus becomes a sivam. Those who are established in this course,
are in the way of obtaining mutti.
These four steps, of
hearing, meditation, clearly understanding, and abstraction,
are the four stages in gndna-pdtham, the last of the four reliThey are as follows.
1. Sarithei in gnanam.
When the revealed doctrines of
the three eternal entities, are heard by those who have arrived at this stage, as explained by the Guru, their ears and
other Organs will incline to the instruction, just as water
tends to the valley below. Here, the instruction is not only
Hence the stage includes both ninheard, but understood.
mala-sdkkiram and ninmala-soppanam. Those who die at
the close of this stage, will enjoy sdlokam.
The business of those who are in
2. Kirikei in gndnam.
this stage of gndna-pdtham, is to understand, and continually reflect upon, the proper forms, the natures, and the
functions, of the three eternal entities, which are graciously
made known by the Guru. Because this employment is
wholly mental and spiritual, this stage is denominated ninmala-sulutti.
Those who die at the close of this stage, will
gious stages.
enjoy sdmlpam.
3. Yokam in gndnam.
It is the privilege of those in this
stage of gndna-pdtham, to obtain, by the gracious look of
the Guru, a clear understanding of these three particulars,
of the truth of pdsam which obscures the soul, of the
viz
proper form of the soul which is thus obscured and identified with pdsam, and of God who stands as the life of the
:
224
soul.
Then, by the eye of Arul, the soul will remove pdsam, and become associated with that Arul. Because the
soul is here freed from pdsam, and is in union with Gndna-
Those
Arul], this stage is called ninmala-turiyam.
die at the close of this stage, will enjoy sdrupam.
4. Gndnam in gndnam.
Here the soul, now in the form
Satti
who
[=
of Gndnam sees, by means of this Gndnam, Gneyam, the

source of Gndnam. Then, Gndnam slipping off, the soul
sinks into [becomes united with] Gneyam, so that God and
the soul cease to be two [form a unity in duality]. Now,
the soul is filled with joy is no longer subject to the relations of direction in space, of country, of time, of color, of
and has the
form, or of name is indescribable by words
power of intuitively apprehending all things, without the
Because this stage
necessity of discriminating individuals.
is gndndthitham, a state transcending gndnam, it is called
He who has attained to such a state of
ninmala-athitham.
,
from all developed things and abunion

with
God, will enjoy sdyuchchiyam, which is
sorbing
para-modcham, final liberation [the highest heaven].
nittei,
entire abstraction
The next stanza shows that Si van cannot be known either

by pdsa-gndnam or pasu-gndnam, but only by Siva-gndnam ;
and, also, exhibits the proper
to in this stage of gndnam.
form of nittei which
is
attained
LXXXY.
How
The
soul
may be Seen and Approached.

cannot know Sivan either by pdsa-gndnam,
Sivan
which is the result of the Perceptive Organs, or, when these

Organs are removed, lay pasu-gndnam, which prompts one
to say: I am Piramam.
When the soul, by the grace of
God, has removed both pdsa-gndnam and pasu-gndnam, then
it unites with the [Siva-] gndnam which is now
imparted to
and 'is illuminated; and, by means of this [Gndnam] in
it,
which it stands, it renounces that limited understanding
which came with it from eternity, and exists only in Sivagndnam, so that the trials [experience] of the world can no
The soul is now, with great love, united with
longer exist.
Sivam, which is superior to that Gndnam. To exist in this
This is the state
state, is the before mentioned gndna-nittei.
of those
who
possess twiratara-Satti-nipdtham.
225
The author next explains the state of those who have

come into the possession of twira-Satti-nipdtham., but who
cannot reach the
last
mentioned
stage.
LXXXVI.
The Attainment of Gnana-nittei.
If
it
be
difficult to attain to this nittei, in
the
way above
mentioned, then, the soul must first know the truth [real
nature] of these Tattuvam by which it is enabled to underThis is it, etc. and
stand things successively, so as to say
:
which thus understands and experiences

things by means of the Tattuvam and must have a footing
in Siva-gndnam, and be aware of the way in which it says
that it cannot do any thing without Sivan.
Having first
understood these things, the soul must overcome, in the
orderly way, by means of the mental operations of hearing,
reflection, etc., the darkness and uncertainty in which it has
been held, must be established in gndnam, and earnestly
the truth of
itself,
seek for Sivan as
its
chief good.
order, to that nittei \jgndna-nittei~]
Then
which
it
will succeed, in
mentioned above.
is
In answer to the inquiry of the disciple Shall I meditate

[on Sivan] as thou hast before directed? the author next
shows that it is not proper thus to meditate.
:
LXXXVII.
Respecting the Disciple's
Meditation on Sivan.
If thou wouldest meditate on that Sivan, thou wilt need

the Antakaranam for such meditation. But Sivan, who is
beyond the reach of these Intellectual Organic Faculties,
cannot be apprehended by their agency; therefore, such
meditation will be of no use to thee. Dost thou say: I

will meditate without those Organs ? But for those Organs,
malam would obscure the soul and then how couldest thou
meditate ? Dost thou say I will meditate as if he were one
who cannot be apprehended by meditations? But how
could thy understanding live in a state which involves this
pdvdpdvam (utrtutruirtau^ both existence and non-existence
[both meditating and not meditating] ? Therefore, he [Sivan]
cannot be reached by thine own understanding, which thus
Those who are united with
perceives and discriminates.
the Arul of Sivan, who holds us as his servants, have no
need of this pdvdpdvam.
;
226
LXXXYIII.
On
the
Nature of
the
Union between
the
Soul and God.
The Mdydvdthi [a class of Vethantists] hold as follows.

Just as the atmosphere may exist in two conditions, by
means of a portion being enclosed in an earthen pot, and just
as the moon may appear as many, by being reflected in several pots of water so Para-Piramam, the Supreme Brahm,
who fills all space, may appear. Thus it [a portion of Piramam\ may possess Sivam all through the corporeal entanglements, which are the effects of Mdyei, and in this way exist
And as, when
in pettam, the state of an embodied being.
the earthen pot is broken, the air in it and the atmosphere
again become one, and as, when the water-pots are gone,
the reflected images disappear, and the moon exists again as
one nature; so swan (<a/63r), the life [soul], becomes Piramam, when the bodily entanglements are removed by worshipping the great ones, and receiving instruction in the
Siravanam (^jj-euesoruo), one of the Upanidatham (^-utSipio),
Upanishads. This state of absorption is mutti"
Now, it is impossible for that which exists in absolute
unity, to be entangled in the forms of Mdyei, to experience
pleasure and pain, to worship the great ones, and to study
and practice the Upanidatham, for the purpose of removing
such entanglements. Besides, though one obtain the pleasure of sdyuchchiyam, and obtain modcham, yet [according
to the Mdydvdthi] even then he may experience a course of
births.
Therefore, the doctrine of the Mdydvdthi [which is
"
pantheism]
The
is false.
on this point. "As

from fire, so Sivan,
and
eternal, separates,
develops from himself, Mdyei
and Md-Mdyei, which are, respectively, the Instrumental
Cause and the material [and Obscuring] Satti, and, also,
souls.
By means of Mdyei, he creates the world and exists
and sports in all the eight million and four hundred thousand matrices, which are various, both moveable and staSivdttuvithi teach as follows,
sparks and smoke are evolved
many
who is
tionary.
This
is
pettam.
Afterwards,
when
the fruit of
and jSatti-nipdtham is enjoyed, the disciple

obtains Sat-Kuru, and receives sdmpavi-tidchei (<F/TLO(J<S$-
Jcanmam
is
eaten,
and,
by
that Guru's instruction, he learns that the
227
whole world is a development of Sivam, and discerns that,
so far as he receives [instruction, etc.], there is no difference
between him who receives and him who gives. And to
understand that the soul is Si van, and Sivan the soul, that
there is a difference, and yet no difference, between them
this is
modcham"
This doctrine of the Sivdttuvithi cannot be received, for

the following reasons. Mdyei, which is asattu, not spirit,
if
cannot be developed from Sivan, who is sattu, spirit
;
souls are developed from Sivan, they will perish as material

forms, like earthen vessels and if one can discover no difference between him who receives and him who gives [instruction, etc.], then there will be no advantage in obtaining
a Guru, nor in the modcham secured by him.
The Eikkiyavdthi hold the following view. In eternity,
Sivan and the soul were two distinct entities but in mutti,
;
the liberation of the soul from
its
corporeal entanglements,
they become one, just as water mixed in water, milk in milk,
and ghee in ghee.
Now Eikkiyavdtham, the doctrine of the Eikkiyavdthi, is
not true for, according to it, one of the two eternal entities
must perish when they become one, which is a contradiction.
The Pethavdthi (Qu^îrfl) hold that " Sivan and the soul
If so, there could be no
are, in modcham, distinct beings."
such thing as sdyuchchiyam, state of union with God, nor
could the soul obtain Sivan. Therefore, Pethavdtham (Qu@;
<surr<u>)
is
not true.
The
Sangkirdntavdthi (fiaQiriTiBfeuir^) hold that, "as iron

placed in fire becomes fire, so the soul, on uniting with Sivan,
becomes Sivan." Now, the soul does not become Sivan
for then it must perform the five divine operations, just as
does the supremacy [godhead] of Sivan, who is its life. If
the soul, also, performs the five divine operations, then, the
supremacy of Sivan, who is God, must vacillate [sometimes
belonging to the soul, and sometimes to Sivan]. Besides,
it is not correct to
say that iron, submitted to fire, produces
the effects of fire for, if it were not for the fire which is in
the iron, and burns, the iron could not produce the effects
which fire does. Water, though it be submitted to fire,
and be made hot, can neither reduce a thing to ashes, nor
shine, and disperse darkness. Therefore, Sangkirdntavdtham
is not correct.
;
228
The
principle on which the soul unites with Sivan, so as

one with him, and yet not lose its individuality, and
also enjoys his great pleasure, is as follows.
In Kevalam,
where all the Tattuvam have quit the soul, the soul does
not go and form a union with dnava-malam; nor does dnavamalam come and unite with it the soul itself does not perish
nor can it see that malam, and point it out, as this, etc.
nor do the soul and it become one substance nor do they
exist as separate beings to it belongs the kunam, property,
of darkening the soul and it is the nature of the soul to
be thus obscured by it. Such is the nature of the union
between the soul and Sivan.
to be
In answer to the question Will pdsam perish, or continue

to exist, in sdyuchchiyam f it is shown, in the next stanza,
that the eternal nature of pdsam cannot perish.
:
LXXXIX.
The Imperishable Nature of Pasam.
If Pdsam will perish, then, the Akamam should not say
And if it will not
that there are three eternal first things.
be destroyed, then, thou must not think of getting gndnam.

What then will perish? There is a destruction of that
malam] which obscures
thing [the development of pdsam
the soul, so that its understanding cannot apprehend [things
aright, or fully].
Except this, there is no destruction of the
The darkness which caneternal essential nature of pdsam.
not exist before the lamp, is not destroyed, nor can it exist
before the light; just so, pdsam cannot exist with the soul
that is united with Sivan but of its eternal essential nature
there
no
destruction.
The swan-muttar. liberated souls yet in their bodies, which
understand this truth, are made to experience happiness as
is
before,
and
to act
by thought, word and deed
There will
therefore, be subject to births?
them, as is shown in the next stanza.
will they not,

be no births to
;
XC.
Removal of Malam Sagnchitham Destroyed.
Punniyam and pdvam, which constitute sagnchitham, the
kanmam collected to be eaten, which is bound up and lies
229
and which
is the cause of endless births,

the powerful, refining process of
gndna-tidchei, speedily perish by the look of the Guru, just
as seeds put into the fire [lose their germinating power].
Pirdratta-kanmam, the Jcanmam now to be eaten, which is
attached to the present body, will be eaten and finished
when the body is gone.
If dkdmiyam, which has caused the soul [swan-muttan] to
exist in the present body, like that with which it was before
united, and to eat its pirdrattam, still adheres to the soul to
any great amount, it will disappear, when the soul is delivered, and comes to see, by means of Guana- Satti, just as
darkness flees when the lamp shines.
The manner in which the Guru examines and renounces
sagnchitha-kanmam, is as follows. Piruthuvi, the Element
earth [in the human microcosm], which is the proper form
in which Brahma reigns, occupies a span [twelve angkulam,
finger-breadths, below the navel, including the genitalia] the
in the six Attuvd,
will,
when brought under
Tattuvam appu, water [the form in which Vishnu reigns],

occupies the whole space from piruthuvi upwards as far as
pirakiruthi-tattuvam, including the navel the Tattuvam teyu,
fire
[the form in which Kuttiran reigns], extends from piruthuvi to the neck, which is fsuran's [Mayesuran's] dominion;
the Tattuvam vdyu, air [the form in which Mayesuran reigns],
extends from piruthuvi to the dominion of Sathdsivan, in
the forehead; the Tattuvam dkdsam [the proper form in
which Safhdsivan reigns], extends from piruthuvi to Satti;
tattuvam, the region of tuvdtha-sdntam (t*tffjffff&pu>) the

twelfth Avattei [twelve angJculam above the head].
The extent of the thirty-six Tattuvam is as follows. Piruthuvi extends one hundred kodi (Q&mp.), ten millions.
Each of the Tattuvam from appu to pirakiruthij is ten-fold
more expanded than piruthuvi. Each of the Tattuvam from
purushan to Mdyei inclusive, is one hundred-fold more extensive than pirakiruthi.
Each of the Tattuvam from SuttaVittei to Sathdsivan, is one thousand-fold more extensive
than Mdyei. Each of the Tattuvam from Satti to Md- Mdyei,
is one hundred thousand-fold more extensive than the Tattuvam Sathdsivan.
t
NOTE. This paragraph is a mystical representation of the relative

extent of the Tattuvam, in the miniature universe, man, in language,
it would seem, taken from the
general universe, as given by the
VOL. iv.
30
230
The unit in the human microcosm, is usually an angkuThese numbers are
lam, which is about three-fourths of an inch.
here given for the use of the Guru and his disciples, when engaged
in the tidchei, and in all those meditations which involve the study
of the Tattuvam, especially as they are arranged under the five Kalei.
Puranists.
The Guru meditates on
nivirti, and the rest of the five

which embrace the mantiram, the patham, the vannam
and the Tattuvam, in which are diffused, one after another,
the above mentioned five Elements and Tattuvam ;* thinking, as one with Si van, he holds in himself the Attuvd, the
kanmam which are accumulated in the Attuvd, and the soul
and, by means of the fire of gndnam, with which he is filled,
he burns up the punniyam and pdvam of the soul, which
are accumulated in the Attuvd, examines and refines the
Attuvd, establishes the soul in the form of Sutta-Mdyei, removes, by means of gndna-tidchei, the power of dnavamalam, which obscures the soul's understanding, and considers the soul, now at the feet of Si van, as one delivered
from malam, just as the moon is rescued from Rdku [the
He fixes the disciple's attention on such
eclipsing dragon].
instructs him,
subjects as he himself points out to him
according to prescribed rules, in the pagnchdkkaram which
connects with pirdrattam and the invisible symbols makes
Kalei,
him understand
the three eternal entities; takes in, as if

himself
with
filling
water, the disciple's body, possessions
and life, and causes him to say These, as long as the body
lasts, are not mine, but the Guru's, and, also, to pronounce
the religious formulas.
By this gndna-tidchei, sagnchithakanmam is removed, so that it is no longer a cause of births
to the soul, just as seed exposed to fire [which loses its ger:
minating power].
The author next shows how, by means of the pagnchdkkaram, pirdratta-kanmam

distress the soul,
is
disposed
of,
and how dkdmiyam
so as no longer to
is
prevented from
accumulating.
XCI.
The Removal of Pirarattam and Akamiyam.
When the Guru has removed, by means of gndna-tidchei,

the entanglements [the three raa/am], and established the
* See note at the end of
this Article.
231
disciple in the truth, the disciple's pirdrattam will still trouble
misses the mark, will conj ust as an arrow, which
him
tinue to move till it reaches the ground and as the potter's

wheel continues to whirl, even after he has ceased to act on
it.
While the body, which is formed of the Elements, remains, pirdrattam will remain, just as the scent of assafcetida
remains in the vessel from which the offensive drug has
been removed. The disciple will still be conscious of his
own acts, and of what he perceives in others and from his
consciousness of I,' and mine,' dkdmiyam will arise.
Why, then, does not the Guru remove this remnant of
pirdrattam, since he has removed sagnchitham, which is
much greater ? It remains for the purpose of teaching the
and also
disciple the benefit of his existence in the body
to give him, by means of his sufferings in the world, a higher
estimate of the joys of modcham.
How, then, can dkdmiyam, which thus results from the
influence of pirdrattam, be suppressed, so that it shall not
remain as the root of future births ? Those who, by the
grace of the Guru, understand the truth of the pagnchdkkaram, which has neither beginning nor end, and who pronounce it with full experience of its power, will not here;
'
'
be affected by pirdratta-kanmam. This effect is produced, just as the venom of the snake is destroyed by means
of mantiram and medicine, and as poison swallowed is arrested in its influence by means of the proper antidotes and
mantiram, and as fire is rendered harmless in the hand of
him who has destroyed its power by his mantiram. Thus
dkdmiyam will leave the state of gndnam, and will not remain
as an obscuring power, to cause future births.
after
The next stanza explains how the

is
glorious
pagnchdkkaram
to be understood.
XCII.
Respecting the Soul in the
Pagnchakkaram.
In the celebrated pagnchdkkaram are embraced the soul,

The soul occupies
Tiroihdna-Satti, malam, Ami and Sivam.
the centre. On account of dnava-malam, which is eternal,
and
Tirothdi [Tirdthdna-Satti~\, exerting a predominant influhaving no desire for Arul or Sivam, revolves
ence, the soul,
232
through successive births. Those who have love [for Arul
and Sivarn] may be instructed in the pagnchdkkaram.
The next
stanza shows
how
the pagnchdkkaram
is
to be
pronounced.
XCIII.
The Use of
the
Pagnchakkaram.
In order that dnava-malam and
its
associate Tirothdi
may
leave thee [soul], repeat inaudibly [the pagnchdkkaram] in

The Tirothdi in them
the order of sivdya-nama (6?<a//nu/FLo).
herself
will
remove
the
five
malam, and cause
letters]
[the
Arul to appear. Thus, when thou art dissociated from malam, and lovest Arul, that Arul herself will give Sivan to
When thy kanmam have thus gone, and thou standthee.
est in the support of Arul, then thou wilt become one with
This is the truth of the celebrated pagnchdkkaram.
Sivan.
Here ends the Arul of the five letters.
In the next stanza, the author shows how it is, that those
this truth are freed from the influence of
who understand
the three malam, though they live in their bodies while
pirdrattam
is
being eaten.
XCIY.
The
State of
Embodied Souls which have passed
into
Union
with Sivan.
When
the liberated soul comes to see these three things

the prerogative of God, the inheritance of
the soul, and the obscuring power of pdsam, so that body,
which is corrupt, may not come upon him when dkdmiyakanmam, which is the caîse of births, has left him and
when he has escaped, in Attuma-Terisanam, from his bed in
as they are, viz
Kevalam, where souls
lie
obscured in dnava-malam which,
removed from them [in

Kevalam], although the body and kanmam have ceased to
come over them even then, though he may exist in full
understanding of himself, yet he will not be without fault.
like thick darkness, can never be
Therefore, he [the soul] will give himself to Arul,
who
will
233
Then, when the Siva-pokam,
which
Sivan
possesses, arises to him, he will no
enjoyment
longer be subject to darkness and confusion but will become one with Sivan, firmly established in sdyuchchiyam, as
a pure and great one.
Some assert that, because Jcanmam springs from thought,
word and deed, they must be destroyed, respectively, by
love him, and shine upon him.
pirdndydmam, suppression of pirdna-vdyu, mavunam, silence,

and dthanam, sitting.
Others teach that Jcanmam is to be destroyed as follows
:
tidchei ;
pirdratta-kanmam, by expesagnchitha-Jcanmam, by
and dkdmiyam, by
rience [eating the fruits of kanmam]
ceasing to be conscious of one's doings.
;
In the next stanza, the answer is given to the following

Will those who are fully established in the truth,
those
virtuous deeds which they before did ?
practice
question
XCY.
The Practice of
Those who
those
who
are already Liberated.
are established in the truth, will not volunta-
observe the following, and other similar, duties.

will select meritorious places for the performance of
rily fail to
They
samdthi; they will take the auspicious times for the ceremonies which they perform they will give heed to the direction in which the face is turned in ceremonies
they will
exercise themselves in the sixty-four postures which the
Yoki should take in meditations, as, in dthanam ; they will
give heed to their dress, to wear a proper cloth they will
;
behave properly in lucrative engagements they will have

due regard to the distinctions of the different castes, as that of
Brahmans, etc. they will cherish right dispositions, as sdttuvikam, meekness, etc.
they will have a proper regard to
;
name
[fame], personal appearance, etc.

they will observe
the fasts and austerities, as the sdntirdyanam (firisfdjrirujGouru)),
austerities
tain
extending through a month, etc. they will mainthey will endure, as penance [will not be
good behavior
burnt by] the five fires [viz desire, lust, anger, lying, and
appetite or hunger]
they will use the mantiram, repeating
them by thought, word and deed they will perform the
meditations by which they may see, and meditate upon, the
:
234
several lights [various appearances of God in man, appearing to the liberated soul as light], in the six dthdram
(jfyfitr-
regions in the human microcosm [where the soul may

stand and meditate on the various forms of the indwelling
/ru>),
God].
The six dthdram are muldthdram
NOTE.
(ôeo/r^/rj/jb). the anus,
or posterior parts; suvdthitt.dnam (<9r<&Jrr()LL.iiT6!jri

andthakam
manipurakam (LD&ssflLfcjT&LL^ the navel
;
the heart and stomach; visutti (6&&p$), the root of the tongue
the neck
dgngnei (fU@jD<gj), the forehead. The first two are
sometimes combined, when considered as the seat or dominion of
Brahma, the Generator.
;
What
is, then, the true state of such as understand the

Just like that of a man sleeping with something in
his hand.
Whatever is unreal [unabiding] will leave them
truth ?
by
its
own
nature.
The expression translated above: "Those who are established in the truth, will not voluntarily fail to observe," etc.,
"
is interpreted by some to mean that
they give up all the
mentioned
and
are
fixed
in the Truth [God] ;"
above,
things
"
by others, that they stand fixed in the Truth, without givthat
connexion
;" and by others, that "they who stand
ing up
fixed in the Truth, will not be united with those things."
Moreover, those great souls that have obtained possession
of Sivan, will not, in the least, be subject to pasu-potham
(u&Gurrpu)) \=pasu-gndnam\, the soul's original understanding, whether they observe the fasts, prayers, pusei,
meditations, etc., which are prescribed by the Vetham and
Akamam, or whether they neglect them, so as to be reproached by the world. Their native understanding being
melted into Sivam, which envelops and pervades it, they
will not be conscious of what they do or neglect to do.
This has an illustration in the case of a sleeping man, who
is
perfectly unconscious whether, or not, he speaks or acts
in any way and, also, in the case of a drunken man, who
cares not whether he is clothed or naked.
;
Where
will such discover the truth'
themselves ?
The answer
is
within, or without,
in
the
next stanza.
given
235
XCVI.
The Final
State of the Liberated Soul yet in the Body.
like men of the world, who perform

both mental and bodily nor like persons
void of gndnam, who are enveloped in darkness, and greedily
seize on the objects of sense, as if they were realities
but,
having obtained sdyuchchiyam, gndnam shines within and
around them, which they enjoy without being conscious of
Such persons are not
acts of adoration
the distinction [between
them and
Si van].
These three preceding stanzas treat of the state of such

great souls as have experienced the divine illumination of
gndnam in gndnam [the highest, or last, step in the last stage
of religious life on earth].
The next stanza shows that souls in this state are sure of
mutti, final liberation.
XCVIL
Mutti certain
to
Souls which have attained
to
Gnanam
in
Gnanam.
While the four Elements, earth, water, fire and air, exist
in union with ether, this ether itself completely envelops
them
all
just so, while gndnam perfectly fills the whole
man, he who, possessing a body of gndnam, is thus prepared
to see, by the eye of gndnam, any object presented, will become a sivam. What, then, will be the result to one in
such a state? If his sorupam, proper form, be Sivam, he
can have no doubt of obtaining mutti.
;
The last sentence is by some rendered thus " Because

his body is gndnam, there can be no doubt that he will be
:
'
united to Sivan, and become a sivam.'

This stanza teaches that, as for those who are in the possession of gndnam, though they hesitate in mind when they
look on the world, yet the world will not appear to them
except as Gndnam, by which they are united to Sivan.
Some say that the stanza teaches that both the highest
and the middle class of liberated souls, are in a salvable
1 1
condition.
stanza shows that those who fall short of

on account of its difficulties, have another resort.
The next
state,
this
236
XCYIII.
The Prospect of Souls which have only reached Yokam. in
Gnanam.
Piruthuvi and the other Tattuvam are all sedam, foul matTherefore, to understand that these are different from
the soul, and that they do not live [operate] except by Ami,
is Putha-Sutti
(y^*^6) to be established firmly in Gndnam,
which has freed the soul from the control of the Tattuvam,
is Attuma- Sutti ; to see every thing by the eye of Gndnam, is
Tiraviya-Sutti (j&jreSiu#pfSi) to understand the truth of the
ter.
pagnchdkkaram, and to pronounce it according to rule, is

Maritira- Sutti
to understand the truth [true
(u>ts)jr*/FJff)]
nature] of God, and to worship Him, is Lingka-Sutti ()<s$tEi#$).
The Vetham and Akamam
assert that these five
Sutti are gndna-pusei (^rresr^^f) to Sivan.
object of this stanza is to show those who are walkin

the
ing
stage of yokam in gndnam, but who are troubled
with their thoughts and words, that this is the working of
The
Gndnam, by which, while they are in the world, they perby means of gndnam, Putha-Sutti, Attuma-Sutti, Tiraviya-Sutti, Mantira-Sutti and Lingka- Sutti, stand in the proper
form of Gndnam, and are united with Sivan.
form,
To
other
those
way
who
is
find
it difficult to
pursue this course, anin
out
the
next
stanza.
pointed
XCIX.
The Hope of those who are in the stage Sarithei in Gnanam.
Those who worship Sivan, who cannot be seen by either
the god Mayesuran, or the king of Siva-lokam
whom the tevar {Qpea ft), gods, worship; whose eyes shed
such will have
tears like pearls and whose words fail them
;
a perpetual vision of the Truth, having tasted the ambrosia

from the sea of gndnam.
This refers to sarithei in gndnam, where the devotee, by
means of gndnam, gets such a vision of Sivan in his servants
and temples, that he is withdrawn from worldly interests,

and turned to the operations of Gndnam, even while his
thoughts, words and deeds are being put forth.
Here ends the consideration of the union of the soul with
God.
237
In the next stanza, the author states that he was enabled,
Arul, to write this Sdstiram, and to explain these doctrines, without any error either in the beginning, middle, or
by
end of the
treatise.
C.
The Author's Estimate of
this Treatise.
I have here treated, by the help of the luminous Arul, of

both pcttam and mutti, which are the end [the chief meaning] of the Vctham, the form of which is happiness, and the
meaning of which is most profitable. These subjects [of
which I speak] transcend the knowledge of all the Schools
from the Ldkdythar to the Sivdttuvithi.
The next
teaches,
stanza speaks of the character of the Guru

disciple who hears this Sdstiram.
who
and of the
01.
The Proper Character of the Teacher and Student of this Treatise.

They who can cause Gndnam to shine, who, by means of
the ethu* can elucidate the meaning of this Gndna-Nul
which is called Siva-Pirakdsam, and who are
((gjireorgrr)),
qualified to apprehend this meaning, and establish it, agreeably to the context, so as to remove all perplexity, and in
accordance with the four figures, viz: panpu-uvamel (uemrof the quality of one thing with that
Lyayszoi/)), comparison
of another; payan-uvamei (ULU^JQJ<SO)L>), comparison of the
profits of one thing with those of another; vmei-uvamd
of the operations of one thing
(<sSI 2iosriLi<sv<sLD), comparison
<
with those of another uru-uvamei (a-â/si/esiu)), comparison

of the form of one thing with that of another they can,
without fault, either read or hear this Sdstiram.
;
THE END.
* See
VOL. iv.
31
p. 39.
238
NOTE.
On
the
Five Kalei and
the
Six Attuva.
The Pagncha- Kalei (uiEif&Veo), Five Kalei, have been exSee pp. 14, note, 153,
plained, in general terms, above.
154, 155.
As explained, they are a complex organism, or, rather, a
connected series of organisms, developed from Kudilei, or
Sutta-Mdyei, Mdyei that is free from dnava-malam, and hold,
in their embrace, all the parts of the human microcosm as
possessed by the soul in its successive stages of religious
The Kalei
life, or in its progress through pettam to mutti.
are given below, with all the particulars belonging to each.
The Arattuvd (^ppgs^n), Six Attuva, are six sets of orThese are briefly explained in a
gans, or organic powers.
note above, pp. 141, 142. One of these six sets is made up
of the Five Kalei, which embrace the other five sets, together
with other organs. These several parts of man's complicated human form, will here be distributed and named, as
they are arranged, under the Five Kalei, by Tamil authors.
Contents of the Five Kalei.
embraces the following, viz

Piruthuvi, earth, one of the five Elements.
Mdyei, one of the five malam.
This is the same
Suvdthittdnam, one of the five Mdyei.
term as the second of the six dthdram (mentioned p. 234),
and seems to be essentially the same thing.
Kdkkiram, one of the five Avattei.
1. Nivirtti
Two Mantiram, viz: sattiyosdtham (fjffiChuirfffftfy and

iruthayam (@^"-'">). These are two of the eleven mantiram. which constitute one of the Six Attuva.
The twenty-eight Patham. These are the first division
of the eighty-one Patham, which constitute one of the Six
The twenty-eight
Attuva.
temugnchamugncha
(L9jipu)L3jrpu>)'
fir&Gijp)
are the following, viz
{pfQP&*Q#<*)
(&*uiSpj)
maJcdteva
pirathamapirathama
(QpfQpf)' saruvasdsuvatha
tesatesa
sdnittiya (ftriBpfluJ)
Jcappiratha
saruvaputha
saruvasdnittiyakd
(f(^<ou-
(<p(njjLi) <$)
su-
239
virumam
attutha
(eSlgiLDU))
(^pgjp)
vittunu (offiiQjpr)
uruttira
puruvattitha
;
tdttutha (pirpgip)
puruvattitka-sddanasddana (LffffjeupftpfrrteoorfirieoorYi turnturn (^57(5^7^5)

paihangka (upisja) pingkapingka (iS&m*
;
I&IEIS)
gndnagndna
((^rrear^rrear)
kumasukkuma ((a^^Lo^^gjia)
ruva
(eurrpf(Ti)6u)
sattasatta (&<&<<?$)
sivasiva (&eu&eu)\
vittiydthipava (eflpfiujirfluGj)
sw&-
vdthasa-
om namo-
nama (û> iBQioirû^.

The one hundred and
the
nam,
These constitute
eight Puvanam.
two hundred and twenty-four Puvawhich form one of the Six Attuvd. They
division of the
first
localities,
kurmdndan
pirummd
(iSlgyuoLDir)
ddak&an^L^Qfffor)',
are as follows, viz

(urtA0ftn_flHr};
Jcdldkkini
are above
ravuttiram (^jie^^^jid))
pirasdthana
these two are below
puttan (upbear)
(&/ww-)
veinavan
(<5srr&)rr<sQ6fffl)
(L5ljfrT@<ssor)
pirakdman (iSljr&rruxsBr)
yasam (ILJ&LD)
pdlisan (uireS&GBr)
these six
vachchwatekanfafQffGfscer)' piramattanan
viputhi (e&yfl)] eiviyan (eQeSluuesr); sdttd

tiritesdthipan (jsliftQfifff
pindki (iSlgpQ)
akkini (^sQesfl)
urutliran
these are at the east
kdthauthdsanan
pingkalan
(iSliEJseoein-)
pea)
(^^rrfesr^r)
suvalan (&j&)6sr)
tekanan
kan (snp&Gsi) aran (^jresr)
;
(Q^GGSTGBT)',
aydntakan
peppuru (QuuLjjpi)] paramdntak

these are at the south-east
(ûj/r/F^êsr)
aran (^jreor) â^

mirutti (id ($&))
&aft$ (sppn)
yokattd (Quutrsppir)
;
(&*&")
avitdtd
atanampathi (^êsruû^)
tanampathi (p*aru>u$)
these are at the south niruthi (&($)) mdranan (LOW essr GOT)
kurur ((g^n) tirutti (^(TJL!^.) paydnakan
antar (^/F^/T)
;
ttuvakesan(^&T.rr^^]<suQsf<^r)\
tumpiran (^n^LSI^^r)
tegnkittiran (QfKi&L-if.por)
?i
pattiran (u<$j<5sr)
pdsakattan
vethan
sez/om (Q&uuGsr)
these are at
.s^gsr)
pear)
(<sSl Q^~
(&-(o&)rrQês>r)
these are at the south-west;
athipelan (^^Quetieor)
makd-pelan (LL&irQuedGsr) swsw
(Queusor)
virupddan
ulokithan
(*<5r)
;
tlrkkathan
the west
mekandthan
tesaman
(^-fBirêor)
(Qpfu>Br) parikltti
fa&w (eo^) vdsuvekan
slkkiran (@&Qrr<sGr)
sukkuman (@<5@^>sor) tlkkanan (fssaarar) these are at
sundthan
240
the north-west; pagnchdthakan
pagnchikka-
(utGjjfftTjSaebr),
patti (u(&j&l<<u<5$)] mekavdkanan(QLD<5<cijrT<6ffr<5vr); mthisan
urupavdn
kumi
(e-(gueurrear)
tanniyan
(pdresfliLHssr) ;
ila-
1&lcdn(f^MiliuQpanGBr), saddthdn(ffL-rrpn&sr)\
these are in the north vittitaran (pjresr)
(g)&)(ZjLSl)
;
ydtaran (eSjs^tuirpjreBr)
saruva-gndnan (f(T^<sn(^n-<oor<osr) pukku
vet/iapdrakan((oGij0urTjr&6ar)j suresan (<* Qjr<p<svr)

settan (QfLLiGsr) puthapdlan
(L/<S(S>);
ruvan (fîsu^r)
kurothan (^Cojr/r^r)
sa~
virushanan
(<s^^j<
pelippiriyan (Glu<sSluiîfl(u<^r)
these are at the north-east
shatdn (eSl^^rr^r)
&
(.jy ps osr)
antaran
mdrutdsanan (LDir0^fTf<5sr<^r)
;
kiragnchan (Qir&fesr) uthumparan (2.^7 LOU jj-ear) panmtiran

saruvachchiran (&($<&& ljr<sar)
tengkittiravdn
;
sampu(&L>uj)', wjpu(t&'ij)
these occupy
the intermediate spaces or points; kendttiyakkan

UJS&GGT}
ran
tiriyakkan (Îrflajssm)]
attlsan (jf
sangkavdthakanan (fisis surras ears)', viydkan

napulippasu (/FL/S^LJLJ*) tirilosanan (J5)rflQ<oOiT&these are below.
virapattiran (e^ju^^êar)
These are the Primary Tattuvam.
Thirty-five Tattuvam.
(Fr-&<&jrr6vr)]
The Tattuvam, as presented in the Tattuva-Kattalei, constitute one of the Six A&UV&
Such is the constitution of nivirtti-kalei. All these particulars are considered as essentially and really embraced
in it.
2.
embraces the following particulars, viz

one of the five Elements. Here, as in each of
Pirailiiltd
Appu,
fire,
the five Kalei, the functions of the Element

chiefly to be considered.
Kanmam one of the five malam.
Manipurakam (LDessflyj&LD). one of the

pond to the dthdram of the same name.
(p.
16) are
five mdyei, corres-
Soppanam, one of the five Avattei.

Two Mantiram, viz: vdma-tevam (aj/naQâ/ii^ and sirasu
of the Eleven Mantiram.
(Qsrs), two
The twenty-one Patham. These constitute the second
division of the eighty-one Patham, and are as follows, viz
aveiyum aveiyum (^sroisyuy/jbîs&â/Lo)
arupina arupina
pirathama pirathama (i$trjSLDi3ffpLD) tesa
(^(TjjLSI&n-âtjLSlevr)
solhi sothi (Qfir@Q&rr$)
tesa (Q<fQ<&)
arupa
:
akkini (^sQscfl)
(<.s>j(GV)@}
dm pu
(g^Loy)
(<0>jil4><oor)
saruva
(^LDLJGU)
(rSpevr)
(&<su<f(ysu)
(^JS/TLO)
(/F/r/F/r/5/r/F/r)
ompuva
nithan
arum
wa nd nd
Tict
;
alam
andiha
(girgirgirgir)
ora swva (GPUD&GU}
(uirLofT^^jwi^)
anithan
nithanotpava (iSl^Q<^)^)u<su}
paramdttumam
(^&)tl>)
^ tu tu tu
szVa
kesura
The fifty-six Puvanam. These constitute the second division of the two hundred and twenty-four, and are as follows,
viz: amaresan(^LDQj&<ssr); pirapdsan^/Durrfesr)] neimlsan
(<oS)r5L^f<5sr)
pudakaran
pardputhi (u/r/ry^)
(^jiflff^^rrdr)
dmam
(^LDLL)
(L/L_<s./r<s3r)
tendindi(Q@<5ssru}-<omiy-)',
lakulisan (^)&)<^<sfff<^r)
sirisayilan (l/$&u$&)<ssr)
irdthikesan (^(yjslQ&feGr)
makdkdlan
peiyiravan
(LD^/T^/TWSOT-)
(<58)uuSlirj<5Br)
arichchantlran
selesan
(QeQ
mattiyamesan
kekandkdran
êê{
(G'^szo.f?)
kurukkttii-
ndkalan (fEfrsêsr) vimalan (eSlêo^r)

makentiran (u^QsiB^ljj^sr)^ plman
attakdsan (cgjLLL-arr&iosr)
ran ((yj^sQs^&djTesr)
vattirdthapan (<su^^)(yû<^r)
makdpelan
iravimuttan(g)jr<sSl(ip^<osr)]
suvan
uruttira kodi (2.^^-
(*<a;637-)
nddan
(/F/r/_<sa7-)
sakalandan
ânw (^rr^j]
wiakdkodan (
;
tuvirandcm(^<s$ir<5GOTL<5Br)'i
mandalesan (LD<5miQ&)f<oGr}
kdldgncharan
sanc/kukannan (fiEj^s<sm<5m<ssr) tulesan
talesan (@Q<sd&<5Gr)
irddanam
peisdsam (<5G)u&tr&L>)
kdntaruvam (srT^^(^<suu^)
eintiram (eDisjslnow)
;
(L9j2/iDLb)
pirdkesam (iSl^Qsî^} pirumam

akirutham (^QgypLD) kirutham (Sgypm) peiyira-
savummiyam
(f^LDuSluLiub)
vam (<5tDuuS)jT<suLD) pirdmam (L$(n?Lt)t}>)', makam (LQ&LD) veinavam (<5sxsueosr<QjL^) mdvuttiram (^/ro/^jLo) soÂz (Q^trf))
;
slkandam
(^SlessriLD).
Twenty-three letters of the Sanskrit alphabet
the fifty-one
a part of
which constitute one of the Six Attuvd.

Tattuvam. These are as follows, viz four
letters,
Twenty -three
of the Elements, piruthuvi not being included the five Perthe five Rudimental Elements
the five
ceptive Organs
Organs of Action the four Intellectual Organic Faculties.
These are what are usually named as the contents of
;
piratliittd-kalei.
named.
Other organs are implied, and sometimes
242
Vittei embraces the following particulars, viz
TeyUj fire, one of the five Elements.
Vintu (e&isgi\ one of the five malam.
Visutti (sSls-pf)), one of the five Mdyei
corresponding to
the dthdram of the same name.
Sulutti, one of the five Avattei.
3.
Two mantiram,
tuu>).
The
viz: akoram (.jyCWjii) and sikdyam(&&irThese, as before, are two of the eleven.
twenty Patham the third division of the eighty-
one, viz:
nittiya yokine
dm nama
(GSj&yfTuJ)^
swdya
ydkandkardya (iB^^djQujfrQQesrujiTs.
sivdya
(<jLDiELD<p&<sij[tuJ)
tatpurusha
)
(^/DL/^TTJSL^)
(/^.F/rear^p/f^-
attirdya (^^^JTITLU)
irutheiydya (^(njanpiun-iu)
kuyydya ((gdjujmu)
saruvappirepave
isdnam-urttdya
(&<^<&uiSlQrTuQ<siJ&l<su[TuJ)]
akora
vdmateva
sattiyosdtha murtteiya
om namo nama
(gwjBGu>irKu>)
kottireyanithdya
kuyydtti kuyydya
(Q&ir-stsXojTLUGsfljgmLi')
saru-
vapokdthikkirupdya (f^^Qurrsn^sQûnuLi)] saruvavittiydthipdya (f(y<Qj<sSl^f)LuiTûfTLu)

sothirupdya (QftrSdûrruu)
asethagnchethana
paramesuparapardya (urrQiDûjrurriTiLi)
(^Qfp^QfpGBr) viyominavi (<3lQuunuSl<5Br<sSl).
The twenty-seven Puvanam the third division of the
;
two hundred and twenty-four,

;
idckiran (*.aQjr6Br)\
viz: vdmdnfanuureir)',
pavan
(uoyssr);
plman
tsdnan
(fFfir-
pirasandan (tSlj&esarLGBr)
umdpathi (^.LDrruî) asan (.jyêsr) anantan (êsrisfseor) ekasivan (<5js&<su<^5r) kurothan ((ZjQrrrrpesr) sandan (
ekaperon ((oT-sQuQjTmsbr)
tuvithi (spsSljs)}
pagnchdntakan
sangvattan (f&ajpfein-)
(u^f irises GST)
sirltaran
sirathdn
pagnchavdmatevan (a/yr-
(SlnfffSjesr)]
siki (uajij <?&)&))] mdkdttuvithi^LLnsir^^KsSl^)^
pavan (u<su6or)] ekapingkalan

esreor);
angkuttamdttiran
Fourteen letters of the fifty-one.

The seven Vittiyd-Tattuvam.
/Sftnto' involves the
following particulars, viz
Vdyu, air, one of the five Elements.
Md-Mdyei, one of the five malam, probably the same as
4.
tiradchi (see p. 163).
243
Visutti, one of the five Mdyei, corresponding to the
dthdram, of the same name.
Turiyam, one of the five Avattei.
fifth
Two Mantiram, viz tatpurudam (ppuQiuj), and kavasham (<J<SLLD).

The eleven Patham the fourth division of the eighty-one,
viz
Viyoma (etiQujrTLD) viyomine (eSKoiuirLSlQesr) viyoma:
rupdya
(eSlQuuiTLDûrruLs}
L$(2<sBrl<5urruj)
anantdya
saruvaviydpinesivdya
(.jyew/F^/ruj)
andthdya
(&(7jj<SL/<2$Lurr-
(jyig)fl^/rtu)
<mdsiruthdya()f<GV)@&jiiruj)] tatturuvdyafapgHg&rrtu)] satsu-
vathdya
yoka pida sangngattithdya (Quurr&iSL--
(ffi&isijpiTuj)',
fiEjrEjjSJsdfSmu')'
nama sathdsivdya
(i5L><F<srr&l<ajrTUj).
The
eighteen Puvanam, constituting the fourth division of

the two hundred and twenty-four, viz: vdmei (^/TCTOLD) settei
;
ravuttiri (jreypjBifl)] lcdlikalavi(<srT6(fl&G><sSl}; Jcdni
pelappiramatani(Qu&)usaruvaputhamatani (ff0iQjL^^Lc^6ofl)] makonmani

anantesan (^GBrisQ^&Gur), sulckuman
elavikdm(Qu&)<s$rr<sBsfl),
]
sivottaman (tdQwirppuoen)
anakanettiran
ekaruttiran (<sr<s(y^îr<^r) tirimurtti (Îrfl^Lpij^^))

kandan tflaesariGGr
sathdsivan
sikandi Slaesan.
;
siri-
Three of the Sanskrit letters.

Three of the Siva- Tattuvam, viz Sutta- Yittei (=Ruttiran)
Isuram (fl^jjto) (= Makesuran) Sdihdkkiyam.
:
These, with the other implied developments, constitute

the organism of sdnti-kalei.
5.
comprehends the following
Sdntiydthithei
particulars,
viz^
Akdsam,
ether,
one of the five Elements.

five malam.
Anavam, one of the
Akkinei, one of the five Mdyei, corresponding to the sixth
dthdram.
Turiydthitham, one of the five Avattei.
Three of the eleven Mantiram, viz isdnam
:
nettiram (Qspfslffu))
One Patham, viz
The
last fifteen
vanam, viz:
sdnti
(ffiriB^l)
attiram (^>j^^lin^).
Om (^LD) the last of the eighty-one.

of the two hundred and twenty-four
:
nivirutti (HeSjippfsi)] pirathittei

;
sdntiydthltham (firisjBuuirpfu>)
(i
intikei
244
andsiriithei
Sixteen of the Sanskrit letters.

Two of the Primary Tattuvam, viz $zfo* and Sivam.
These organs, with others implied, constitute sdntiydthi:
tha-kalei.
These Kalei are of great importance to the Yoki in his

They determine the order in which he should
meditations.
proceed, grouping, in regular succession,
which he should dwell upon.
all
the particulars
AETICLE
Y.
ON THE
HISTOEY OP THE VEDIC TEXTS.

BY
WILLIAM
D.
(Read October
YOL. IV.
32
WHITNEY.
27, 1853.)
ON THE
HISTORY OF THE VEDIC TEXTS
IN the present condition of the Indian Vedas, as laid beby the native manuscripts, or by the editions which
Western erudition and industry are putting forth upon their
authority, there is much to excite admiration and suggest
There is the general archaeological interest attachinquiry.
fore us
ing to"Vecords of the past of so remote an antiquity, of so

primitive a type, and preserved to us in an extent so conNo other nation has placed in our hands so amsiderable.
ple a literary representation of an equally distant epoch of
And this is the more remarkable,
its mental development.
as the Indian mind is not one to which we can attribute an
up historical records. A people that,

amid the abundance of its literary productions of every
other class, has never originated anything which deserves
the name of history, that has erected no national monu-
inclination to store
ments, has yet, as if with a genuine scientific zeal, saved to

its latest times a mass of material for the investigation of
its earliest, compared with which the fragmentary recollections, traditions and myths, of most other ancient nations,
appear but poor and scanty. And the wonder awakened by
this circumstance is not lessened by a view of the external
state in which they are presented to us.
In spite
of the immense period, more than two thousand years, which
has elapsed since their commitment to writing, the antiquity
of their dialect (partially obsolete even at the first, and
growing ever more and more out of knowledge), and the
usual unconscientious and uncritical carelessness of Indian
transcribers and scholars, their text exists in a state of purity almost absolute, offering hardly a corruption or various
reading to perplex their modern student. Here then are
questions interesting both to the antiquarian and the phi-
form and
248
What are the motives which have prompted to so

remarkable a conservation, and what the means by which
it has been rendered
practicable, in the midst of so many
opposing influences? Let us seek to find an answer to
these and other kindred inquiries by tracing out in a general way the history of the Vedic texts, both before and
lologist.
after their compilation.
The materials from which such a history is to be constructed are for the most part only data derivable from the
texts themselves, their form and arrangement as collections,
and their mutual relations, and general considerations drawn
from our knowledge of Indian antiquity. Native tradition,
except so far as it has preserved, with the hymns, the names
of their authors, has but little that is valuable to say respecting the subject. Some few notices are scattered through
the mass of the theological literature, which may one day,
when gathered and
collated, cast some light upon it, but at

are
too
obscure to be trusted. To us, however,
present they
in our present inquiry, names of individuals, or even names
of places, are matters of but secondary importance. It concerns us rather to follow out the history in its more general
features, and to recognize the spirit that has manifested
itself in the succession of its events.
The general date and character of the Vedic records have
been already explained in a previous communication to the
Society,* and therefore need not be enlarged upon here.
It was there made to appear that at the period more exclusively termed the Vedic, that represented by the earlier and
larger portion of the hymns composing the Rig- Veda, the
Indian race had as yet hardly made its way into India itself,
was still struggling on the threshold of the country for its
possession, a community of half-nomadic warriors, with deep
religious feelings which found expression in sacred song, but
unlettered, and with little leisure or inclination for the
peaceful pursuits of literature.
long interval must have
elapsed, then, before these sacred lyrics were gathered and
committed to writing. But they were by no means suffered
meanwhile to fall into oblivion the memory of the nation
had seized them with a grasp which only grew firmer as
they grew older. They sprang up as, in a sense, the free
* See Journal
of
the
Amer. Or.
Soc. vol.
iii.
pp. 291,
if.
249
and natural expression of the devotional
feelings cherished
by the whole people toward the gods in whom it believed.

Yet it was, of course, in certain individuals or families that
the power of expression, the faculty of propitiating the
divinities by acceptable address, chiefly inhered.
The
hymns themselves contain evidences enough, direct and
indirect, of the high value placed upon them, and of the
estimation in which was held the power of their production,
and those possessed of this power. And this reverential
regard went on to increase rather than diminish, along with
the gradual transition of the religion from a more spiritual
to a more formal character.
Instead of passing out of remembrance or becoming superseded, as their dialect fell into
partial forgetfulness, and as both the popular and priestly
creeds of after generations became ever farther removed
from that which they represented, the respect which they
commanded became a kind of superstitious reverence.
Looked upon at first as the best accompaniment and recommendation of worship offered to the gods, they came to be
held indispensable parts of worship, its only efficient medium they identified themselves with the religion of the
'
race as
them
its
expression, so that selections were
made from
for the ordinary purposes of the ceremonial,
and
their
phraseology became in a measure the natural language of

discourse upon religious subjects they were acknowledged
as the groundwork of all theological and philosophical
an inspired origin, and a supernatural virtue
speculation
and efficacy were attributed to them, making their minutest
details matters of essential importance, and to be preserved
with jealous care. Meantime, also, the families in which
they had originated, and who derived from them perhaps
:
their first title to especial consideration, continuing still to

retain by right of inheritance their peculiar custody and
their employment in the services of religion, participated
both in kind and degree in the augmented regard with
which they were honored, and came by degrees
to constitute a peculiar class, possessors of the inspired word, and

privileged mediators between the divinities and their worAnd it could not but be their highest interest to
shippers.
preserve in unimpaired remembrance the sacred hymns
which constituted so important a source of

and authority.
their influence
250
Such were the causes, of a religious or religio-superstiand not of a historic, nature, which procured the
careful and accurate conservation of the Vedic lyrics during
the period of their oral transmission. But there arrived
at last a time when they were to be rescued from the
charge of tradition alone, and given over into the more
At what precise
trusty keeping of written documents.
tious,
point in the history of the Indian race this took place, it is

not easy to determine. But it cannot have been earlier
than at some time posterior to the transferral of Indian
supremacy and culture from the plains of the Penjab to the
For it was not until after
great fertile valley of Hindustan.
the new seats of the race had been fairly entered upon quiet
possession of, external foes driven off, internal feuds pacificated, and the advantages of that rich country, which demanded so little labor to be expended in winning a suste-
nance from it, and left so much leisure for higher pursuits,
had been enjoyed for a season, that an epoch of such literary
activity as must be assumed to have preceded and accompanied the recording of the Vedic texts, can be supposed possible.
During the interval had taken place the development
of Brahmanism, at least in all its essential features
the
separation of the priestly caste, and the consolidation of its
power. It was now the ruling class, foremost in authority,
foremost also in culture and knowledge, representing the
;
And it is not to be supcollected intellect of the nation.

its
that
members
had
been
content
to remain in inacposed
tive possession of their sacred hymns, recognizing them
only as important sources of their power, to be retained
arid employed as its instruments.

They regarded them
likewise as their most valuable treasure, the inspired foundation of their faith, the germ of their religious and philosophic science; and as such, the worthy objects of especial
examination and study. The Brahmanas, the second class
of Vedic writings, are to us a sufficient evidence of the kind
of systematic investigation to which the sacred texts, even
before their compilation, had been subjected in the schools
When therefore the necessary time of
of the priesthood.
preparation was past, and an era of active literary effort
had been ushered in, the idea of placing upon record these
precious relics of the past could not be long in suggesting
It
itself to the minds of those who had them in custody.
251
was but a continuance in a new form of the same care

which had already long handed them down from generation
to generation
a next step forward in the series of labors
which had been spent upon them from the beginning.

But at the time when the task of compilation was entered
upon, the mass of material which it had to deal with was
no longer precisely what it had been at the first. We have
spoken as yet only of the hymns of a single period, the
General analogies, and the great similarity of their
oldest.
and
language, justify us in assuming them to have
style
been the production of a particular period, a time of special
such an assumption, too, would matepoetical inspiration
rially aid in accounting for the extreme regard in which
they so soon came to be held, as if by a generation that had
itself lost the faculty of independent origination, and was
reduced to cherish and to employ as its religious expression
the legacy of a more highly-endowed age
and yet farther,
it would
explain why, although hymns are found included
in the canon which exhibit a state of things comparatively
very modern, most of the intermediate steps of development
The whole succeedare but scantily, if at all, represented.
ing time, however, had not remained entirely unproductive.
Partly, doubtless, the genuine spirit of poetry and religion
which inspired the earliest singers, had maintained itself for
a time in existence, and had not been dumb partly the
;
possession of the songs already composed had prompted to

imitations of them, copying with more or less faithfulness
their form and tone
and partly the new and less exalted
spirit of the later time had found its own separate expresThus a considerable body of lyrics of another epoch
sion.
had appended itself to those which the tradition had in the
;
beginning undertaken to preserve. Their later and less

sacred origin, however, would seem to have been in general
distinctly recognized.
They were not confounded with the
well-attested productions of the ancient sages, but held apart
themselves, and variously regarded by different authoriauthentic and inspired, or the contrary.
It is moreover evident that so extensive a body of poetic
matter as the Vedas taken together make up, could not remain long in the keeping of oral tradition without under-
by
ties as
going in some measure corruption and alteration. Especially

considering that the language in which they were composed
252
was gradually growing antiquated, its vocabulary passing

out of use, its forms becoming modified, it could not be that
all the zealous care
expended upon them would keep them
quite free from verbal, or yet more extensive, changes
their phraseology would become modernized some passages
especially removed from comprehension might become hopelessly distorted, or be consciously amended into greater inThe same matter would in different hands and
telligibility.
:
under
different circumstances be preserved with different

degrees of fidelity so, especial reverence for the sanctity of
certain portions might keep them purer, or constant use in
ceremonial service might stereotype more decidedly the
passages thus employed. At the time of compilation, then,
there would be in existence versions more or less at variance with one another of much of the material from which
the compilation was to be made.
Examining now the different collections, with an eye to
the relations in which they may appear to stand to the thus
stated condition of the material which the tradition had
handed down, we find in the first place that the main collection, the Rik, is plainly composed of heterogeneous matter.
Its first seven books are of one character, arranged upon
:
one plan, primarily according to their authors, secondarily

according to the divinities to whom they are addressed
they may be deemed to comprise the oldest, most authentic
and most sacred hymns to have been held by the tradition
as a complete and congruous whole
probably to have been
first and separately assembled and arranged.
The eighth
and ninth books exhibit a different system of internal ar:
rangement, or a want of any system
in
many
instances,
too, the tradition is at fault respecting their authorship, and

has to ascribe them to fictitious or mythical personages :
some of them
are given to authors whose collected hymns

are contained in the previous books, and would hardly have
been left out of their proper place there with the rest, if
acknowledged as genuine by the same authority that comIt might not be safe, however, to assert the
piled the latter.
existence of anything in their language or character which
would prove them the product of another region or time.
The tenth book resembles in respect to arrangement its two
and the ungenuine names are found with still
predecessors,
but farther
greater frequency among its alleged authors
:
253
than
that, it is full of the plainest
evidences of a later
ori-
and doubtless includes many hymns of a time but little

removed from that of the compilation itself. Even if, however, we are inclined to believe that the collection grew by
gin,
degrees to its present bulk, we shall not be warranted in concluding that the whole body of hymns which it finally came
to comprise were not in existence at the time when the first
The intention was probably
partial compilation was made.
in every case to assemble all the hymns which the compilers
were willing to accept as forming part of the sacred canon,
and it was rather the canonical standard which was later, or
by other hands altered so as to admit of including a wider
Various circumstances, of place or person, may have
range.
operated to exclude from the collection hymns or passages
which were fairly entitled to find place in it, and it is evident from the fragments found in the other Vedas of a character not unaccordant with that of the mass of the Rik, that
the latter cannot lay claim to full completeness.
The Sama and Yajus, in virtue of their character as liturat
gical collections, aim only at a secondary completeness
presenting all the passages used in a certain ceremony, or
body of ceremonies. With respect to the mass of material
from which they are extracted, they include and represent
the whole body of Irymns which the Rik in its present form
;
The Sama, indeed, makes its selections in much

the greater part from the material of the eighth and ninth
books of the Rik, a fact which has yet to receive its full exBoth include a certain amount of matter which
planation.
the great historical collection does not exhibit the Sama
only a few verses the Yajus a much larger number, probably not far from half those of which it is composed but
many of these are of a class which would at any rate have
been denied admission into the- Rik. The Sama shows no
signs of having been increased from the extent in which it
was originally compiled the Yajus, however, has plainly
received considerable augmentations: its connection with
the religious ceremonials still in constant usage would naturally expose it to be altered in correspondence with any
changes which the latter might undergo. Both exhibit
many readings varying more or less considerably from those
of the Rik the Sama in particular, in which the versions are
claimed to be in the main decidedly. older and more original
contains.
254
than those of the great historical collection this would not
prove it to be, as a collection, older than the latter, since its
more antique character might be owing to the conserving
To settle the question
influence of the ceremonial usage.
of priority between these two Vedas would be a difficult
matter at present: both may safely be pronounced older
than the Yajus. The deviations of the latter from the Rik
text are neither so numerous nor so extensive as those of
the Sama, nor do they appear to possess any peculiar signifi:
cancy.
and not a liturwhich alone it

was originally composed, are arranged upon a like system
throughout: the length of the hymns, and not either their
The Atharva
gical collection.
is,
like the Rik, a historical
Its first eighteen books, of
subject or their alleged authorship, being the guiding prinsame number of verses are combined together into books, and the books made up of the
sixth of the mass,
shorter hymns stand first in order.
however, is not metrical, but consists of longer or shorter
prose pieces, nearly akin in point of language and style with
Of the remainder, or metrical
passages of the Brahmanas.
is also found among the
hymns of
portion, about one-sixth
the Rik, and mostly in the tenth book of the latter the rest
is peculiar to the Atharva.
Respecting their authorship
the tradition has no information of value to give: they are
with few exceptions attributed to mythical personages. The
greater portion of them are plainly shown, both by their
language and internal character, to be of much later date
than the general contents of the other historic Veda, and
even than its tenth book, with which they yet stand nearly
connected in import and in origin. The condition of the
text also in those passages found likewise in the Rik, points
as distinctly to a more recent period as that of their collection.
This, however, would not necessarily imply that the
main body of the Atharva hymns were not already in exisTheir
tence when the compilation of the Rik took place.
character would be ground enough for their rejection and
exclusion from the canon, until other and less scrupulous
hands were found to undertake their separate gathering
ciple: those of about the
The nineteenth book is a

into an independent collection.
kind of supplement to the preceding ones, and is made up
of matter of a like nature which had either been left out
255
when they were compiled, or had been since produced.

The twentieth and last book is a liturgical selection of passages from the hymns of the Rik, and it is not easy to see
how it should have become appended to the Atharva as a
portion of its text.
But while the four collections, when compared with one
another, thus exhibit differences of reading in the portions
common to two or more of them, are none, it may be enquired, to be found within the spheres of the individual collections ?
At the compilation of each there must have been
a choice made by the compilers from among the different
readings presented by the tradition was the task performed
in each case 'by such paramount authority that the text as
established by it found universal reception, ]io new versions
read much of Qakhas,
being set up in opposition to it?
"schools," of the different Vedas: how far had they the
same original text, differing only in their treatment and interpretation of it, and how far had they independent texts
also ?
These are questions which in the present state of our
knowledge can be but partially answered. With reference
to the Rik, Sama and Atharva, although we have direct or
indirect acquaintance with the texts of more than one school
of each, we do not find that they differed from one another
in respect to readings, but only as one accepted as a part of
the canon some portion rejected by another. Nor among
all the innumerable quotations from these texts to be found
in the grammatical, exegetical and ceremonial works hitherto investigated have there been pointed out any deviations
from the readings offered by the manuscripts of the present
time.
With the Yajus the case is very different under that
name are included two texts, the White Yajus and the Black,
considerably varying from one another in contents, arrangement, and readings; and of each of these more than one
version is preserved, with less striking, but still important,
differences.
Any explanation of this so remarkable dissimilarity between the Yajus and the other Yedas we must leave
:
We
at present unattempted.
Having thus taken a view of the general circumstances

attending the compilation of the Yedic texts, we now come
to consider the particular manner in which the act of their
commitment
but very
We
was performed.
know, indeed,
of the history of alphabets and the art of
to writing
little
256
writing in India, but in the absence of any special evidence
to the contrary we may assume that these texts were placed
at the first in nearly the external condition in which they
now lie before us that the alphabet made use of was an an:
form of the Devanagari, essentially coincident with

that of the present day, and that their orthographic form
was the one which they still wear. At any rate, neither the
one nor the other will have been devised for their express
For although the system of sounds of the spoken
benefit.
Yedic was not so different from that of the Sanskrit that
they should not both have been written accurately with the
same characters, it was otherwise with the orthographic
form that was peculiarly Sanskrit and did not in all respects suit the Vedic texts, which accordingly had to undergo some degree of violence to be forced into it. It is
well known, namely, with what extreme care the Sanskrit
avoids the hiatus, or juxtaposition of two vowels. Except
in one or two cases, where a consonant has fallen out between them, such a concurrence is never permitted either
the one or the other of them is dropped, or the former is
converted into a semivowel, or the two are coalesced into
one.
The Vedic language, however, as the metre of the
hymns proves beyond question, had to the very last no such
dread of the hiatus, but allowed it with the utmost frequency
all
as well in the interior of words as between two words
the rules by which the Sanskrit avoids it are incessantly
their observance may be said even to constidisregarded
tute the exception, to have been simply admissible as a
cient
And it is a circumstance very characmetrical expedient.

teristic of the period at which the hymns must have been
written down, that in the process all the rules of the later
Sanskrit in respect to the hiatus are strictly followed
they
are accordingly not written as they were spoken and are to
:
be read what is set down as one syllable is frequently to

be taken apart into two, three, or possibly even four. Apart
from this, which may be regarded as in some measure also
:
required by the character of the alphabet made use of, it is

probable that the phonetic peculiarities of the Vedic language are faithfully recorded in the written texts they
exhibit at any rate many special usages, or violations of the
And the nature and degree
rules of the classic language.
of these variations, as appearing in different texts, or portions
:
257
of texts, are not without value as indications of comparative
age or mutual relationship of the portions in question.
The texts thus recorded were then farther provided with
a designation of the accentuation. This, although it in fact
does no more than complete to the eye the representation of
the spoken language, yet merits being made mention of as
a special contribution of Indian scholarship to the exactness
and integrity of the Vedic texts, since it was not a usual
practice
saving these collections and a single Yedic work
of the second rank, the Qatapatha Brahmana, no Indian text
has its accent noted. It is a matter of high congratulation
to us that the notation of it was added, not only because we
have thus preserved to us the whole system of Indian accent in a much more satisfactory and distinct manner than
if it could only have been constructed from the rules of the
native grammar, but also because the accent is an aid of no
small importance to the understanding of the text. For
many forms coincident in orthography are, as in Greek, to
be distinguished from one another by their different accent
farther, the accentuation of sundry words in a sentence depends upon the character of the sentence and the relations
of its parts, and is accordingly indicative of those relations;
and again, what is perhaps of most consequence, the nature
of many compound or derivative words may be deduced
from the tone given them, since the latter is not confined in
point of place, nor otherwise euphonically variable, but
rests on the syllable to which the general laws of formation
;
assign
it.
But texts, even when thus carefully committed to writing,

and though defended by the extreme reverence with which
their every word and letter was regarded by the Brahmans,
as inspired by the highest divinity, were by no means insured against gradual corruption in the lapse of generations.
Some farther expedient was needed to place their integrity
out of danger. And this was found in the construction of
a new text, or rather the re-writing of the text already fixed
into a new form, which in all probability followed not long
after.
This was not a work undertaken for the sole and
express purpose of guarding the sacred canon from corruption
its special end was rather exegetical
but, taken in
conjunction with other means to be explained later, it at
any rate effectually secured also the former object. As
;
258
already remarked, we are not to suppose the commitment to
paper of the hyrnns to have been the absolute commencement of anything like a scientific treatment of them. Theological and philosophical speculation had been busying itself
with their interpretation, and doubtless in some degree also
philological
and grammatical study with their form.
And
this latter class of investigations in particular could not
but
receive a new impulse, and advance with rapidity, when a

written text was placed before it as the basis of study. Partaking of the etymologizing and analytic character which
has always distinguished the Indian grammatical science, it
set itself to separate the continuous and in part self-obscuring flow of speech into its constituent parts, the individual
words. And its results were embodied in the production of
an analyzed text (the so-called pada-pdtha, "word-text," in
contradistinction to the ordinary sanhitd-patha, "combinaIn this each part of speech, member of the
tion-text").
is set apart and presented in its own proper form,
uninfluenced euphonically by the other words with which
But farther yet than this was the
it stands in connection.
the words themselves were
process of dissection carried
divided into their component parts an analysis clear up to
the original root, indeed, was not attempted, but compounds
were separated into their composing members, and the main
secondary suffixes, and in some cases also the case-endings,
were severed from the themes to which they were appended.
Moreover, such Vedic peculiarities of orthography as were
deemed to be mere irregularities occasioned by metrical or
other similar causes, were rejected, and the words affected
by them reduced to their normal form. This word-text
rests upon the ordinary text as its absolute authority, never
attempting to alter or amend one of its readings. It is
simply the best effort which Indian scholarship was at that
period capable of to take apart and present in its elements
the language of the sacred hymns. It has for us, then, only
a secondary authority, and we are at liberty to reject its
as for
teachings when we deem them clearly erroneous
instance, to amend an etymology asserted by the division of
a word regarded as compound, or even to separate a clause
otherwise into its component words. Yet, in the case of
the Rik especially, they who fixed the new text were still
so near to the time of the hymns themselves, had received
sentence,
259
from tradition so correct an understanding of them, and

performed their task with such skill and care, that it constitutes for us an authority of very considerable weight, from
which it will be necessary only in rare instances decidedly
to dissent.
would evidently be possible from an examination of

analyzed text alone to derive a tolerably correct general
view of the state of grammatical science at the time of its
are not left to this source alone, however, for
fixation.
information upon that point, for contemporaneously with,
or not long after, the setting up of the word- texts, were got
It
this
We
together little grammatical treatises having for their subject

the Vedic texts. These are the so-called Prati9akhyas
four such works are already known, belonging to the Rik,
the Atharva, and the two divisions of the Yajus
respecfor the Sanaa none is yet found, but that it exists,
tively
or has existed, can scarcely be doubted. It is necessary to
guard against a misconception of the true character of these
little works, liable to be derived from their title of Vedic
grammars, and their description as the earliest extant records of Indian grammatical science.
They do not at all
take the whole phenomena of the Yedic language for their
subject, and profess to furnish such an exhausting account
of them as Panini of the classical Sanskrit; neither do they
assume the science of Sanskrit grammar, and undertake to
display the peculiarities of the older dialect of the hymns
nor are ihey the first productions of a
as compared with it
science that is in its infancy, working its way through the
various departments of grammatical inquiry in connection
;
with certain texts, and recording its imperfect results they

are rather the offspring of a system fully developed in all
its parts (as is shown by the grammatical phraseology employed by them, which is essentially the same that has remained in use through all after time), but confining itself
here to the solution of a particular question. They base
themselves primarily upon the existence, side by side, of the
two parallel texts, and aim to give such an account of the
difference between them that the one shall be convertible
into the other.
Or to speak more accurately, each supposes
the existence in its analyzed state of the matter of the collection to which it attaches itself, and gives the system of
rules and exceptions by which this is to be reduced to the
:
260
combined and continuous text. Their departis that of phonetics and

euphony, of external
form and they adhere strictly to it the whole subject of
inflection, whether by declension or conjugation, and those
of word-formation and syntax, are left quite out of sight in
them. They do not indeed confine themselves to indispensable matter only, but enlarge somewhat upon the subjects
which come under their survey so more than one, perhaps
all, of them, give an analysis and description of the sounds
of the spoken alphabet, an account of the accents, definitions of grammatical terms, and the like the one belonging
to the Rik has also an interesting chapter on the general
subject of the proper reading and pronunciation of the Vedic language, and devotes some attention to prosody, detailing and describing the metres made use of in its Veda: yet
all this does not remove them from the department to which
they belong, or change their true character and intent.
They are still works which came into being in connection
with the setting up of the word- texts of the Vedas, and
which converted the latter, from instruments more especially
of exegesis, into a complete and efficient apparatus for securing the preservation of textual purity. The two taken
together, on, the one hand the word-text, which by its nature was clearer, distincter, and less liable to corruption
than the ordinary one, and which, maintaining an independent existence by the side of the latter, was a constant check
upon its correctness, itself ako in turn checked by it and
on the other hand the Praâkhya grammar, which precisely
established the relation between the two, both in its general
these two together
rules and in its exceptional irregularities
are the external aids by which the scrupulous care of the
Brahmans has been enabled to maintain the sacred texts
throughout their whole history so free from corruptions and
form, of a
ment, then,
They are not, however, the

discrepancies of manuscripts.
native
ones
which
ingenuity devised for the purpose.
only
third form of text was originated with the express design
of putting the canon beyond the reach of variation it was
called "step-text" (krama-pdtha), and combined in itself
both the other forms, presenting each word now in its inde-
pendent and now in its combined state as its name denotes,

it went through the text step by step, attaining its object by
There were several
successive repetitions of small portions.
:
261
modifications of it
the simplest was that which proceeded
steps of one word, but appending to each in turn its successor in the sentence, thus showing alternately its end and
Rules for the formaits beginning in the uncombined state.
tion of such texts are to be found in some, if not in all, of
the Pratigakhyas, and they had likewise their own special
But manuscripts so written are very rare, and it
treatises.
would not appear that this expedient had ever been made
sufficient use of to render it a very important auxiliary in
the work of conserving the texts.
One other subordinate aid in this work deserves to be at
least alluded to
a class of writings termed Anukramani,
which gave in succession for ever"y hymn of the collections
to which they attached themselves, its author, the divinity
to whom it was addressed, the number of its verses, and the
metre of each they were accordingly of service to preserve
the division, detect interpolations, and prevent corruptions
of such extent as would produce a change of metre.
This closes the account of the scientific labors of the Indians having as their direct object the preservation in purity
of their sacred canon. The same end was indirectly more
or less contributed to by the whole remaining mass of Yedic
literature, with its innumerable citations of passages and
expositions of their form, meaning, or application, ending
finally in the gigantic commentaries, which with their thorough and detailed treatment, grammatical and exegetical, of
the whole texts, drawing in to themselves the results of the
labors of generations of investigators, worthily closed off
the history of a philology which in many respects may
fairly be pronounced without a parallel in the world.
;
by
VOL. iv.
34
AKTICLE
VI.
THE
STATE AND PROSPECTS

OF THE
ENGLISH LANGUAGE IN INDIA

BY
REV.
DAVID
0.
ALLEN",
D. D.,
MISSIONARY OF THE AMERICAN BOARD IN INDIA.
(Read October
26, 1853.)
THE STATE AND PKOSPECTS
ENGLISH LANGUAGE
IN INDIA
THE
English language is our inheritance, and we expect

it to our
This inheritance, enriched
posterity.
as it is with the science and literature of the English nation
for many centuries, we have reason to value very highly
and we naturally feel an interest in its extension in the
world. It appears from the designs of Providence as developed in the course of events, that English is to be the
language generally used in North America, and that in a
few generations it will be vernacular over a larger part of
the world and among a larger population than has ever
yet used a common language. The state and prospects of
North America, the extensive colonial possessions of England and her great and increasing dominions in Southern
Asia, are reasons for believing that the English language is
hereafter to exert an influence in the world far beyond any
other language, ancient or modern. To some this prospect
has appeared so pleasing and gratifying that they are cherishing the opinion that the English language will be everyto transmit
where generally understood, and
at a late public anniversary

"
The English the
a popular orator chose for his subject
future universal language."
large part probably more than three-fourths of the
population subject to the English Government, live in India,
and the English possessions in Southern Asia appear likely
It becomes therefore an interto be yet further extended.
esting question, how far are these conquests likely to extend
the knowledge and use of the English language in those
countries? In examining this question, several facts and
circumstances require to be taken into consideration.
266
1. The state of those countries when they became subject
to the English Government.
India and the other countries
of Southern Asia in which the English power has been, or
appears likely to be, established and perpetuated, have been

long reckoned among civilized nations. For many centuries
probably for more than two thousand years they had
regular governments, and their history embraces dynasties
of powerful kings and emperors. For centuries they have
contained a large population, and they have well formed
and some of them highly polished languages. They have
some science, and the Sanskrit and Tamil people especially
have much literature, ancient and modern, sacred and profane, which they hold in great veneration, and to which
they are strongly attached. In these respects the inhabitants of India and the other countries of Southern Asia differ
much from the aborigines of America, as well as of the Islands of the Pacific and of Australia, where th,e inhabitants
were comparatively few in number and scattered over a
great extent of country, having no written language and no
literature of any kind, with few of the comforts and conveniences, and none of the arts and luxuries, of civilized naTo the conquerors of people of this character and
tions.
in these circumstances it appeared easier to communicate a
knowledge of their own language than to acquire the languages of so many different uncivilized tribes, and then
reduce them to system and order, and so make them a
proper medium of communication for a Christian and civilized people.
2. Another means by which nations have extended their
language with their power, has been by emigration to the
conquered countries and permanent settlement in them.
But in tropical climates the European constitution cannot
endure the out-door labor which is requisite in order to
This is
carry on the various necessary occupations of life.
an established fact. The efforts of the Portuguese, the
Spanish and the Dutch to found colonies in different parts
of Southern Asia, and in Eastern and Western Africa, with
the expectation that they would become self-perpetuating
and increasing communities, and retain the complexion,
language, religion, customs and manners of their respective
Such colonies, in all
nations, have proved to be failures.
Some of them, of
instances, soon began to deteriorate.
267
which great hopes were entertained, have become extinct,

and in other places they have mingled with the indigenous
population of the country, and are becoming assimilated to
them in circumstances and character. The conquests of the
English in Southern Asia were subsequent to those of the
nations above-mentioned, and so, having the advantage of
their experience, they have never attempted to found any
The very low price of
colonies in their Asiatic possessions.
labor in all those countries is also one of the causes which
have prevented emigration to them from England. Europeans could not subsist upon the common rate of wages in those
countries, without adopting, to a great extent, the habits
and customs of the inhabitants in respect to food, clothing,
and to do this would soon prove destructive to

For these reasons, the English have never
emigrated to any of their possessions in Southern Asia so
Nor is it
as to form any self-perpetuating communit}^
likely they will ever form any community there which will
houses, etc.
health and
life.
use the English as their vernacular language. All classes

of people who go from England to those countries, whether
to engage in the service of the Government or for pursuits
of private enterprise, intend at some future time to return
to England, or go to some other congenial climate for their
permanent home. Many situations can be filled only by
those who have acquired a knowledge of one or two native languages,
and who have shown these
qualifications
before committees appointed for this purand

Europeans generally learn enough of the lanpose
guage in use where they are to hold communication with
the people in matters of business and in social and official
intercourse. The native language thus becomes the medium
of communication between the European and the native
population and it soon becomes as natural for Europeans to
use the native language, in their intercourse with the people
of the country, as it is for them to use the English language
in their intercourse with the people of their own nation.
Still, some natives acquire a colloquial knowledge of English, by hearing it used, and by using it in intercourse with
Europeans before they have acquired any native language,
and with some who are only transient residents in the counThe number of this class of natives is small, their
try.
pronunciation of English is bad, their use of it is ungram-
by examinations
;
268
matical, often scarcely intelligible, and their knowledge of
very limited. From these statements and remarks it
will be apparent that the people of India generally have
not so many means and opportunities of acquiring a knowl-
it is
edge of the English language in connection with the Government, or in matters of business, or in social intercourse,
as might be naturally expected and have been generally
supposed.
3. The languages of conquering nations have sometimes
spread in their acquired possessions by intermarriages and
a mixture of the nations or races. It was so with some nations which obtained possession of countries composing parts
of the Koman empire. Bat the English language is not
Europeans
likely to spread much in India in this manner.
differ so much and in so many ways from the inhabitants of
the country, that intermarriages to any considerable extent
Almost
are not likely ever to take place between them.
universally, where Europeans have lived for any considerable time in Southern Asia, there are some of a mixed race
and in India this class of people generally understand the
English, and also some native language in use where they
Bat this class is not large, nor are they likely to belive.
;
come numerous.
They have not now, nor do they appear
likely to acquire, a high social position, nor to exert much

The name by which they are now genepolitical influence.
Some recent researches and
rally known, is Indo-Briton.
statistics in connection with the renewal of the East India
Company's Charter by Parliament, do not exhibit this class

of people in so favorable a state in respect to number, character and prospects as was generally expected.
4. Another and yet more important cause affecting the
state and prospects of the English language in India, is the
In the Supreme
regulations and policy of the Government.
Courts of Calcutta, Madras and Bombay, the English language is used. But the jurisdiction of these Courts is limited to the above-mentioned cities and to such Europeans in
other parts of the country as are not subject to military law.
Much of the business in these Courts is transacted through
In the public offices also in these cities, the
interpreters.
in
its
business,
summary and written forms, is generally
transacted, and the records are kept, in the English language;
and the work of this kind furnishes employment for many
269
Hence a knowledge
persons, as translators, copyists, etc.
of English becomes a necessary qualification for employment
The situations (as they are called) in them
in these offices.
But their
are generally filled by natives of the country.
knowledge of English is often very imperfect, being limited
to the mere routine of business, while they seldom if ever
use it in their families, or in social intercourse, or in matters
of business with their countrymen. In the sea-ports of
Southern Asia, the English language is used in correspondence, accounts, etc., in the European mercantile houses and
a considerable number of natives who understand English
more or less, are thus employed. But the European merchants are a changing class of the population, and only a
small part of the property and commerce of these cities is
in their hands.
When one leaves the large sea-ports, the
business of all kinds with the native population and among
them is found to be transacted in the language of their respective provinces. Whether in the political, or the military,
or the financial, or the judicial departments, all business is
transacted in the languages of the country, and the English
;
is only used
by Europeans in their social interin
and
their
business
transactions with each other
course,
and with the Government.
language
From the origin of the English power in India the importance of having some one language for general use
through the country, has been a subject of much consideration and inquiry, and has engaged the attention of many
learned men in the employment of the Government, and of
others connected with the cause of education and ChristianThe Mohammedan princes and emperors, who governed India for several centuries, retained the Persian language in use among themselves and in official transactions.
ity.
The
English, following the example of their predecessors,
used the Persian in the courts and in their official transactions in Bengal and Northern India for several years, and
some learned men in Government employment were of the
opinion that it should be retained, and means be used to
make it the common language of the country. Under the

Mohammedan sovereigns, the Hindostanee became the common medium of intercourse among the great body of people professing their faith, and it made some progress among
the Hindoo population.
VOL.
17.
Hindostanee
35
may be
called the
270
It is easily acquired for collomilitary language of India.
quial purposes, and is more used than any other by Europeans in their intercourse with the native population. For
these reasons, some have been of the opinion that all lawful
and proper means should be used to extend it, and make it

the general language of all classes of people. Some have
set forth the claims of the Sanskrit to become the general
language of India, and some have been of the opinion that
English the language of the governing power of the country should become the general language, and that the influence of the Government in its official transactions, and in
the patronage it bestows on education, should be directed to
this end.
Each of these different languages has had able and learned
advocates for its being made the lingua franca of India; but
there are so many objections and obstacles in the way, that
no one of them is likely to be adopted, or to secure much
The need of any such
influence or effort for extending it.
general language, though experienced by Europeans who
are often changing their places of residence, is not felt to
much extent by the native population. Those living in the
rural districts and villages, have seldom occasion to use any
but their vernacular tongue, and those who live in the cities,
easily acquire knowledge enough of the languages there
used to transact their necessary business. To the educated
natives of India the idea or plan of making any one language
supersede those now in use, and so become the common language of the whole country, would appear as unreasonable,
as it would appear to the educated people of Europe, were
it proposed to select some language, as the English, or the
French, or the German, and endeavor to make it supersede
all the others, and so become the general and common language of all the people of Europe. Indeed, such a plan in
India would in some respects appear more unreasonable, as
the languages there have each generally its distinct and
different alphabet. More extensive and accurate knowledge
of the people and literature of India will show that the
number of distinct languages is not so great as has been
generally supposed that some, which have been enumerated as different languages, are merely dialects, and of limSome of these dialects will gradually disappear.
ited use.
The opinion which, after much discussion and considera-
271
Boards of Education, now generally

not expedient to use any means with
a view of making any one language common or general
through the country that the people of different parts of
India who have distinct and well formed languages, as the
Tamil, the Canarese, the Teloogoo, the Marathee, the Goojurathee, the Bengalee, used each by a population of from
seven or eight to twelve or fifteen millions, should retain
each its own language, and that suitable and needed works
of religion, science arid literature, either original or translated, should be prepared and printed, as soon as practicable,
in the different languages.
In this work of preparing such
a native literature, very encouraging progress has been
tion in the different
prevails, is that
it is
made
in several languages.
are now to consider the state and prospects of the
English language in India as it is affected by education.
From the commencement of the English power in India, a
We
knowledge of both the English and native languages has

been a valuable and important qualification for business,
and so this acquisition has been an object of desire and exThe low price of labor in all Southern Asia, comertion.
pared with what it is in England, must always have made
it
pecuniarily an object for the English to employ the natives of the country in all kinds of
work
or business for
which they could be found, or could become, qualified.

And when the power of the English became permanently
established, it was for their interest to encourage the acquisition of their
language by the natives, that they might

qualified for service in the various departments of
And as the power and dominions of the English
business.
become
have gradually increased from a few factories, or trading

establishments, to the supremacy of India and the general
control over a hundred and fifty millions of people, so there
has been a constantly increasing demand for persons qualified
for business by their knowledge of the English language.
And as such qualifications were not common, and could not

be acquired without much study and time, they have been
generally well remunerated for their service. Every increase of the British dominions created more situations for
which a knowledge of the English language was an indispensable qualification, and so there has been a constantly
increasing
demand
for English education.
Under the
native
272
Governments,
all situations
were
filled
by
natives, but as
these provinces have come successively under the English

Government, all the more honorable and highly remunerating places have been filled by Europeans, and only those
of the second or third rate are given to the natives.
This
change in the political state of the country, and the consequent proceedings of the governing power they feel very
much, both in its humiliating influence upon their character
and its impoverishing effect upon their circumstances and
many of them endeavor to acquire a knowledge of the English language in the hope that it will in some way be a qualification for business, or a recommendation for employment.
The educational institutions in which the English language is taught in India are of three kinds.
1. Private schools, or those which are
supported by tuiThere have been several such in Calcutta, Madras
tion.
and Bombay. They have been supported chiefly by the
higher classes of the native population, and many persons
;
have been educated
in them.
Schools connected with missionary and other benevoAt most of the large missionary stations
lent societies.
are schools of this character.
Some of these have a large
2.
number of scholars, and good means of instruction. The

primary object of such schools is moral and Scriptural education, with a view to prepare such persons, when educated, to become Christian teachers, catechists, and preachers
among
their
countrymen.
But these schools are generally
for all classes of people on such terms as induce Hindoos and Mohammedans, as well as professed Christians,
open
become connected with them. Many who were Hindoos

and Mohammedans when they first entered these schools,
became convinced, in the course of their education, of the
to
truth of the Christian religion, publicly professed their faith

in it, and are now in the employment of Missionary socieSome of
ties, preaching the Gospel to their own people.
these are well educated, every way respectable in talents and
character, and very useful in the work of promoting Christianity in India.
3. Schools supported by the Government.
The Government, in its various departments, has occasion to employ a
great number of people, and it is necessary, in order to fill
particular situations and for the performance of some pecu-
273
kinds of service, that a part of those to be employed
should understand the English language. For this purpose
the Government appropriates very considerable sums from
the revenues of the country to education, and the high
liar
schools contain means and facilities for learning English.

The course of study in the English department of these
schools is sufficient for acquiring a good knowledge of the
language, and obtaining a very considerable acquaintance
with its science .and literature. Many who commence the
study of English, finding it more difficult of acquisition
than they expected, or not seeing so much prospect of em-
ployment as they had hoped for at first, become discouraged

and abandon it. Many also acquire just knowledge enough
of the language to converse in slow, familiar and set phraseology, but not enough to use it easily and fluently, nor to
understand it when so used by others, nor to read newspapers and common books with ease and intelligence.
Such persons use the language no more than is necessary.
They seldom attempt to read an English book, or to improve
Intheir knowledge of the language after leaving school.
deed, many of them, when they succeed in obtaining employment, regard their object in acquiring the language as
accomplished, and so retain only what they have occasion
But in these schools,
to use as copyists, accountants, etc.
but
a
small
of
who commence the
those
some, though
part
study of the language, acquire a correct use of it, become
able to converse in it with ease and propriety, and obtain
considerable knowledge of English science and literature.
this class never, so far as I have known, use the
Yet even
English language in their families, and very seldom in any

social intercourse or transactions of business, unless with
Europeans.
The vernacular languages of India contain but little science or literature of any value and something more than
these languages contain is required for mental discipline
;
The
practical knowledge, in the course of education.
Sanskrit, which sustains a relation to the present languages
of the country similar to that which Latin does to the mod-
and
ern languages of Europe, however useful the study of it

may be for discipline of mind, and with reference to philology, ethnography, and other objects of antiquarian research,
yet contains but little practical science, or authentic history,
274
or correct religious doctrine, and is no where now a vernacular language. In these circumstances, when education
is to be extended beyond any vernacular language, the English
the language of the governing power of the country,
with all its science and literature, and especially its numerous and excellent works on moral and religious subjects
has the first claims to attention.
In America and Europe the professions of theology, law
and medicine, furnish the great field of employment for the
educated classes. These professions are equally open to all,
and they require a large part generally a majority of those
who obtain a collegiate or liberal education, to fill them.
But these professions scarcely yet exist among the native
population of India. There, educated men, who must engage
in some business for support (and there are very few who
are not in this state), generally look to the Government for
In the altered
service, or to teaching, as their employment.
all the more
political state and relations of the country
honorable and lucrative situations being filled by Europeans

the higher classes of the native population find it exceedingly difficult to obtain any suitable occupation and means
of respectable support, and so they naturally turn their
thoughts to the study of the English language, in the hope
that it will prove a qualification for business, or a recommendation for employment. This desire to learn English
has been increasing for some years past, and probably the
number now engaged in acquiring it, is three times as large
as it was fifteen or twenty years ago.
But, even at the
present time, many who become thus educated, find it very
difficult, and some find it impossible, to obtain such employment as they expected. The supply of such educated talent
is increasing faster than the demand, and it will not be
many years before the principal motives in which this strong
desire for English education had its origin, will cease, or at
least will exert less influence than they have had for some
years past.
From the view which has been taken of the state of the
English language in India, or Southern Asia, it appears
That England has not founded, and is not likely to found,
any colonies in any of those countries, and that there is no
native community, nor any class of people, except the IndoBritons, who use English as their vernacular language.
:
275
That the English people who go to India, expect to reside

there only for a limited time, and then to go to some more
congenial climate. That while in India they generally learn
enough of the native languages for social and official intercourse with the native population, and that the business of
the Government is chiefly transacted in the languages of the
country. It also appears That the English language is used
in the Supreme Courts of Calcutta, Madras and Bombay
and that in some of the Government offices and mercantile
houses, in the same cities, many natives more or less educated in the English language find employment. That many
among the native population have a strong desire to learn
English, and are now engaged in the study of it, in private,
missionary, and Government schools and colleges. That, of
those who begin this study, many do not acquire sufficient
knowledge for any practical purpose, and only a small part
of them learn it thoroughly. That when English education
among the native population shall exceed the demand for it
as a qualification for employment, then one of the principal
motives for acquiring it will cease, and the desire now so
strong will exert much less influence. That the education of
the great body of the people will always be in their respective vernacular languages, and that those languages will be
improved and enriched by works of science and literature
:
original and translated, in which encouraging progress has

been made. That the English language, including its science
and literature, will generally be a branch of education in
the high schools and colleges and all who aspire to a liberal
education, will be expected to have some knowledge of it.
;
But
that the English is not likely in any part of India or

Southern Asia to supersede the native languages, nor to
become vernacular
in
any large community.
AETICLE
VII.
THE
ALAIN
LANGUAGE
BY
REV.
FRANCIS MASON,
M.D.,
MISSIONARY OF THE AMERICAN BAPTIST MISSIONARY UNION IN BORMA.
(Read
May
19, 1853.)
THE TALAING LANGUAGE.
COMPAKATIVE philology
is a science which, judging from

the
last
half
progress during
century, is destined to settle
the question of the unity of the human race on immutable
ground; and to do more for general history than all the
books of Europe and the manuscripts of Asia together.
Fifty years ago, there was a wide abyss between the western world and India, but comparative philology has become
the railway of history, uniting the nations and Berlin and
Benares are proximate neighbors.
comparison between the etymologies of Johnson and
Webster shows something of the progress that has been
its
already achieved, but Webster, though rich in his illustrafrom the Arabic, rarely advances beyond the Indus,
and never crosses the Brahmaputra. The great English
lexicographer of the next century will probably lead the
student into the land of Han, and among the Indu-Chinese
nations.
Fire is traced by Webster through the various Eutions
ropean tongues; but he might have found equally striking

resemblances in China, where it is fan; or in Siam, where
it isfai; or in Pegu, where it is
pmant; or in Burrnah, where
ml; or in the Karen jungle, where it is me and me-u.

So name is, in Chinese, ming ; in Barman, nama and name;
in Karen, ming and mi; and in Talaing, yemu.
Fly is, in
Chinese, fei; in Burman, pyan; and in the Tavoy dialect,
The substantive verb which has 5 for its radical conplan.
sonant in the Indu-European languages, is shee, in Chinese
and in the Tavoy dialect, hi, which allies
shi, in Burman
it with the Pali root hu, from which the
present and future
it is
tenses of the verb
to be
are often formed.*
* In
conjugation the vowel of the root
Present
Per.
changed, as
Plur.
honti
hot'ha
homi
homa
Per.
Sing.
hehiti
2
3
hehisi
hehinti
hehit'ha
hehimi
hehima
Plur.
Second Future
first Future tense.
tense.
hose
hoti
2
3
Sing.
is
Similar illustra-
Per.
Sing.
tense.
Plur.
hohissati
2
3
hohissasi
hohissat'ha
hohissami
hohissama
hohissanti
280
tions of the identity of
European roots with words of Eastern Asia might be multiplied indefinitely.

Perhaps a greater variety of nations and a greater diversity of languages, are found in Farther India than in any
other region of equal area, and yet no one appears to be
The Indu-European races have crossed the
indigenous.
Brahmaputra, and established themselves and their language in Assam. The Tartars have poured in from Tibet
on the North and, beside many hill-tribes, the Burmese,
through their language, give indubitable evidence of TibeOn the East, the Tonquinese and Cochin-Chitian origin.
nese are known, from their tongues, to be offsets from the
Chinese while the Malay tribes have come up from the
South, and possessed the land to 10 N. L. and the latter
have extended their language to the islands on the coast
West of the peninsula, which are inhabited, two or three
degrees farther North, by the Selungs speaking a dialect of
Malay origin. The Nicobar Islands, four or five degrees
West of the Selung Islands, are peopled by a race with a
;
which perhaps migrated from

Summatra; while the Andamans North of them, as well as
the interior of the large Nicobars, are inhabited by a negro
race, speaking a language widely different from any known
in the East, but polysyllabic, and probably related to that
spoken by the Negro races of Polynesia.
The number of nations among the Indu-Chinese who
speak languages derived from the Chinese is much less, however, than is usually supposed. The Tai, which includes the
Siamese, Laos, Shyan, Khamti and Ahom, is probably deradically different tongue,
rived from the Chinese.
Its tones, its alphabetic powers

and its grammatical principles, are Chinese. It has an initial
b, and a few final consonants, not found in the general language of China, but which all exist in the dialects and it
is with the
spoken, and not with the written language, that
the comparison can properly be made. These Tai-speaking
tribes, which inhabit a belt of land running North from the
Gulf of Siam to China, form the western limit of the purely
monosyllabic languages. West of the Tai race, and immediately North of the tribes speaking the polysyllabic Malay
tongues,* was originally the kingdom of the Talaings, ex;
* The
Tavoyers, now found between the Malays and the Talaings, are a
colony of Burmese from Aracan. This is evident from their own traditions,
281
tending from 15 N. L. to the neighborhood of Prome, three
or four degrees farther North, and from Cape Negrais to the
Siamese boundary.
The Taking language has the intonations characteristic
of the Chinese family, but to a much less extent than the
Chinese itself, the Tai, or the Karen. The roots are princibut, as in both Burman and Karen,
pally monosyllabic
;
are formed on the polysyllabic principle a consonant,

most frequently a smooth mute, with its inherent vowel,
constituting a syllable, without any signification in itself,
many
being prefixed to a monosyllabic root to form a new word.

tola, master, lord
Thus, kami, new khaming, a turban
with a multitude of others, differ
pareh, ugly yemu, name
in no respect from dissyllabic words in the Indu-European
;
tongues.
The Talaing
is
remarkable for
its
numerous compound
consonants, many of which are not found either in Chinese,

or in the other Indu-Chinese languages. Nearly all the
smooth and aspirated mutes, and the liquids, are compounded
with the nasals
and n; forming such compounds as km,
khm, chm, chhm,
tin,
t'hm,
dm, pm, phm, mn, kn,
Jchn, sn, Im,
Some of these appear to be abbreviations

sm, and others.
of polysyllabic words. For instance, mnih, man, is clearly
of common origin with the Sanskrit manuja; and srom,
snake, must have the same source as the Hebrew Ppiz), and
the Cashmeeree sareep and srlph.
The grammar of the language is exceedingly simple the
subject usually preceding the verb, and the object following
as in English. Like all the other Indu-Chinese languages,
it,
grammatical distinctions are made by particles, prefixed or
suffixed but these are much fewer in Talaing than in either
Tai, Burman, or Karen.
Noun-particles are usually prepoin
western
as
sitions,
languages. For example
:
or sngi,
pdoa sangi
"
atu
sman
gamoJc
plot
"
in
the house.
"
on
under "
"
"
"
"
"
"
before
"
behind
and from the peculiar dialect which they speak, it being nearly related to the
Aracanese Burman. There are, it may be also added, several large Talaing
settlements in the Province of Tavoy, where the villagers speak Talaing, and
where Talaing is exclusively taught in the monasteries. At what period these
colonies were formed, is not known.
282
In its vocables, the Taking is the most isolated language
in Farther India.
Its roots are not allied to Tai, Burman,
Karen, Toungthu, Kyen, Kemee, Singpu, Naga, Manipuri,

nor any other known language spoken by the-Indu-Chinese
nations.* Nor is it cognate with the Chinese, or Tibetian,
or any other of the Tartar tongues of which specimens have
been published. It is not related to the Sanskrit or Hindee
nor to the cultivated
families of northern Hindustan
tongues of Southern India and Ceylon, the Teluga, CarnatI
aka, Tuluva, Tamil, Malayalam, Malabar, and Sirigalese.
have compared the Talaing with vocabularies of all these
;
and others, and find it radically different; though here and

there words of apparently common origin may be discovered.
Whence,
then, has
it
been derived?
In central Hindustan,
there are several wild tribes, inhabiting the mountainous

regions, which are called Koles, Oraons, and Goands, embracing various sub-tribes known as Sontals, Bhumijas,
Mundalas, Kajimalis, and by other names, whose languages
seem to have had a common origin. The first notice of
these people which I have seen, was published by Lieut.
Tickell in 1840, in a paper on the Koles, whom he denomiThis paper affords the most complete view of
nates Hos.
the people and their language, that has yet been made public; and from this it is apparent, singular as it may seem,
that the Talaing language has a radical affinity with the
Kole. The first six numerals, the personal pronouns, the
words for several members of the body and many objects
of nature, with a few verbs, are unquestionably of common
while many other words bearing a more remote
origin
resemblance, are probably derived from the same roots.
The following brief vocabulary is given for comparison. f
;
English.
Talaing.
man
head
ear
male
kclop
muh
kupe
met
mooa
kto
khetway
mot
eye
nose
Kole.
mnih
have not been able to obtain any specimens of the language of Camboand cannot, therefore, affirm or deny any thing respecting
dia for comparison;

that.
f See Journal of the Asiatic Society of Bengal, for Nov., 1840
1848.
Words
for
comparison have been taken from both
and
articles.
for Nov.,
283
English.
284
The
Chinese, the Tai, the Burman, the Karen, and all the
including the Assamese,
while the Talaing language stands alone, and, like Occidental tongues, unites the
numeral to the noun. Thus a Talaing says dkabaing bd,
two papayas tmom pi, three stones and sngi paun, four
houses. "While in Chinese, and in all the other Indu-Chinese
languages, the numeral is united to an affix. The Kole has
the same idiom as the Talaing.
singular noun, in Kole, is
made plural by affixing ko; and in Talaing there is a pluralBut what confirms, still more, the idea of a comaffix tau.
mon origin for the Talaings and Koles, is their name. One
tribe among the Koles are called Oraons, who, at an unknown period, were driven by the Brahmanical Hindus from
the neighborhood of the Ganges. " It is these Oraons," writes
"
Lieut. Tickell,
who first give us accounts of a people called
Moondas, whom they found in possession of Chootia NagThese Moondas, now, call themselves Hos, but are
poor."
more generally known as Koles. Mooiid, their ancient name,
is almost identical with Moan, the name by which the Talaings now call themselves and it would be difficult to find
any two nations, of a different origin, with names so nearly
the same.
All history, Burmese as well as Talaing, represents the
Talaings as a civilized people, and in possession of Buddhist
teachers and the Buddhist Scriptures, at an earlier period
than the nations around them.
Burman inscription on
Eamree Island, dated A. D. 1785-6, states that the venerable
Sona and the venerable Uttara introduced, and established,
but that
the religion of Buddha in Thadung B. C. 307
known languages of Farther India,

are known to use numeral affixes
Buddhism did not become paramount in Burmah till A. D.

1057, when the Burmese monarch invited the learned from
Thadung to settle in his capital at Pugan, where Buddhism
was ultimately
established, through the instrumentality of

the descendants of Sona and Uttara.* According to the
* See Journ.
of the Asiatic Soc. of Bengal, for May, 1834, where the trans"
Which was done through the instrumentality of Sonathera and
Uttathera, and their disciples and survivors." In the previous part of the
lator says
inscription, as translated, they are represented as coming to Thadung thirteen

hundred and sixty-four years before, which shows that the old gentlemen, as
"
"
well as their
survivors," were well entitled to the epithet
venerable," as
There is no such anachronism, however,
h'tera may be adequately rendered.
"
In the Burman, there is only one word for disciples and
in tho original.
285
Singalese books, Buddhaghosa's native country was Swarnabhumi, which, as I have shown in another place, was
the ancient classic name of Pegu.*
Singalese compendium says: "In the sixth year of the reign of the king
Maha-Naaone, and in the year of Budhu 930, the high-priest
Buddothegooseke Terun-wahanse, coming to the island of
Ceylon, composed the books called Visuddhi marge, etc.
Upon his return to Swarnabhurniye, he composed the Turn-
and employed himself in teaching the doctrine

of Budhu."f
It seems highly probable, then, that the Hindus colonized
Pegu at an early period and this is confirmed by the fact
that ancient Pali and Sanskrit inscriptions have been found
in Malacca, not two hundred miles South of the Tenasserim
Provinces, which prove that Hindu settlements formerly
existed there, though they have left no other traces than a
few half obliterated inscriptions on the rocks in the forest.
pittike also,
The Hindu colonists in Pegu may have perpetuated themby amalgamation with some native tribe and it appears from Aracan history, as quoted by Capt. Phayre, that
a native tribe, called by the Burmese Thodun, have in fact
been merged and lost in the Talaings. There is also a semiselves
Burmah and the Tai counthemselves Paau, but who are better known
as Toungthus, who claim to have been the original inhabitants of Pe.sfu. Their language, however, does not prove any
intimate relationship with the Talaings for, although it has
a few words of common origin with words of the Talaing,
the same may be affirmed of most of the languages spoken
around them, and more especially of the Karen.J
civilized tribe scattered in Pegu,
try,
who
call
which is anway. The expression is curious, as showing that the

propagators of Buddhism in this country were not ascetics, for it is only
applied, so far as I am aware, to lineal descendants.
survivors,"
first
* See Jo urn. Am. Or, Soc., vol. ii.

p. 334.
f See Upharo's Sacred and Histor. Books of Ceylon, vol. iii. p. 11 5. Tumour
makes him a native of Magadha but in Upham's translation of the Mahawanso it is merely said that he " came from Jambu-dwipa," a name which is
as often applied to Pegu and Burmah, as to Hindustan.
Upham's date, too,
"the year of Budhu 930," is precisely the same as that in the Burmese books.
The 940 of Eswai sur le Pali par Bournouf et Lassen" is probably an error of
the press in the Ibook from which they quote.
$ I have reserved the Toungthu for an article on the Karen language, with
which it appears to be cognate.
;
p. 62.
VOL. rv.
37
It does not
appear probable, that the language of the Ta-
was reduced to writing before the introduction of the

Buddhist Scriptures, or more would have been found on
record in relation to their early history. Nothing of their
ancient history can be gathered from their books, beyond
the representation that, in the days of Gautama and Asoka's
missionaries, they were dwelling on the Gulf of Martaban,
laings
with Thadung for their capital. The alphabet now used is

manifestly derived from the one which Prinsep regarded as
having been in use in the third century before Christ. The
approach of that ancient alphabet to the Talaing, may be
traced through the Amaravati inscriptions, of which the
characters are nearer the Talaing than any other alphabet
that has been discovered in Hindustan.
The next link is
found in the fragment of an inscription from Tokoon in
Malacca, published in the Journal of the Asiatic Society of
Bengal* This resembles the Amaravati, and both are characterized by having the tops of the letters, more especially
Another inscripright lines, surmounted by small curves.
tion, found also by Col. Low near Keddah in Malacca, approaches the Talaing much nearer, and proves a connection
between the Talaings and the people of Malacca, at a former
The characters of these Malacca inscriptions agree
period, f
with the Kutila of the ninth and tenth centuries, in which
the vowel-marks of e and o precede the consonants to which
they belong, as in the Talaing, Burman and all the Indua form that has been obsolete in the
Chinese alphabets
table of the alphabets of
Sanskrit for many centuries.
these inscriptions, so far as known, compared with the modern Talaing, is given in the following lithographed pages.
The k, which was originally a cross, like the Ethiopic tt
had, when the second inscription on the Allahabad pillar
was written, seven centuries after the first, the horizontal
line slightly curved downwards
and in the Keddah inscription the curve has become a semicircle, so that the character
resembles the Ethiopic ha. The next step, to the present
character formed of two curves, was easy.
The n, originally
a perpendicular raised on a base line, resembling the Syriac
n and the Cufic 5, with the base prolonged, had become a
;
* See the Number

f See Journ. of
tlie
for July, 1848.

Asiatic Soc. of Bengal, for
March, 1849.
COMPARISON OF ALPHABETS
Tokooiv
Keddafr
ka
Rri
L
chela
r
J*
71
la,
tit,
le
lo
t'ha
di
J3.
ddJvob
Toko oiv
KedcLaJi.
J^
710,
no
*
pro,
^t
Wut
VJ
incur,
xa
mutcai
ofSaronyc?N. j".
ToTcooTi,
JCeddafv
ra
t
ê
V
Va
~a
o
-G-
f=^
SOL
sma
sya
287
perpendicular with a loop, in the Gay a alphabet and this
is
precisely the form of the letter in both the Malacca inscriptions and when written under the line, it has the same
form in the modern Talaing. The square Pali must have
been formed subsequently to this, for it adds to the character
a double line at the top.
The t'h, which retained its ancient
form of a circle with a dot in it, to the fifth century, resembling the Phoenician t, is changed, in the Keddah character,
to a circle with a horizontal diameter approaching the Tibetian of the seventh century, where the same letter is a
To draw the line
rectangle with a diagonal drawn in it.
perpendicularly, as in the square Pali, was the next step.
The character in its original form of a circle with a dot in
is still used
it,
by the Talaings, though with the sound of b;
and it is remarkable that it has no place in any other alphabet in Farther India.
The alphabets found on the eastern coast of this peninsula present unequivocal marks of a Singalese origin. The
Cambodian has letters differing widely in their forms from
those used on the western side, and almost identical with
the Singalese, as, for example, kh and v.
The Siamese
alphabet, which is the most modern East of the Ganges, was
probably formed within the last four or five centuries, on
the basis of the Cambodian. The ancient Singalese is said
to have been composed of seven elements
but the modern
Siamese is still more simple the loop with a turn, a straight
line, and the three sides of a rectangle, with some modification of one of its sides, being the only elements which enter
into the Siamese alphabet.
In the interior of the country, on the contrary, the alphabets appear to have had a Talaing origin.
This is distinctly
seen in the Laos, which has in several instances two characters to represent the same consonant-sound, but with different
inflections, as in Talaing where the inherent vowel also
varies.
Thus, the character marked go, in the table, as corresponding to the Pali letter of that power, is pronounced
Joe in the
spoken Talaing and ba is pronounced pe. The
;
Ahom, Khamti and Shy an
alphabets, it appears to me, have

been formed from the Talaing, rather than from the
Burman, to which they have been referred, because the
broad diphthong au is made by a dash to the right over
the consonant, as in Talaing, while in Burman no such charalso
288
acter exists.
The same dash may be seen in some old Sanskrit inscriptions, referred, I believe, to the fourth or fifth
century, where it represents a ;* and the inscriptions from
Malacca exhibit an infusion of Sanskrit, such as is never
seen in writings from Ceylon. One line in each of the Malacca inscriptions contains the same words, and for the con-
venience of comparing the two characters, a lithograph of

the two parallel lines accompanies this paper. The first has
the Sanskrit anusivdra where in the more modern character
a final
occupies its place, made final by writing the final
consonant of the next word, k, under it. In one instance,
the line which removes the inherent vowel at the end of a
word is written under the consonant, as in Sanskrit and
the same mark is now used in Talaing, only written over
the letter. While in both inscriptions the anuswdra is joined
by a line to the letter over which it is placed.
These investigations lead to the conclusion, that, while
Siam and Cambodia received their religion and literature
from Ceylon, the whole western coast of Farther India was
civilized
by people direct from Hindustan, probably from

kingdom of Kalinga.f
the ancient
* See
"Inscription on the
Soc. of Bengal, for July,
for January, 1838.
1838
iron pillar at Delhi," in Journ. of the Asiatic

and " Inscription on the Kuhaon pillar," ibidem,
f Kappal means ship in Tamil

derived from the Malay kapal.
kabung, in Talaing
but both are probably
CD
n
ID
-D
\j
ARTICLE
VIII.
ON
THE KARENS.
BY
REV.
E.
B.
CROSS,
MISSIONARY OF THE AMERICAN BAPTIST MISSIONARY UNION IN BURMA.
(Read
May
19, 1853.)
ON THE KARENS.
THE
Karens, though but recently discovered as a people,

more remarkable and interesting race than
any other, of equal numbers, and in a similar stage of civilization, now known to Europeans.
They are found scattered among other tribes of people over a territory extending from 28 to 10 N. Latitude and from 99 to 93 E. Lonare perhaps a
They compose perhaps three or four distinct tribes,

approaching each other in their ethnological peculiarities
sufficiently near to render it proper to class them as of the
same race yet but two tribes have become much known to
gitude.
The Kakhyens, inhabiting the immense terriNorth of Ava, of whom little is known, and the
Karen-nees or Eed Karens, so called not from their complexion, but from the predominance of red in their dress,
The character of the
are unquestionably of the same race.
two tribes which are most known, with something of their
traditions and history, has become familiar to the missionaries who have been laboring among them, with marked
success, for the last twenty years. These tribes were first discovered by Europeans, so as to be much known, in 1824-7
and such has been their history since that period, in respect
Europeans.
tory to the
to Christianity, as to render a statement of their peculiarities as a people a matter of much interest, not only to the
man of science but also to the philanthropist. The whole
of Farther India, from Assam, or the Burramputra, to the

borders of China, and from Thibet to the Straits of Malacca,
is inhabited by a branch of the great Mongolian
family, all
the different tribes of which have many striking features in
common and this remark will apply not
to their
simply
physical structure, but also to their mental peculiarities
with
and
much
their various forms of superstition.
ligion is
and
force also to their religions, their mythologies
Boodhism
The
prevailing re-
and hence much of their mythology and
292
superstition has taken the form which that system of religion tends to induce. Yet there is an influence, or a substructure, which seems to underlie this system, and though
directly opposed to Boodhism, has never been demolished or
materially weakened among the masses of the people. This
sub-structure of sentiment or belief among the masses of
Farther India has been adhered to by the Karens more
The Peguans or Talaings,
closely than by any other race.
Bikethas, Tongthoos, and the Shans or the different races
in the empire of Siam, have more fully embraced the manifestly later system of Boodhism, and are idolaters deriving
This is also the case
their superstitious ideas from thence.
with one of the two Karen tribes whose peculiarities we
But the other tribe and it is the tribe which has

yielded with far greater promptitude to the faith of Chriswith which this sketch will be principally contianity
cerned, has retained the ancient religion with far greater
distinctness and purity.
Hence, though many of their traditions have a common origin with those of the races among
know.
whom
they are scattered; and their myths are often evithose

common to many or all of the races of this
dently
yet there are many peculiarities belonging
part of India
to this tribe, which both indicate their priority of existence,
and afford in many other respects interesting subjects of
;
investigation.
The two tribes of
Karens whose circumstances are most

known, are designated, in the dialect of the principal one, as
Sgau and Pgho Karens. But the word Karen is of Burman
origin, and is rarely or never used by the people themselves:
Pgah'kenyau, which means man in their own language,
being the only name by which they call themselves. The
latter of these tribes, the Pgho Karens, are evidently a much
less primitive race than the Sgau.
Though their dialect is
very similar, and partakes much more of the Karen than of

the language of any other tribe, yet this tribe is called by
the Burmans the Talaing Karen, which would indicate a
mixture of Talaing and Karen blood. In physical structure,
many of this tribe differ more widely from the other than
do any of the other tribes which are reckoned as wholly distinct
yet upon the whole they resemble the general type of
the Karen more nearly than they do any other. The Pgho
or Talaing Karens are much the most vigorous and robust
;
293
full chest and remarkably large limbs and arms.
are generally short but very stout, with the face
large and square, cheek-bones not particularly prominent,
the lips thick, and the nose large and tending to flatness at
the opening of the nostrils. This tribe has a considerably
darker complexion than the Sgau or pure Karens.
It would not be an easy matter to give the exact type of
the Karen race.
In many respects it would be difficult to
distinguish them from the general Farther Indian type, which
may be regarded, in relation to the rest of the human family,
as a distinct type, by itself, differing in many important particulars from any other.
If individuals of all the different
tribes now occupying that immense territory were brought
together and divested of their conventional peculiarities of
dress, it would be impossible, for the most part, to distinguish
them by races. They would blend together in too many
particulars of complexion, contour of face, general height
of stature and form, to render possible any natural classification which would approach to their present distribuIt is therefore probable that as a family of tribes
tion.
they had a common origin. Yet the Sgau, or, as we choose
to designate them, the pure Karens, would differ more
widely from the general type than would any other individual tribe. They are generally small in stature, and give
striking indications of deterioration as a race.
general
languor marks their movements. This is the case particuTheir complexion in general is
larly with the females.
than
that
of
the other tribes among whom
of
lighter
any
they are scattered and in this respect they approach much
nearer the Chinese than any of their neighbors. This circumstance may give weight to a tradition which will hereafter be alluded to, indicating their northern origin, or an
With
origin nearer tha.t of the original Chin or Sin race.
these slight differences, they fall into the Farther Indian
tribe
with a
The females
type, which differs considerably from the Chinese and the

Tartar.
They fall in half way between the Chinese and the
Peguan or Talaing.
I.
Origin of the Karens.
The question of the origin of the Karens will perhaps

never be satisfactorily answered. The Eev. F. Mason remarks, in a work entitled Tenasserim: "When. I first came
VOL.
iv.
88
294:
to this coast [more than twenty years ago] the Karens were
regarded as the aborigines of the country but they were
probably in reality the last people to enter it, among the
;
various tribes that the British found here when they took
possession of the Provinces.
They regard themselves as
wanderers from the North and one of their traditions states
that a party of them came across the river of running sand,'
on an exploring tour, before the Shans were established at
Zimmay,* and returned again. The crossing of this river
of running sand is regarded as having been an arduous work.
They understand by these waters, or river of running sand
(the words admit of either rendering), an immense quicksand, with the sands in motion like the waters of a river.
The tradition was quite unintelligible to me until the journal
of Fa Hian, the Chinese pilgrim who visited India about the
;
'
fifth century, threw a sunbeam upon this expression.

He
constantly designates the great desert North of Burmah and
between China and Thibet, as the 'river of sand;' and in
the Chinese map of India a branch of this desert is seen to
stretch down South for several degrees of latitude, and then
turn and run westward for a long distance. This desert is
marked quicksands.' There can, therefore, scarcely be a
rational doubt but that this is the river of running sand
which their ancestors crossed at a remote period before
Zimmay was founded."
Since the above opinion was expressed, a new circumstance in respect to the locality of the Karens has come to
light, which may have a bearing upon the question of the
'
'
'
more original territory occupied by them. A wanderer from

Yunnan, the district above Laos and reaching to Thibet,
and so far North that he had seen snow and frost, for which
the Karens in the Provinces have no word which they reHe has since
tain, arrived in Tavoy some four years ago.
been in the schools, and has learned to read, arid manifests
an energy of character uncommon to any Karens in the
more southern districts. His route led him through parts
of Laos, Burmah and Siam. His accounts of the Karens
in his native country are peculiarly interesting and important, and are reliable as the simple statements of an unsophisticated man. He has not only revealed some new words
* The name of a
province and
city in the interior of Siam.
295
in the language, or
words which from disuse had been wholly
forgotten, but has explained the meaning of others which,

though in existence in unwritten speech, were no longer in
common use.
example of the former is nahwah for
snow ; and of the second, thai for plough. The former had
An
been wholly forgotten, and the latter, though still retained

memory, is not used by the Karens any where within the
Provinces, as they have no implement corresponding to it.
The implement used by the Karens and Burmans of the
Provinces and the Burman Empire, so far as known, is called
by the Karens a krah, and is a species of harrow. The word
indicating its use, is quah-lcrah, to scratch or harrow up with
the krah. But the thai of the northern Karens is made of
iron, unlike the Jcrah of the South which is made wholly of
wood. The thai well resembles a small forged garden -plough,
in
common
twenty years ago. Another point

that the thai is made by the northern Karens
themselves, indicating a far greater degree of civilization
than exists among the southern Karens.
The Karens of that country are principally independent
but, occupying a territory adjacent to the Burman Empire,
they have been often attacked and many of them destroyed
by their more powerful neighbors. They cultivate the soil,
and seem to have carried the arts and habits of civilization
to a much greater extent than their brethren of the South.
They do not reckon themselves by villages or cities, or by
and their social usages are strictly
tribes, but by families
patriarchal in their nature.
family to the extent of three
or four hundred occupy a single house, in much the same
way as among the Dyaks, the ancient inhabitants of Borneo.
The house, or patriarchal habitation, is an immense structure,
but appears to be built of the same slight materials generally
used by the southern Karens, and by the inhabitants o'f
in this country
of difference
is
Farther India generally. It is made by sinking posts of

large size firmly in the ground, and inserting beams or joists
through the posts, seven or eight feet from the ground and
upon these laying the floor with slits of the bamboo and
then weaving mats of the same slight material for the sides
of the house, and thatching the roof with the palm-leaf.
The house is then partitioned by bamboo-matting into courts
and halls, eating and sleeping rooms.
discipline and regularity seems to be established in these habitations, which
;
296
both secures internal harmony and respect and character
This territory, comprising
for authority and power abroad.
a part of northern Burrnah and Yunnan, might suggest
from which
itself as the original seat of the Karen race
at
different
times
wandered
to
the South,
have
companies
;
many perhaps
long before the company spoken of in the
tradition alluded to above.
We are not fully prepared, however, to admit that the

Karens are not the aborigines of Burmah, notwithstanding
Even though the hypothesis of their
the above tradition.
original rallying point, or origin as a nation, after the general dispersion of the human family, of which they have a
supposed tradition, was the region South of Thibet and
West of China, still there is room to question whether they
did not gain a footing farther southward, so as to be prior

Burmans in those regions.
The reasons which may be given in favor of the idea that
the Karens are the aborigines of at least much of Burmah,
are as follows.
First, it is the opinion of the Burmans of
the south-eastern Provinces, that they are so. The word
Karen in the Burman is Kayen or Ayen, with the y-sound
This
like r, which is the more general in colloquial use.
word means first or aboriginal. In the second place, they
bear the character of aborigines in their relationship to the
to the
dominant races. They are much more simple and primitive

and
in their manners, and in their ideas of a future state
submit to their political masters with great reluctance, never
mingling and never having been brought to amalgamate
;
with them. Again, the Karens call themselves by a name

which means man, without any limiting epithet.
Again, one of their ancient traditions distinctly fixes their
location on the eastern side of the Bay of Bengal, or on the
eastern side of a body of water which they call Kaw or Kho.
The present inhabitants have lost the meaning of these
words, and the so-called body of water has become a mystery to them, so ancient is the tradition which refers to it.
Yet the
tradition,
when examined,
carries with
it its
own
"Kaw, according to our ancestors, is a river

explanation.
or body of water to the West.
They represent the buceros,
or horn-bills, as migrating across it in seven days. As soon
as the rainy season begins, the horn-bills migrate to the
other side of the Kaw, to the country where it is dry season,
297
which is a seven-days journey. They there lay their eggs,

and raise their young. Again, when the dry season returns
here, it is wet season on the opposite side and the horn-bills
return across the Kaw to this side, and after a journey of
"
Kho-lo
seven days arrive again in this country." Again:
or Kaw-lOy the river Kho or Kaw, is a compound. Of the
meaning of this expression, or to what river or body of
;
we
It is preserved in
are now ignorant.
an immense body of water, the largest
in the world, lying to the West; and that it runs back
towards its source." This tradition and one or two others
which refer to the same body or bodies of water, plainly
The difficulty seems to be in
indicate the Bay of Bengal.
applying the word Zo, which is now used for a stream, to a
body of water so large as the Bay of Bengal. But it sometimes refers to the ocean, and need not be wholly restricted
water
it
refers,
tradition, that it is
to a river.
It is a fact, that the rainy
and dry seasons ex-
The wet season begins on

actly conform to the tradition.
the western side when it ends on the eastern, and vice versa;
and perhaps the habits of the horn-bills also conform, for I
do not remember to have seen them on the eastern coast,
during the rainy season, though they are seen in great num-
From this tradition we infer that,

bers in the dry season.
from a period very remote, the Karens have occupied the
country which they now occupy on the eastern side of the
marked circumstance which fixes the Bay
Bay of Bengal.
of Bengal as the Kaw of antiquity, is that it reverts or runs
towards what
is naturally taken to be its source.

strong
current sets to the North from Achen-head, or the upper
end of the island of Sumatra, and passes the Nicobar islands.
This would be taken by the inhabitants of the eastern shore
of the Bay, as a running back to its source, since all the
rivers of the Burman Empire run directly to the South, and
opposite to this current which is mid-way of the Bay. This
body of water is said, in tradition, to be the largest in the
world, showing that at some remote period the Karens had
either crossed it, or had been familiar with those who had
as is also indicated in the tradition of the migration of birds,
and the peculiarities of alternate wet and dry seasons. No
other body of water can answer to this description and it
is evident that no larger body of water had ever been seen
may conby them, within the reach of their tradition.
;
We
298
elude, therefore, that the eastern shore of the Bay of Bengal has been their habitation from time immemorial and
;
perhaps before the Talaing, the Burman, or the Siamese EmBut that they did not first form as a
pire was in existence.
nation, or race, far to the North of the Provinces of southeastern
Burmah, we would not pretend
to affirm.
It is
highly probable, that when the territories of Yunnan and

Laos and northern Burmah come to be explored, very many
of this interesting race will be discovered, and many more
of their traditions brought to light.
tradition preserved by the Moans or Talaings, who are

manifestly a more ancient people in Farther India than the
Burmans, shows that the Karens were already in possession
of the country to the East of the Bay of Bengal, when they
themselves first made their appearance in their southern
"
It is also
progress, as far as the promontory of Martaban.
incidentally mentioned," says Mr. Mason in his Tenasserim,

u
that at the period of this visit [a visit of Gaudama to the
Talaing kingdom], Tavoy and Mergui were inhabited only

Beloos. From this concentration of testimony,
derived from various sources, it would appear that, several
centuries before the Christian era, there existed at Thatung
a people [the Talaings] who were then deemed civilized,
while they were surrounded by tribes regarded as barbarous,
for beloo is a term nearly equivalent to wild man." That the
Beloos were Karens, may be inferred from the fact that the
island South of Martaban, and perhaps the spot referred to
by the tradition, was called Beloo, and when first discovered
by Europeans was found to be almost exclusively inhabited
by Karens. And the fact that the Beloos extended as far
South as Tavoy and Mergui, at the earliest knowledge of
the most ancient of the Burman family, clearly points out
the great priority of the Karens, even in these countries
along the shore of the Bay.
In reference to the distribution of the Karens, the Kev.
"
Mr. Kincaid remarks
The result of all my inquiries is,
All these
that Kakhyen is only another name for Karen.
mountain-tribes,* through the whole extent of the Shan
by Nats and
country, and still North into Thibet, are called Kakhyens,

except in the Hukong valley, between Mogoung and Assam
* The
appellation
"
mountain-tribes" indicates simply the distinctive and abothey are always dwellers on mountains.
riginal habits of the people, not that
299
[on the western border of northern Burmah], where they
are called Thingbau-Kakhyens. The whole mountain-country
between Mogoung and Cathay is inhabited by the same peoAround the Martaban gulf, and thence inland as far
ple.
as the Burrnan population has ever extended, the mountain-
Between Rangoon and Toungoo,

and between Toungoo and Ava, they are very numerous as
also between Toungoo and Monay, a Shan city about two
hundred and fifty miles East of Ava. There are some tribes
scattered along between Burmah and the Shan States, called
Karen-nee, Bed Karens, and these extend as far East as Zimmay. These are less civilized than those who live in the
Some have erroneously considvicinity of Burrnaii towns.
ered them as belonging to the Shan family. Their language
and every thing else pertaining to them is Karen. In additribes are called Karens.
tion to this, the south-eastern part of Thibet is inhabited by

Kakhyens at least I have reason to believe so, as the Shans
who live in the most northern part of Burmah and adjoining Thibet, call' the country the Kakhyen country.' It will
be seen, then, that these mountain-tribes are scattered over
a vast extent of country, and their population I make to be
;
'
Other distinctive reasons have been

given for connecting the Karens with the Chinese, and the
Thibetians, of more or less importance and weight. Among
these are affinities of language, in words, and the manner of
reckoning time among the Karens and Thibetians. That
they may have followed the Burramputra in its course North
of the Himalaya mountains, from the vicinity of Central
Asia, at a very early period of the world's history, is not
about five millions."
They may have been the first to come from

that centre of the most populous of the great branches of
the human family and been followed by successive waves
along the same channel, until the whole Chinese domain
was peopled, as well as that of Farther India. The western
boundary of the Burman Empire, West of the Irrawaddy,
is the line between two distinct races, as it is the line between the two Indias, the inhabitants of Hither India being
of a wholly different type from those of Farther India. But
passing North and East from Farther India, the same type
grows sharper in its peculiarities and outlines, until it
assumes in the Chinese Tartar the sharp angles of the Mon-
improbable.
golian development.
300
II.
Karen
Traditions.
The next point of interest in reference to the Karen race,

their early traditions and so striking is the resemblance
of some of these to the language of Scripture that the early
missionaries advocated the idea that the Karens belong to
is
The Eev. Mr. Mason drew an extended

their language and the Hebrew, and
between
parallelism
attempted to prove that they might belong to the Ten Lost
But this idea has, 1 think, been wholly abandoned.
Tribes.
The Karen traditions concerning God attribute supreme
government to him. He is called Ywah, which approaches
the Jewish race.
word Jehovah, or Si*iS"P, as nearly as possible in the

Karen idiom. He is not" subject to sickness, nor to death,
and is the creator of the universe, that is, of all that is visiThe name Jehovah was regarded as too sacred
ble to man.
for utterance, and perhaps this became a reason for forgetthe
ting, to a great extent, in later generations, the character
the being himself.
The
traditions concerning
God and
of
the
creation run as follows.

"
God is immutable, eternal.
He was from the beginning

"He is everlasting, and existed at the beof the world."
ginning of the world." "He existed in the beginning of
The life of God is endless. Generations cannot meatime.
"
God is complete and good, and through
sure his existence."
"God is omendless generations will never die." Again
God created man
nipotent, but we have not believed him.
He has a perfect knowledge of all things to the
anciently.
"The earth is the footstool of God, and
time."
present
heaven his seat. He sees all things, and we are not hid
from his sight. He is not far from us, but in our midst"
showing that God was believed to be a spirit. More particular allusion to the specific work of the creation, and an
almost exact resemblance to the Scripture history of it, is
found in other traditions. "He created man, and of what
did he form him? He created man at first from the earth,
and finished the work of creation. He created woman, and
of what did he form her ? He took a rib from the man and
created the woman." Again: "He created spirit or life.
How did he create spirit? Father God said: 'I love these
my son and daughter. I will bestow my life upon them.
He took a particle of his life, and breathed it into their
:
301
"
and they came to life and were men."

God made food and drink, rice,
created man.
"*
ter, cattle, elephants and birds.
nostrils,
Thus God
and wa-
fire
In order to the appreciation of a tradition still more

striking than the one in reference to the creation, it is necessary to allude to the belief of the Karens relative to the
evil being by whom the man and woman first created were
induced to transgress the commands of God.
This evil
being is variously designated in the Karen traditions, according to his influence on men, and his relation to the
other state of existence. His impersonation is sometimes
male, and sometimes female. He is called Nauk'plau, in
allusion to his having tempted
men
to forsake
God and
then abandoned them to destruction, as the hen drives from

her her weaned chicklings.
"
Nauk'plau at the beginning was
just,
But afterwards transgressed the word of God.

Nauk'plau at the first was divine,
But afterwards broke the word of God.
God drove him out and lashed him from his place
He
tempted the holy daughter of God.

God lashed him with whips from his presence
He deceived God's son and daughter."
The being thus described was the agent in the temptation

and destruction of man, and the following is the tradition
in reference to that event, which we translate as literally as
"
Pa Ywah, our father God, spoke and said
possible.
My
son and my daughter, I shall make for you a garden, and
'
in the garden will be seven different kinds of trees, bearing

seven different kinds of fruit. But among the seven differ-
ent kinds of fruit there will be one which it is not good for
to eat.
Do not eat of it. If you eat of it, sickness,
old age and death will come upon you. Eat not of it. Consider, every thing which I have created, all, I give to you.
Select to eat and drink whatever you desire. Once in seven
days I shall come to visit you. Harken to all I command
you, and take heed to what I say. Do not forget me. Worship me each morning and evening as they return.'
"After this, Mukaulee [the devil under another name,
but the name principally in use to designate that being]
you
* Mr. Mason's
VOL. iv.
translations.
39
302
came and asked them
Our father
you here ?'
God placed us here.' What do you here find to eat ?' asked
the devil.
To that they replied: Our father God has created for us food and drink, and our food is more abundant
than we can eat.' The devil said to them
Permit me to
see your food,' and the husband and wife both conducted
him away to show it to him. The devil followed them to
the garden, and they showed him the fruit and said: 'This
:
'Why
'
are
'
'
'
sweet, this is sour, this bitter, this astringent, this deliBut. this tree we do not
cious, this pungent, this savory.
know. Whether it is sour or sweet, we know not. Our
is
father God commanded us, in reference to this tree

"You
If }ôu eat of it," said he to us, "you
shall not eat of it.
and whether
shall surely die ;" and we have not eaten of it
it is sour or sweet, we know not.'
Then the devil said :
Your father God has no regard for
children.
Not so,
of
which
the fruit is most delicious and the
The
tree
you.
he
sweetest, more delicious and sweeter than any other
commands you not to eat of it. Not only is the fruit of this
tree delicious and sweet, but if you eat the fruit you will
become divine, and will ascend to heaven, or enter the lower
parts of the earth, at pleasure and will be able to fly. Your
God has no love for you, and does not wish to make your
I am not like your God. Your God is unjust
lot agreeable.
and envious. But I am just and not envious. I love you,
and tell you all things [do not leave any thing unknown to
you]. Your father God does not love you, and does not
If you do not believe me, do not take
tell you all things.
the fruit. But if you will each of you take of it and eat,
Our father God comyou will know.' The man replied
manded us not to eat the fruit of this tree, and we will
not eat it.' So saying, he arose and left the place. The
woman, on the contrary, listened to the words of the devil,
and was slightly pleased with what he said. Upon this the
devil renewed his attempts, and at length she yielded to his
varied solicitations, and raised her eyes upon him and said:
Do you say that, if we eat, we shall be able to fly ?' The
:
'
my
'
'
son and my daughter, it is purely from

you that I have spoken to you.' Then
the woman took of the fruit, bit and ate.
Upon which the
devil laughed and said: 'My daughter, you have well and
'
My
devil replied
great love for
:
my
readily listened thus far to
my
words, but I will again speak.
303
Go to your husband, and give him of the fruit to eat; and say
"I have eaten the fruit, and it is exceedingly
thus to him
Thus say to him, and, if he refuses to eat, you
delicious."
must entice till he eats. You have already eaten, and if
:
you die you will die alone. If you become divine, you will
become so alone. As the devil said to her the woman
She redid, and enticed her husband as he directed her.
peated her enticements until finally he yielded to her, and
took the fruit from the hand of his wife and ate it. When
this was done, and her husband had eaten the fruit, she
went and told the devil, and said to him
My husband has
'
eaten the
fruit.'
Whereupon
the devil laughed excessively,
and said
Now, my son and my daughter, you have well
done in listening to me.'
"But again, on the morrow after the day in which they
had eaten the fruit, Ywah [Jehovah] came to visit them.
But they no longer followed God, and met his coming with
their songs and their hymns of joy. God carrie to them, and
asked of them 'The tree of which I said ye should not eat,
have ye eaten of it? I commanded you. Why have you eaten
of it?' But they were afraid to return any answer to God
and he cursed them and said
That which I commanded
The fruit of which
you, you have not heeded nor obeyed.
I said: " It is not good to eat, eat it not," ye have eaten. You
have disobeyed, and have eaten it. And now, old age, sickness and death shall come upon you. But it shall be in this
way. Some of you shall sicken and recover, and some shall
die.
There shall be those among you who shall die after
the life of a single day. There shalt be those who shall live
two days and die, three days and die. There shall be those
among you who shall die in their youth virgins and young
'
'
men
shall die.
Women
shall die
when but
half their births
and others shall die when their bearing is

There
shall be some among you who shall die
passed.
when their locks are white, and others shall die when old
age has come upon them.' Thus God commanded and
cursed them, and God ascended up from them."
The following couplets are also explicit, and preserve the
additional fact that the tempter appeared in the form of a
are finished,
serpent or dragon.
"
Ywah
in the
beginning commanded,
But Nauk'plau caine
to destroy.
304
Ywah
at the first
commanded,
Nauk'plau maliciously deceived unto death.

The woman E-u and the man Thay-nai
The malicious fiend enviously looked upon them.
Both the woman E-u and the man Thay-nai
The dragon regarded with hatred.

The great dragon deceived the woman E-u,
And what was it that he said to her ?
The great dragon deceived them unto death,
And what was it that he did ?
The great dragon took the yellow fruit of the tree,
And gave it to Ywah's holy daughter.
The great dragon took the white fruit of the tree,
And gave it to Ywah's son and daughter to eat.
They kept not every word of Ywah,
Nauk'plau deceived them. They died.
They kept not each one the word of Ywah,
Then he deceived and beguiled them unto death.
They transgressed the words of Ywah,
Ywah turned his back and forsook them.

After they had broken the commands of Ywah,
Ywah turned his back upon them and left them."
Other traditions of a like nature refer to the curse upon
as increasing his toil and compelling him "to eat his
food by the sweat of his brow ;" and to the poisonous fruit
man
by which, through the temptation of

death came upon the human family.
Satan, sickness
and
But, singular as it may seem, the traces of Scripture history in the Karen traditions of later events, so far as has
been discovered, are exceedingly feeble and obscure. The
deluge seems to be shadowed forth in one or two, as does
tradition as
also the dispersion of the human family.
"
translated by Mr. Mason, runs thus
Ancientl}'-, when the
earth was deluged with water, two brothers, finding themThe waters rose and rose
selves in difficulty, got on a raft.
till they reached to heaven; when, seeing a mango tree hangbut
ing down, the younger brother climbed upon it and ate,
"
In
the waters suddenly falling left him in the tree
reference to the dispersion of man over the earth, Mr. Mason
"
Men had at first one
adduces the following tradition
father and mother, but, because they did not love each other,
they separated. After their separation they did not know
each other, and their language became different, and they
became enemies to each other and fought."
305
"
The Karens were the elder brother

They obtained all the words of God.
They did not believe all the words of God,
And became enemies to each other.
;
Because they disbelieved God,

Their language divided.
God gave them commands,
But they did not believe him,
And
divisions ensued."
Another tradition, after representing all as scattered away

from the presence of Ywah, speaks of the younger brother,
or "the white westerner," as begging the Karen, or elder
brother, to return to the place where they left God, who,
for the sake of proving their faith, had plunged into the sea,
and by the stench produced in the waters had frightened
away the inhabitants of the earth. The elder brother refuses to return, but the younger brother returns and finds
God, who receives him, and warns him not to remain in the
country of the elder brother, lest he should misuse him
and thus God conveys the white race by themselves to a
country in the West. Here seems to be a confused blending
together of the tradition of the flood [the remembrance of
its effects, in the decomposition of so much animal matter]
which was the act of God, and the division of the human
family which took place after the flood.
;
III.
Karen
Individuals have arisen
Prophets.
the Karens, from time

are styled wees, or prophets.
They gain
great influence over the minds of the people, and are supposed to be capable of foretelling future event; and, singular as it may seem, many of their prophecies have been
These prophets are supposed, and supstrikingly fulfilled.
pose themselves, capable of working themselves into a
"
superior state," in which they are capable of seeing what
is invisible to other men.
They can see the departed "life"
or spirit (the sentient soul) of the dead, and even have the
power of recalling this spirit, and bringing it back to its
body, and thus restoring the dead to life. When a prophet
is approached by an inquirer after future events, or any
thing which is hidden from other men, the prophet's first
He
object is to throw himself into a state of clairvoyance.
immemorial,
who
among
306
writhes his body and limbs, rolls himself on the ground,
and often foams at the mouth in the violence of his paroxysms. When he is satisfied with his condition, he be-
comes calm, and makes
his prophetic announcement. Many

of the prophecies preserved by the people are those which
refer to their deliverance from the hard and oppressive
usage which they received from their more powerful neighbors, the Burrnans and Shans, by whom they were preyed
upon with a most destructive rapacity from a period farther
back than can be reached by the memory of any of the
An ancient prophet is represented
present generation.
"
If it comes by
as saying of the expected deliverance
for
will
to
But if
be
able
take
breath.
water, rejoice,
you
not
will
find
a
dwell
in."
to
land,
Again
you
spot
by
"
When the Karens have cleared the horn-bill city [an ancient city near Tavoy, which the Karens were required to
And in explainclear] three times, happiness will arrive."
"
So, when the the Burman rulers made
ing this they say
them clear it for the last time, they said among themselves:
Now we may suppose happiness is coming, for this is the
third time of clearing the horn-bill city ;' and, true enough,
before they had finished, we heard that the white foreigners
"
had taken Rangoon."* Again
When the Karens and
white foreigners shall fight, then happiness will arrive."
This is explained by the fact that the Karens were required
by their Burman rulers to meet and fight with the English,
and that great happiness and prosperity have followed them
Their prophets taught "that the white
since that event.
foreigners were in the possession of all the words of God,
and that they would one day come and restore to the Karens
the true knowledge of God, which they professed themselves
:
to
have
lost,
and would
restore their books containing the
word
of God.
The
wees, or prophets, are
held in great dread by the
people, on account of their supposed power over the spirits

of men.
myth represents a mother who had by illher
daughters caused their death, but repents of her
treating
cruelty, and calls for the wee to aid her in her distress. The
wee finds the spirit of the younger daughter, who entreats

the spirit of the elder to return on account of the sorrow of
* Mr. Mason, from a native document.
307
The elder, after some objections on account

of the ill-usage they had formerly experienced, and the
probability of its repetition, at last yields, and they go back
to their former bodies, which are restored to life, and the
daughters are presented to their mother. But the ill nature
of the mother again prevails, and the same abuse is repeated,
and the same results ensue. Again the wee is sought for,
when the shade of the elder daughter proves inexorable, and
she winds herself deeper into the earth. The younger alone
returns, and is received by the mother, and again shrinks
from her cruelty to the world of shades. Whereupon the
wee can no longer be induced by the wicked mother to interfere with the shades of her departed daughters.
When the vjee is employed to call back a departed shade
or life, his pursuit in the regions of the dead is sometimes
unsuccessful.
But, bent upon his benevolent purpose for
his particular employer, he sees and lays hold of the shade
of some person still in life, and by diverting it to the dead
As a consequence, however,
person, restores him to life.
the living person, whose truant spirit, in a wandering dream,
or in the hour of sleep, had ventured too far from its home,
is seized, sickens, and dies.
But the game of the wee does
not stop here. If the last dead person has friends to invite
the services of the wee, he, well aware of the direction which
the shade of the unfortunate person has taken to enter and
resuscitate the body of a neighbor, looks around again for
a shade wandering forth in a dream, seizes it, and conducts
it to the
newly departed and in this way becomes the
occasion of great trouble by a succession of deaths.
Hence
the warning to avoid soliciting the services of the wee in
such cases.
The ivees are the authors of most of the poetry, or didactic
couplets, and ballads, which have been found among the
Karens. They are for the most part feeble, nervous, excitable men, such as would easily become somnambulists, or
subjects of clairvoyance.
There is another class of prophets of a different character, rarely making pretensions to the prediction of future
events, who are called bookhos, or masters of feasts, and
might be called the priests of religion. They have methods
of determining the future in cases of sickness, take the direction of the general religious ceremonies of the people, and
their mother.
308
teach the doctrines of the system which they adopt in worship, the charms, etc.
They are not so much dreaded by
the people as the wees, and are generally more respected.
They are the heads of communities, but distinct from the
hereditary chiefs, though they sometimes combine in themselves the character and functions of both.
IV.
JKeligion of the Karens.
At the time when Christianity was first introduced among

the Karens, no distinct traces of the worship of Ywah were
found. Though the name was retained as the name of God
supreme and unchangeable, yet the obligation to worship
was no longer
which men,
A long and distinct tradition
felt.
is found,
are represented as led from step
to step into the practice of the ceremonies, charms and necromancies which were adroitly made known to them by the
After the fall, and the separation of men from God,
devil.
in
the first place apply to Satan for his aid, as they
they
expect no more from God, to avert the sentence of death and
its effects. This aid he renders by introducing charms against
sickness and death and hence grows up a species of demonworship, which is the prevailing worship now found among
the heathen Karens.
They make no images of the demons,
and regard them as spiritual beings, though capable of appearing in any shape they please. There is a general belief
in the immortality of the soul, yet this is not universal.
Traces are supposed to be found of a resurrection of the
dead, but there is, I think, no other conception of it than
in the way of credulous superstition, which, among all
uncivilized nations, is ready for tales of wonder.
The doctrine of transmigration has no authority with them, yet there
are many who reject the common superstitions concerning
a future state, and suppose that the life " flies off .in the air"
and is lost, so that death is the termination of existence.
But this is not the general sentiment.
in
after the
fall,
Y. Karen Mythology.
The mythology of
the Karens, or their belief concerning

r
interesting features, and though
do justice to the whole subject, yet a
few particulars may be stated. Aside from the two great
principles of good and evil, which in more modern times
spiritual beings, has
we do not expect to
man}
309
they have been
they recognize a host of

with
any accuracy many of which, however, when reduced to
their origin, terminate in the elements of material nature,
the objects of science in civilized society. So that we here
see, in fact, nothing else than attempts to account for positive and natural phenomena, by the best methods within
the reach of untaught and superstitious people.
less familiar with,
which
inferior beings
it
would be
difficult to classify
large class of spiritual beings, capable of many subdivisions, is included by the Karens under the general name of
The primary import of this name is pure, unmixed,
kelah.
clear or transparent.
This definition gives us a clue to its
sense as a mythological term. Every object is supposed to
have its kelah. Axes and knives, as well as trees and plants,
have their separate kelahs. When the ricean unpromising appearance, it is supposed that
the rice-kelah is detained in some way from the rice, on
account of which it languishes. If the kelah cannot be
called back, the crop will fail.
The following formula is
used in calling back the kelah: "O come, ricQ-kelah, cornel
Come to the field. Come to the rice. With seed of each
Come from the river Kho, come from the
gender, come.
river Kaw from the place where they meet, come.
Come
from the West, come from the East. From the throat of
the bird, from the maw of the ape, from the threat of the
* * *. Come from the sources of rivers and their
elephant
mouths. Come from the country of the Shan and Burman.
From the distant kingdoms come. From all granaries come.
O rice-kelah, come to the rice." All the inferior animals
are supposed to have their kelahs, which are also liable to
wander from the individual and thus to be interfered with
in their absence.
When the kelah is interfered with by an
enemy of any kind, death ensues to the individual animal
to which it belongs.
"The human kelah is supposed to be capable of leaving the
body and wandering at pleasure and this is particularly
the case when the bodily senses are locked in
when
sleep,
are supposed to
field presents
as often happens, it
disease ensues
and if
if,
the consequence."*
VOL. iv.
is
detained beyond a certain time,

permanently detained, death is
it is
On
this account, offerings are
* Dr. Wade.
40
made
to
310
the kelah to induce it to return. Eice and various dainties
are placed by the wayside, or in the forest, and different
formulas are used to call back the kelah to partake of the
prepared repast, when it is hoped that it will re-enter the
body, and that the sick person will be restored to health,
or the dead to life.
The kelah is not regarded as the responsible agent in
human action. The good or bad actions of the individual,
in this sense of the kelah, are not attributed to its influence.
An extract from a native's remarks upon it will show the
distinction made between the soul, or responsible agent, and
"
When we sin, or commit any offense, it is the
the kelah.
ihah, soul,
which
sins
and
again,
when we perform any
Praise- worthiness, or blameaction, it is the thah.

worthiness, is attributed to the thah alone.
By some the
good
represented as the inner man, and with others the

is the thah.
When the eyes are shut and in
reflective
the
organs are awake and active. This is
sleep,
sometimes attributed to the kelah. Hence the kelah is the
author of dreams."
One method of calling back the kelah illustrates a curious
fact of electricity, manifestly connected with some striking
phenomena which now seem to be recognized in this counThe coffin containing the body of the dead person, is
try.
slender
placed in the centre of the room, upon the floor.
rod of bamboo is inserted through a hole in the lid. An
attenuated thread is tied to the upper end of the rod, and
small tufts of raw cotton are tied to the thread alternately
with pieces of charcoal, extending downwards to the end
small cup
of the thread, which nearly reaches the floor.
containing a hard boiled egg, is placed under the end of the
brass or silver ring is tied to the lower end of
thread.
the thread, so that it hangs within a short distance of the
egg in the cup. The ring soon begins to draw down toward
the egg with considerable force, it is said, and the thread
begins to vibrate till it finally breaks asunder. This indiThe rod is always of a
cates the presence of the kelah.
kind of bamboo. Sometimes, this experiment
particular
does not succeed, when they imagine that the kelah does not
kelah
is
man
inner
return.
The
soul,
idea in
all
and yet that
these cases
it is
distinct
is,
that the kelah
is
not the
from the body, and that
its
311
absence from the body is death. The kelah is more apt to forsake feeble persons and children. Hence, when corpses are
carried by, in removing them from the house, children are
tied to a particular part of the house, with a particular kind
of string, lest their kelalis should leave them, and pass into
the corpse which is passing. The children are kept tied in

this way until the corpse is carried completely out of sight.
The house where the person died is abandoned, lest the
kelah of some person remaining in it, especially of one of
the children, should be induced to accompany the departed,
whose kelah may thereby the more readily return to a wonted
Of this many cases are
spot, and call for a friend's kelah.
believed to have occurred.
The weakness or strength of a person depends upon the
faithfulness of another sort of being, which will be described
hereafter.
Thus
existence,
far,
the
and
its
word
kelah
would seem
primary meaning
is
to signify life or
retained.
Life or ex-
istence, in the abstract, is personified.
It is considered as
independent of the organization of the body, and as entering it to dwell there, and leaving it, at will. As bare existence, it is the individuality, or general idea, of an inanimate
It is also the individuality of the animated being.
object.
It in fact personates the varied phenomena of life.
But the kelah is represented in another and still higher
class of phenomena.
The kelah is supposed to possess seven separate existences,

each of which seeks the destruction of the person to whom
they belong. Yet, singular enough, though seven, they
The first seeks to render the person
are seven in one.
insane or mad; the second, produces reckless folly; the
third produces shamelessness, and seems to be the origin of
the libidinous passions; the fourth produces anger and the
which result in cruelty and acts of violence,

These kelahs are constantly bent upon evil,
murders,
and striving to bring it upon the person to whom they
like passions,
etc.
belong.
But there
is another being which is

supposed to have its
somewhere upon the upper part of the human head,
which is called tso. While this retains its seat, no harm
can befall one from the efforts of the kelahs. They cannot
seat
induce or
inflict
any injury upon the person, while the
tso
312
its place.
But if the tso becomes heedless or
certain
evil
the
to
week,
person is the result. Hence, the
head is carefully attended to, and all possible pains are taken
to provide such dress and attire as will be pleasing to the
remains in
Going under a house,
tso.
especially if there are females
avoided as is, also, the passing under trees of

which the branches extend downwards in a particular direction, and the but-end of fallen trees, etc.
within,
The
is
and ordinary meaning of the word tso is

probably has the same sense as applied to a
personification.
probable explanation of the kelah and
the tso, taken together, is the following. The kelah signifies that part of human nature which pertains to life
the sentient soul, or the animal spirit the feelings, and parliteral
power, and
it
ticularly the passions, which in fact are continually tending, in the present condition of our nature, to evil and to
destruction.
This part of our nature, being observed, is
accounted for on the supposition of indwelling personalities,
which, though distinct and dissimilar, are nevertheless united into one, constituting one whole class of faculties, or the
whole of the sentient soul. High above this, and in its own
proper seat, is reason or the tso, the true power of the man,
which, until dethroned or enfeebled, so orders the whole
as to protect it from injury, and so guides as to prevent the
approach of ill. But, this system not recognizing any higher
faculty than reason, all failures are attributed to its defects,
or
its
absence.
is another class of spiritual beings embracing vamhobgoblins, spectres and ghosts, under the general
name of theret-thekahs and Jcephoos.
The kephoo is a species of .vampire. The same may be
said of the theret, though this is rather a sort of hobgoblin.
Both prey upon the lives or kelahs of men.
The kephoo is represented as the stomach of a wizzard,
which at night, in the repulsive form of a human head and
In this form it seentrails, sallies forth in quest of food.
cretly attacks the lives of men, or devours their kelahs and
thus produces death.
The therets are the spirits or shades of those who have
"
the
died by violence. They are defined by a Karen to be
do
in
who
not
a
inof
men
deserve
[the
Plupoo
place
spirits
fernal regions], of men who have been shot as a punishment,
There
pires,
318
or who have been killed by tigers or elephants, or who have
died by a fall, by the sword, by starvation," etc.
These
spirits are unable to enter Plu, much less are they able to
enter the country of the mukliahs, or inhabitants of heaven,
who will be spoken of hereafter. They remain on the earth
and wander about, but are invisible. They are the occasion
of mortal sickness to men, by seizing their kelahs. These
vampire-like beings are exceedingly dreaded by the people.
Offerings are made to them, and the strongest supplications
and petitions are offered to avert their anger and their cruel
assaults.
The tah-mus
or tah-kas (two
names of one and the same
signification) are spectres, or the spirits of tyrants and oppressors, of adulterers, and of all those who have been guilty
and the Burmans in particular are
of great wickedness
;
included in the category. After they leave the body, they

appear in the form of horses, elephants and dogs, crocodiles
and serpents, vultures and ducks, and this not in the way
of metempsychosis, but as the immediate choice of the spirit,
at the time, and simply for apparition.
They sometimes
appear as colossal men, as tall as the trees and are seen in
the deep solitudes of forests and jungles, apparently seeking
their food from the trees.
;
No offerings are
Ghosts, properly speaking, are sekhahs.
are
the
to them.
of
infants
and of perThey
spirits
sons who from accident have not been buried or burned,
and of old persons whose tsos have forsaken them, so that
they have died of weakness.
Another class of spiritual beings consists of the plupho,
or inhabitants of the infernal regions. They are the spirits
of all persons who at death go to their proper places in the
regions of the dead those who do not become therets, nor
any of the above-mentioned evil beings. They go to their
made
proper country and renew their earthly employments. As

the North American Indian, with his dog and bow, seeks
food in the beautiful hunting-ground of the world of the
departed, so the Karen, with his axe and cleaver, may build
his house, cut his rice, and conduct his affairs, after death,
as before.
The location of
Plu
is
not determined.
Some suppose
it
be beneath the earth; others, that it is above; and others,

that it is just beyond our horizon, and separated from our
to
314
vision only
by the white haze which seems
Those who suppose that
this
country
is
to limit our sight.
beneath
us,
reveal
in their tradition, wittingly or unwittingly, the fact that

the sun enlightens the opposite side of the earth ; for, when
it is morning to us, it is
evening to the inhabitants of
Plu.
The king of this country is called Cootay or Theedo. He

has dominion over all the classes of spiritual beings beforementioned. Those confined to the earth are his servants
and soldiers there, doing his bidding. It
worthy of notice, that he is not the king of
is
a peculiarity
but simply
of the region of the dead.
literal translation of a native's
"
description of his office will be valued.
Cootay, or Theedo,
holds his dominion in the country of Plu. When he comes
to call our kelahs, our bodies die, and we become the inhabitants of Plu, and enter the dominions of Cootay.
When
he has called men, and they are under his dominion, if they
by their endeavors please him, or are good, they are in due
time dismissed to the region above, or heaven. But, on the
contrary, if they are wicked, such as strike their fathers and
mothers, they are delivered into the hands of the king of
hell,
and punished by being cast into hell."

is called Lerdh, and includes two
grades of punishment, the common hell and the great or severe hell.
There is still another class of spiritual beings, called tahnali* or nahs.
These are the nats of the Burmans.* They
are invisible to human sight, and yet they prey upon men
in a way similar to that of the thereto. They are of two sorts,
and have the power of taking any form they please, as that
hell,
Hell
of snakes, toads, reptiles, tigers, swine, dogs, etc.

"
Their origin is explained as follows
The Lord of men
created them in consequence of a disobedience on the part
of men to one of his commands, as a punishment for their
offense."
The two sorts are those originally created, and
those which have originated from wizzards in this life.
These last are regarded as the worst sort, and it is certain
death when they seize upon a person. This class of beings
are properly fiends.
Their head, or king, is Mukaulee, the
great tempter in the primitive garden of mankind, the
:
devil.
Probably borrowed from the Karens, or derived from a common source.
815
Another
class of spiritual beings are called mukhahs.

the parents and ancestors of the Karens, who have
died and ascended to the upper regions, where they have a
country and cities under the dominion of their king. They
are divine, and are the creators of the present generations
of men. If persons are made by the king of the mukhahs,
they are turned off in too hasty a manner, and are maimed,
The reason of this is that
lame, ill-formed and imperfect.
the king of the mukhahs has too much on his hands, and is
interrupted in his work. But when the mukhahs themselves
perform the work, it is done at leisure and with care. These
beings preside over the births and marriages of men. It is
believed that they mingle together the blood of the two persons to be united in marriage, thus making them one. If
this mingling of blood does not first take place, no proper
They are
marriage can be consummated.

There are other spiritual beings supposed to exist, such
as those which create the winds with their fans, called ke~
leepho; those which cause the eclipse of the sun and moon,
called tah-yoomu; and two other classes which preside alternately over the wet and dry season, and produce the light-
ning and thunder, called cooda and laupho. Of the last

named, one class presides over the dry season and becomes
weary with continued toil while the other, having been
driven away at its commencement, is at rest. The other,
at the close of the dry season, sallies forth with chariots
and fiery spears, and with darts and thunders assaults the
wearied one, which soon gives up the contest, and retires,
to be succeeded, in the government of the season, by the
other, fresh from its retirement in the deep solitude of the
But the latter regains its power only to be met,
forest.
;
at the return of the
be
itself
driven from
adversary, and to
darts
and thundering
fiery
dry season, by
its
seat
by
its
chariots.
The mukhahs are objects of worship, and offerings are

made to them, though rather to appease them than from
for, though they are in the main,
good, they are not wholly devoid of the vampirism of their
neighbors, the tah-nahs and the theret-thekahs. This vampirism runs through all the classes of mythological beings
which have any thing to do with men.
any supposed obligation
316
the sprites of nature, and one of the most benevoYau, or Ceres, who sits in her place upon a
lonely stump, the live-long day, to watch the growing corn
and the ripening ear. Her object is to fill the granaries of
the frugal and industrious with rice
and she is a great
favorite among the people.
Among
lent, is Pheebee
This somewhat miscellaneous sketch
may
serve as an out-
Karen mythology. There are, however, many interesting myths and tales which might be made use of to throw
farther light upon the system.
line of
ARTICLE
IX.
COMPARATIVE VOCABULARY
P0
SGAU AND
REV.
KAREN
DIALECTS.
NATHAN BROWN,
MISSIONARY OF THE AMERICAN BAPTIST MISSIONARY UNION IN ASAM.
(Read October
VOL. IV.
41
13, 1852.)
COMPARATIVE VOCABULARY.
THE words
lists
in this vocabulary have been romanized from

by Eev. Messrs. Abbott and Van Meter, of
furnished
Arrakan.*
An
inspection of the accompanying table will

that the Karen belongs to the family of Tatar languages, and that it is very similar to several dialects of the
show
Nagas and other hill-tribes of Asam.

The vowels used in this vocabulary have their usual clasu is the French u, and u denotes a peculiar
sical sounds
somewhat
sound,
resembling the French eu, or u in cur.
The italics sh and th are sounded as in English gh is guttural n is a nasal, nearly like ng.
:
There are six tones in Karen, which, in the native system

of writing, are distinguished by various characters added to
For want of more appropriate signs,
the inflected syllables.
I have here used the marks of punctuation to denote the
tones, viz: a hyphen for the monotone, a comma for the
falling inflection, the same inverted for the circumflex, a
period for the short abrupt termination, and an inverted
period for the high abrupt termination while the natural
tone is left without any specific mark.
;
"
* In a
I now enclose for

letter accompanying this paper, Mr. Brown says
you a vocabulary of the Karen language, which I have had much difficulty in
obtaining all the missionaries having hitherto had an idea that the expression
of that language in Roman characters was impossible. Mr. Van Meter, however, has at length assisted me in changing the native character to the Roman,
and has furnished me with the Pwo dialect, in addition to the Sgau Karen
furnished by Mr. Abbott. I believe this vocabulary will be found to be very
correct, as it has been forwarded to Mr. Van Meter, a second time, for revision,
For the purposes of a
since the transferring of it to the Roman character.
:
comparative vocabulary, I at first thought it would be unnecessary to notice

the tones but Mr. Van Meter informs me that they must be represented by
The
distinguishing marks, in order to exhibit the language with propriety.
marks of punctuation are not, of course, so appropriate as others which might
be invented but they will answer in the room of better." COMM. OF PUBL.
;
320
The word me, in Sgau Karen, with the variations of meaning produced by the inflections, will show the importance of
properly distinguishing the tones
:
1.
me
natural tone,
me-
monotone,
blackish.
me,
falling tone,
circumflex,
abrupt,
a cutaneous
an eye.
abrupt and high,
sand.
me
me.
me'
English.
Sgau Karen.
mu ka po 16
tooth.
sail.
disease.
Pwo Karen.
mii.
mii pho. phaTi,

mii
Moon
14
la
Star
tsha'
sAa'
Light
Darkness
ta ka. po
tshii'
taki
tshii' khi-
Day
Night
mii tsha
mii na
mii tsha
mii na
ka
Sky
Sun
phan-
God
ka
Religion
Soul
alii
tte-
thv
Lightning
lo
Ion
Thunder
Air, wind
lo tho
kali
low ffhwenH-
Earth
hoko
me'u
gon kho'
me'
Water
tin
thi,
Cloud
ta, u<
tshii tiw-
Smoke
khii'
me' khu*
Ashes
pha tsha
River
thi klo
tshii pe* kla

thi klo-
Mountain
katsii
kho' Ion
Road
kle
pliun tha*
Gold
thu
Silver
tse
Iron
tha-
tha-
Stone
lu
Ion
Man
po khwa
po mii
P 4,
mo,
Fire
Woman
Father
Mother
tsa
yua
ala
tsa
yua-
alu a!4
\vai' adi*
tshe-
pa mii'
pha,
mo
821
English.
322
English.
Sgau Karen.
Pwo Karen.
Horn
kiinu
non-
Tail
me
me
di'
di'
'ing
Feathers
Tree
di-
di-
to atshu
t6 di-
the
1-
then
Root
Leaf
wi
Id'
Flower
pho
Fruit
Plantain
Rice
ph6,
thfr
thfr klii'
wu-
bii
Salt
thi, la'
Milk
nii thi
nu
Oil
tho
tho 1
Cloth
Knife
yd'
thi'
shan,
Spear
do
nd
bo
Bow
khli'
khli'
la
phla
Sword
ffhe.
na-
phdn-
Arrow
House
Door
tre
Village
tha
Boat
kli
kli,
ydnd-
ydnd-
awe
pawe
awe
pawe
yew
Thou
He,
We
a<Aa 4
tsha'
she,
it
ana h6
Ye
thuwe
They
Mine
awe
ta
awe
ya
we
the
tshii'
atd
atshii'
pa
we
ntshii'
pa ta
thu
the ata
Theirs
awe
Who?
mta- taga?
wun,
thu.
the
yatd,
nta
Thine
His
Ours
Yours
Which
What?
tran,
wo
awe
the ata
le'
mnii- tamimnii- le'
tshli'
nÂi atshii'
le'
thi atshii'
me pa- laga- lai'

me no' lamm- lai'
me no' lai'
This
ai-
That
Other
ane'
ano'
aga-
agu, ga-
323
Sgau Karen.
English.
mi
Pwo Karen.
lamin-mm-
Anything
Such
ta tami
di a ne
Somebody
mta taga
All
kelii
One
ta,
Two
khi
Three
t&tt
thun,
Four
Iwi,
li,
or tu,
be, 6'
ton a
lu.
ka duni,
Five
Six
Seven
i'
be,
psha laga ga
yei
nwi
nw
khwi
khwi,
ta tshi
ka tshi,
ka tshi, ka duka tshi, ni,
ka tshi, thun,
ka tshi, li,
Eight
Nine
Ten
Eleven
Twelve
ta tshi tu,
ta tshi khi
Thirteen
Fourteen
ta tshi thu
Twenty
Thirty
khi tshi
thu tshi
Forty
Iwi, tshi
li,
Fifty
ye, tshi
yai tshi,
Hundred
ta
Thousand
ta
East
mii, tho'
West
mii, nii.
ka li thi
North
South
ta tshi Iwi,
ka y&
ka th6
Right
kalits6
tsii twe
Left
tsii
Far
Near
tse
e
u*
ni, tshi,
th\an, tshi,
tshi,
ka yaka ihon
mii
nii.
li-khi,
li-thi-
tshu' twe*
tshii' tse'
yeiwbu*
High
tho
Low
Much
Little
taaba
Great
Small
d6
p6
Long
to
Short
phii'
Broad
Narrow
pale
i
em
Round
phia
phl
Straight
16-16-
lonr
to,
ma
ka
tshr
to,
824
English.
Pwo Karen.
Sgau Karen.
Crooked
Old
ke'
kew'
loli
li-
New
tho
Ripe
mi
Raw
th\
mnka tshe
then-tee.
tsuw-
Sweet
Sour
tsii
Bitter
ka'
ka'
Hot
ko,
kh6
ghon
tsi'
Cold
go-
Good
Bad
Handsome
Ugly
g^
tseiw,
to ge ba'
aghi ala
unala-
un-
Fat
bo"
borc'
Lean
ghe,
ghwe
Thick
Thin
dunbun-
'
bir*
Heavy
Hard
Pg
k6
non-
Soft
ngu
phu.
Light
ein 1
Dull
t6
li.
White
wa
bwa-
Black
Blue
Green
tku
thun,
tola
la,
Sharp
Red
Yellow
To be
6'
Do
md-
ma-
Live
mu
muw
Die
Eat
Drink
thi
Sleep
Wake
Laugh
thi,
on
o'
o-
mi
mi,
phii the
ni
Weep
ho'
Speak
Hear
kato
nahu
theuyb
no
mi, now' tho'

ni
leiw.
325
Sgau Karen.
Pwo Karen.
Dance
ge kali
Stand
thsu thii
tshe no
gei' thun' li.

tshuw, thiin'
English.
thk
Sing
Sit
Walk
Run
ha
Fall
lote
Want
tha,'
wi'
tshun, nonga. phatsem' ta lein

low- thi.
kwi
ph4
ba'
Have
Seek
Get
Give
khlii
on'
ne
helo
on'
Take
hane
ma-ne
Bring
Carry
he
gei, tsh6.
o'
tsho.
ma-ne
phe' low,
te tsh6.
teho.
tttto
tshan'
Put down
Break
Cut
palo
ka
kh4
Tear
nya
Bite
Pull
ein'
thir
thii-
Lift
up
o'
ke' Ion
phi.
shaw, ya.
Push
thii'
th\v
Strike
do
do'
Kill
ma
Bury
Burn
kulo
tehu
l>un-\on-
Love
Hate
e'
ei'
Fear
Be angry
thi
th&-
kho
he
pli
tha.-
tho'
tha,-
go.
gem,
tha,'
mei'
tha,-
thow'
16.
Quarrel
tho'
em'
Steal
hii
on gu.
Buy
pge
Sell
tea
on
Work
ma
ma-
Play
I go
16
16.kwe-
tsa le-
yale-
Thou
nle-
nle-
He
ale-
pawe le-
awe dalepawe da le
thiiwQ le-
nthi le-
awe
awe
We
goest
goes
go
Ye go
They go
I went
VOL. IV.
tsa
thi le-
le-li
ya
tsan,
thi le-
le-
li
326
Sgau Karen.
English.
I will go
I
go not
I wish to
go
can go
Go thou
Go not
I
Come here
Be silent
Look!
Bo you see ?
Give me
Give him
as I do
Do
Of
Wing
of bi.'d
To
From
By
With
In
On
Above
Below
Between
Within
Without
And
Or
Yes
No
Why?
How?
How much
Thus
Here
There
Where?
Now
Then
When?
To-day
Yesterday
To-morrow
ARTICLE
X.
CHINESE LOCAL DIALECTS

REDUCED TO WRITING.
BY
MOSES
REV.
C.
WHITE,
MISSIONARY OF THE METHODIST EPISCOPAL MISSIONARY SOCIETY AT FUHCHAU.
(Read October
TO WHICH
AJST
IS
26, 1853.)
APPENDED
OUTLINE
OF THE
SYSTEM ADOPTED FOR

ROMANIZING
THE
DIALECT
OF
BY
HON.
CHARLES
W.
BRADLEY,
LATE CONSUL OF THE UNITED STATES AT AMOY.
AMOY,
CHINESE LOCAL DIALECTS

REDUCED TO WRITING.
THE
Chinese written language has long been considered,

scholars, as the most difficult language in the
world.
Taking its origin from hieroglyphics, in the remote
ages of antiquity, it has been variously modified, until, in
its present form, it may for most purposes be considered
simply as an ideographic language.
From five to ten thousand characters, many of them of
complicated structure, having various significations, and a
by western
variety of pronunciations in different connections,
must
all
be familiar to the student, before he can use it with facility

as a medium of communicating thought, or acquiring knowlTen years or more are needed for Chinese youths to
edge.
amount of knowledge.
The Chinese are called a literary
acquire this
The children
people.
of the poor often rise to eminence as scholars and statesmen
but it is well known to every one who has spent many years
in China, that multitudes can read books with considerable
fluency who have little knowledge of the signification of
what they read. The idiom of the written language is considerably different from the spoken, and a degree of brevity
is allowed which in the spoken language would render it to
a great degree unintelligible. The pronunciation of the
characters in many dialects is remarkably different from the
spoken language used to express the same ideas.
The honor that is always attached to a knowledge of letters, leads multitudes of parents to send their children to
school while they are too young to labor, but the pressure
of poverty and the cares of an. increasing family require
that they should be put to some remunerative employment
by the time they arrive at ten or twelve years of age. At
this age they have learned to pronounce, it may be, three or
;
330
four thousand characters, but have learned the meaning of
only a few hundreds. The difficulty of the task, and the
pressure of poverty, with the hurry of business, prevent
multitudes from ever acquiring much additional knowledge
of the written language. Hence we find thousands of the
poorer classes, who, as has been mentioned, while they can
read with considerable fluency, know little or nothing of the
meaning of what they read.
Missionaries have often and anxiously inquired by what
means the Scriptures could be prepared in a form calculated
It has been suggested
to benefit this class of the people.
that the spoken dialects might be reduced to writing by
means of the Roman alphabet, in the same manner as in
other countries where no written language is found. This
plan has been partially adopted for some of the dialects.
At Ningpo, primary books for schools have been prepared
with the English alphabet, and some of the Gospels are
already in progress, or probably even now completed. Some
are very sanguine in this undertaking, and even hope that
this alphabetic system may be made so attractive and easy,
explained in the ordinary classical character, that, with such
explanations in the form of a preface attached to the Gospels, many will, without any other guide, learn the system
and read the books with profit. At Amoy, also, successful
efforts have been made to romanize the colloquial dialect.
The Gospel of John has already been published, and primary
books have been prepared for schools in that city. It is
believed that six months, or a year, will be sufficient for
intelligent youths to learn to read in the Roman character
any books that may be prepared for them. They may thus
be taught to read and write their own colloquial, and by
means of suitable books acquire a much greater amount of
knowledge, in a given time, than they could acquire from
books written in the ideographic language of the Chinese.
It is feared, however, by some, that the great prejudice
which the Chinese entertain against anything of foreign
prevent this system from being adopted by any

not instructed in Mission schools.
Another method has teen suggested for reducing the
spoken dialects to writing, which, though intrinsically of
equal difficulty, would probably meet with less prejudice
on the part of the people, as it would exhibit less appearance of foreign origin.
origin, will
331
For several of the local dialects there are native tonic

which a system of initials and finals, with
the addition of marks to distinguish the tones, answers the
dictionaries, in
purpose of a complete alphabetic system for writing the pronunciation of characters, or even words in the spoken language for which there are no corresponding characters. In
the tonic dictionaries referred to, the alphabetic system is
only used to exhibit the pronunciation of words or characters
but at Fuhchau teachers have been found, who, with
a few suggestions, have readily written out whole books
with the initials and finals as a perfect alphabetic system for
;
The Gospels of Matthew, Mark and John

have in this way been prepared in manuscript, and phrasebooks have been written in the same
little study
style.
enables a person to read these books with the same readiness as any alphabetic language.
In the system found at
the local dialect.
Fuhchau there
L
are the following fifteen initials
A_
.u
P'
XI W
KV
Te
?^V
IU-*
Po
T'a
K'e's
Nili 8
and
Kiu
Pieng
K'
Si 5
Ng
Mung5
Eng
thirty -three finals
Ngii
Ch<
Ch'oh4
ung
ua
iong
iu
ang
ai
'tr-
I-W
t|
h-M
|7TJ
/jpi
J5^
T*Vl
Hiong
l/V
Ch'iu
Sang
K'ai
Ka
Ping
Huang
eng
uong
ui
Chung Hua
ue
Pue
Ku
uo
ii6
ie
iang
oi
Kud
S6
Kiio
Kie
Siang
Ch'oi
Teng Kuong
Hui
ieu
ing
iing
Sieu Ngiing
e
ong
K'6
Sii
eng
au
Kong
Chi
Teng
Kau
ieng
ia
uai
eu
Kia
Uai
Keu
Ch'e T'ieng
The pronunciation above
uang
the characters is designed to indiwhile the pronunciacate their power as alphabetic signs
tion below gives the names or the pronunciation of the
characters when standing alone.
These, with well known
marks for the eight tones, suffice for writing accurately any
;
332
expressions in the spoken dialect of Fuhchau. This alphais better adapted to the Fuhchau dialect than
the English alphabet would be. It wears no foreign garb.
It exIt is already considerably used for other purposes.
actly represents the sounds, which the English alphabet
cannot do. Many of the characters of this alphabet are
used in the same manner for other dialects and at short distances from Fuhchau the pronunciation of these characters
varies but slightly, much as the spoken language itself varies.
Some of these alphabetic characters are used for similar
purposes in the Nanking or court dialect, in which some
advance towards an alphabetic system has been made since
the time of Kanghi, when the most learned men of the empire compiled the Imperial Dictionary, and the still more
voluminous Thesaurus or Pei Wan Yun Fu.
If the alphabetic system now being gradually introduced
for the pronunciation of characters in the court dialect,
betic system
should be adopted for writing books on science, history and

general literature, and also for translations of the Scriptures,
children might be taught in Mission schools to read and
speak that dialect. Great benefits might be expected to
result.
They could read and write with greater facility, and
some progress would be made towards introducing a simple
and uniform language for China. I know this would be
attended with difficulties, but when we consider the course
and progress of alphabetic writing in Corea and Japan, we
are led to look forward to some such system as this, as the
hope of China.
There is another mode of writing the colloquial language,

used for some of the local dialects, as at Canton, Shanghai
and Fuhchau, which, as it affords greater immediate facilities for circulating the Scriptures
among
the mass of the
It is a combinapeople, deserves our careful consideration.

tion of the logographic and phonetic, but for the sake of
brevity I shall call it simply the phonetic system.
It is the style of epistolary writing in use among the
common people, and adopted by merchants in keeping their
Great quantities of books prepared in this style
accounts.
are sold in the streets of Fuhchau, and are extensively read
by the laboring classes, who, as has been previously remarked, know little of the meaning of the written character.
333
This phonetic system imitates the style of the spoken language, and employs well known characters simply as phonetics, when the characters having the proper signification
are pronounced with sounds different from the words con-
veying the same ideas in the spoken language. On this system, characters are selected which have the proper signification, as well as the sounds used for the same ideas in the
spoken language, when such characters are simple and well
known.
Well known characters
in
common
use are,
also,
sometimes introduced when they do not have the sounds of

the spoken words, if only complicated or rare characters can
be found having the proper pronunciation. There are also
some words in the spoken language for which there is no
character of the same sound in the written language.
This
class of words is numerous at Amoy, while at Fuhchau the
whole number of such words does not probably exceed
thirty or forty.
This species of phonetic writing
is
very
little
used at
Amoy, while it is very common at Shanghai, Fuhchau and

Canton. Of course, as the dialects spoken in these several
the phonetic books in use at one place
scarcely intelligible in another locality.
At Shanghai, the Gospels of Matthew and Luke and the
Book of Common Prayer have been prepared in this style,
and extensively circulated with the happiest effects.
many other books have been prepared in the same style for
use at Shanghai, I have not been informed.
The first effort of this kind among Protestant missionaries
at Fuhchau, to produce books in the native style of writing
for the colloquial, resulted in the publication of a Phonetic
Colloquial Version of the Gospel of Matthew, in July, 1851.
Since that time, a revision of this first colloquial version of
Matthew has been undertaken, and several large editions of
the Sermon on the Mount have been published and circulated.
The Gospel of Mark has also been published in the colloquial, and other portions of Scripture are about to be issued.
Wherever these books are offered to the people, together
with editions of the same books in the ordinary classical
style, a considerable majority reject the classical version, as
hard to be understood, and desire the books in the collocities are different,
would be
How
they say, they can more readily read and

understand them.
quial, because,
VOL.
iv.
43
334
is more difficult than an alphabetic system, as
more characters to be learned, and yet not so much
more difficult as would ordinarily be supposed; especially
This style
there are
when we
consider that the various combinations of the infinals, varied by the tones, amount to nearly four
thousand. This system has also the advantage of being
already understood and the amount of knowledge already
existing among the laboring classes, enables thousands to
itials
and
read books prepared in this style, who would never learn to

read any other.
This phonetico-logographic system must evidently be the
great medium of reaching the laboring classes of China for
many years to come.
335
OUTLINE
OF THE
SYSTEM ADOPTED FOR ROMANIZING

THE DIALECT OF AMOY.
THE dialects of Fuhchau, Amoy* and Changchau are perhaps the most important varieties of the Chinese language
as spoken in the province of Fuhkien the first named citybeing the capital of the province, the second, of much maritime importance, and the last enjoying a high degree of
:
reputation for literature, refinement and wealth. The points

of difference between the dialects of the latter two are, however, on account of their closer vicinity to one another,
much fewer than between those of Fuhchau and Amoy.
The experiment of writing the colloquial dialect of Amoy
in Eom'an characters (sometimes modified by certain diacritical signs), was first made about the year 1848, by the Eev.
John Lloyd, of the American Presbyterian Board of Missions,
and was subsequently much improved and reduced
to
present form by the Rev. Messrs. Doty and Talmage,

missionaries of the American Board of Commissioners for
Foreign Missions. Since 1851, these gentlemen have issued
its
sundry elementary reading-books on
this plan, among which

are the Story of Joseph, as related in the Chinese version of
Grenesis xxxvii-xliv., and the Gospel according to St. John.
For an account of the happy success which has followed
this attempt to facilitate the acquisition of that difficult language to the natives themselves, see letters of Rev. J. V. N.
Talmage in The Missionary Herald, vol. xlvii. p. 154 and
vol. xlviii. pp. 17, 150.
;
* In the
local dialect
JEmwng ; court
dial.,
Hidmun.
336
DIALECT OF AHOY.
Initials
B*
and
their
Powers.
as in bale.
as in chair, or as ts.
is ch strongly aspirated.
is always hard, as in go.
a simple aspirate, as in hat.
Ch
Chh
H
J
K
as
as
as
as
as
Kh
L
soft,
or/ in Jew.
in king.
k with an aspirate.
S
T
in long.
in man.
as in now.
as in pipe.
as p with an aspirate
as in sing.
as in time.
Th
as
M*
Ph
with an aspirate
The whole number
something like p'uh.
of initials
Finals,
and
or as if
their
Powers.
as in father.
? indicates that nasal sound
Jews give to the Hebrew
a\
a?
t'uh.
is sixteen.
which the Portuguese

y.
ah
ah
as ai in
ai
aisle,
or
i in
pine.
.ai
ak
am
an
ang
ap
at
* Permutation between these
no or not.
particle
initials is
frequent
as bo or mo, a negative
f In colloquial discourse this final is uniformly employed as a simple euphonic suffix to personal names, as: Kiana, Winga, Sunna, for Kian, Wing,
Sunn. The Cantonese dialect, on the contrary, prefixes a under the like
circumstances, and for a like reason, as Akian, Awing, Assun.
:
337
au
German, or as ow in cow. [Lloyd, in his Vocabulary of this dialect (MS.), uses the Eng. ou.~\
as in
as
French
e,
or a in
table.
eh
eh
eJc
eng
as if
pronounced
"
11
it
were
euk.
"
eung.
as i in police, or as e in me.
iah
iaJc
iam
ian
iang
iap
iat
ih
n
i .h
im
in
pronounced as
Urn.
^^n.
io
ioh
o'ng
iou
n
i .ou
iouh
i n.ouk
ip
it
as Up.
pronounced
"
" lit.
iu
n
i .u
o
0'
oa
n
o .a
oah
oai
always long, as in no.

as a in fall, or as o in
lord.
338
o n.aih
can
oang
oat
oe
oeJi
o*eh
oh
o'Jc
o'm
o'ng
[pu
as
ow
n
in cow.~\
(See au.)
(= .au).
(= auh).
n
(= .au1i).
*ou
ouh
n
,ouh
m
n
.g
has the same sound as the English m.

as ng in sing.
(See ?.)
as in tune, or as oo in fool.
uh
ui
u n.i
uih
un
ut
Vowels.
The vowels
are
a,
e, i,
u.
o,
has the sound of a in father, except when followed

by the simple consonant n or by t final, when its sound is
somewhat flattened, and becomes nearly the same as a in
mat.
2. E=ey in they; or as a in mate.
In mixed syllables it is sounled
3. /=i in machine.
nearly as if written double (=w), each z having the same
sound as (but only one-half the length of) the simple i.
o in go.
A.
o in Lord, or a in all.
In mixed syllables the dot
5. Qmay be omitted without danger of leading to error of pro1.
J.
=
=
nunciation.
6.
as
in tune.
Tones and Tonal Marks.
The Chinese of Amoy count eight tones two of these,

however (to wit, the 2d and the 6th), are one and the same.
The names of these tones are as follows
;
1st
2d
3d
4th
5th
6th
7th
8th
is chi .u,
pitd,
" chi"u
si"a,
"
chi*u, khi,
" chi"u
jip,
"
e pi" a,
n
"
e si .a,
"
e khi,
" e
= upper even.
= upper
tone.
= upper departing.
upper entering.
= lower even.
= lower tone.
= lower departing.
= lower entering.
jip,
These two jip tones always end in h, k, p, t. If the other

tones end in a vowel, then the jip ends in h, as
ba, bah.
If the other tones end in ng^ the jip ends in k, as
kang,
If the other tones end in n, the jip ends in
as kun,
leak.
If the other tones end in m, the jip ends in p, as
kut.
:
t,
kim, kip.
The chi"u si n.a (2d) and e si n,a (6th) are the same.
The two jip tones are distinguished from all the others by
The ej'ip (8th) is distinguished from the
their termination.
'
placed over it, as kut, kut;
chilujrp (4th) by
The
n the^mark
no mark.
no tonal mark its termination distinguishes it from the jips, and its having no tonal
mark distinguishes it from the other tones.
The 2d tone, or chi"u si"a is marked as: kong, bi.
The 3d tone (chi"u khi) is marked \ as: kang.
bah, bdk.
The
chi .ujip, therefore, needs
n
chilli pi ,d (1st
tone) has
',
The 5th tone

The 7th tone
(epi"a)
(e
marked
marked ",
is
khi) is
as: heng.
as: khiam.
Examples.
1st.
2d.
3d.
4th.
5th.
6th.
7th.
8th.
kong
kong
kbng
kok
kong
kong
kong
kok
min
mm
mm
mit
mm
min
mm
mit
si
si
si
sih
si
si
si
sih
340
The
tones are modified in combination. In words of two

syllables all the tones but that of the ultimate syllable are changed, except the 7$, which is always the same.
The 1st, 5th and 8th are changed into one and the same
even tone, which is a little higher than the 7th. The 2d is
changed into the 1st, the 3d nearly into the 2d, and the 4th
into the 8th, or nearly so.
or
more
ARTICLE
XI.
TREATY
BETWEEN THE
UNITED STATES OF AMERICA

AND THE
SULTAN OF MASKAT:
THE ARABIC TEXT,
ACCOMPANIED WITH
A TRANSLATION AND INTRODUCTION

BY
ALEXANDER
I.
(Read October
iv.
44
COTHEAL.
26, 1853.)
INTRODUCTION.
THE long established and increasing trade of the United

States in the Indian Ocean, and particularly with Maskat,
Zanzibar and the Persian Gulf, has lately attracted public
attention both in India and England, from the fact that
American cottons are silently making their way not only
into all parts of Central Africa but also into India itself.
The following treaty between the United States and the
Sultan of Maskat was negotiated by Mr.
Edward Roberts of
Portsmouth, N. H., in the year 1833. Its origin is explained

by Mr. Roberts himself, in a work entitled "Embassy to the
Eastern Courts," etc. New York: 1837, as follows.
"
Some years previous, being acquainted with the commerce of Asia and Eastern Africa, the information produced
my mind
on
a conviction that considerable benefit
would
from effecting treaties with some of the native powers

bordering on the Indian Ocean. Accordingly, to effect an
object so important, I addressed a letter to the Hon. Levi
Woodbury, then a Senator in Congress, detailing the neglected state of our commerce with certain eastern princes,
and showing that the difference between the duties paid on
English and American commerce, in their dominions, constituted of itself a very important item of profit in favor of
result
the former.
"
The ship Friendship, of Salem, Mass., having been plundered, and a great portion of her crew murdered, by the
natives of Qualah Battu, and an important branch of our
commerce to the pepper-ports on the western coast of Summatra being endangered, it was deemed necessary that the
piratical outrage should be promptly noticed by a national
demand for the surrender and punishment of the aggressors.
344
"
About
this period, the
U.
S. ship-of-war
Potomac was
about proceeding to the west coast of America, but her destination was immediately changed for Summatra, accompanied by instructions to carry into effect the measures of
Government against the inhabitants of Qualah Battu.

"
As our Government was anxious to guard against casual ities, it was resolved to despatch also the sloop-of-war
Peacock and schooner Boxer, and also to convey to the
coasts of Cochin-China, Siam and Maskat, a mission charged
to effect, if practicable, treaties with those respective powers,
which would place American commerce on a surer basis,

and on an equality with that of the most favored nations
trading to those kingdoms."
special or confidential agent being necessary to carry
into effect the new measures of Government, Mr. Roberts
was selected for that duty, and was appointed on the 26th
of January, 1832. In the month of February following, he
sailed in the sloop-of-war Peacock, David Geisinger commander, and arrived at Maskat in September, 1833, by way
of Cape Horn and the China Sea. On the 21st of that
month, the treaty was there duly concluded and signed. It
reached the United States in April, 1834, when Mr. Roberts
arrived, bringing it with him, together with another that he
had negotiated with Siam. Both of these treaties were ratified at Washington on the 30th of June of that year.
"
At the period of Mr. Eoberts's visit to the Courts of
Siam and Maskat," says Mr. Ruschenberger in a work entitled
Voyage round the World," etc. Philad. 1838,
"
American commerce was placed on a most precarious footing, subject to every species of imposition which avarice
might think proper to inflict, at the price of an uncertain
"A
protection.
"
Nor was
it
to pecuniary extortions alone that the uncon-
The person of the Ameriwith that of other foreigners, was

subject to the penalties of a law which gave the creditor an
absolute power over the life, equally with the property, of
the debtor, at the Court of Siam. With that Court, as well
as with that of Maskat, Mr. Roberts was enabled to effect the
most friendly relation, and to place our commerce on a basis
trolled
can
hand of power extended.
citizen, in
common
which the excessive export and import duties, previously

demanded, were reduced fifteen per cent."
in
346
The Peacock, being refitted, was sent out again in April,

1835, with Mr. Koberts, who was appointed to exchange
the ratifications of the treaties he had negotiated, and to
form others with various oriental powers. This ship, under
command of C. K. Stribling, Esq., was accompanied by the
U. S. schooner Enterprise, Lieut. Com. A. S. Campbell,
both being under the command of Commodore Edmund P.
Kennedy.
The expedition
arrived at Zanzibar on the 1st of Septemand finding that the Sultan had gone to Maskat, set sail
in a few days for that place.
On the morning of the 21st
of September, the Peacock unfortunately got ashore at Mazeira, but by throwing above one-half of the guns overboard
she was lightened sufficiently to get her afloat the next day,
and on the 24th she could proceed on her voyage. But
previously a cutter had been despatched for relief to Maskat,
ber,
On the arriit, bearing the treaty.

val of the cutter, the Sultan ordered one of his ships-of-war
to be immediately equipped.
She was furnished with supOn the
plies, and was despatched the next day for Mazeira,
28th she met the Peacock on her way to Maskat, where she
arrived on the 29th. An order had also been despatched
to the governor of Zoar to proceed with four dovvs and
three hundred men for the protection of the crew and property of the Peacock, until the Sultan's ship should arrive.
An armed dow was ordered to be prepared with a further
supply of provisions and water, and couriers with armed
escorts were sent to the governor of Mnzeira, and to the
principal Bedawy chiefs, declaring that His Highness would
hold them responsible with their heads for the loss of a
single life, or for any property that should be stolen.
troop of three hundred and fifty Bedawy cavalry was ordered to proceed to the coast, to protect any of the crew
that might be forced to land, and to escort them to Maskat.
The guns that were thrown overboard and abandoned were
subsequently weighed by order of the Sultan, and sent to
Bombay, and there delivered to the Peacock. All this was
done at the sole expense of the Sultan.
The ratifications of the treaty were exchanged at Maskat
on the 30th of September, 1835.
Mr. Eoberts soon after left in the Peacock, to pursue other
In April, 1836, he exchanged ratifiobjects of his mission.
Mr. Koberts going with
346
and arrived at Macao, where he died on

the 12th of June of that year.
On the return of the vessels to the United States, the
treaties were proclaimed at Washington on the 24th of
June, 1837.
*The Maskat treaty having been originally drawn up in
English by Mr. Koberts, it was put into Arabic by the Sultan's Secretary, Sa'id ben Khalfan ben Sa'id, from the EngThis accounts for some peculiarities of exlish original.
cations with Siam,
pression and phraseology.

The two texts differ somewhat, particularly as to jurisdiction in case of disputes between Americans and the subjects
of the Sultan but as the treaty stipulates that each party
shall be on the footing of the most favored nation, whatever
concessions may have been made to Great Britain and to
France, in the treaties subsequently negotiated between
them and the Sultan, the same are consequently enjoyed by
the United States.
It must be mentioned here, also, that in the Arabic text
the year of the Christian era, corresponding to 1249 of the
Hijrah, in which the treaty was signed by the Sultan, is
erroneously stated to have been 1835, instead of 1833.
It has been thought to be a matter of some importance,
to publish both the text and a careful translation of this
document so intimately connected with the history of American commerce in the East. The Arabic text was written
out, with a few necessary corrections, from a copy traced
over the original which is preserved in the archives at
;
Washington.
The
negotiation of this treaty was followed by the SulNew York his ship Sultany, commanded
by Ahmed ben Na'man. She arrived on the 2d of May,
1840, with various articles of merchandize for sale, bringing
at the same time some Arab horses and other presents for
the President of the United States. These presents were
received by Congress but, as the horses could not be kept
in the archives, they were sold at auction.
The ship itself
was repaired and refitted at the New York Navy Yard, by
the United States, and returned some time .afterwards,
taking with her to the Sultan the presents sent by our
tan's .sending to
Government.
847
This is the only Arab vessel that has ever crossed the
Atlantic but to France and England a vessel has frequently
been sent with the produce of the Sultan's clove-plantations
in Zanzibar.
;
The
title
^
Ahmed
i.
of the Sultan, as given

e
"Seid
Sa'id,
him by
his
own people,
son of Sultan, son of the
God
of the
glorify
Bu-Sa'idy [tribe] may
grant him victory over his enemies."
Among his sons, the eldest prince, Helal (^
is
Imam
him and
$& <Ax^
in disfavor with his father.
^LLLw ^j vXouw), died in Aden,

He was much liked and very popular. He had made a visit
to England and the Continent, and had travelled through
He left three sons,
Egypt.
^ ^*^), Mohammed
Sa'ud (j^>
LUÛ)), and Faisel (J^

&**&), who are all in
Zanzibar.
The second son of His Highness, Seid Khalid (jJL3- OC^M
<Ajo^w ^j)j is governor in Zanzibar in the absence
^LIolw
of his father.
<Â*^
Seid
The third
,/j^ J^*
( j^LP
(^
son,
Thuwiny
at Maskat, and rules there
^LbL-^ remains
when
his father
not present.
^X*.^ <A^w
The fourth son, Seid Mohammed (^ ^**-w
in 'Oman called Samail, of which
^LbLw), resides at a place
is
he
is
governor.
The
fifth son, Seid Majid

resides at Zanzibar.
(o^*" o^
^*^
O-
AA^
The sixth son, Seid 'Aly (o^-^
died at sea in 1852, on his passage from Maskat to Zanzibar.
He was a great favorite with his father, and was much
regretted.
The seventh son
is
The
Seid Barghash
eighth son
LbU).
The ninth son
is
Seid
'
is
Seid Abd-ul-Wahab (0^*^
LLU ^).
The tenth son
Turky
is
Seid
Hamdan
>-
348
The eleventh son
is
Seid Jamshir, or rather Gamshir as
there pronounced (^l^L*

A****
j-y**> Ax^).
The twelfth is Seid 'Abd-ul-' Aziz (Xou; xll
jj
CÂll these
last
mentioned reside
at Zanzibar.
hardly necessary to say that the amiable disposition

of the Sultan Seid Sa'id has made him universally beloved,
not only among his own subjects, but also by all others who
are brought in contact with him.
It is
349
ARABIC TEXT.
o-
fj^j côtj.)
$3\ joolXl!
os* ...aw
I
*$U AJ
xIA,
XiJ^!
vyA
Jc>^ SUo^l
'
cr
4
TOL.
IV.
LLaJLJ!
45
.~j
!oJb
350
u
cr
cr
o l/ o
^
li
lju!
'6
cbo! "^ JUI
cr
Jco
jJLu^
UU
Li3A> Jaa^r. JUJ
t^j
tP
_5^
cr
c^-y^*'^ *^
(
Joe
y>
J^
JU!
,>;U>
361
it
-X
xLÎ a.
'JaLJ;
*^ JUJ: Ij-^
|*'g*^
^J
iU!
352
cr
-âJI
^l
/,
-^
UJ
.^
JaiUô
353
TRANSLATION.
EXPOSITION OF THE TREATY

MADE BETWEEN
HIS HIGHNESS
THE HEAVEN- PROTECTED, THE SEID
SA'lD
SON OF THE SEID
DEFENDER OF MASKAT AND
SULTAN,
ITS
DEPENDENCIES,
AND THE
UNITED STATES,
E.
I.
THE TERRITORY OF AMERICA,
FOR THE SAKE OF INTERCOURSE, AND AMITY, AND THE PROMOTION

OF TRADE.
ARTICLE 1. It is proper that perfect concord be established between His Highness, the elevated in dignity, the
Seid SA'!D son of the Seid SULTAN, and
all
the territory of
America.
ARTICLE 2. The citizens of America have liberty to enter

any port of the ports of His Highness, the elevated in
dignity, the Seid SA'!D son of the Seid SULTAN, Defender of
Maskat, with any merchandize they may have with them
and they have liberty to sell the said merchandize to any
one whomsoever among the subjects of His Highness the
Seid SA'ID, or to others who may have a desire to buy such
into
merchandise
also, at their option,
to barter or
make
ex-
change for anything that they can get of the goods of those
provinces, and goods which they meet with there they
themselves determining the value and price of the said merchandize, and there shall be no limitation, on the part of the
Sultan or of his officers, to the value and price of the effects
of the merchants, citizens of the territory of the United
States of America.
And, in like manner, whenever they
[American citizens] desire to buy any goods, there shall be
no limitation of the value and price, on the part of the said
persons, to be put upon any property or merchandize that
the said merchants may wish to buy in order that selling
;
364
and buying on both sides and on both parts may go on without interruption. And the selling and buying shall be in
due course and in the case of barter by agreement, the
mode of proceeding shall be similar. Whenever the owner
of property has come to terms, while there has been no
agreement on the part of the Americans, residents of the
United States, and they desire to depart, no one shall hinder
them. And if any one among the people of the Sultan, or
his officers, shall do any thing contravening this treaty, he
And whenshall be punished with condign punishment.
ever any powder, bullets and muskets come for sale and
purchase and barter from the American territory, the Sultan
alone shall buy them, to the exclusion of others, his subjects.
ARTICLE 3. Vessels of the United States of America,
when they arrive at and enter the country which is under
the rule of the Sultan, or any country whatever under his
rule, shall not be subject to any charge except the import duty
of five per cent, upon the property, merchandize and lading
landed and there shall not be any charge upon them other
than what we have mentioned, ever; and upon the things
received in exchange nothing at all shall be charged but
if there remains any property unsold, and they [the Americans] wish to return it [on board], it shall be charged with
the five per cent. and what transits [without landing] shall
not be liable to any tax or other charge, as pertaining to
American vessels. And whenever they wish to enter any
port of the ports of His Highness the Sultan, to fill up with
water, to purchase food, to repair their vessels, or to stop
in to inquire the current-rates of the market [they are permitted so to do].
ARTICLE 4. American merchants, residents of the United
States, shall not be subject to any extra charge, in the way
of custom-house duties or other impost. On the contrary, it
shall be with them as with the nation nearest in friendship.
ARTICLE 5. If any vessel of the United States of America is providentially lost, or wrecked, in any of the provinces
of the Sultan, or in any country under the rule of the Sul;
tan, every one escaping from said vessel that is wrecked,

shall be met and treated with the utmost hospitality, and
whatever expense he incurs shall be made good by the Sul-
tan, until
his place
a passage can be procured for him to pass over to

and residence and, likewise, all property saved
;
355
from the wrecked vessel shall be preserved with all care,
and be delivered into the hand of its owner, or into the hand
of the Consul of the United States, or of any Agent authorand if there be any charge
ized to receive the property
upon the property preserved, it shall be borne by the people
of the United States.
ARTICLE 6. The people of the United States, citizens of
America, whenever they wish to resort to any of the provinces of the Sultan for the purpose of selling and buying,
have permission so to do and in landing their property
they shall not be opposed and whenever they wish to reside therein, there shall be no charge upon them for residence, nor any impost, but they shall be on the footing of
;
the nation nearest in friendship.

ARTICLE 7. Whenever any individual from the territory
of the United States of America, or any American vessel,
or any property [belonging to Americans] is taken by pirates
and brought into any of the provinces of the Sultan if a
man, he shall be delivered from their hands, and if property
or any thing else, it shall be rescued and preserved for its
owner, and be delivered either to its owner or to the Consul
of the United States, or to an authorized Agent.
ARTICLE 8. Whenever any vessel of the Sultan or of his
subjects arrives at any of the provinces of the United States
of America, they shall not be charged with any extra importduty, nor other contribution except such as is charged upon
the nations nearest in friendship.
ARTICLE 9. The President of the United States may from
time to time appoint a person as Agent in any of the provinces of the Sultan where there is selling and buying. If there
arise differences and disputes between the Americans themselves, the said Agent shall be present to look after them and
if there arise differences between them and the Arabs, the
And all differences
jurisdiction shall revert to the Arabs.
that may arise among themselves, respecting the matter of
selling and buying, and other things, shall all be referred to
And whenever one of them
the said Agent on their part.
dies, owing anything to a subject of the Sultan, what is due
to the subject of the Sultan shall be taken out of his propAnd the said Consuls and Agents shall not be arerty.
and their property shall not
rested, or put under constraint
be seized and their closed doors and houses shall not be
;
356
opened, nor shall any force be applied thereto. And if
is, on the part of the Agent, any delinquency in violation of the law of the country, he shall be complained of
to the American President, in order that he may be disthere
placed from his situation.

End of the said articles.
(Signed) The above recited is Authenticated ly the poor and
his own hand.
humble Sa'wl, with
Be it known, that on the 30th day of the month of September of the Christian's }êar one thousand eight [hundred] and
five and thirty, corresponding to the sixth day of the month
of the Second Jemady in the year one thousand two hundred and one and fifty of the Hijrah, Edmund Roberts being
Agent on the part of the President of the Americans, to
wit, the United States, I did take and make an exchange for
the treaty upon which I placed the word " Authenticated,"

at Maskat, of the province of 'Oman, on the date of the 21st
of the month of September, one thousand eight hundred and
five and thirty of the Christian's year, corresponding to the
sixth day of the month of the First Jemady in the year of
the Hijrah one thousand two hundred and nine and forty.
And I have hereunto put the true seal of my hand at Maskat on the sixth of the month of the Second Jemady in the
year of the Hijrah one thousand two hundred and one and
fifty, corresponding to the date of the 30th of the month of
September in the Christian's year one thousand eight hun-
dred and five and thirty.

(Signed) The above recited
is
Authenticated by the poor
humble Sa'wl, with his own hand.
and
AKTICLE
XII.
NOTICE
LIFE
OP
ALEXANDER THE GREAT

TRANSLATED FROM THE SYRIAC
BY
REV.
DR.
JUSTIN PERKINS,
MISSIONARY OF THE AMERICAN BOARD AMONG THE NESTORIANS
EXTRACTS FEOM THE SAME

THEODORE
D.
WOOLSEY,
PRESIDENT OF YALE COLLEGE.
VOL. iv.
46
NOTICE
LIFE OF ALEXANDER THE GREAT
1-
OF
this
work Dr. Perkins
says:
"We
found the volume
in manuscript, at Oroomiah, in the ancient Syriac language,

without date or authorship." Having executed the translation during intervals of leisure in his missionary work, our
esteemed friend has sent it together with a copy of the original MS. to be deposited in the archives of the American
Oriental Society. With regard to the age of the production
I am entirely incompetent to pronounce.
specimen of
the original
subjoined, containing among other things

Alexander's fabulous visit to China, in order that Syriac
scholars may decide whether it is of a pretty late date, or is
to be referred to as early a period as the times of Abulfaragius in the thirteenth century.
The present writer, having had his attention directed towards Dr. Perkins' translation, not long after its arrival in
this country in 1851, soon perceived that the original was
drawn from occidental sources and on further examination
it is certain that it is but a translation of Pseudo-Callisthenes, chiefly agreeing with the earliest form of that writer's
The following pages are intended to
life of Alexander.
show the relations of this Syriac work to the Greek and
Latin recastings of this worthless but popular novel, to the
Persian accounts of Alexander and to some other forms in
which the same myth has appeared in several parts of the
is
world.
2.
The mythic
ded into the
Alexander the Great may be divithe Greek or western, and the medi-
histories of
oriental,
360
It is now certain that all of these had
source in the falsifications of history, which
began probably in Egypt, and perhaps under the Ptolemies,
and which, gathering folly and monstrosity in the course of
time, assumed at length the form of the Greek life of Alexander by Pseudo-Callisthenes, and of the Latin version of
Julius Valerius so called.
I am willing to believe that this
work was composed long before the seventh century, to
which Letronne assigns the Latin version just mentioned.*
That it became popular is due not to the merit of the unknown writer, who lies hid under the name of Callisthenes,
for he has no merit of style, choice of materials, arrangement,
or power of representation, but to the great hero whose
memory lived in the Greek and Eastern mind, yet perhaps
without giving birth to mythic narratives unless intentional fictions deserve that name.
In the course of time
many subordinate parts were added to the story, particularly
by the Christian mediaeval writers but it is impossible not
to see the same woof in them all.
osval or romantic.
one
common
o
o.
Thus whoever will examine Shea's translation of Mirkhond, or an abstract of Firdosi's Shah Nameh, as far as it
relates to Alexander, and will compare either with PseudoCallisthenes, will need no proof that the Persian version of
the story was in the main derived from the Greek novel,
rather than from traditions floating in Persia itself.
But for
those who are not likely to make this comparison I subjoin
a translation of a passage from Spiegel's Alexander-Sage
bei den Orientalen (Leipzig, 1851).
"
Having in what has gone before exhibited the principal shapes
which the Iskender-nayth assumed in the Oriental poets and historians,
we
are
now ready
to bring forward our
own view
which this fable took.

"
The result, as it seems
of the course
to us, is not at all difficult to be drawn

out of the representation which now lies before our readers. No
one, who compares the foregoing account of the western myth with
the Iskender-myth in Firdosi, can entertain even the smallest doubt
that the latter lias made use of the former
all the leading outlines
of the Greek myth recur again, and the same is true of Nisami.
That the coloring in Firdosi differs from that of Callisthenes or Vale:
* Journ.
des
Savans
for 1818, pp. 617-619.
361
and that of Nisami again from Firdosi's, can excite no surprise,
and only proves that the myth ran just the same course in the East,
as it did in the West in the middle ages.
Every poet endeavored to
accommodate the fiction, as far as might be, to his own circumstances
and conceptions thus Firdosi depicts Alexander more as a Christian
king, as he was acquainted only with the later Byzantine emperors.
And for this reason too he transports queen Qidafa [Candace] into
Andalusia, since he could do nothing with Semiramis and her kingdom, while Nisami on the other hand carries her to Berdaa, and in
rins,
The
general lays the scene of the expedition in other countries.
whole has a decidedly Moslem coloring, just as the mediaeval forms
of the fable have a Christian.
The only deviation, worth naming,
of the Moslem from the western romance is the story of the birth
of Iskender
such an alteration, which is probably intentional, is
:
explained by the offended national pride of the Persians, which was

ashamed to be obliged to acknowledge the victory of a foreigner.
This very natural turn given to the fable was long ago looked at in
this light.
And, lastly, that the historians receive the fable as true
history has its ground in the uncritical spirit of the middle age, and
finds its analogy in the West, as we have already remarked in the
introduction.
u
Further,
we have already expressed it as our opinion that Alexander has been confused with a fabulous conqueror of early Arab
Dsul-Karnein.
From this commingling of fables we
antiquity
derive the various ingredients which appear in the oriental form of
the fable, but which do not appear in the occidental form, and cannot be explained by it. Here belongs without doubt the expedition
of Iskender to Mecca for the purpose of visiting the holy Kaaba, as
well as his deeds in general in Arabia, and his journey in quest of
the fountain of life, in which narrative the prophet Khisr suddenly
is
brought on the canvass, of whom the fable elsewhere makes no
mention.
very few traits only can be regarded as properly invenTo these belongs the story of Alexander's
ted by the orientals.
appearing as his own embassador before Darius, but this story is
plainly nothing but the echo of an earlier one, likewise to be found
in the Iskender-myth, that Alexander went as his own embassador to
queen Candace. Another portion of the fable which appears in
Nisami, but not in Firdosi, may be drawn into question as to its
source.
It is Nisami's story that Alexander on his return out of the
regions of darkness, after his pretended search for the water of life,
received a stone from Serosch.
This stone became so heavy in the
regions of light, that nothing could equal its weight in the balance
until finally dust was brought which counterbalanced it.
This story
is to be met with also in Jewish writers, and it would be worth in-
vestigating to
which the
priority belongs."
362
Accepting as we do the general conclusion of Spiegel, we
cannot conceive that the particular narrative of Alexander's
appearing as his own embassador before Darius is of eastern origin. It appears in Miiller's MS. A., in Julius Valerius, and in our Syriac biography, which three represent
the oldest form now extant of the Greek myth. It appears
also in Pfaffe Lamprecht's Alexander and in our English
Kyng Alisaunder, although not in the published French
romance on this subject. In short it is identified with the
occidental fable, and, as far as we can judge, has nothing
Alexander played the same
peculiarly eastern about it.
and this may
trick a third time upon his visit to China
perhaps, like the expedition against the Eussians in Nizami,
and like the Gog and Magog story, be an eastern invention,
although our Syriac manuscript includes it, and thus shows
;
that
it
may have had
a prior existence in a
Greek
original.
1 4.
The Fable of Alexander had great attractions for the mind

of Europe in the middle age, and served as the subject of
romances in Old French, German, English, Spanish, Old
Norse, Danish, Swedish and Bohemian. Several romances
of this cycle lie unpublished in the libraries of France and
Germany, written in the old languages of those countries
but the printed poems are Li Romans d'Alixandre by Lambert li Tors, and Alexandre de Bernay and the Alexander
of Pfaffe Lamprecht.* Both poems seem to have been composed in the twelfth century. The English poem Kyng
Alisaunder, was published by Weber in his Metrical Romances of the Thirteenth, Fourteenth and Fifteenth Centuries, from a manuscript of the fourteenth, but no certain
name or date has been found for the author. Another Alexander in the Scottish dialect, from which Weber has given
a few extracts, was translated from the French in the fifteenth
;
century.
* Li Romans d'Alixandre was
published by H. Michelant (Stuttgart,

by the 'literary union.' The work of
Massmann's Denkmaler deutscher Sprache und
first
1846), as one of the volumes issued
Lamprecht
first
appeared in
and again in
his Gedichte des 12 ten Jahrhunderts.

I have
used Weismann's very useful edition (Frankfurt on the Main, 1850), and owe
Literatur, 1828;
much
to
it.
363
The English poem, also, principally drew its materials

from French sources. The author says (v. 2199)
:
" This
batail destuted
is
[is wanting]
In the French, wel y-wis
Therfore
have hit to colour
:
Borowed
of the Latyn autoure," etc.
The same source must be
ascribed to the
Lamprecht, who mentions
his master at the beginning of
poem
of Pfaffe
his work.
"
Elberich von Bisenzun

der brahte uns diz liet zu :
der hetiz in walischen getichtit ;
Ih han is uns in dutischen berihtet.
nieman ne schuldige mih,

alse daz buoch saget, so sagen oUch
ih."
That is, Alberic of Besan9on (?) brought us this book. He

composed in the French, and I have arranged it in German.
Let no one find fault with me, for as the book says so say I.'
The published French romance is a most wearisome work
of more than twenty thousand Alexandrine verses, exceeding
thus the other two poems which are about equal in length,
by nearly two-thirds in the number of lines and much more
in the amount of matter.
That the authors of this poem
drew from a Latin source appears from the poem itself.
'
"
de 1'estore, si com li rois le fist,

de Casteldun, Lambers li Tors 1'escrist,
p. 249.
qui de 1'latin le traist, et en roman le mist."
la verte
un
clers
M. Talbot* says of it "nous ne doutons pas le moindre

du monde que le poeme, objet de notre etude, ne soit une
imitation versifiee du Pseudo-Callisthenes." The same thingis true,
unquestionably, both of the German and of the English poem. Although there may be evidence in these works
of access to other sources, and among the rest of acquaint:
ance with facts derived from Q. Curtius, it is clear that

Pseudo-Callisthenes has furnished them with a large part of
their materials arranged in nearly the order of the original.
Of their relations to one another this is not the place to
Suffice it to say that they choose and reject, enlarge
speak.
* Essai sur la
Lgende d'Alexandre-le-Grand dans
Douzieme Siecle, par Eugene Talbot. Paris. 1850.
les
Romans
Francais
du
304
or contract, with the free spirit of trouveurs or makers, that
geography and personal names assume different forms at
their will, and that even essential parts of the earliest story
are discarded by one or more of them.
Thus no portion of
the work of Pseudo-Callisthenes can have been earlier than
the story of Nectanebus, and of the disgusting fraud practised by him which resulted in the birth of Alexander. But
the French and the German poems both allude to this story
only to condemn it. The French author says, after mentioning* the imputations of the envious against queen Olympias
:
" la roine le
li
car e 1'tans
ert
fut irie
plusior disoient, sens nule legerie,

Alixandres est nes de bastarderie ;
Quar
que
sot,
qui mult en
i.
clers
k'il fut
de
Natabus ot a non
a Tnestre aida
nes,
si
come
la letre die,
plains de graude voisdie

en la langhe arrabie ;
1'pais,
1'enfant, coi
que nus
li
en
die.
p. 4.
The English Kyng Alisaunder, on the other hand, far

from guarding the honor of the Macedonian queen, goes
through the story, just after the model of Julius Valerius,
with the exception, that Nectanebus is Philipp's enemy, and
determines to be avenged upon him. And in general this
poem is so similar to the earlier form of the fable, that one
may suppose that the author had before his eyes one of those
prose French romances, from which Berger gives extracts,
in the Notices et Extraits des Manuscrits, tome xiii., and
which is little else than a translation from the Latin of
The German poem again knows no more
Julius Valerius.
of the story of Gog and Magog than the first form of the
Greek fable does, but both the French and English interweave this singular story into their works the latter at
considerable length. The French poem resolves all the
wonders which Alexander saw in India into the narrative
form while Pfaffe Lamprecht preserves the original epistolary form, which is retained by J. Valerius.
Probably in
this he followed his immediate authority, although Gervinus* finds in it a proof of refined art. These may suffice
;
as specimens of the differences prevailing in the mediaeval

poems of this cycle. They imply not only free choice of
materials, but also difference of immediate source.
* Geschichte der
poetischen National-Literatur der Deutschen,
I.
285.
365
We
have thus reached the Greek Pseudo-Callisthenes,
translation into Latin, as the earliest known source

of the mythic life of Alexander. Upon the publication of
the former, for the first time, in Muller's edition of Arrian*
(Paris, 1846), it came to light that the Greek manuscripts
present several refabrications, purposely made, as if the
new editors were aware of the fictitious character of the
narrative, and felt that they had the right of altering it at
will.
Miiller finds three such editions in the manuscripts,
which he calls A. B. and C.
Xêyden MS. from which
and
its
Berger published an extract, agrees closely with A. To

this form of the Greek the Latin version also comes nearest.
The manuscript A., although deplorably corrupt, and in

B.
parts lacerated, furnishes us no doubt the earliest form.
is next in the order of time, and C. is latest of all.
The two
latter afford some proofs of being written after Christian
ideas began to prevail^ but I have observed no traces of this
in A.f
All there is heathen.
The following are the principal differences between these
three editions, as pointed out
by Miiller. The MS. B. which
that scholar has made the basis of his edition indicates a
plain attempt to introduce somewhat of the truth of history
into the fabulous narrative.
Thus in this MS., Alexander,
after subduing the tribes of Thrace, goes down immediately
into Greece; Demosthenes arouses the Athenians, and Thebes
is
destroyed. A., on the contrary, with V. (Julius Valerius),
makes Alexander proceed on a journey to Italy and Africa,
found Alexandria, fight one battle with the generals of Dawhile
rius, and then, on his return to Greece, sack Thebes
Demosthenes is the pacificator at Athens, and Demades the
favorer of warlike measures. B., however, cannot let the
Italian expedition go unmentioned, but represents Alexander as passing from the Southern coast of Asia Minor to
The peril of Alexander from bathing in
Sicily and Italy.
the Cydnus is placed by B. before the battle of Issus, while
A. and Y. assign it to the time before the battle of Arbela.
;
The wonders of
India,
and Alexander's marvellous adven-
Berger de Xivrey had prepared a copy of the text of the MS. C., for puband had, in the Notices et Extraits des Manuscrits, tome xiii. (published in 1838), given some extracts from the Greek and from Julius Valerius,
as
from an old French translation of that work.
as well
11, at the end.
f For the only possible exception to this remark, cornp.
lication,
VOL.
IT.
47
366
tures in distant regions, are narrated by him in A. and V.,
B.
in the third book, in letters to Aristotle and Olympias.
inserts these marvels in two places, partly in the second
book out of their connexion, and partly in the third, where
the historical form is substituted for the epistolary. B. as
well as C. has the story of Gog and Magog, or of the unclean
nations
whom
Alexander walled up within the northern
mountains, which
is
unknown
to the earlier recension.
The MS.
C. contains a still later form of the narrative

than that which appear^ in B., but one which is based on
the recension found in that MS. It goes farther than B. in
stamping upon the epistles of the earliest* recension, which

give an account of the wonders of the East, a narrative form.
It contains much new matter not in B., as for instance, a
story, that Alexander, after the death of Darius, on returning
to Êgypt through Judaea, gave in his adhesion to the Jewish
faith,
and subsequently introduced the worship of Jehovah
making light of the gods of the country.

The occurrences at the Cydnus, already narrated twice,
take place again at a lake in Êgypt. This MS. runs far
at Alexandria,
ahead of the others in its love of the marvellous, the most

absurd specimen of which is that Bucephalus, already dead
(Pseudo-Call, iii. 3), even according to C.'s account as it
would seem, appears alive again at the time when Alexander is poisoned, and after tearing to pieces the boy who gave
him
the potion, expires at his master's
feet.
A. and V., although manifestly belonging to the same reAnd here

cension, differ considerably from one another.
the ability to judge fully what was the original form of the
Latin version is not in our power. It is quite probable that
when Zacher's edition shall have appeared, the collation of
new manuscripts will bring this version and A. closer to-
At present the principal differences are these 1.

gether.
One or the other exceeds in fullness or in brevity. In general Y. contracts the more expanded text of A.; but the case
thus in the chapter on the marvels
is sometimes reversed
:
of India, V. is more copious. 2. V. has some new matter,

not in A., as the passage concerning the mythic ancestors of
Alexander from Phavorinus (i. 13), another enumerating the
maternal ancestors of Alexander from Achilles downward
and a letter from Aristotle (iii. 27). The same letter
(i. 42),
appears in the Syriac life of Alexander, and must have been
367
an early Greek text. 3. Matter in A. which is not in V.
not to speak of the treatise of Palladius on the Brahmans
which is evidently an insertion by a later hand is such as
follows the brief narrative of the subjugation of Musicanus,
of the storming of the rock Aornus, and the siege of the
the attempt of Alexander after he was
city of the Malli
poisoned to throw himself into the Euphrates and the bargain between Perdiccas and Ptolemy to divide the empire.
"Igitur hsec quoque," says Miiller, "seriorurn additamenta
putaveris." This may be true of the passage in ii. 4, but the
passage including the two last circumstances (iii. 32), is
shown to be ancient by the parallel place in the Syriac life,
and might easily have been omitted by the Latin translator,
whose account of Alexander's death is much contracted.
in
An
Armenian life of Alexander, under the title PadmuAcheksandri Maketonazwui (History of Alexander of
Macedon), was published by the Mechitarists at Yenice in
1842, and is attributed by them to Moses of Chorene, cent. v.
Of this I learn from other sources that it follows substanBut how far it resemtially the recension contained in A.
bles and how far it differs from our Syriac life, I have no
means of judging. At the end of the first book, as it stands
in A. and V., that is, after the sack of Thebes, this version
"
adds
Here are finished the birth and deeds of Alexander
the wise Aristotle.
commence now with his expeby
dition to Plataeae, a city of Athens."
Then at the end of
the life appear lamentations over the death of Alexander by
tliiun
We
Eoxana and his captains and soldiers,

Neither
together with words of admonition to his friends.
these lamentations, nor the words above cited, which serve
as a preface to the second book, are in the Syriac life, nor
himself, Olympias,
in
A. nor Y.
7.
We
are
now
prepared to enter into the relations of this
Syriac life of Alexander somewhat more fully. It consists

of two parts, the life proper, corresponding with PseudoCallisthenes, and a short appendix containing a curious form
of the story respecting Alexander's expedition against Gog
Magog and the other nations within the northern mountains.
368
This appendix we have thought well worthy of being printed
in the Journal of the Oriental Society, as one of the speci-
mens of the Syriac work.
The
as a translation at first or second
We
life itself must be regarded

hand from a Greek original.
suppose it to be an immediate translation, but cannot

entirely account on this hypothesis for the amazing differences in the proper names, which will be spoken of in their
The Greek source was unquestionably the same as
place,
A. and V. are drawn. Deducting the very

great blunders occasionally committed by 1ST. (the Syriac life),
it adheres to an original text more faithfully than Y. does
and is usually more full than A,, when the two differ, Arbitrary contractions of the original are seldom attempted by
the Syriac translator. The order of the narrative is with one
exception the same as in A. and V. and in one case only is
there an omission of any considerable length. Wherever B.
and C. differ from A., they differ also from N, but in one or
two instances C. alone contains passages, one of which is
which are found in N. and no
evidently an interpolation,
where else. The conclusion to be drawn from this is, that
the Syriac translator had before him a fuller Greek text than
any now existing. Finally, K. contains two passages of considerable length in the account of the wonders in India, which
are neither in A., which is very brief in this place, nor in Y.,
which is more copious.
part of the materials in these
passages is worked up in another form and another place by
C.
while the rest are not extant in any Greek text.* And
here the curious fact discloses itself that a portion of this
new matter appears in Firdosi's Shah Nameh. As a Greek
source is betrayed by one of these passages, the presumption
is that both are simple translations from one and the same
manuscript with the rest. These two passages are subjoined
as among the more curious portions of the work.f
that from which
36, 38, with the second extract from the Syr. transl.
not be amiss to add in a note a brief table of contents of the
Syriac life of Alexander, although it agrees so closely with the argument of
the MS. A. of Pseudo-Callisthenes, as giyen by Miiller, in his introduction to
Comp.
f It
Ps.-C. II.
may
that author.
Nukteebiis (Nectanebus), king of Egypt, fleeing from enemies, goes to Macedoand there by magic arts becomes the father of Alexander, persuading OlymThe same arts allay the jealousy of Philipp.
pias that he is the god Ammon.
The birth of Alexander delayed until the right conjunction of the planets. His
tutors.
Bucephalus brought from Cappadocia. Alexander throws Nukteebus
Alexander rides Bucephainto a pit, and he discloses Alexander's parentage.
nia,
369
O
Q.
of these particulars we propose to speak of more at

First, then, the order of the narrative in N. coincides,
large.
we believe, throughout with that in A., with the exception
that Chapter xvn. of Book i. of Pseudo-Call, in the Syriac
This is probably due to mere overfollows Chapter xvi.
for in this N.
sight, rectified as far as possible afterwards
all the Greek authorities.
and
from
the
Latin,
departs
Some
Conversation between Aristotle and his scholars.

Correspondence
(C.)
between Xanthus (Zeuxis in V.) Philipp, etc., concerning Alexander's generosity.
Contest of A. at the games with Nicolaus. Philipp divorces Olympias and
marries Cleopatra. A. returning from the games quarrels with his father, and
afterwards reconciles him to his mother. A. invades Mootneea (Methone) with
an army. On his return he finds barbarians (Persians) demanding tribute, and
sends them away. A. goes with an army to the country of the Armenians
(to another city of the Thracians, in the Greek). Theoseedos (Pausanias), assasA. returns in time to slay Theoseedos, and to have an intersinates Philipp.
view with his father yet alive. Prepares an army and ships. Goes over the
sea of Deatos to Rome, Chalcedon (Carthage), Libya, builds Alexandria,
goes to Memphis (where he finds an inscription relating to Nukteebus and himMessages between Alexander and Darius, and between the
self), and to Tyre.
A. fights a great battle with Darius in Arabia.
latter and two of his satraps.
On returning to Greece he visits Eleeoon (Ilium), Babildar (Abdera), the
shores of Oosteen (the Euxine), etc. He consults the oracle of Apollo at AkarMS. A.). Sacks Thebes. Attends the
nantus (n\9-{v
TOU 'Ax?<x7avTivou
"
Olympian games of Corinth." Displaces the Athenian magistrate at Parteedus (Plataeae). Discussions at Athens, where the pacific counsels of Demosteenos prevail. Letter of A. to the Athenians. (B.) A. goes to meet
Darius, enters his camp as his own embassador, sits at the feast with Darius,
Battle and defeat of Darius. A. visits the
and being detected escapes.
"
temple of Cyrus" and tombs of the Persians. Assassination of Darius by two
of his officers. He expires amid the good offices of A., who punishes the
murderers, corresponds with the wife and mother of Darius, and espouses
Roxana his daughter. A. stills the murmurs of his army on his way to meet
Poor, king of India. Poor is defeated and slain. Letter from the Barkhmeenee (Brahmans) to A. and his interview with them. Long letter to ArisVisit to
totle recounting the adventures and wonders in fhe East. (A. -f- A.)
Kandaka queen of Samrai in disguise, and his detection by the queen who
has his picture. Visit to a sacred place where Serpedon (Sera pis) gives him
an oracle. Visit to the land of the Amzens (Amazons). Letter from Aristotle, and from A. to Olympias, detailing the wonders of the land of darkness,
etc.
Prodigy at Babylon betokening his death. Is poisoned by Antipatros
new will. Criscos (Perdicas)
and Cisandros. Effects of the poisoning.
and Ptolemy agree to share what A. gives to the latter. Grief of the MaceHis
the thirteen Alexandrias
Will
of
A.
and
donian soldiers.
conquests
which he built. At the end, the translator adds that after he died in Babylon,
the day was called Ktal- Aleemee, murder of youth. There has been no such
"
king.
May the Lord God give rest to his soul with the kings that have followed him and those that hear of him." [Parts where the Syr. transl. seemed
to us much fuller than the MS. A., are printed in italics. A. in parentheses
lus.
denotes addition,
B.,
omission, and
C.,
transposition].
370
The only long omission in 1ST. of matter found in A. is

that of Chapters vi-xm. of Book n.
This passage commences after the termination of Alexander's affairs with the
Athenians, and closes just before Alexander goes, disguised
as a messenger, to the camp of Darius.
In the Greek and
Latin, Alexander proceeds against the Lacedaemonians whose
submission he receives, then marches through Cilicia against
the barbarians, bathes in the Cjdnus, and is cured by the
physician Philipp, of the illness thus contracted, breaks the
bridge over the Euphrates, has his life attempted by a Persian, rejects the offers of a satrap to betray Darius, and when
now in the vicinity of the enemy by a stratagem makes
them believe that his army is much greater than the reality.
In this passage also, several letters from Darius to Porus and
to his own satraps with their answer are inserted.
Instead
of all this N. says " Then Alexander departed from thence,
and went to Macedon, and came to the borders of Persia
:
and encamped on the river Tigris. And Alexander went

as a messenger, till he came to Babylon."
The Syriac translator then goes on to describe Alexander's visit to the camp
of the Persians, and his dress, in terms which are taken from
the description, in the original, of the dress of Darius. In

the original, furthermore, nothing is said of Alexander's
visit to Macedonia or of his entrance into Babylon (or BabyIn the original, again, a motive is given for Alexlonia).
ander's going disguised to the Persian camp
Ammon, appearing to him in a dream, informs him that his messenger
will betray him, and orders him to take the mission upon
himself.
This looks like an intentional contraction of a full
text, but as the Syriac translator has made use of this liberty in no other instance, he may have here followed a de:
fective authority.
An
instance
when
the Syriac translator gives us matter,
be found in the MS. C. only and no where else, occurs in

the description of the contest between Alexander and JSTicolaus (PS.-C. I.
18, 19), where N. is much fuller than any of
the recensions, and deviates in minor points from them all.
Thus the games at which Alexander and Nicolaus contend
are celebrated at Ephesus* instead of Olympia, and Nicolaus
(Nicaleos) is king of Areeta and in another place of Haleea,
to
Perhaps a blunder
for Pisa.
371
and son of Kiryana. This is a blunder for son of Areius (so

B. C. has Ardeus A., Abeaius corrupt for Areius V. has
It is curious that the modern
nothing), king of Acarnania.
Greek romance of Alexander* calls Nicolaus son of Darius
Here it may be
(instead of Areius, and evidently corrupt).
worth while to notice a close agreement between A. and N.
When Alexander resolves to contend with Nicolaus in the
"I have
chariot race, he says, according to the Syriac
sworn by the progeny of the gods and of my fathers, and
;
my conception in my mother's womb of the offspring of

the gods, that in this very contest I will vanquish you, in the
contest of horses and chariots and I will also come to your
country, and both you and all the people in your country will
I conquer in my fury." A. has TVtxoAae, fyjpv/u* fyvty -tov iôv
by
TTCCTOOC
cmoouv, xul fnjrob;
j'rxorrt'^tx
leqbv
(sic)
to?
xaJ Ev&ade uouurt
d6oaTi ae avMrôuut,
Here
and Y. condense, but all the differences between A. and
N. are due to free translation. Again, N. gives the names of
the combatants at the games three times over the other auThese names, be it noticed, differ in
thorities only twice.
N. from those in the Greek and Latin, and in the three places
from one another. N. also alone gives the names of the chariots (or charioteers, as he must have read it in his original
N., furthermore, gives the names of four of Alexantext).
the MS. C. gives those of two. But the princider's horses
pal points of agreement here between N. and C. are first an
account of the colors which the combatants wore. N. says
"Now the champions were robed in garments of various
The first put on sky-colored apparel the second
colors.
and third, scarlet clothing and the fourth, green clothing
and the fifth and sixth, garments of the color of wax and
the seventh, violet-colored robes; and the eighth, purple."
The germ of this appears in a passage, concerning which
"
Cod. C. praepostere intercalata habet, nesMuller remarks
j'txrjcrw,
xal ev
TTJ
naTyldi, '^4xugvuv(ar
B., C.
cio unde, hasc :" Kal Idov Ntxokao; TTJ ofyctvlq t'^Hrpdvos ^cr^TJTt, xul
avv aurqJ KCfttav 6 Koglv&iog rôcata. [a corrupt word for which
Miiller conjectures nâata or nQauiv, but xoxxivy would suit
the Syriac text better], xal atiibg ^waîvog. This is all which
C. contains regarding the colors of the combatants. But the
most striking point of resemblance in this portion of the
* As we learn from
Berger de Xivrey apud Muller.
372
narrative between C. and N., is found in a ridiculous story
of the achievements of Bucephalus. Mcolaus having plotted the destruction of Alexander in the second contest, where
the latter used Bucephalus in lieu of another horse, the animal, lashed to fury by his master's whip, raises his front
and strikes Nicolaus dead, and also tears another combatant from his chariot, by seizing hold of his left hand
with the mouth. The rudiments of this also lie in the MS.
legs,
where We have %al 6 Bovxtcpwhog TregtxvUet,

T&V [IBV Kakha&evijv TtSQidQa/u&v
Ty a(fsvd6rri (?)
C.,
rotig
inirovg,
xal
9.
On
the other hand, not only does N". agree with A. in

almost every instance where that MS. differs from B. and C.,
or from either of them, but in several instances the resemblances, when the Latin translator condenses the narrative,
One such instance occurs early in the
are quite striking.
life, in the account of the birth of Alexander.
Olympias is
told to endure her pangs, until a favorable conjunction of
Nectanebus in N., after calculating
the planets shall arise.
"
the stars, speaks as follows
Delay seating yourself a little,
:
queen, until an hour passes for this hour Scorpio prevails, and Saturn and the Sun and Libra are adverse, and
whoever is born in this hour, great armies of animals will
devour him. And in this hour the zodiacal signs of the sun
move very fast. But hold on, and strengthen yourself, and
;
pass this hour
for in this hour Cancer and Saturn were

duped by his children, and then was born a biform, and he
bound him and threw him into the sea, and the sea was
emptied from his increase, and Jupiter took the throne of
heaven in his stead. In that hour Leeoopus was born, who
taught revolution. In that hour Horn-shape bathed [?]
Libra forsook the beam of peace, and from her height came
down to the earth, and held intercourse with the silly Idnumtanee [Endymion], and of him she brought forth a charming
Therefore he who is
son, and he died by a flame of fire.
born in this hour, will die in the fire. In this hour homeand Mars was killed without
loving Yenus was married
sword or blow. In this hour the women who serve Yenus
mourn and weep for her husband. Pass by this hour, for
the god Mars rises up and threatens.
In this hour, Mars,
the lover of adulterers and warriors, naked and without
;
373
weapons, with powerful men forced the daughter of the
Sun, and he stands in disgrace. Whoever is born in this
Hold
hour, will be despised and contemned among men.
on
this hour,
queen for the star Mercury, the Scribe, prevails in the zodiac, and the horned Goat was born, and afterwards his sons were alienated from him, and went into the
;
In this hour the Dogstar was born. In this hour

desert.
therefore seat yourself on the couch of childbearing, and
advance your pains as vigorously as you can, for the sake
of Jupiter the lover of virgins. In this hour was born Dionysus, the quiet, peaceful and humble, who taught rest.
in this hour, Arnrnon having ram's horns was born.
As to the Bucket and Fishes- [Aquarius and Pisces?]
in this hour was born the father of men and the king of
gods and the holder of the world ; he who establishes the
And
kingdom Jupiter, was born in this hour, O queen."

Of this long passage, evidently abounding in mistranslations, and looking somewhat like a version from a poetical
A. is here miseroriginal, we have nothing in B., C, or V.
ably corrupt,* but amid the corruption we trace a text very
much contracted indeed, but yet reminding the reader con"

for this
tinually of the Syriac. For the passage beginning:
hour Scorpio prevails," A. affords the following parallel:
O y 6 xayjiog [axoQntog, not xccyxtvog as Muller proposes], xal 6
cW * X'ITOTUV
noefiqxx^s rfiiog * tGtq&^vyov n^ôg Idelv atfreftotv
lovra ibv yevv&fjevov jctin^ rrj w^qc * n&vra tiri otigctvov xaTaarêcpei.
C
What the sense is here I'cannot tell, but N.'s "great armies
<&.>/
of animals will devour him" seems drawn from Ttôg
"
for in this
xaiaaigtyei. Again in the sentence beginning:
hour Cancer and Saturn," we have in A.: 6 yao xnoxivog * xui
Kfiovog &nb TUH? l$lu)v T^XVMI' ^ntfiovhrj&sig-i etc., and
4ibg df/qDOi TOV
"
In that hour Horn-shape
&QOVOV. Afterwards the passage
.
Libra,"
etc. finds its parallel
in A.'s ^
yo
xeg&cryoQog
M^
word giving occasion to the

Libra of the Syriac] nyoltnovaa wv winarov, nl y.r\g xaiîj ot
xotk&g 'Evdv u(wr(t evxukov -jieqiTrriâaot naldu, 4wg T(i /^/jfrtwa nvgl
And in the same way sevyUyei, rekeviq [nvgbs cployi tslevia\.
rai'ô)
ir/w
[corrupt, but the
last
eral other
resemblances
may
be traced.
Muller justly says of A.'s text, which he gives in his notes: "Codex A.
uberioris narrationis prjebet centones, ita tamen mancos et dilaceratos, ut scriba
ne verbum quidem eorum quse exararet, intellexisse videtur."
corrupt text,
as well as an in? perfect knowledge of the original, may have embarrassed the
Syriac translator here.
VOL. iv.
48
374
Another striking example of the greater closeness of relation between A. and IN"., than between Y. and either of them,
is furnished by the poem in more than one hundred lines
which the flute-player Ismenias is narrated by A. and V.
(not by B. and C.), to have recited before Alexander, in order
to arouse his pity for fallen Thebes.
V. does not mention
his name, and makes use of about thirty lines of the origThe Syriac translator, though here also he is singuinal.
larly at fault and full of blunders, can be traced through a
He, like Y., does not name Ismelarge part of the poem.
He probably had a corrupt text but if the translanias.
tion into English does him justice, where he calls the man a
"
sung in the Macedonian lantrumpeter, and says that he
guage through the trumpet, for he understood the Macedo;
nian language,"
could not make.
One more
it
will
be
difficult to
say what blunder he
only of the close relation between

of Alexander by Antipater and
his son, is despatched by Y. within the space of ten or twelve
B. and C. are fuller, but omit several particulars.
lines.
N. and A.
illustration
The poisoning
part of the narrative in A. is on a page where nearly all

the words are obliterated. The sounder portion of the narriv Jtalovfievov Evyq&irjv og
rative in that MS. begins thus
Siu /ueOTjg; Baftvkwrog diagoel.
Taviyv txskevae avoided, xal [ti/devu
'
The Syriac
nooffedgeveiv # n&oavToc ov TQOTCOV flwfrrjaav cpvkuTieiv.
"And the house in which
here supplies the missing words
he was had a door opening to the river Euphrates. He
ordered that that door should be left open, and he told the
keepers not to remain there to watch it." Then the two
:
narratives proceed onward together for some time.

In several cases where names are mentioned by A., they
are omitted by all the other texts that I have compared excepting the Syriac.
10.
A few of the principal
peculiarities of the Syriac
life,
by
which it is distinguished from all the Greek recensions and

from Julius Yalerius, deserve to be noticed. We have
already mentioned the two passages of considerable length
found in the account of the marvels of the East, and have
said that, as one of them at least must have had a Greek
source, the presumption is strong in favor of the Greek
375
Minor peculiarities in this translation

origin of the other.
are such as the following.
1. The legend represents embassadors from Darius as
demanding the tribute according to custom paid by king
Philipp. They had come, says V., "petitum pecunias a Philippo pretium scilicet aquae atque terras;" where perhaps an
obscure apprehension of the old symbols of earth and water,
demanded by the Persian king, gave rise to the fiction. Alexander, still a youth, replies: "Haeccine elementa Persae
mortalibus venditant, qua3 cunctis deus in commune largitus
est?"
A., B. and C. have the same response, the latter, howB. and C. make Alexander ask
ever, in another connexion.
the embassadors what they expected to receive. They reply
:
cbct
%ovaa. txttToy
unb ÎTQUV
eixoai, ggvcrtov.
The
Syriac, although
not containing this passage, implies its existence in Alexander's answer, which is
"go and say to Darius your master,
that formerly, when Philipp had no son, the hens he possessed laid golden eggs, but that they have become barren
and do not lay, from the time that he had a son Alexander."
It is remarkable that, although not in the Greek of either
of the recensions nor in the Latin, this anecdote is found in
:
the Persian legend of Alexander. In Shea's Mirkhond (p.

"As Dara, king
383), the parallel passage runs as follows
of Ajem, deposited in the strong-hold of his treasury an
annual tribute of a thousand golden eggs from Filikoos,
after that monarch's death he sent an embassy to claim the
usual acknowledgment to which demand Iskander thus
The bird which laid the golden eggs has long since
replied
"
Firdosi mentions the same circumstance.
disappeared.'
2. In all the authorities Darius sends to Alexander a whip
and a ball and a box of gold. (Ps.-C. i. 36.) In the Syriac,
Darius adds ten measures of shishmeen (sesame-seeds) to
symbolize the number of his troops. In his subsequent
speech to his army, Alexander makes use of these seeds,
and says, after putting some of them into his mouth "they
And they recur again in a letter
are many but tasteless."
:
'
from Darius, where pardon is offered to Alexander

"I
have sent to you shishmeen. If you can count them you
may know how numerous are my armies." Finally Alexander sends Darius some mustard-seed, "that you may
know," says he, "that a little mustard is sharper than
:
much
shishmeen."
And
after the story is repeated in the
376
report of the messengers, Darius takes a handful of the
mustard-seed into his mouth and says ; " they are few but
sharp."
The Greek and V. agree with the Syriac in the number of
letters in this
36-40), excepting that
passage (Ps.-C. i.
want
last
of
the
Alexander; but not a word about
they
reply
It
the shishmeen or the mustard-seed occurs in them all.
is remarkable, again, that Mirkhond follows this variation
from the Greek form of the fable, Darius says in this his"
I send you a coffer full of gold, and
torian (Shea, p. 385)
an ass-load of sesame to give you by these two objects an
Zu-ul-Kuridea of the extent of my wealth and powers."
"
as to the sesame,
nain (i. e, Alexander) replies, as in N.
although the grains are many in number, it is however soft
to the touch, and of all kinds of food the least noxious and
In return I send you a kafis of mustard-seed,
disagreeable.
that you may taste and acknowledge the bitterness of my
:
victory/'
This same incident of the seeds transmitted by each king

westward also. It appears in both the
French and German romances. In the French, Darius sends
a load of small white grains, sweet to the taste, like peas,
more than a Spanish mule could carry, and bids tell Alexander that he has more men than there are grains in the
to the other passed
Lamprecht describes these grains as poppywas told to count if he would ascerAlexander put some of them into
"
his mouth, and said
They are so soft and taste so well
that I hope I shall well drive away his army with my young
men." Both romances make Alexander send back pepperload.
Pfaffe
seeds, which Alexander

tain the host of Darius.
:
corns to Darius.*
3. In several particulars of the account of Bucephalus
13, 17), the Syriac translation differs from all the
(Ps.-C., I.
other sources above named. It agrees indeed with A., and
with that MS. only, in stating that the wonderful man-eating
But
colt was brought to Philipp by rulers of Cappadocia.
it differs from A. and the rest
1. In saying that BucephaBut the word
lus was shut up in a circular iron prison.
here used in the Greek, Ku/xeUo? (the cancellus of late Latin),
may have been misunderstood. 2. The Syriac states that
* Michelant's AHxandre,
pp. 232, 233.
Lamprecfct, vv, 1889-J943.
377
the whole country was filled with the stench from the bones
and skulls of men whom the horse had devoured. This may
be an oriental exaggeration of the translator. 3. It is also
said that the horse had a natural mark on him, of a wolf
holding an ox in his mouth.* 4. Alexander bridles him

and then mounts, but in the other authorities, he rides on
him without bridle. 5. Philipp, who happens to be on the
wall inspecting troops, sees his son upon the horse. These
seem to show a fuller and somewhat different text from any Greek one that is extant.
4. In Ps.-C., I.
15, Philipp, on consulting the oracle at
the
as
Delphi (or,
Syriac has it, on consulting Poleeoos, a
diviner at Delphi, i. e. Apollo !), receives the response, that
he who shall mount Bucephalus and ride through the city,
shall reign over the world. The Syriac wholly mistakes the
sense of a very plain passage, but among other things has
"Surrounded by elephants, he will run a great horse," etc.,
and these elephants he introduces twice. It is possible that
his text made mention of elephants, it being incredible that
he should so far pervert the present text, as to draw from
last particulars
it
this absurdity.
5. In a passage answering to Ps.-C. I.

16, the Syriac alone
introduces the names of two of Aristotle's scholars, Kalkalvah and Pateeoon. These may be inventions of the trans-
lator.
6.
In the account of the contest with Nicolaus (Ps.-C.
I.
the Syriac alone informs us that Alexander received

from his father forty horses and asses, sixty chariots with
harnesses and bridles, and ten thousand dinars. This coin
is introduced more than once.
The games where Alexander
fought are said to have been at Ephesus, but I now suspect
this to be a blunder of the Syriac translation for Pisa of the
18),
original.
In Ps.-C. ii. 16, Alexander compares the Persians to

attacked by wasps, but in the Syriac to honey-bees fleeing before smoke. This looks like an intentional variation.
In the same section, after the passage over the river Strangas (Istrakeenos, Syr.), which all mention, the Syriac alone
carries Darius across another river, which he calls the Leeveeda.
7.
flies
* In another
place
(Ps.-C.,
lus as having a brand of the
15), the Greek and Latin represent Bucephahead of an ox on his thigh.
i.
378
These examples are perhaps more than
sufficient to
make
appear, that after all due allowances for mistranslation,

and for arbitrary departures from the original or additions
to it,
which however I must impute to him in the least
degree the text which the Syriac translator followed, differed from that of A., and from Y.'s Greek text, not only in
containing certain larger portions not to be found in either
of them, but also in many minor particulars. It was, in
short, although not a new recension, like those in the MSS.
B. and C., another, somewhat altered, edition of the text
it
which A.
represents.
11.
Two instances have just been pointed out, in which the

Syriac life agrees with the Persian accounts of Alexander,
while yet Pseudo-Callisthenes and his Latin translator have
nothing corresponding. In these cases, however, as was
remarked, some of the mediaeval poems furnish a parallel,
and thus make it probable that the Persians borrowed from
a fuller Greek text, or from this very Syriac translation.
third instance, where there is no parallel to be found in
occidental romances, is the visit of Alexander, under disguise, as his own embassador, to the king of China (Tsin).
This may be found in the third of the accompanying exFirdosi's version of this fable, as we learn from
tracts.
Spiegel's abstract (Alexander-Sage, p. 31), is as follows
"
Iskender
wendet sich gegen den Fagfur von China.
Wieder
in alter Weise, als sein eigener Gesandter erscheint

Fagfur, und wird mit alien Ehren empfangen.
Er iibergiebt dem Fagfur einen Brief, worin derselbe in alien
seinen Besitzungen und Wiirden bestatigt wird, wenn er
er vor
dem
den Iskender
als seinen
Oberherrn anerkennen
will,
und
ihm von
ein
alien Friichten des Landes Tribut bezahlt
The
life
in
der
auch
das
willigt."
Syriac
Fagfur
Begehren,
is more modest, and gives indication, perhaps, of an earlier
form of the fable, in that no submission on the part of the

king of Tsin is mentioned.
Although, so far as I have observed, there is no other account of Alexander's visit to China, yet in the work of Palladius inserted in the MS. A., he visits the silk-making people of the Seres (Miiller's Ps.-C., p. 102) and in the English
poem the same account re-appears with some additions
;
(Weber
1,
290).
379
" Theose
finde,
Seresys, as
Uppurest folk buth of Ynde,
They haven
seolk, gret plente,
And maken clothis of gret dynte,

And goth heom seolf y-liche bare."
are thus an Indian people, as in Palladius.
may be the place to add that the author of our translation introduces a number of words which he calls Persian,
The first instance of this occurs near the
into his work.
beginning, in an account of "some astrological calculations
He arranged the sun of crysperformed by Nectanebus
tal and the moon of diamond, and Mars, which is called in
Persian Vahram, of a red stone of the color of blood Mercury the Secretary, which in the Persian language is called
Tiar, of an emerald
Jupiter, which is called in Persian
Hoormareer [?], of a white stone Venus, which is called in
Persian Anaheed, of sapphire, a stone of black color [?] and
keeper of hours (Saturn) called in the Persian Pharnoog".
find also: "Hector whom they call in Persian Sootee"
They
This
We
where Meeroz
is spoken of without
any
the Caspian Gates, Veroop Hager as
it is called" (n. 19, Syr. p. 181);
"ass-goats, called in the
Persian tongue Jearboos;" and "animals called horned-noses,
which are called in the Persian tongue merkadad or bergadad"
and a taJcti-rawan is mentioned
(in. 20, Syr. pp. 272, 273)
in two places, the latter of the two being where Alexander's
body is to be carried in it into Egypt.
(i.
42, Syr. p. 128,
Homer in the
"
original);
Twice only do words professing to be Indian occur. The

male and female trees (in. 17, Syr. pp. 239, 240), are called in
Mio
their language Meetoora and Mioosa
(in A. [* v &ov tyaovaai,, in
in size,
*
The huge
animal, larger than an elephant

by Palladius, Odontotyhave the name of Mashrannus,* is
one
native
in
the
allusion, and that a
tongue.
Met,
Only
singular one enough, shows the translator to be acquainted
with the Scriptures. It occurs in the narration of the build"
And this Serpedos
ing of Alexandria, and is as follows
is Joseph, the son of Jacob, whom the Egyptians regard as
B. [iov&eu
fia&ovs).
and
called by V., as well as

said in the Syriac life to
a god."
* This name
passed
into the mediaeval romances.

The French romance
291) speaks of the Tirant, a monster with three horns. The English poem
mentions deutyrauns (dentyrauns ?) larger than elephants, also with three
horns sharp and strong. (Weber 1, 224).
(p.
880
12.
The manner in which the Syriac translator has performed

his task deserves our notice.
Here, as we are not entirely
certain what was the character and state of his text, deviations from the text of A., so far as they give a
good meanand yet may be laid to the charge of the translator,

ought not to be reckoned against him. There is reason also
to believe that his Greek copy contained a text imperfect or
But aside from all this, his blunders are so numercorrupt.
ous and glaring that we cannot help regarding him as en-
ing,
incompetent for his work.
tirely
in his essay De Auctt. Grsecc. versionibus et commentariis Syriacis, Arab., etc. (Leipz., 1842),
xiv., raises
the question how the numerous versions from Greek into
To this he reSyriac, at one time made, were executed.
turns answer that nearly all have perished in consequence
of the Syriac being superseded by the Arabic, while the
few extant ones remain unpublished in the chests of libraIt is unfortunate that the present work, one of the
ries.
few specimens of its kind, should speak so unfavorably of
the abilities of the translator. Perhaps, however, it is not
a fair specimen. Perhaps the original work was judged to
be so worthless that a competent hand could not be found
to give his time to it, or it may have been hurried over
without care or revision. The fact however still remains
that mistakes in regard to the Greek language, some of
them enormous enough, occur not unfrequently and that
ignorance is occasionally manifested of Greek customs and
Wenrich
geography.
We will
illustrate
what has been
said
by
a few examples
out of many.
xx. xxi. The subject is the repudiaPseudo-Call., I.
tion of Olympias, Philipp's marriage with Cleopatra, and the
brawl at the marriage-feast. The Syriac translator speaks
of Olympias as cast out from among Philipp's wives, and of
Cleopatra as added to his other wives. When Alexander,
returning from an expedition, finds his father in the act of
celebrating his marriage, he says in the other authorities
"
nrother Olympias in marriage to another
When I give
king, I will invite you to the wedding;" N". has, on the con"I will not invite you to the wedding, as you did not
trary
:
my
381
Lysias (a jester accorddelay, and wait till I should come."
ing to A., V. and N., but the brother of Cleopatra according
to B.) grossly insults Alexander at the feast, and is killed
by him by means of a table hurled at his head, as N. has it,
but with a cup, as the others agree in representing. Philipp,
upon this, rushes at his son with a sword, as the others have
a knife taken from the cook, as N. has it. Alexit, but with
ander now makes a general attack upon the guests. He
"
smote the guests and half killed them Rupeton and Kiland the house was
leetaron, and others their companions
filled with the dying."
The original (the MS. B.) has here
The
fy 8& Ideiv Keviafyuv laroîav.
"
Latin,
prorsus ut nihil
de Centaurorum Lapitharumque convivio demutaret." The

text before the Syriac translator must have been fy dl ideiv
Aanv&tiv ttoci Kevcufypv la-coqiav which he so incredibly misunderstood as to turn the Lapithas and Centaurs into two persons present at the entertainment. L and R are not unfrequently put for one another in the proper names of this
work, as Kartil for Kraterus. In Ps.-C. I. 22, it is said
that thenceforward, people at the time of marriage avoided
using the name of Avviog, lest it should be an omen of divorce.
The Syriac translator, unable to understand this, guesses at
the meaning: "And in consequence of the death of Lucius,
:
man
kept his mouth from railing."

In N., Alexander says to the TheI.
46.
bans shut up within their walls "Do you therefore eat the
every
Pseudo-Call.,
pitch of Doratha, inasmuch as you, by your own will, have

shut yourselves up in a cage." V. has nothing corresponding but A.'s text is n&vv yu.Q vnb TO doqv Tuivrag eû kavrovg
It seems strange that the sense
eyjdsiaavTag ZVTUS T&V Tei%(bv.
:
but if 1ST.
in so easy a passage could be misapprehended
in his Greek MS. some corrupt reading like n&w ydp
nixou doQara Mere iyxlelaaviEq x. T. L his mistake admits of a
;
had
possible solution.
Pseudo-Call., i.
The Thebans, after the sack of their

46.
at Delphi whether they will ever
Alexander,
inquire
by
be reestablished there. This is related by N. at much greater
length than by A. and V. B. and C. have nothing parallel.
city
The
oracle replies
c
Eo ur[z
t
ol TQElg
'
T'
dkxldrjg xal Ipetvj6fiax
oe&^ffavTsg ^vctxiijffovcn ae,
49
382
This oracle appears in the Syriac translation, as follows
"
When Plooneekus and Anmeetakus and Turkalus, three
heroic men, engage in combat together, then will Thebes be
:
rebuilt."
Just afterwards a Theban at the Isthmian games is represented as throwing down three antagonists, instead of gaining three kinds of victory. Here N. differs in other respects
also
from A. and V.
Pseudo-Call., n.
A.
vvv de avafiag
[hiatus]
"
1.
Alexander says to the Athenians in
t^v 'Aaiav, ekeyov 'A&rjvalovg ti^lovatiai
elg
which Y. partly omits.
The
sense
is
f*e
apparently
After making an expedition into Asia [for Alexander in

the legend had lately returned from Asia], I thought that
the Athenians would deem me worthy to lead the armies of
Greece." N. however has "And now I have come to this
corner of Asia [Athens!], for I wish to know how you regard
me." It is probable that the hiatus in A. was found by the
:
Syriac translator in his manuscript also.*

has " the death of that tormenPseudo-Call., n. 2.
ted one, your father ;" while TQigx&xov properly denotes thrice
bad, worthless.
"You who
urged the Athenians to fight against

A. "And by this advice you would
create enmity between us and the king of Persia."
N.
which is in this place nonsense.
Ibid.
the king of Persia."'
II.
"Socrates
5.
the Greek
II.
is
"First
17.
who was
2. TO natdeuifyiov
know
this,
herald in Alls" [Hellas] in
TTJ?
'EU.a8o$.
that
man
is
born."
K,
for
"that you were born a man."

II.
19.
N. has: "And I will give, to each man, every
month
three horses [!], six drachms and grain and straw
and grass and food." It should be "I will give to a foot.
man
and
three gold
and to a horseman five [and grain
pieces,
Was the text of N.
fodder," which is wanting in A.].
corrupt here
"
Since in judgment, wisdom and power,
are
on
a
with
the Olympian gods." N.'s translation
you "
par
is
and that those gods whom your mother Olympias worII.
22.
A. has
ships [!]
may
raise
you and magnify you over
all nations,
* Another instance where a hiatus

existing in A. may be traced, as I think,
quoted in 9 where A. has 6 701? Ka? x/voi *
Cancer and Saturn were duped by his children."
xai Kjrfvoj, and the Syr.
in the Syr., occurs in the passage

"
383
in word [as if
and power."
it
were
ttya,
and not
Ao^taû],
and knowledge
Candace, descendant of Semiramis (proneptis,

N. queen of Samrai. This word is drawn
by the translator from Semiramis, whom he thus almost
in.
18.
V.), is called in
incredibly turns into a place.

These specimens, to which
many might be added, are perhaps more than sufficient to test the skill of the Syriac translator. It will be readily believed, after this, that he is often
free even to looseness, and that the point of the narrative,
wherever there is any subtlety, vanishes in his hands.
13.
The fate which the proper names have met with in this
Syriac translation deserves a moment's attention. They may
have been drawn from a very vicious MS. It would not be
from Greek into an oriental language
they should be somewhat altered in shape nor would they
be less but rather much more exposed to change by careless
transcription of the text than other words. And they might
be intentionally altered by one who felt that he had a work
of fiction in his hands, which he was free to remodel as he
strange, if in passing
chose.
Even in the latest Greek recension of Pseudo-Callisthenes

the names begin to show a tendency towards alteration.
Thus the MS. C. gives to Pausanias the murderer of Philipp
the alias of Anaxarchus. The same MS. gives three names
xai
to the younger son of queen Candace dog^y r6v xai Gob*
(pfyuov xahotfievov.
daughter-in-law of queen Candace is
called Harpussa by B. and C., Matersa by A., and Margie
by V. The Latin version does not often vary from A. but
one singular instance is contained in the words occurring
just before Alexander is poisoned "Mater ejus ad eum scrip:
serat super Antipatri et Divinopatri simultatibus," where

"
Miiller proposes to read
Cleopatrae" instead of the monster
name in the text. That name however must have been

MS. of Julius Valerius, from which the French poem
borrowed its materials, as it makes mention of him several
of a
in the
times (between pages 501 and 507 of Michelant's

we read
:
"
Divinuspater vient, li sers de pute trace,

o lui Antipater, qui de mort le manace."
ed.).
Thus
384
name
I believe the
which
in Y.
grew out of A.'s corrupt
text,
'
is
TTJS
iov 'stvtin&Tyov
8s
xctl
atirov
OhvftTTiudog Tileoiaxig yoacpoiaijg Tieql

detvOTiu&oucrrjg) (7xu(?A/erca ftrîrjQ ovcrix <j.v&o&nov.
^TQOS
Somehow
or other deivoTHx&ovarjg was transformed into Diviin

the Latin.
nopatri
The romances of the middle ages show no hesitation in
Many of Alexanaltering names and inventing new. ones.
der's heroes are scarcely distinguishable in their new dress,
and historical verity is as entirely lost sight of in the introduction of new characters, as in other kinds of invention.
The twelve peers elected by Alexander at Aristotle's suggestion, in the French romance, are mentioned in the follow-
ing lines
"
Primerains i metes Tolome et Clincon,

Lincanor et Philote, et Darit Emenidon,
Perdicas et Lione avoec Antigonun,
et le conte Arides, Ariste et Cannon,*
Antiocus avoec or sunt xn. par non."
;
Here Clincon may be
Lincanor, Nicanor Lione,

Arides, Arrhibas (Arrian, 3, 5) Ariste, Ariston
(Arrian, 3, 11); Caunus, Calanus (Arrian, 3, 5); Emenidus,
who is a principal hero of the poem, possibly Eumenes. In
the German romance of Lamprecht, Hephaestion becomes
Vestian Oxyathres (brother of Darius, Ps.-C., II. 7), Occea-
Leonnatus
Clitus
Parmenio, Parminus Eumelus (Ps.-C., II. 14), Eomulus

Bessus and Ariobarzanes, Bysan and Arbazan
and the
younger son of queen Candace is called Karacter, in the
In general this poem contains few names,
Latin, Charogos.
the attention being concentrated on Alexander,
and of
the few the most are correctly written. In the English rotyr
mance a number of fictitious persons appear, and historical

names are somewhat deformed. Let Neptanabus, Clorpatras,
Bulsifall (Bucephalus), Glitoun (Clitus),
Etheilieches
(Eteocles), Dalmadas (Demades), Octiater (Oxyathres), serve

as examples of the latter.
Mark of Rome, duke Tibire in
Alexander's army, with a great multitude on the Persian

The
side, might be adduced as examples of the former.
names of places and the geographical notices in this poem,
notwithstanding the anachronisms and absurdities, are deserving of study.
* The names
in part
take the accusative form of the Old French.
385
The Persian accounts of Alexander,
as far as I can gather,
same freedom in regard to proper names. Filiqus, Qidafa (who is in Firdosi queen of Andalusia), are perfor ^v, and
haps stereotyped mistakes of
^ for ^, as Spieof
Darius
become
The
murderers
remarks.
gel
Mahyar and
Dschanusyar Koxana, Rusanek Candaulus, Qiclrus while
the younger son of Candace is Tinos.
The Syriac version so often shows an intention to follow
the original Greek in the proper names, and yet differs from
exercise the
it
in
many
other instances so enormously, without notice
and without the appearance of invention, that I am at a loss

to account for the variations, which are greater and more
The
surprising in the names of places than of persons.
names are as numerous as in the MS. A., and even a few
are to be met with which cannot be found there, where they
exceed in number those of V., B. or C. In some instances
the Greek accusative serves as the form which the Syriac
adopts, and this, with neglect of the Greek vowels, changes
thus we have Mikthoon for Ji/a^Tij*,
a name materially
Olympida for Olympias. In other instances a syllable is
omitted, or a letter changed, or left out, or inserted, and a
resemblance may be detected. But in a number of cases,
and that too in lists, where in other respects agreement between A. and N. may be traced, occur names of entirely
another form, which no philological process can bring into
connexion with the names of the original. These great
:
deviations, united with the resemblances already noticed
between the Syriac life and the Persian accounts of Alexander, led me at one time to conjecture that the Syriac
might not be directly derived from the Greek, but that
rather the transformations should be ascribed to a distillaBut this hypothesis could not
tion through two languages.
For the points of connexion with the Persian legend
stand.
are nearly all to be discovered in the mediaeval also
the
Syriac at times shows an immediate dependence on the
Greek
and the names do not indicate, as far as I can
judge, any influence from the Persian. Nay, they differ
from one another Qidafa is Candaka in the Syriac, Qidrus,
It is easier to suppose that this
Candarus (Candaules).
Syriac translation is the source from which the Persians
drewr
;
386
A few examples of the manner in which the Syriac transnames are here subjoined.
of places.*
then
persons,
First
lator treats proper
names of
1.
out.
we
give
Names of persons. Nukteebus for Nectanebus throughThe MS. L. has the reading NsxiMs, but no doubt by
Idnumtanee (p. 29 of the

accidental omission of a syllable.
Endymion. The teachers of Alexander are
Syr. MS.)
Lucraneecus, from Peelos (Lacratetis is his nurse in A.,
in A. Polynices the teacher of letters is
Alacrinis in Y.
from Pella)
Apus from Limnseus in grammar Alcippus
of Lemnos in A. and V. teacher of music
Arispeemon
Aristomanes teacher of rhetoric
teacher of apophthegms
in A. (the name being corrupted according to Miiller for
Anaximenes); Aristotle, from Melaseus (Mdâiog of A.); and
of Dmatskeeos, teacher in the art of war. Here
Ardeepos
the text of A.
6
Aapyaxris
is
at fault, being, as
aaQMi&g.
it
stands, 6 nfaxrinios St
to indicate that the
The Syriac seems
words point out exercise in arms, like dnlodiddaxalos ;

and A. shows that Dmatskeeos is a corruption of Aaâxijv6g
J being read for A, is standing for and the vowels being
erroneously placed in the Syriac. But where Ardeepus
comes from, and what 6 aocg^nag means, I am unable to say.
In the list of combatants in the games, where Nicolaus
and Alexander contend (Ps.-C. I. 19, Syr. pp. 60, 61), the
Syriac has nine names like the Greek and Latin authorities, but they are all so much altered that two or three only
have any resemblance. These are Keetmaus=Klitomachus,
Nikomos=Klinomachus, and possibly Adustus=Aristippus.
first
<//,
In the
list
Alexander
who
of persons
(Ps.-C.
m.
visited the talking trees with
17, Syr. pp. 240, 241),
Phoormioon=
Parmenio, also written soon after, within the space of two

KQ&TQOV in the accusative,
pages, Parmaoon Arthooroon
elsewhere written Kartil Gooroon supplies the place of lollas
in the original Philipos (sic) has no doubt fallen out of A.'s

and V.'s text, as he is mentioned afterwards Mikthoon
;
=
=
Tarthakith
OgaavUovTa (!)
Tarnesagootha
Theodectes; and Harclioon stands for Heracleon, which must
have fallen out of A.'s and V.'s text. There were twelve in
Ma/rji^v
N. name only eight, Neocles and Diiphilus

all, but A., Y.,
mentioned by A. and Y. being unknown to 1ST.
*
It
may
form system
be remarked that Dr. Perkins seems not to have followed a

in his transcription of proper names.
uni-
387
In the list of guests present at the entertainment where
the fable makes Alexander to have been poisoned, A. gives
seventeen names, a part of them in a corrupt text, besides
Medius and lollas the cupbearer. The Syriac gives twelve,
part of which only have some distant resemblance to those in
A. Priscos is Perdiccas Lyseeus, Lysimachus Peeleepos,
Philippus the physician, or the engineer Harkleetondees,
Heracleides Preetoon, perhaps Python.
The list of guests at the table of Darius, when Alexander
;
goes in disguise to his camp, as his own embassador, is remarkable, as being so unlike the original that only intentional change can account for it.
It wears also an oriental
look
can it have a Persian source ? The words are these
"Then Darius reclined on his couch, and his nobles and
magnates sat before him first Darius second Bar ISTooragh
his brother (Oxyathres in A., which MS. alone has any
names in this place) the third Vashinghee the fourth Dooryagh; the fifth Banmar; the sixth Zadmahir the seventh
Verdad the eighth Kineear the ninth, the one in the centhe tenth Prudes, a general the
tre, a king of barbarians
eleventh Peeus, a chief of the army the twelfth Rooitmus."
A. names fourteen, and the ninth in A.'s list, being a king
of Êthiopians, corresponds with the ninth in N.
add a few specimens of single proper names selected
from different parts of the Syriac translation. Some explain
themselves, being but slightly altered, as Eskeeanos, Dimateeoos (Demades), Deemosteenos, Hypasteeon and Esphaistohondoos (Hephaestion), Candarus (Candaules), Peeleen
(*/iwv), Ptalameeos, Cisandros, Ooleus (lollas), Antony (Antigonus), Kilpagra (Cleopatra), Serpedon (Serapis), Sooseeneekus (Sesonchosis), Ereeoodak (Kodogune), Esther (StaOthers again are greatly altered,
tira), Petaoos (Pytho).
showing either a different text, or UD accountable corruption,
Thus Pausanias, the murderer
or intentional substitution.
of Philipp, is Theoseedos Alcibiades (n. 4) is Abtermteenos
:
We
and, immediately after, Alnakbeetus; Kynasgirus and MneDemossochares, Koodkanoor and Meeseekis and so on.
thenes himself, by a corruption no doubt of the Greek text,
becomes two men (n. 4), so that the second speech of the
orator is attributed to another person
"And the counsel of
Doodsteeanos was the same as that of Demosthenes ;" while
at the end of the speech of this man, the translator has
;
388
"And when Demosthenes had said these words." It is

noticeable that wherever the name of Xerxes occurs, it becomes Cyrus in the Syriac.
2. Names of places and national names have
experienced
an equal or still greater alteration. To mention only a few
Pelusium becomes Peelos Pella, Peeleen (i. 3), where it is
in the accusative Methone, Mootnea.
Carthage is Chalcedon (which the MS. A. in one instance at least justifies by
reading Xulxrjdovioig for KuQwdovtois) Abdera, Babildar; the
Scamander, Escamplis the Euxine, the river Oosteen the
^fja&vixbs 7toTot}*6s (in.
Delphi,
25), the sea Misneekos
Zelepus (i. 46) Plataea, both Parteedus and Platinus, within a few pages, and so on.
great number of examples,
:
showing greater changes, might be adduced, some of them

betraying the grossest ignorance. Whoever will compare
the first specimen of Dr. Perkins' translation with the corresponding passage from the MS. A., given in Muller's notes
to Ps.-Call., will find a multitude of instances where the
names of places are utterly distorted

ever must be due to a vicious text.
much
of which how-
14.
The
result of our enquiries into the Syriac translation is

1. It follows in general the recension of Ps.-
as follows.
which is contained in A. and V. 2. It implies a fuller

text in its Greek original than that of A. or of the Greek
source of V., and one differing from theirs in a number of
3. That text was most probably posterior in time
places.
4. The translation
to the text of A., but this is not certain.
is executed freely, unskillfully, with great carelessness and
ignorance both of Greek, and of history and geography.
5. It was probably drawn from the Greek directly, and not
6. Its points of resemblance to the Persian
at second hand.
of
and the introduction of Persian words
Iskander,
legend
do not seem to prove that it was influenced by Persian works
pertaining to this cycle but, on the contrary, the close connexion with the Greek, every where manifest, shows that it
may have been a source at second hand, from which, in
part, the Persians themselves drew their accounts, resembling the Greek, of Alexander.
Call.,
389
TRANSLATION.
Extract I.
Containing an account of the building of Alexandria much, fuller than those of A. and Y. Syr. pp.
90-102.
"
And when Alexander slept, he saw in a dream Ammon,

Thou art of my prothe god, speaking to him and saying
geny, and there is in you a likeness of four gods. And if
you do not believe how you can be of the race of the gods,
who die not and decay not, I will show you that there may
be men hearing likeness from the race of the gods, not in
'
bodily constitution, but in wisdom, and understanding, and

And by the union of the race of gods with men,
foresight.
every thing that is hard and difficult, in the world, men can
comprehend and accomplish. You therefore have in you

a descent from a serpent, and from Hercules, and from DioAnd from the serpent, you will
nysus, and from Arnmon.
earth
a
over
all
the
like
dragon. And from Hercules,
go
you will be strong like Hercules, and will yourself exhibit
And from Dionysus, you will always

of pleasure, joy and rejoicing. And from Ammon,
like me, you will hold a rich sceptre, and in dominion and
wealth be master of the world. Now let there be no doubt
to you in regard to these words.'
"And when Alexander had seen all these things in a
dream, he awoke from sleep, and commanded that there
should be a brazen image for Ammon in the temple of Ammon. And he placed it on a pillar and on the base of the
This image Alexander the son conpillar he wrote thus
structed for Ammon his father, and placed it in this temple.'
"And again he had a dream, and prayed to the god Ammon, and said
My father, show me a place where a great
city may be built, that may be called after my name, and
my memory not be blotted from it.' And again the god
Ammon appeared to him, in a dream, and said 'King of the
Macedonians, Alexander, this I grant you. In Alis Yolis,
in the fields, where the fallow ground is ploughed up, is the
place to build a city, and it shall become renowned and celebrated and wealth and riches will increase there and the
chief god shall have his seat in it and around it shall be
power and might.
be
full
'
'
VOL.
iv.
50
390
the river Nile. And they shall water its fields with plenty
of water, and of its produce many shall be fed. The river
shall water villages and fields, without fear in the irrigation,
and there shall be no harm from it.'
"And when he had seen this vision in a dream, he departed from that country of Ammon-deekee and a wild ox
came before him and when he saw the ox, he turned and
said to his officers
If it be granted to me to build a city in
this country of Egypt, I will order that darts be hurled at
And he took his weapons and hurled a
this mountain-ox.'
The dart passed through the ox, far
dart at the wild ox.
and fell, from the force of the shock,
stumbled
He
beyond.
a long space of ground distant, and died on the spot.
;
'
"
Then Alexander shouted and said

dead, you have
instantly shown me the place that is necessary for me.
Therefore the very place in which the wild ox died, they
*
Dying, till this day. And Alexander drove on

and went to that spot, beyond the wild ox, and reared a
monument. They call it the monument of the god Aslis.
He also commanded sacrifice to be offered in the same place.
And from thence he returned and came to the wild ox, and
saw a great hill and around it were situated twelve villages, the names of which are Steeleemus, Pakhara, Impthaos,
call Instantly
Akleeos, Eenookpeelas, Pythonus, Lyndos, Kupsin, Ispasid,

Memistera, Peelaoos, Hankeeteeos, which was in the centre
of the hill, and which they called the great city. And when
Alexander saw it, he was seized with wonder at the water
which surrounded the villages, and marvelled at the many
waves, as being very strange, which, though they were in
And he saw a place which
the sea, did not mingle with it.
its
a cubit into the sea
and
waters
entered
called
Milla,
they
and caused great commotion. Then Alexander asked
:
place? and who built it?' And they said to

him
Deus, whom they call Zeus and next, Ertaoos.'
"
Now from these twelve villages, proceed twelve rivers,
and mingle with the sea. And Alexander saw those rivers
thus many of them were filled from the springs of the city
and had destroyed the lanes and streets. And with the
exception of two streams, there were none that remained
unfilled and the mouths of which were not destroyed. And
their mouths mingled with the sea. One of them was Looktosneedos, which was the great river, which they called the
*
What
is this
'
391
god Serpedos. And this Serpedos is Joseph, the son of

Jacob, whom the Egyptians regard as a god. And from that
one, proceeded another they called it Okooreda. And still
another great river, which they called Klidnaver. The name
of another large one was Noparter.
"And when Alexander saw the place which the great
rivers and streams surrounded, he remembered the dream
which the god Ammon manifested to him and he saw on
And he heard that there was in
that spot fifteen towns.
that place a temple of Jupiter and one of Ahla, whom they
And entering the temple, he
call the mother of the gods.
worshipped there and offered sacrifice. And as he was surveying the temple, he saw there two tables of red marble,
;
which were very beautiful, and they were placed under an

idol; and there were engraved on them writings of the
And they were inscribed to this effect From the
priests.
time that I, the upholder of the world, Cesee Koosos [Sesonchosis], was at first known as master on earth, I set up this
image, in honor of the great god, the Sun, in the likeness
of Serpedon, on account of the great favor I received from
'
him.'
"
And when
Alexander read this writing, he thought in

And he entered
that Serpedon is the first god.
again into that place, where they stated the temple of Serpedon to be, and found a dish of his gold. And on the
dish it was thus written
I, Ahla, son of Permetus, before
his
mind
'
men were
made this cup for the great god Serpedon.'

Alexander had read this writing, he said
From this it is clear, that the first god is Serpedon for this
And
cup was made before Permetus had created men.
moreover Ammon thus shewed me in a dream, that "in
that place it is permitted you to build a city, where the first
god has his seat." And now I implore this one, and seek
for thus also Cesee Koosos showed me in
favor of him
writing, that the first god seen in the world was this one.'
Then he sacrificed to Serpedon, and besought him and said
If thou art from the beginning till now, and administerest
the world, and wast the first god seen, Serpedon, show me
the city I have in contemplation to build and I will give it
the name Alexandria; also make known to me whether
they will take my name from it, and call it by the name of
some other king.' And having said these things, he slept,
"
born,
And when
'
392
in a dream, while he held him by the hand and
him up on a high mountain, and said to him 'Alexcan you take away this mountain and remove it to
and beheld
carried
ander,
Alexander answered: 'How can I, master?'

As you are not able to remove
mountain, so no man can remove your name from this
another place?'
Then
this
city,
the god said to him
or attach his
'
own name
to
it.'
"And
again Alexander said: 'Mrster, what mastery or

shall
there be in Alexandria, by which its name shall
power
In this way
be borne through the world?' Serpedon said
when the city is founded, they shall call it Great City ; and
And men withits greatness shall be told in all the world.
out number shall dwell in it, who shall be renowned on your
And pleasant winds, by the combination of wholeaccount.
some air, shall minister to it and the knowledge and skill of
its inhabitants shall be famed in the world; for I will build
it in wisdom, and will be a
helper unto it and the waves
shall not be agitated by the sea.
Blasting and heat shall
not enter it, nor shall winter and cold remain in it. Nevertheless, earthquakes shall sometimes occur in it, yet they
shall not commit great injuries in it; and these shall be
from the envy of evil spirits. And if the armies of all the
kings of the earth shall gather against it, they can in no
wise harm it. It hath been stated that it shall be renowned
in the world.
And furthermore, whether in thy life or thy
death, thou shalt come hither, and in the city thou hast
built there shall be to you war.'
'
"And
Master Serpedon, I
again Alexander said to him
know what is your true name.' And Serpedon
added and said to him
First consider in your mind, whether you can compass the hosts of heaven
one of a hundred,
and twenty of two hundred to tell their names then can
comprehend my name.'
you
"
And when the god had said these words to him, Alexander said to him
Master Serpedon, this too make known
to me, how and when arid by what death I shall die ?' And
the god again told him in a dream
It is not difficult
but
it is honorable and well, that from a mortal who is born, his
death, and in what way he shall die, should be concealed.
Men who are mortal thus fancy in their minds that they
shall not die, and that this world will not be dissolved. But
if you would know by what death you shall die, then know,
'
desire to
'
'
393
by a good and easy death

will resemble that of a
fore fear not
the
body
many
and
shalt thou die.
Your
sickness
man who hath drunk poison.
Therebe without sickness of

you die in youth, you will be free from
your death
for
if
shall
evils.'
"And when he had comprehended these oracular words in
a dream, he
and learned
commanded architects to be called three wise

men one Synkerton, from Aroonteeoos and
;
one Areeanaoos, from Agootos and one Kreermatin, from

Kookullin and he set them over the building of the city
Synkerton, to lay the foundations; and Aroonteeoos, to
measure off and build the streets and lanes; and KreermaAnd he gave them gold fifty
tin, to build in the city.
myriads of talents and every talent is four hundred dinars.
And the length of the city is from the tomb of Aslis to
Barteena and its width, from Dnoor to Leekersitra, which
;
call Sideerniflis.
they
"And when Aristotle, the teacher of Alexander, heard

about the building of this city, he sent to him thus and said
to him
No, master do not begin to build so large and
spacious a city, and place in it men of various countries and
different tongues, lest they revolt from serving you, and take
the city from you.
And moreover, if the city should make
a feast and sports, heralds could in several days only give
notice among the people.
And if all the fowls in the world
'
assemble, and all the barley-bread that exists in your dominions, be collected in one place, for provision, they will
not suffice for food for the people in it.'
"After this message was received by Alexander, great perplexity seized him, and he was thoughtful and anxious and
he commanded that they should call the Egyptian astrologers those who were wise in sooth-saying, and he related
to them this message.
And when the astrologers had heard
the message, and saw that the king was thoughtful and anxious, they said to him:
king, enter upon building the
for it will become a city great and noted, and plentiful
city
in productions.
All the extremities of the land will bring
to it produce to sell, and many regions will be sustained
from it, and it will be itself in no need of sustenance from
any other land. And every thing that is made in it will be
of high price among the people, and they will transport it
;
to distant countries.'
"
394
Extract II.
From Alexander's
letter to Aristotle,
giving
an account of his adventures, and being new matter not in

any Greek source, nor in V. Syr. pp. 226-235.
"
'From thence we departed and came
to another forest.
were fruit-trees, the fruit of which was

In
it were wild men, who, in their faces,
delicious.
very
resembled ravens. In their hands they held missiles. Their
When they saw us, they hurled
clothing was of skins.
And I ormissiles at the troops and killed some of them.
dered the troops to shout and go upon them with a rush.
And by doing that, we slaughtered one hundred and thirtythree of them. They killed one hundred and sixty-seven
of our horsemen. The carcases of the slain I ordered men
We tarried in that place
to take and carry to their country.
three days. We ate the fruit of those trees, for there was
no other food.
"
'From thence we departed and came to a river. By the
I ordered to encamp there,
river was a spring of water.
and that the troops should rest a little. It was the ninth
hour of the day, and behold a man-animal, joined in body
In that
forest there
hog of the desert. He did not fear us at all. I ordered the troops to take him. And when the troops came
near him, he was not frightened in the least. Then I commanded a naked woman to approach him, that they might
the more easily take him. And when the woman went to
him, the animal tore the woman in pieces and began to devour her. And seeing it, we ran upon him with a rush, and
smote him and killed him.
"
'And from the country of the man-animal, in which there
were men like him without number, myriads of whom we
and where
killed, for we all stood ready with our weapons
I commanded that they cut down all their forests, and burn
them with fire, and to burn them with their forests from
thence we departed, and came to the country of the thongto the
And when
they saw
they began to throw stones.

And seeing that they
straight.
They
killed some of the troops, drawing my sword, I ran upon
them alone. By divine aid, I smote the chief of the thong-
footed.
They threw
us,
hit us.
and the rest were frightened and fled away, and conThere were also among
cealed themselves in the rocks.
footed,
them
donkey-footed.
395
"
thence we departed and came to another place.

men with lions' heads and sloping tails.
"
From thence we departed and came to a river. And on
the bank of that river was a tree which increased from morning till the sixth hour, and from the sixth hour till night it
diminished in height, till nothing of it was seen. Its odor
was exceedingly agreeable. I gave orders to collect from
its leaves and fruits, when suddenly an evil spirit smote the
And we heard the
troops, and cruelly distressed them.
sound of hard blows, and sores and wounds appeared on the
backs of the soldiers. And afterwards we heard a voice
from heaven like the sound of thunder and thus it said
Let no man cut any thing from this tree, nor come near it
for if you come near it, all your troops will die.'
There
were also birds that resembled partridges. I gave orders
that they should cut nothing from the tree, nor kill any of
the birds. And there were in the river stones, the color of
which in the water seemed very dark but when we took
them out of the water, they were very white and when we
From
'
There were
'
again threw them into the water, their color was very black.
"
And from thence we departed and encamped by a
spring. And then passing through a waste desert, we reached
the ocean which surrounds all the world. And while we were
passing along the sea-shore, I commenced drumming. And
I heard the voices of men speaking in the Greek language,
but did not see them. Nor did we see any thing else in the
sea, save that we saw something like an island, and it was
not very far from us. Some of the troops were desirous of
'
going to that island, by swimming and having taken off

their clothes they went down into the sea and animals in
the shape of men, very stout in body, came up from the
deep and seized twenty of the troops, and went down again
;
into the deep.

"
'From thence we departed, from fear, and came to a cermen of which place had no head, but had a
mouth and eyes in their breasts. They talked like men.
They gathered mushrooms from the earth and ate them.
Each mushroom weighed ten drachms. The minds of those
men were like little children. They were very simple in
tain place, the
their conduct.
"
*
From
we departed and came to a place which

and in that place there was a bird on a tree
thence
was a desert
which had no ] eaves nor fruit. It was accustomed to sit on

it.
On its head was something resembling the rays of the
sun.
"
They called it the palm-bird.

'From thence we again journeyed and came
to a place
forests of great trees. In that forest there were animals like wild asses in our country. The length of each
was fifteen cubits. They were not ferocious and the troops
of
many
them. And we journeyed on sixtyfive days, and arrived at a place which they call Ooberkier.
On the seventh day, we saw two birds with very large bodies, their faces like the faces of men.
Suddenly, one of
them said in the Greek language
Alexander, you tread on
the soil of the gods.' Again, in the same language, it said
to me: 'Alexander, conquering Darius and vanquishing
king Poor is enough for you.' And having heard such a
voice, we returned from that land of the Ooberkieree, and
came on. And I ordered to go from thence to Wilkah.
And from thence we arrived at the declivity of a mountain.
The mountain was very high. On the top of the mountain
killed
and
ate
many of
built a temple, its height a hundred cubits.

And when
I beheld it, I greatly marvelled.
And there was a gold
chain bound around it, and the weight of the chain was
I ordered that the door of the
three hundred drachms.
temple should be opened, that I and
army might enter.
And on entering it, we found in it stairs of sapphire two
thousand and five hundred. And we saw in it a very large
was
my
the windows around it were of gold and there

images of thirty masons, made of pearls and gold.
On coming near to the building, we saw that it was all gold,
and on the windows were golden images images of Pan-
building
were
in
storus,
it
i.
e.
singers.
They stood
in the windows, dancing.
In the temple there was built a golden
altar.
By the altar
there stood candlesticks of sapphire the height of each was
forty cubits and golden candles were placed on them and
they glistened like the light of a candle. And on the altar,
instead of fire, there was placed a candle made of stone.
And it glistened like light. In the temple there was placed
Its length was forty
a golden bedstead, made with pearls.
cubits.
And a very costly bed was spread on it. And one
And a brightness
like a great man was reclining on it.
shone from him like the brightness of lightning. And a
robe of gold and emeralds, and other beautiful stones, was
;
397
spread over him and there was something like a vine, its
fruit made of gold and pearls, and before the bed was
placed a table of ivory. And when I beheld, I did not desire to approach rashly, and uncover the face and see who
;
he was.
"
'
Then
god in the temple and wor-
I sacrificed to the
And when
shipped, and turned from thence and went out.
I was going out at the door, suddenly there was a fearful
voice, like the sound of thunder, and the noise of the rushing and raging of the sea. And when the tumultuous noise
subsided, again I heard another voice from within the temple, and it said thus to me
King Alexander, rest cease
from thus worrying yourself. Do not penetrate the temple
of the gods and discover their mysteries, for he whom you
saw on that bed is I myself, Dionysus and I say, I who
committed to you this warfare, that you will easily conquer
in this war, and come to our country to rest, and they will
number you in the same category with us.'
"'And having heard such a voice, my mind was seized
with fear and with joy; and again I sacrificed to him and
worshipped, and went out to travel about the place, and to
write this view of it.
"
'And then I commanded those fifty Hindoos, my guides,
who had misled me into such paths and places, to be slain
and cast into the sea.' "
'
Extract III.
nor in V.
Being matter not found in any Greek source,
Syr. pp. 244-270.
N. B. The translation of the following fragment has been

executed by Rev. Dr. MURDOCK and submitted before printing to the inspection of Prof. W. W. TURNER, whose sagacity and learning enabled him to make a number of valuable
Dr. Perkins' translation of this portion was
unfortunately lost, having been separated from the body of
the MS. in order to be sent to Prof. William D. Whitney for
his examination of several points, and disappearing probably by robbery of the mail.
suggestions.
TOL.
IV.
61
398
"
Then I lield a consultation with my troops and we

decamped again from there, and marching fifteen days in a
;
straight course, we carne to the country of the Prisikaiee.

And to Alexander and these Hindoos and his troops, the
Hindoos dwelling in that country brought presents.
"
we
had presents also from distant countries.
We
And
the skins of leopards; yea, some

of the skins were [as] of enormous leopards. And among
them were heads of a cubit each, and of three cubits each.
And the ears of those fishes were, some of them, six cubits
each; and the weight of each of them was a hundred pounds.
And the heads of these fishes were two cubits long, and
some of them three. They were in the shape of well-pitchers,
each holding fifty cups of water, which were very beautiful
had skins of
fishes, like
And thirty purple sponges, and fifty white

in appearance.
So we took some of them with us from the country
ones.
of the Prisikaiee and we turned our heads to the West.
"And after travelling ten days, we came to a high mountain. And some of the people inhabiting the mountain said
to us
'King Alexander, thou canst not pass over this mountain because a great god, in the form of a dragon, dwells
there, and guards this region from foes.' And I said to them
;
god change
his form?'
And
they
fear of him, no adversaries dare come to this region.'

Can he keep off adversaries from all
I said to them
'From
And
the region round about you?' And they said: 'No, only
from this part where his habitation is.'
"And I said to them This god hath a temple and ye
go to it, and are acquainted with it.' And they said 'Who
can go near it, since he, with the breath of his mouth, swal'
How do ye know,
lows down an elephant?' And I said
We know
as ye have not gone near him ?' And they said
that many persons are swallowed by him every year, besides the two bullocks which are constantly given him every
day for food from our country. He moreover slays men.'
How do ye give [him] these two bullocks to
And I said
And they said One devoted to the service of the
eat ?'
god, collects bullocks from the country, and daily, in the
'
'
'
'
morning, before the god leaves his temple, leads forth two
bullocks, and goes down to the bank of the river, and ties
399
the bullocks' legs, and throws them down on the river-bank
and then ascends to the top of the mountain. And when the
god comes out of his temple, he crosses over the fearful river,
and swallows down those bullocks.'
;
"
And
them
Does
whenever he
'
this god cross over but once,

And they said:
or does he cross
fancies?'
He crosses but once.' Then I concluded that this* was no
And, retaining some nagod, but a trick of evil demons.
tives of the place, I decamped and came to the bank of the
river.
And I gave orders, that they should expose the bullocks according to their wont, and I and my troops would
take [our] stand on the top of the mountain.
"And we looked on, when the wild beast came out of his
And when I
cavern, and went to the bank of the river.
saw the beast, I supposed it to be a black cloud resting upon
the river-bank. And the smoke that issued from his mouth
was like a thick cloud in the midst of darkness. And we
saw when he crossed over the river, and before he came up
to the bullocks, that he, by the suction of his mouth, drew
in those bullocks and swallowed them, as if shot from a
I said to
sling.
"And after seeing such things, I gave directions for the

next day, that in place of these two large bullocks, calves
of a very small size should be set forth so that the beast
should become very hungry the next day. And on that day,
when he found the calves, he went every way, along the
and as he passed along the second time,
side of the river
being urged by hunger, he turned this way and that, and
found nothing. And when he inclined to come towards the
mountain, my soldiers, all as one, set up a shout against him.
And when he heard that shout, he turned back and went
over the river. And at that instant I commanded that two
bullocks of huge bodies should be brought, and be killed
and skinned, and their flesh taken away and that their
skins should be filled with gypsum and pitch and lead and
sulphur, and should be laid in that place.
;
"And when
they had so done, the wild beast crossed the

his wont and when he came to these two
skins, he instantly drew them with his breath and swallowed
them. And as soon as the gypsum entered his belly, we saw
river again as
his head
fall
he prostrated
was
to the ground, and his mouth

many trees with his tail.
gaped open
and
And when I saw that
400
he "had fallen, I ordered a blacksmith's bellows to be brought,
and balls of brass to be heated in the fire and thrust into
the mouth of the beast. And when five balls had been
thrust into his mouth, the beast closed his mouth and died.
"And we decamped from there, and came to a country in
which was a high mountain, and from the mountain flowed
a river called Bar-Satees. And they told us that there was
a god in the mountain: and the whole mountain was of
Then I and my troops went up the mountain.
sapphire.
And the mountain was full of fountains and springs of waAnd the people of that country said to me You must
ter.
not go presumptuously up this mountain because its gods
And I commanded sacrifices to be there
are powerful.
And immediately, from the mount there came
offered.
many sorts and sounds of music. And on hearing [them],
And from the mountain I heard a
I again worshipped.
voice, in the Greek tongue, which said to me thus
King
Alexander, return, and advance no further because, from
here and onward is the country of men who conquer and
subdue vast armies by their skill and valor.' And in reply
*
Since it has thus pleased you, shew me whether, if

I said
And the gods
I go alone, I shall return from there alive.'
Go thou only for to thee it is conreplied and said to me
'
ceded to behold something excellent.'

"And I responded again, and said: 'What is'that something excellent, which I am to behold?' And the gods said
Thou art to behold a king, a son of the gods, who
to me
travels as an honored priest from his own to many lands.
And thou wilt learn, how from a small matter a thing becomes so honorable.' And when I heard these words, I
commanded a city to be built near the mountain, and a statue
of brass to be erected upon it, and to name it Alexandria
Queen of the Mountains.
"And I commanded my troops to remain in that country.
And I and my twenty friends arose, and went to a land
'
Kathaoon: and we halted in that place two days.

from there we decamped, and marched ten days along
mountains and watery places; and then we marched fifteen
days in a desert, and came to the borders of China (Tzin).
And when we came to China, I assumed the name of Pithaoos, the messenger of king Alexander. And as we drew
near to the gates of the king of China, they went in and
called
And
401
informed him concerning me.
should be interrogated outside.
And
he commanded that I
Then Gundaphar, captain
of his host, questioned me respecting my coming to the land

of China. And I told him that I was a messenger from king
Alexander. And Gundaphar said to me 'Wherefore hast
thou come hither?' And I said: I am sent to the king of
China, and my message is to him and it is not fitting that
Then GundaI should tell my master's message to thee.'
and
him.
of
informed
in
to
went
the
China,
king
phar
"
The king then ordered the palace to be decorated, the
curtains of silk to be suspended, and the golden couch to be
spread and told them to call me. And when I entered his
And he questioned me,
presence, I did not worship him.
and said
Whence comest thou ?' And I answered and
I am the messenger of king Alexander.'
And he
said
:
'
'
me Who is this Alexander ?' And I replied He

from Macedonia, the sovereign of that country, and the
And he said to me
ally of the Persians and the Hindoos.'
What country is this Macedonia?' And I said 'It is in
the western part of the world, where the sun goes down.'
And he said to me 'And where did you leave him ?' And
I said
He is near by, and not far off; behold, he is by the
'
'
said to
is
'
'
river Beersatoos.'
"
And he said to me For what purpose did he send thee?'
master Alexander is by the gods conAnd I said
stituted lord over the kings of the inhabited world; and I
have come to conduct thee to him. And
message is
Thus saith Alexander By the good pleasure and asthis
sent of the celestial gods, I am placed over all the kings of
the inhabited world, and I am to be head and commander
'
'
My
my
over
all
governors.
And whoever
voluntarily accepts this
and remain
supremacy,
it
but whoever does not accept me, shall not reAnd if thou dost not
tain his country and his dominions.
shall possess all his territory,
my
lord over
believe me, that this is so, inquire and learn what majesty
and renown in the world Darioosh king of Asia possessed
but afterfor he also was a warrior, and was victorious
wards, because of his resistance, to what a condition was he
And also Poor, king of the Hindoos,
reduced and humbled
who was so great and powerful, and contrived sagacious
schemes and projects of various kinds, and was abundant in
resources, and considered himself, not only as sovereign over
:
402
he likealso as chief and lord among the gods,
a
fate
overtook
did
not
learned
what
he
because
wise,
yield,
him. And now, in regard to thee, I have heard that intelligence and prudence are happily and eminently thine. And
I have thought fit, not to come against thee as an enemy,
with armies and troops but I have sent a messenger to thee
as to a friend that thou mayest come voluntarily to me,
and that I may see and taste the riches of thy knowledge,
from the doors of thy mouth, by the fruits of thy words.
men, but
And
is any thing very noticeable in thy country,

with
thee, that I may see it.'
bring
"
Is king Alexander
Then he questioned me, and said
No he is even very
a giant in body ?' And I said to him
And he said to me Do thou, in accordance with
small.'
the custom of embassadors, refresh thyself with me to-day,
and to-morrow thou shalt receive my response to thy mes-
there
if
it
'
'
'
And
it was the hour for dining, the king of China

and
a feast was prepared in his house and they
gave orders,
placed me on the lower couches in the eating-hall.
7
sage.
as
"And when the feast terminated, he ordered a bed-chamber to be prepared in the royal palace, and directed me to
And in the morning, while it was yet dark, he
sleep there.
commanded me to be conducted into his presence. And
when I entered, I did obeisance to him. And when he saw
me do obeisance to him, he became suspicious of me.'
"
And again he directed questions to be put to me. And
when I again repeated my message before him, he said to
me Thy message is that of yesterday, but thy actions are
not those of yesterday for yesterday thy behavior was of
one sort, and to-day it is of another.' And I said to him
Thou hast rightly said,
king because yesterday when
naked I was clothed in the language of my message on behalf of Alexander, and thou,
king, sawest Alexander in
me, and in the speech of my lips thou heardest that of Alexand to-day Pithaoos is embassador.' Then he comander
Tell me how
manded a girdle to be brought. And he said
Alexander is framed as to his stature.' And I said 'Alex*
'
'
ander
is
like
me
And
And I
as to his stature.'
he said to
me
'
Is
No.' And
said
the king no taller than thou ?'
he commanded my height and breadth to be measured, and
the girdle to be cut off, according to my measure and when
it was cut off, he ordered it to be passed around [me] and
'
marked.
403
"And
me
he said to me
Pithaoos, go, and take this answer
to king Alexander, and say to him
I have heard
which
didst
to
thou
send
me.
And I have
message
thy
heard of thy prosperity, and thy power, and thy grandeur
and likewise of thy victory over Darioosh, and of thy power
and triumph over Poor. Yet the subjugation of many
nations I consider to proceed not solely from thy good
but I think
fortune, that [thou shouldest have] such pride
it is also owing to their ill fortune, and to this more than
any thing. And as it was given thee by fortune, therefore
there is given to thee fortune and prosperity.
But I am
not given to such pride as that of Darioosh and Poor who
were before thee. Thou shouldest therefore know, that in
prosperity thou art to have no confidence and further than
this vex not thy soul.
And of such as have approached
and come near to the completion of the days of their life,
let not thy hands become executioners
for the office of
an executioner is of vile repute. And in regard to my coming to thee, [as] thou hast sent unto me, this [is my answer] Lo, by the words of my mouth I stand before thee,
and with the tongue of Pithaoos I converse with thee. And
therefore, be not angry that my body cometh not to thee.
And come not thou to our country, in battle array because we have never surrendered. And I say this not on
thy account, as if we were more valorous than thou, but
But if thou shouldest corne
this I say for my own sake.
against us, and our good fortune should fail us, like that of
Darioosh and Poor, thou slaying our king, and thy hands
being our executioners, yet no one of us would accept
slavery to save his life. And let this also be in thy cogitation, that if thy fortune should at last turn against thee, this
great name of thine and thy power would, in that case,
For this deceptive prosperity does not remain conperish.
stantly in one place. We mortals, therefore, who have done
and accomplished so much, who, with many expeditions
and toils and slaughterings, have exterminated numerous
persons of our own nature and kind, and have conquered
many countries, yet afterwards, and against our will, every
thing vanishes from us and is gone and of the multitude
of countries we had seized, and the many lands we had subjugated, the earth becomes to us like the measure of this
And at the same time he put the girdle into my
girdle.'
*
from
hands.
404
"
He
also gave me a coronet of gold, which was

and sardonyxes.
set
with pearls
And
quicksilver [?], a thousand talents.

Arid he gave me ten thousand bracelets uncolored.
And five thousand silken garments.
And two hundred specimens of cane.
And a hundred Egyptian skins.
And a thousand Hindoo swords.
And five horses of the desert and a thousand skins of musk.
And ten horns of wild beasts, each a cubit long.
;
"
And he said to me Take these as a present from me to
Alexander.' Now I was inclined not to receive them but
afterwards I reflected that perhaps he would become suspicious of me, if I did not take them, and recognize me as
being myself Alexander.
'
"And from there I and my friends returned, and came to

the encampment of my troops. And from there I gave
orders to decamp and from among mountains and a rough
country, we came to a level and desert country. And from
there we made a march of twelve days in a wilderness. And
in that wilderness we saw numerous wild beasts, which were
;
like our goats in shape, but their heads and teeth differed,
being like those of foxes. And we saw those beasts by
And on the thirthe saltations of which they get musk.

teenth day we came to a place where there were camps of a
barbarous and savage people, well equipped with spears and
arms. And when the savage people saw us, they advanced
And when we
against our camp with arms in battle array.
saw that they came for a fight, I directed my troops to equip
themselves for battle. And when they came near and attacked us, my troops shouted, and we closed in together.
And while we were commingled together in the battle, it
chanced, by a contingency from the gods, that I killed the
captain of these banditti with the sword. And when they
their captain was slain, and also many men on both
I
sides, they turned their backs, and fled from us.
commanded
troops to slay the women and children of
these savages, and to plunder their goods.
saw that
And
my
"And from there we decamped and came to a country

And all the people of that country, with
called Z'bosos.
the priests of their deities, came out to us, bringing presents
and refreshments. And we remained in that land ten days.
And I commanded the priests of the country to offer sacrifices.
405
"And
we decamped and came to a country

the country was large and populous.
saw a great river, which flowed from the South
and the West. And this river was difficult to pass: and there
was no method whatever of passing over it. I had great
anxiety, and made supplication to all the gods of Macedonia, and to Amoon the god of Lebaees; and also vowed
vows, that, if they would aid me, arid I should pass over
this river with my troops, I would build a city at the passage of the river, and in it erect a temple for the gods. And
when the people of that country heard [thereof], they sent
unto me, saying: 'We will not permit you to enter our
from there
And
called Soor.
And there I
And when I heard this message, I commanded

the messengers to be bound, and a guard to be set over them.
And I asked them Who is the ruler in this country ? and
how old is he? in what town does he reside? and how many
eminent men of the country are with him?' And the mesSwear to us, by the gods, that thou wilt do
sengers said
us no harm, and we will conduct thee, and shew thee the
place for all the eminent men of the country are in that
town.'
"Then I swore to them, by all the gods, that if they
would inform me truly, I would not kill them but if they
should say any thing to the contrary, I would slay them
with the others in the towns. And, with the good pleasure
of the gods, I commanded these eight messengers to be confined, each one by himself, and then to be interrogated.
And when we received their several answers, they were of
country.'
'
'
My troops I commanded to be prepared and [I

ordered] Kookaroos, captain of the host, to take one of these
bound messengers, and to go forward by night, with fifty
horsemen, and to explore the way, and see the town for it
was evening, and we knew not the customs of the country,
and I was fearful about it. Then an officer went and explored the way and returning, he came to me and said
The road is an easy one, and the town is not large.'
"Then I and my troops marched to that town. And I commanded the trumpets to sound, and the battalions to encomAnd I ordered much wood to be brought,
pass the town.
and a fire to be kindled all around the town, and the battalions to be stationed outside the fire.
And I commanded
that every one fleeing from the town should be slain.
accord.
VOL.
iv.
52
406
"And when the men of the town heard the sound of the
trumpets, they ran out of the houses, and seeing the fire
that encompassed the town, some were disposed to flee but
in fleeing from the city, they fell by the hand of my soldiers.
Then their chief and the principal men of the town came
to the outside of the town and said with a loud voice
King Alexander, turn thy wrath into reconciliation, and
command not thy servants to be slain.' Then I bade them
come to me. And when they came, I ordered them to be
;
'
carefully guarded.
"
And we came to the country of the Soondikaiee. And
when I saw that the whole country surrendered to me, I
commanded a city to be built there, and to be named Sa-
markand.
And in that city, I commanded a temple to be

whom they call Nanyee. And when they were
built to Zaa,
erecting the temple, I ordered it to be painted with gold and

the best paints; and inscriptions in Greek to be inscribed
upon it. And I commanded all the Soondikaiee to assemble in the place, and to make a feast to Zaa, and offer sacriAnd when the Soondikaiee had so done in
fices to her.
their country, their satisfaction as to the love and affection
of Alexander was confirmed.
"And again we decamped from there, and came to the
farther side of the river Teseetoos, which is interpreted
Behrooz. And when the king saw that the river was large
and difficult to pass, he commanded all the carpenters and
artificers of Sood [i. e. Samarcand] to be brought together,
be given to them. And he

to prepare five hundred
Alexandrian boats. And he ordered that the aspect of the
And he commanded
boats should be very sharp-pointed.
two ropes to be made of the barks of trees, one of which
was fifty cubits in length and that men should pass over
to the other side of the river in the boats, and should build
on that shore a sort of tower. And while they were so doing,
I commanded the width of the river to be measured, and all
the boats to be brought to the bank of the river. And [I
ordered] them all to be lashed together, one after another,
with the one rope, to planks of wood and [when] with the
and he ordered much timber

also
to
commanded Espheestahandoos
other rope they had lashed to the boats, according to the

number of them, bullock-skins filled with air, [I ordered
them] to pass this rope over and make its end fast to the
And when they had made this rope fast, he comtower.
407
manded that the stronger rope, with the boats, should be

fastened from one side [of the river] to the other; and that
many men should pull on the rope from the shore. And
when the foremost of the boats came to the middle of the
river, and the boats were drawn and stretched by [their] sagging, he straightened the bridge, commanding many men,
on this side and on that and in the middle, to haul on the
rope that was fastened to the bank of the river, lest the
boats that were fastened to the cable, should strike upon the
rocks and be wrecked. And when the bridge attached to
this cable came to the other side, [the waters] first dashed
with violence against the skins, and upon those skins the
violence stopped and subsided. Thus by his cunning and
skill he constructed the bridge.
And he commanded the
troops to pass over.
"And when we had passed the river and had made a two
days' march, I saw a river copious and abundant in its flow;
and
had many country-towns with palaces about them.

the people of that country were fair-minded and their
land was abundant in its products, and corn and fruits were
And I commanded the phalanx to repose in that
plenty.
it
And
And
locality; and we remained in our position five months.

I ordered a great city to be built there. And, on account of
the beauty and desirableness of the country, I commanded

that it should be called by two names. And to a part of the
which is interpreted in Percity I gave the name of Gush
And within the city, I ordered the erection
sian, Behlee.
of two temples one temple to Zeus, and the other to Zaa.
And I ordered them to be built with rnortar and stones, and
And I ordered a statue of myself
at a large expenditure.
and another statue of my friend Aidmalos, to be made of
And on account of
brass, and be set up in those temples.
the beauty and pleasantness of the country, some of the
Grecian soldiers that were with me, were desirous of abiding
in that country.
And I directed five hundred men to remain and dwell in it, and especially on account of the magAnd I commanded sacrifices
nificence of those temples.
and a great festival to be celebrated.
"And we decamped from there, and came to a river: and
on the bank of that river I commanded the phalanx to encamp and we rested in that place five days. And when I
gave orders to decamp from there by night, Parioog came
;
against us, all prepared with his troop.
And my
soldiers
408
let loose their horses and cattle to feed in the meadow
on the bank of the river. And Parioog and his band stole
all these horses and cattle, and went into the woods, driving
them away from the bank of the river. And when I heard
these things, I led forth troops of guards and troops of Macedonians. And on that day we examined the river, and
the horse-tracks on the bank of the river, and then pursued
had
after Parioog.
And we proceeded a day's march after him,
but did not overtake him. Then 1 vowed and made supplication to the god Amoon, that, if we overtook Parioog and
his band, in the place where I should come upon him I
would build a city to his name, Amoon, and in it would

erect a temple to him. And then, after travelling five miles,
the ground was covered by water, and the tracks of the
horses were not discernible. And I directed to search
around the waters, and in the woods, for tracks of horses.
And when
they searched, they found no tracks of horses

I knew that the god Amoon would come to our
And I directed fire to be set around this wood, so that
aid.
Parioog and his band could not endure the heat from the
flames of the fire
whereupon they all forsook the wood.
And my valiant troops fought with Parioog, and slew him.
So Parioog died; and of his band there died, by the conflagration and by the hands of my soldiers, two hundred and
seventy men and a thousand and three hundred more were
made captives. And we recovered all our horses and cattle.
And our whole camp reposed there. And as for all those
But
there.
commanded them to bring earth, and to

up the place in which these waters were, and build a city
thereupon, and erect within the city a temple to the god
Amoon. We were in that place four months. And when
the city and the temple were completed, I commanded peoand I
ple to be brought from various parts to dwell in it
standing waters, I
fill
name
of Mergeeos, that is, Lordship.

place I offered sacrifice to the god Amoon."
gave
it
the
In that
Extract IV.
Syr. pp. 329-357.' The subjoined specimen
has already been mentioned, as not forming a part of the
Life of Alexander, but as rather an appendix derived from
another source. It contains perhaps the most curious version, to be found any where, of the singular story how
409
Alexander walled up a number of impure nations within

This story appears for the first
the northern mountains.
time in the Koran (Surah xviii.), and may have been borrowed in part from some apocryphal Jewish or Christian
writing suggested by Ezekiel, Chapters xxxviii., xxxix.,
and by Revelations, Chapter xx. It runs as follows in Sale's
translation.
"The Jews
will ask thee concerning Dhu'lkarnein.

Answer, I
unto you an account of him.
made him powerful
in the earth, and we gave him means to accomplish every
thing he
And he followed his way, until he came to the place where
pleased.
the sun setteth
and he found it to set in a spring of black mud
and he found near the same a certain people. And we said, O Dhu'lkarnein, either punish this people, or use gentleness towards them.
He answered, Whosoever of them shall commit injustice, we will
surely punish him in this world ; afterwards shall he return unto his
LORD, and he shall punish him with a severe punishment. But
whosoever believeth, and doth that which is right, shall receive the
most excellent reward, and we will give him in command that which
is
Then he continued his way, until he came to the place
easy.
where the sun riseth
and lie found it to rise on certain people
unto whom we had not given any thing wherewith to shelter themselves therefrom.
Thus it was; and we comprehended with our
knowledge the forces which were with him. And he prosecuted his
journey from south to north, until he came between the two mountains
beneath which he found certain people who could scarce understand what was said. And they said, O Dhu'lkarnein, verily Gog
and Magog waste the land shall we therefore pay thee tribute, on
condition that thou build a rampart between us and them ?
He
answered, The power wherewith my LORD has strengthened me is
better than your tribute : but assist me strenuously, and I will set a
strong wall between you and them.
Bring me iron in large pieces
until it fill up the space between the two sides of these mountains.
And he said to the workmen, Blow with your bellows, until it make
the iron red hot as fire.
And he said further, Bring me molten
Wherefore, when this wall was
brass, that I may pour upon it.
finished, Gog and Magog could not scale it, neither could they dig
through it. And Dhu'lkarnein said, This is a mercy from my LORD
but when the prediction of my LORD shall come to be fulfilled, lie
shall reduce the wall to dust
and the prediction of my LORD is
We
will rehearse
true."
note is as follows " That is,

Iskander the Great, king of Fars and Rum, or, as is also
On Dhulkarnein, Beidhawy's
410
West and it was on that account he

Dhulkarnein [of the two horns], or because he
grasped the two extremities of the world, its East and its
West, or, as is also said, because two ages of men were ended
in his days, or, as is also said, because he had two horns,
that is, two ringlets, or, as is also said, because there were
two horns to his throne; and it is maintained that he was so
called on account of his pugnacity, just as the pugnacious
person is called a ram, as if he butted his fellows."*
said,
was
of the East and
called
Spiegel, in the little work already cited, decides that Dulkarnein was a mythic conqueror of early Arab tradition,
who has been blended with Alexander the Great.
The MS. B. of Pseudo-Callisthenes has preserved a form
of this story, which has perhaps the next claim in point of
The style of this passage
antiquity to that in the Koran.
shows, I think, as well as the matter, that it is borrowed

from some Jewish or Juda3o-Christian source.
nearly
"
literal translation of it here follows.
'Moreover I found
there [Alexander writes to his mother] many nations eating the flesh of men and drinking the blood of animals like
water for their dead they do not bury but devour. On
seeing such most vile nations, I feared lest, by this kind of
food, they would defile the earth with their wicked defilements, and prayed to the Providence above, and waxed
strong against them, and slew the most of them with the
edge of the sword, and subjugated their country. And
fear took hold of them on every side, from the greatest of
them to the least. For when they heard that Alexander, the
king of the Macedonians, was coming hither, they said "He
will slay us all with the sword, and wishes to lay waste our
cities and to rule over us."
And so, being turned to flight,
one
they pursued
another, and so nation fought against
nation among them, and they were hurried into flight (êmISVOVTO eig yvyrjv).
Their kings are twenty and two and I
pursued from behind, until they fortified themselves (^/cr/vaav) within the two great mountains, the names of which
are the Paps of the North
and there is no ingress or
egress other than by those great mountains, for they exceed
in height the clouds of heaven
and these mountains are
* For
this extract
Salisbury.
from Beidhawy's commentary I
am
indebted to Prof.
411
stretched out like two walls on the right and left towards
the North, as far as to the great sea that lies under the Bear
and the place of darkness.* And I devised various devices that they might have no exit from the place where they
were made to enter within the mountains. The entrance
between the great mountains is forty-six royal cubits wide.
Again therefore I prayed earnestly to the Providence on
high with all my heart, and it heard my supplication. And
the Providence on high commanded the two mountains, and
they were shaken, and shifted their position as if vying

with one another, each twelve cubits [approached twentyfour cubits nearer to one another].
And there I made brazen gates of twenty-two cubits in breadth, and in height of
sixty cubits, securely, and smeared these same gates with
(ioroxtroff inside and outside, that neither fire nor iron, nor
any contrivance whatsoever, might be able to force open the
gates for the fire, when brought to them is extinguished,
And outside of these most
arid iron is broken in pieces.
formidable gates I set up another structure of rock-stone,
each stone eleven cubits broad, twenty high and sixty thick.
And this structure thus made I shut up [made an enclosure
of it], having poured tin with lead into the stones, and
smeared and daubed the said structure with the baixv-tivov,
in order that nothing might have power to control the said
gates, to which I gave the name of the Caspian.
TwentyAnd the
two kings I shut in there elg OXTXOO-KX rqia x#'
names of the nations are Magog, Kynekephali, Nuni, Phono;
*>.;{;
kerati, Syriasori, Jones,
Katamorgori, Himantopodes,
Kam-
panes, Samandres, Hippyes, Epambori. And I cleansed the

parts of the North of these impious ones, having enclosed
also two other very large walls, the one on the East one
hundred and twenty cubits [long], and the one on the West
ninety, and twenty-four cubits broad [i. e. walls, if I see
into the meaning, which united the other two before mentioned].'"
* In the
original,
w*
T%
ntybkris 9-aA.do-cms
ifis (nro
&vaov xal TOV axortivov r6nov.
conjecture a?xrov for the unmeaning word avcrov.

in several forms in B. and
f For this corrupt word, which appears
C., Miiller
has no emendation.
"
The text (which

excidisse aliqua videntur."
\ Miiller observes on this
rjiaxovra ITTI), must have reference to the more than eight hundred
years during which these nations would be shut up within this wall. Com:
was perhaps
pare the extract from the Syriac translation towards the end.
412
The MS. C. gives substantially the same account Alex*

ander, on seeing the narrow path through the mountains,
prays to God that they might come nearer together. His
"
God of gods and lord of all
prayer is Jewish or Christian
the creation, who by thy word didst make all things, both
heaven and earth and sea nothing is impossible for thee,
:
For thou spakest

thou commandedst and they were
brought forth. Thou alone art eternal, without beginning,
the invisible God, and there is no one besides thee. For in
thy name and by thy will I have done what thou didst deI beg
sire, and thou gavest all the world into my hand.
thy much praised name to fulfill my request, and be thou
willing that these two mountains may come together, as I
asked thee, and overlook not me, the miserable one, who
have trusted in thee." C. adds to B.'s account that Alexander planted brambles within the walls. He gives the
names of sixteen nations, beginning with rtift and Muy&d-.
This singular fable entered into the Persian accounts of
Iskander. I subjoin here, from Spiegel's work, an abstract
of Firdosi's version of it, and a passage from Mohl's transfor, like slaves, all
and they were
things obey thy will.
created,
lation of the Mojmel-ut-Tewarich.

After Alexander, according to Firdosi,
the regions of darkness, he allowed his
had returned from

army a short rest,
and then went eastward in order to see the wonders of the

world in that direction. He came to a town, the inhabitants
of which informed him that Yajuj and Majuj resided in that
region, and that they would be thankful if he would free
them from these neighbors. Yajuj and Majuj are described
To protect their
as monsters who sleep in their own ears.
town Alexander builds a wall which it is impossible for the
demons
to scale.
Mohl's abstract of the story in the Mojmel-ut-Tewarich,

as follows
is
"
Apres la guerre centre Darab, Secander parcourut 1'Occident d'un
bout a 1'autre jusqu'a ce qu'il arrival a 1'endroit ou le soleil se
Ensuite il fit batir la
couche, comrae le prouve im verset du Koran.
muraille de Yadjoudj et de Madjoudj on la fit en briques de fer, entre
lesquelles on plaâ du plomb, du cuivre et un melange (d'autres
metaux), de la maniere que les architectes du Roum savent le faire
ensuite on y appliqua le feu, jusqu'a ce que tout fonda et format une
masse solide. Get evenement est atteste par la parole de Dieu dans
;
413
la sourate de la Caverne (Sur. XVIII. 95).
Alexandre fit placer sur
cette muraille lorsqu'elle fut achevee, I'inscription suivante : '
nom
de Dieu, le glorieux, le sublime Cette muraille a ete batie a 1'aide
Au
de Dieu,
et elle
et soixante ans
durera ce que voudra Dieu.
du dernier
Mais lorsque huit cent
millier seront passes, cette rauraille se
fenclra dans le temps des grands peclies et crimes

(du moride) et de la
rupture des liens du sang et de 1'endurcissement des coeurs, et il sortira de cette muraille une multitude d'hommes de ce
peuple telle que
Dieu seul en saura le nombre. Us atteindront le coucher du soleil
et ils devoreront tout ce qu'ils trouveront de nourriture et de fruits
jusqu'a ce qu'ils se jettent sur 1'herbe seche et les feuilles des arbres.
Ils epuiseront toutes les rivieres,
qu'ils traverseront, de maniere a n'y
pas laisser une seule bouchee d'eau. Quand ils auront atteint le
pays de Sabous, ils perirorit tous* jusqu'au dernier selon 1'ordre de
Dieu.'
"
This passage, it will be seen, contains a part of the same

apocryphal chronology which the Syriac appendix exhibits
more
fully.
The French romancer

Got and Margot,
(pp. 300, 312)
makes Gos and Mar-
In one passage he
Bactria ("en BauThe
tre"), and all the orientals, so that none staid away.
people of the deserts were there from as far as the bounds of
Arcus [" dusc'a bones [or bosnes] Arcus," to the pillars of
Hercules].* Gos and Margos came thither from the land
of the Turks, bringing with them four hundred thousand
men and more. They swore by the sea which has Netnus
gos, or
says that
allies
Porrm summoned
for its sire,
and by
hell's
all
of Porus.
his
men in
gate which Celebrus guards, that
they would turn backward Alexander's pride. For this he

shut them up afterwards until the time of Antichrist none
of them shall ever issue forth.
In the other passage (p. 312), after mentioning the defeat
and flight of Got and Margot, he goes on to say that Alexander pursued them with all speed, bathing his horse in
their blood.
Some escaped within the defile. "The king
stopped there and had a cement made of lime and mortar,
better than which was never seen.
Straight to the foot of
the mountains the king caused it to be carried. It was
made so tight that nothing could undo it."
:
* The same
expression occurs on page 3 of the French romance. The word
Arcus, Arcu, has caused the French litterateurs some trouble, but M. Talbot
shows that it is for Ercole.
VOL.
iv.
53
414
The English Kyng Alisaunder

its
much
fuller, and derives

Alexander having pergo with him upon an expedition for
is
materials from another source.*
suaded his barons to

sight-seeing
"
and war,
Over dales and over eleven
To Taracounte per force they dryven,

Theo maister that ther was
Of all the lond of Magogas.
Theo wayes weore so strayte and fyle,
That
mon no
hors,
No myghte come
To greven
or to
by twenty
rayle,
the toun nigh,
don anoye
And
they al day his folk to-drowe,

Soken heore blod, heore flesch to-gnowe.
That ilke men of that lond
Were blak so cole brond
10
And
teth
haden yolowe
as
wax
Every toth as a boris toxe.

Rowgh they weore so a beore,
They were mowthed so a mare.
Evetis and snakes and paddokes brode
That heom thoughte mete gode.
Al vermyn they eteth,
15
20
Bestes, men, al quyk they freteth.

Everich of heom lyth by othir,
Sone by modur, and suster by brother.

So comyn they buth, y-wis,
Non n'ot who
his fadir
is.
25
Al that nacioun of that lond
Weore
fallen to
Two and
heore hand.
twenty kyngs fram Gog,
come to Magog.
no myghte
All what thon
No man
Of heore
telle
folk,
30
bote our dryght."f
The king, unable to reach them in battle, and foreseeing

what mischief they would do to the nations of the " mydu
to-frete" [chew to pieces] with
delerd," whom they would
* Weber's Metrical Romances,
vol.
i.
pp. 252-258.
Comp.
p. 246.
V. 1. eleven, cliffs. 5. fyle,

f Some explanations may not be unsuitable.
12. 15. so, as.
9. 10. to-drowe, to-gnowe, tore, gnawed to pieces.
vile or foul.
20.
18. This seemed to them good food.
17. evetis, efts.
14. toxe, tusk.
23. So promiscuous are they that none know,
living.
could count their people save our Lord.
They devour every thing

etc.
29. 30.
No man
415
bethought himself to deliver mankind, by some
of these foul " unwreste wyghtis" [base wights].
Taking his barons he goes to a hill, and there "on Sarsynes
their teeth,
device,
[in Saracen fashion] made sacrifice, and prayed until

counsel came from heaven how he should destroy them.
wyse"
There is an island called Meopante between Egypt and

Inde, where a people live who make a very tenacious kind
of bitumen ["botemay"]
" That no
water, salt no cler [fresh],
Heom
to drye hath
no power."
Alexander made alliance with them, and even went with

their king under the flood, where he saw the fishes devouring one another, and other wonders of the ocean. In the
MS. C. of Pseudo-Callisthenes, the visit of Alexander to the
depths of the sea in a kind of diving-bell is narrated more
at large.
Alexander staid there more than half a year, provided

himself with vast quantities of their clay or bitumen, and
on returning gives battle a number of times to his foes. He
shuts the wild nations in, both by land and by sea. He
stopped the sea of Calpias [the Caspian], through which,
they were wont to invade other nations in piratical excursions, by building a mole or wall with pillars of metal, a
hundred feet long, so firmly consolidated that no ship could
pass out until doomsday.
Upon the land he stopped the
pass that goes from Taracounte* to Calpias. For there was
no other way but over a mountain sky-high.
"
No comuth
Til hit
they thennes ay,
come
to
domesday.
Antecrist shall come thanne,

And cheose him so feole man,
And schal falle, thorugh blanis myght,
Al Alisaunder's werk dounryght ;
And alle theose out with him lede,
Al the world to much quede.

For tho that n'ul his men beon
With heore teth heo wolith to-teren."f
10
This legend appears to have been quite popular in the

middle ages. In the German poem of Titurel, as we learn
* Derbend ?
f 5.
world.
And
shall
9. n'ul,
throw down by sorcery?
will not.
8.
To
the great
10. to-teren, tear to pieces.
damage of the
416
from Weber, the people enclosed are called the Red Jews,
and the mountains are as high as the rainbow. In the German story of Apollonius of Tyre, the nations are Gog, Magog and Kolck (the Colchi). Sir John Maundeville calls
them "the Jews of the ix kyndes, that men call Gog and
Magog." At the time of Antichrist, they shall "comon out

and do mochyll harme to Cristenmen." The passage out
shall be disclosed to them by a fox which shall come and
make his den under the gates of Alexander: these people
"
chasing the fox shall find his hole, and shall
grave after
him tyll they com to the yates that kyng Alysaundyr dyde
make of great stonys well dight with symend." Giovanni
of Florence, also, considers these nations to be the ten tribes
of Israel who have been converted into Tartars by their
place of residence, while Pseudo-Gorionides, probably a
French Jew of century xi. who wrote a history of the Jews
in Hebrew, calls them Alans.*
The subjoined version of the same story is more remarkable than any other which we know of, and in its fervid
style, so unlike the flat biography of Alexander preceding
it,
reveals
its
eastern origin.
"Again: the heroism of Alexander, son of Philipp, the Macedonian;

how he advanced to the border of the world, and made a gate of
iron, and shut up the northern side, that the Heveenai [brave men?]
might not come forth and sack the countries. Behold, it is found
written in the archives of Alexandria.
"
In the second year, i. e. the seventh of the reign of Alexander, he placed the crown on his head and clothed himself
in royal robes, and sent and called the imposers of the crown,
and the soldiers, and Preekeeus, and the marshals, and all
the troops, and addressed them, saying
Hear, all of you,
sons of the army.' They said to him: 'Say on, wise king,
king of the Greeks whatever you command us, shall take
He said to them This thought hath occurred to
place.'
me. Wonder seized me, as to how broad is the earth, and
how much is the height of heaven. And how many are the
countries of kings, my compeers and on what the heavens
or
are placed whether darkness and wind hold them up
'
'
* See Weissmann's Pfaffe

Lamprecht,
ii.
503.
417
go up from the earth and sustain the heavens,
not come in contact with any thing or
whether they are suspended by the will of God, and will
not fall. This I wish to go and see, on what the heavens
are placed, what surrounds the whole earth.'
"
The nobles answered the king, saying
Command us
that we may speak.' And he ordered them, and they spoke
and said to him
Eespecting the matter that your Highness and Majesty would go and see on what the heavens are
supported, and what surrounds the earth, the terrible seas
that surround the earth will not afford a road for there are
eleven seas full of light, among which the ships of men are
accustomed to pass and between them there is dry land,
about ten miles beyond that ten miles is an evil sea, Okeeand men can not apanos, which surrounds all the earth
that
vessels
can
not
evil
sea
and
enter it nor can
proach
birds fly over it.
If a bird fly over it, it is arrested and
falls and drowns in it.
The water resembles an expanse.
If men bathe in it, they suddenly expire and the leaves of
trees near it are scorched from the smell of the water, as
pillars of fire
so that they
may
'
fire had blazed

things to Alexander.
though
"
upon them.'
The nobles
said these
He said to them Have you been on your feet and seen

that sea?'
They said: 'Yes, wise king; the same thing
went that
your Majesty conceives, we also conceived.
we might behold on what the heavens are supported but
the evil sea gave us no passage.'
I do not regard you as liars
"Alexander said to them
but though you went, and the sea did not yield you a path,
that you might pass, still I will go and see all the borders
of the heavens and if there is a king who has more terrior whether there
tory, I will take his realm, and slay him
is any corner from which robbers issue forth.'
"And all the troops accepted the things which Alexander
And they blew trumpets in Alexandria, and the
spake.
army was numbered that went forth with him, three hundred and twenty thousand men. And Alexander the king
bowed and worshipped, saying
God, thou Lord of kings
and judges, who settest up kings and dissolvest their power,
I have perceived in my mind that thou wilt magnify me
above all kings, and hast added unto me horns on my head
that I may pierce with them the kings of the earth, and
'
We
'
418
that I
may
take
earth,
and
cast
away the great power of the kings of the

them down. I will magnify thy name,
Lord, forever and may thy memory continue forever and

ever
And I will write thy name, God, in the book of
my kingdom, that there may be unto thee a remembrance
in all times.
If the Messiah cometh in my days, who is the
Son of God, I will worship Him I and my armies. And
if he does not come in my days, when I go forth and conquer kings and take their countries, this throne on which I
sit, which is a Jcathedra of silver, I will carry and place in
Jerusalem, that when the Messiah cometh from heaven he
may sit on this throne of my kingdom for his kingdom will
endure forever. And let there be seven hundred drachms
of gold for the honor of Christ before him, when he cometh.
And if I die in some corner of the world, or if here in Alexandria, let the crown of my kingdom be suspended over the
throne which I have given to Christ. And every king who
shall die in Alexandria
let his crown be taken and suspended over that golden throne which I bequeath to Christ.'
!
"
And they went forth and proceeded to Mount Sinai, and

encamped on it. And they launched vessels on the sea, and
went to Egypt. And the troops went up to see whether sea
or waves appeared in sight or not.
And the generals answered and said
King Alexander, without smiths the
army can not proceed. Command therefore that such may
go with us from Egypt for there are none on the face of
'
the earth like the smiths of Egypt.'

"Arid Alexander called Sernacos, king of Egypt, and
said to him
'Furnish me seven thousand smiths, workers
in brass and iron, that they may go with us
and when I
return from the lands to which I go, if they desire it, I will
send them hither or I will give them some territory of my
kingdom, and they need not pay taxes to the king, but let
them furnish subsidies.'
"And Sernacos, king of Egypt, chose seven thousand
workers of brass and iron, and presented them to Alexander;
:
and they ate bread together. And they launched their ships
on the sea, and sailed on the sea four months and twelve
days, and reached dry land, which is beyond the eleven
and Alexander and his troops landed. And he
light seas
sent and called the ruler of the camp, and said to him
;
Is there a
man
that deserves to die
?'
They
said to
him
419
men whom we have
have thirty-seven
And
bound,
who
'
the king said to the ruler

Bring the
And the king commalefactors,' and they brought them.
manded them, saying
Go to the evil sea, and drive down
stakes that the ships may be made fast and make ready
every thing necessary for a sea- voyage. And the men proceeded and came to the edge of the sea. And Alexander
thought that, if the thing were true which they had told,
that all who approached the evil sea would die, then those
men must die. And as they advanced and reached the edge
of the sea, they immediately died. Alexander and his camp
saw that they died for he and the chief men were riding
out to see what would befall them. And they saw that they
died just as soon as they reached the sea and king Alexander feared and turned back. And he knew that they
could not cross over to the border of the heavens. And
the whole camp rode, Alexander and his troops, between
the evil sea and the light sea, even to the place where the
sun enters a window of heaven for the sun is the servant
of the Lord,. Neither by night nor by day does he cease
from his going. And at the point of his rising, he rises on
the sea. And the men who dwell there, when he rises, abscond and hide themselves in the sea, that they may not be
scorched by his rays. And he passes through the midst of
the heavens, till he arrives at the point where he enters a
window of heaven. And where he enters, there are fearful
craggs and those who dwell there have caves, cut in the
precipices; and when they see the sun setting, they run
away from before him, both men and birds, and conceal
themselves in the caves for the rocks crumble down before
the flames of the sun, and descend and if they touch beasts
or men, they are burned. And when the sun enters the
window of heaven, it bows and worships God its Maker.
It goes forth and descends all night still in the heavens, and
still proceeds and finds itself at the place where it rises.
"And Alexander saw the place of the sun's setting. And
he found a declining mountain, the name of which was Moses,
deserve death.'
'
they proceeded down it and ate bread there. And

to the source of the Euphrates, and discovdescended
they
ered it issuing forth from a cave. And they came to Haloomill-stream.
And
irus, from which the Tigris issues like a
they went forth from thence and proceeded to the river Klat.
And
420
And
they ascended a mountain that
is called Eamat.
There
Alexander
his
stood
on
and
garrison.
troops
the top of a mountain, and saw the four winds [quarters] of
heaven and Alexander said
Let us go toward the North.'
And they came northward, and entered Armenia and AzerAnd they entered the land of
bijan, and Middle Armenia.
Tornageus, and went through the country of Perdeea, and
through the country of Tkeel, and the land of Roobalee
and through the land of Kantarman, and through Groowal,
and Zamrat these countries Alexander crossed, and went
on and passed through the valley of Moses and crossed
the plain called Bahelipta, and went and encamped at the
door of a great mountain. And there was in it a way by
which merchants passed into the regions within. And
Alexander sent heralds of peace, even riders proclaiming
peace and they went about and made proclamation through
all the land
The king of the Greeks hath come to this
He
not kill, he will not destroy, he will not
will
country.
overturn, but let every man dwell in quiet. "Let three hundred men, however, be chosen, aged in years, and pass be"
that I may learn of them
fore me," saith king Alexander,
what I need."
And
was a
'
'
'
"
And when
the men of the country heard the heralds of

proclamation, they no longer feared.
They selected three hundred men, who went to Alexander, while he
was encamped in the country. And he commanded that
the people should not flee before him. And when the aged
men of the country went in before him, he inquired of the
make
peace
And to whom do you pay

they belonged ?
taxes? Who is the king that rules over this country ?' The
old men answered and said to the king
This country beto
the
of
the
is of the linewho
Tobar,
Persians,
longs
king
age of Ahashuerus and to him we give gold.' He said to
them
How much does this mountain descend in this way?'
This mountain proceeds thus, without
They said to him
men
to
whom
'
'
'
'
any pass, and enters the sea of the Kotrai, and still goes on
and has its termination by upper Persia and Hindostan.
And from this road upward, this mountain proceeds to a
And there are small
great river, on this side of the sea.
paths there. If a man ride not on horse-back, he can not
pass there. And men who go into them without jingling
bells, can not enter for beasts ascend from the sea and river,
;
421
and come down from the mountains, and crouch in the way;
and if people come to pass on in them, they are immediately
slain.'
"
Alexander said
This mountain is higher and more

mountains I have beheld.' The aged
citizens of the country said to the king
Your Majesty,
O king, our master, neither we nor our fathers can step up
it one step.
Neither from that side can men ascend it, nor
from this side. It is the boundary which God has placed
between us and the people beyond.' Alexander said
Who
are the people beyond this mountain which we behold ?'
'
fearful than all the
'
said
The natives are Heveenai.' He said to them
are their kings?'
The men said: 'Gog and Magog
Nabal, kings, the sons of Japheth and king Geeg, and
'
They
'
Who
and
Theamron, and Theyamron, and Baetgamly, and Yapobar,
and Shomardak, and Glooseeka, and Akshaphar, and Selgaddoo, and Nisleek, and Amerpeel, and Kaoza these are
;
the kings of the Heveenai.'
"Alexander said to them: 'What is their appearance,

dress and language?' The old men answered and said to the
There are some of them whose eyes are blue and
king
their wives have one breast. The women fight more than the
men. They wound men with knives. On their thighs, and
on their necks and hands, are suspended knives. If one of
them has occasion to fight, wherever she extends her hand,
there is a knife.
They wear tanned skins. They eat the
raw flesh of whatever dies and they drink the blood of
men and animals. They can not war against cities and fortbut they run into the roads and about the gates of
resses
cities they surround men who run abroad. They are swifter
than the wind that blows. Ere they are heard of, they have
gone forth to war and arrive at the place, because they practice witchcraft. They run between the heavens and the earth.
Their chariots and swords and spears glisten like fearful
lightnings. They take shields in their hands. Each one has
two or three horses. Five or six men go before and behind
The sound of the wailing of one of them is
each one.
more terrible than the roaring of a lion. God hath delivered over the nations into the hands of one another. The
terror of the Heveenai is dreadful to all nations who see
them for they are not possessed of human kindness. When
they go out to war, they bring forth a pregnant woman, and
*
VOL.
iv.
54
422
kindle a fire and bind her before the fire
and roast the
child within her and her body bursts and the child comes
out blistered. They place it in a kneeding tray, and pour
water on its body, and its body melts in the water. They
take their swords and bows and arrows and darts, and dip
them in that water. It appears as though there were with
;
each one a hundred thousand horsemen; and every hundred

to have a camp of a hundred thousand devils
standing by for their sorceries are more than in all other
lands.'
Moreover, master,' said the old men to Alexander,
we also make this known to your Majesty if the anger of
God rise not, and slay the fathers with the children, and
smite the earth with wrath, the Heveenai do not go forth
for they are more invincible than all kings in
for plunder
men seem
'
'
battle.'
Have they
"Alexander said to the citizens of the land
ever gone forth to plunder, in your day?' The old men
Your kingdom, our lord
answered and said to the king
These forts that
king, and your crown, may God establish!
are overturned in our country, and in the lands of the Ro*
'
And these towers they razed.

mans, they overturned.
When they go forth to plunder, they strip the countries of
the Romans and of the Persians, and then again pass away
to their
own
country.'
"Alexander said to them 'Who are the nations that are

beyond them?' The old men said: 'The Baet Amardat
the Kleeb-varnasha [Dog-men]. And beyond the Dog-men,
:
the nation of Mneenee.'

'"There are no more men, but fearful mountains, and
hills, and valleys, and frightful cliffs and caves, in which are
and men do not go there, lest the
serpents, asps and vipers
For the lands are
serpents should instantly devour them.
And
desolate, and there is nothing there besides desert.
beyond all the mountains there appears the paradise of God
in the distance
for paradise is neither near the heavens
nor the earth as a city, beautiful and strong, it appears as
though between the heavens and the earth. Clouds and
darkness that are round about it, appear from a distance.
And the horns [corners] of the northern quarter are sup;
ported upon
it.'
"Alexander
forth
?'
said to
them: 'How do the four
The aged men answered
'
Master,
rivers
go
we make known
423
to your Majesty, that God caused four rivers to proceed from
the paradise of God but God knowing that men would presume, and obstruct the rivers, and pass through them, he
drew the rivers away from the land, and brought them
;
among valleys and mountains and plains and brought them

into many mountains. Some of them he caused to flow from
;
mountains, and some of them to issue from caves. And he

surrounded the garden of Eden with seas, and rivers, and
the ocean, and the evil sea, that men may not approach
paradise that they may not see how the rivers take their
rise, but behold them in their issues from the mountains or
in the valleys.'
"Alexander, having heard what the aged men said, marmuch respecting the great sea that surrounds all the
Desire ye to do
Alexander said to his armies
something wonderful in this country ?' They said to him
As your Majesty commands.' The king said Let us construct a brazen gate and close up this mountain-pass.'
The
As your Majesty orders, so be it.' Alexander
troops said
ordered, and they brought three thousand smiths, workers
in iron, and three thousand workers in brass
and they
cast iron and brass as a man would work mud.
And they
brought it and constructed a gate its length twelve cubits,
its width
eight cubits. And he constructed the lower sill of
the door from mountain to mountain, twelve cubits, and
spiked it to the cliff of the mountain. And he fastened in
it two bars of iron, each bar of twelve cubits.
And he
constructed two bars of iron, from cliff to cliff, behind the
He
door, and fastened the ends of the bars in the cliffs.
made fast the gate and the bars. And he cut iron spikes
and drove them together, that if the Heveenai should come
and break away the cliff beneath the iron sill, though a
footman should pass, a horseman might not, so long as the
He bored the
gate should stand, made firm by the bars.
lower sill, as a threshold of the door, and drove therein
bolts of iron.
He turned it in, like the gate of Shooshan
behind the Medes. Men brought and worked iron and brass,
and fitted the gate and its frame together, as one would
smooth mortar. And he fastened iron spikes in the cliff,
and nailed the iron key which had twelve notches. And
he encompassed it with brazen chains. Behold, it is hung
velled
world.
'
'
'
and made
firm.
424
"And Alexander, moreover, wrote on that gate, that the

Heveenai will go forth and subject the land of the Romans
and the Persians, hurling darts from chariots, and then will
return and enter their own realm. Again
I wrote that,
after eight hundred and twenty-six years, the Heveenai
'
go forth in a small path that issues in front of Halofrom whence the Tigris takes its rise, like the stream
that works a mill.
They will sack nations, and intercept
roads, and terrify the earth by their issuing forth.'
Again
I wroj/e, made known, and prophesied, that it would come
to pass, that after nine hundred and forty years there would
be another king, when the world should come to an end, by
the command of God, the Ruler of the universe.
The
realms will provoke God to anger, sin will abound, wrath
will rule, the iniquities of men will rise and eclipse the
heavens, and the Lord will come in his fierce anger and
the kingdoms lying beyond this gate
when the Lord wills
to destroy the sons of men, and send men upon men to destroy one another, the Lord will assemble kings and their
armies that are beyond the mountain. By his nod he will
gather them all together, and they will come; with their
they
spears and swords they will stand behind this gate
will look toward the heavens and call on the name of the
Lord
Lord, open for us this gate ;' and the Lord will
send his power from heaven, and an echo shall ring on this
gate, and will destroy the gate, and it will be cast down
by the power of the Lord. It will not be opened by the
key I have made. And an army will go forth by this gate
which I have made, and wear off from the sill of iron a
hand -breadth, by the hoofs of horses and beasts that will
will
rus,
'
'
forth to destroy the earth by the command of the

Lord. And from the lintel shall be worn off half a handbreadth by the points of the spears that running pass out
of it.
When the Heveenai go forth according to the command of God, the kingdoms shall come forth from the borders of heaven, the Heveenai, the Persians and the Arabs
twenty-four kingdoms that are recorded in this book.
The kingdoms shall fall upon each other, and the earth sha,ll
rot in the blood and filth of men.
The kingdom of Greece
shall be clad in pornp, and come forth, and take a hammer
of iron in its right hand, and a hammer of brass in its left
hand, and as iron melts in the fire, and brass boils in the
come
425
flames, so shall the armies of the kingdoms melt before the
kingdom of Greece; and the kingdoms of the Heveenai,
and the Persians, one by one. And a few of them will
escape and flee to their own country and the rest the kingdom of Greece will destroy. And my kingdom shall go
forth, called the kingdom of Alexander, son of Philipp, the
Macedonian, and destroy the land on the borders of heaven,
and there shall not be found people or kingdoms dwelling
on the earth that shall stand before the kingdom of the
Greeks. Behold, I have written and made known, even I,
by my own hand-writing; verily, I have not stated falsehood in what I have written. Perhaps nations and countries
will not believe rne, that what I have written shall come to
If you will not receive my words, receive those of
pass.
Jeremiah, who by prophecy signified before-hand concerning that kingdom. Thus saith he, in his book "From the
North, evil shall be opened on all the dwellers of the earth."
Behold, I have a sign wrought by God. Among the cliffs,
beyond this gate, where a thin cliff rises, there is suspended
a sponge filled with blood, and the Heveenai shall come
and wash their heads in it and then return. This testimony
was placed there by God, that men might behold it and fear
that as the blood descends from the sponge, so shall the
blood of men be poured out on the mountains and hills.
"Alexander and his army marvelled at the gate they had
made. Then the people of the land went down and told
There
Tuberlak, the king of the Persians, and said to him
hath come hither Alexander, son of Philipp, the Macedonian, and he hath constructed a gate of iron before the Heveenai.
Eise, take your army and go and slay him, and
;
'
what belongs to you.' And Tuberlak rose up, and

sent to Moshasbree, the king of Farther India, and to Barseeclak, king of Greece; and he sent to Armenia, and to all
the countries that regarded him, and hired and bought
eighty-two kings and their armies, one hundred and thirteen
myriads. And all the kings and their armies took counsel
with Tuberlak, that they would come. It was the season of
summer, and the camp of Alexander were lying down to
rest, and the king himself was lying down, and behold the
Lord came to Alexander and saw him asleep, and he called
to him and said:
Rise up there.' And the king arose and
kneeled down and worshipped the Lord. The Lord said
seize
'
426
Behold, I have magnified you above all kingdoms. And
I have raised up horns of iron on your head, that with
them you may gore the kingdoms of the earth. You placed
your confidence in me, when you went forth to war, to visit
other realms.
Now, behold, many kings and armies are
'
coming upon you, to slay you call upon me and I will come
and help you. For I am the Lord who helpeth all that call
upon me.' And the Lord departed from Alexander.
"And the king waked his troops and said to them 'BeLet the watchmen go
hold, ravagers are coming upon us.
up to the mountain-top and behold and see for the Lord
hath appeared unto me this hour.' And the watchmen went
up and saw the troops and their kings, even a world without bounds. And they ran and told the king
king, we
die, unless God, who knows their number, should destroy
;
'
them.'
"Then Alexander gave

should be numbered,
orders that the troops of his
to see
camp
how many were dead and how
And his camp was numbered, and there were

alive.
found in it three hundred and sixteen thousand four thousand were dead for when they went forth from Alexandria,
they were three hundred and twenty thousand men. And
Alexander commanded the men of his army, all who had
authority in it, that every man should construct an altar of
incense to the Lord, on pieces of earthen ware and stones,
that the Lord may corne and help us, and may come and
behold the army, its sweet savor from the smoke of the inAnd Alexander took his crown and purple, and
cense.'
Thou, Lord, hast
placed them before the Lord and said
power over my life and over my kingdom. Do thou deliver
thy servant and his army from their enemies.'
"While Alexander was praying, the kings and their armies were marshalling. And Alexander answered and said
The victory is the Lord's.' And the camp cried out and
said
God, come thou to our aid.' And Alexander said
Lord, who hast appeared unto me in this land, succor us.'
And the Lord appeared, coming on a chariot of seraphim,
and angels and cherubim corning before him shouted and
he stationed his host over the camp of Alexander. And
the Lord appeared standing on the West. And all the
camp of Alexander looked toward the Lord and the Lord
succored the camp, and the people prevailed to whose help
many
'
'
'
'
427
the Lord came.
people shouted
And
there arose a terrific fight, while the
'
This is the battle of the Lord,

come and descended in the midst of us.'
:
who
hath
"
Moreover, the Lord appeared to Alexander and said

unto him
Do not be afraid of kings and their hosts for I
am with you.' And the voice of the Lord went thundering
along among them, till the kings and their armies quaked
And Alexander and his army
before the carnp of God.
slew sixty kings and their hosts. Those who fled, fled
And Alexander
those who were scattered, were scattered.
took Tuberlak, king of Persia, but did not slay him. And
'
and bound Tuberlak, king of

And Tuberlak brought
and gems, and beautiful
stones of jasper, and delivered them to king Alexander.
And Alexander subdued all Persia, even to the Black Sea.
And he was inclined to slay Tuberlak. But Tuberlak said
to him
What profit will you realize, if you slay me ? Take
the gold I possess, and I will place Persia in pledge to you.
Let it pay you gold fifteen years. And then, after fifteen
years, let Babylon and Assyria be independent.'
"
Tuberlak and Alexander sat down and took counsel
together, and said: 'Concerning the gate which is at the
North, constructed of iron and brass, let sixty men go from
the Greeks, and sixty men from the Persians, and guard it,
each one eating and drinking from provision furnished by
Alexander and
his hosts arose
Persia, and the chiefs of all Persia.

forth gold and silver, and crystals
'
the king.'
"And Tuberlak, king of Persia, brought forth sorcerers
and magicians and astrologers, fire and water, and all his
gods, and divined by them and they made known to him,
that at the end of the world the kingdom of the Greeks
should go forth and subdue all the earth, and the king of
Persia, who should be found in the country, would be slain
and Babylon and Assyria would be destroyed, according to
;
the
commandment
of God.
Thus divined Tuberlak, king of
And
Persia, and gave his hand-writing to king Alexander.

in the writing, the thing that was to happen in regard to
Persia agreed with Alexander; for the king and the chiefs
prophesied that Persia would be destroyed by the hands of

the Greeks, and that all kingdoms would be destroyed.
That it [Greece] would continue and rule, till the end of
time, and would deliver the kingdom to Christ who was to
come.
428
"And Alexander and
and departed from

and went and encamped in the mountains of Greece. And he brought the
smiths whom he had taken from Egypt, and gave to them
Baetdma and Baetdooshee, to labor and dwell there, exempting them from the king's taxes. And he went up and
worshipped at Jerusalem. And he embarked on the sea and
went to Alexandria. And when he died, he deposited the
Persia,
and went forth
silver throne of his
his troops arose

into the desert,
kingdom
at Jerusalem."
429
SYRIAC TEXT OF EXTRACT
III.
(Syr. pp. 244-270.)
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These pages of Syriac have been corrected for the press

e.
kindness of Dr. Murdock and Prof. Turner. COMM. OF PUBL.
by the
MISCELLANIES
TRANSLATION OF THE FERMAN GRANTED BY SULTAN 'ABD-ULMEJEED TO HIS PROTESTANT SUBJECTS.
I.
[Translated
by Rev. H. G. 0. Dwight, Missionary
"Written by the side of the royal cypher

August Sultan himself
in the
in Turkey.]
hand-writing of the
"
Let attention be given to the unchangeable, constant and perpetual execution of the provisions contained in this my ferman, and
let care be taken not to contravene it."
To Sdepan, the chosen and honorable Vakeel of the Protestant

Christian community
may your honor be increased
!
When my
high ferman reaches you, know that, the all-just and

sovereign God, the gracious giver of good, according to his divine,
excellent and boundless goodness, having caused my imperial and
august person to reign, in regal glory and having elevated me to
the lofty and imperial rank of Caliph, I give thanks, and glory, that
so wide a country, and so many cities, and diverse classes of subjects,
nations and servants, are committed to the hands of my most just
;
Wherefore, in accordance with

Caliphate, as a special divine trust.
the benevolence due from my civil and spiritual power, and also in
conformity with the excellent custom of my Sultanship and my soverbeing favored by the divine goodness and aided from above,
succeeding to the happy imperial throne I have used all
my care to secure perfect protection to each class of all the subjects of
my government, and, especially, as in all former time, that they may
enjoy perfect quiet in the performance of religious rites and services,
without distinction, in accordance with my true and honest imperial
purpose, and my benevolent will and my Imperial Government continually and without ceasing watches for the same.
And since the good and useful effects of these measures are at all
times plainly manifest, it is my imperial desire that no improper or
disorderly thing of whatever kind, be thoughtlessly occasioned to
the faithful subjects of my kingdom of the Protestant faith, and that
eignty
since
my
the special privileges granted by my Imperial Government concerning religion and matters pertaining to it, be perpetually preserved
from all detriment. And, as it is my imperial will that no injury of
whatever kind, or
this
in
whatever manner, come upon them, therefore,

edict has been written, that those who
most righteous imperial
act against
it,
may know
that,
exposing themselves to
my
royal in-
444
Notice has been given to the
dignation, they shall be punished.
proper authorities, so that there may not be the least ground of excuse, if there should happen, in any way, a neglect of this ordinance.
And
my royal Divan to
purpose, that this thing
shall be carried into full and complete execution.
Wherefore, you
who are the above mentioned Vakeel, on learning this, will always
move and act in accordance with the demands of this my high ferabstain from every thing at variance with these
man, and
this
my
firm decree has been issued from
make known and
establish
it
as
my imperial
carefully
and
things
order,
you
Know
this to
Written
of
May,
II.
or
if
any thing shall occur contrary to

forthwith
will
be
so,
make
known
and give credence to
in the last of the

first
it
my
to the
this
my
decisive
Sublime Porte.
imperial cypher.
month Sha'ban, 1269
[the latter part
of June, 1853].
THE SO-CALLED NESTORIAN MONUMENT OF SINGAN-FU.
THE question
monument
agitated by the learned, whether the Nestoof Singan-fu is genuine, or whether it is a fabrication of the Jesuit missionaries.
review of the present state of the question was given in Journ.
is still
rian
Or. Soc., Vol. iii. No. 2, 1853, which has awakened, in the members of the Oriental Society at least, a new interest on the subject.
It is not my object to go over the ground again, but merely to
Am.
give
some suggestions which seem
called Nestorian
monument
to arise from
comparing the
so-
of Singan-fu with the inscriptions on
This temple has

the Jewish temple or synagogue at Kaefung-fu.
been visited by two Chinese Christian converts, and an account
lately
of the temple, together with its inscriptions, was published by Rev.

Geo. Smith, Bishop of Victoria, at Shanghae, in 1851.
My supposition is, that the monument was dug up in 1625, about
one mile from Singan-fu, according to the representation of the
Jesuits, and that this was the site of an ancient Nestorian church
which existed there some eight hundred years before. That the
Nestorians had churches in China, is sufficiently confirmed by other
evidence, and that they might have had one in the ancient imperial
is sufficiently
plausible in
city of Singan-fu
is
itself.
way adapted to a church.

1. The inscriptions at Kaefung-fu are partly
The monument of Singan-fu is
Chinese.
The monument
every
Hebrew and partly

partly in Syriac and
might naturally expect that a foreign sect,
partly in Chinese.
if
they retained their original language, would write in that language
in
We
in
445
only and if they had lost their original language, would write in
But in each case we find
the vernacular language of the country.
mere impostor could hardly have had
two languages combined.
;
sufficient
inducement to write
two languages
in
at once.
The
inscriptions at Kaefung-fu record facts interesting to the

Jewish community ; as, that their religion originated in T'heen-chuh
2.
China by seventy families or clans that

(India), being brought into
they were favored by an emperor of the Sling dynasty (in 419)
that it was
that the synagogue was built by Yen Toola (in 1166)
The monument of Singan-fu
rebuilt by Woo-Szi-ta (in 1280) etc.
records facts interesting to the Nestorian community as, that they
were favored by a Chinese emperor (in 639) that they were persecuted by the Buddhists (in 699) etc.
;
The
inscriptions at Kaefung-fu labor to prove that Judaism is

a religion of truth and purity ; and that the Jews will make good
3.
The Chinese portion of the monument of Singan-fu argues

somewhat similar in favor of the Nestorians.
4. The inscriptions at Kaefung-fu recommend obedience to parents
and magistrates, and praise the Chinese emperors for favors conferred
by them. So does the Chinese portion of the Nestorian monument
subjects.
in a way
very explicitly.
5. The Hebrew inscriptions at Kaefung-fu, as we might expect,
So the Syriac inscription on the monument
breathe a Jewish spirit.
The Chinese inscriptions
of Singan-fu breathes a Nestorian spirit.
in each case exhibit a new element and somewhat different spirit.
6. The inscriptions at Kaefung-fu in Chinese have much to say of
the Chinese portion of the monument of Sineternal tau (reason)
mention of tau (reason). See Journ. Am.
makes
repeated
gan-fu
These peculiar views of tau or reason, which apOr. Soc. iii. 417.
pear to us mystical and obscure, were held in common by the authors
of the inscriptions at Kaefung-fu and Singan-fu.
These analogies are altogether in favor of the genuineness of the
;
monument.
j.
III.
w.
G.
SOME CHARACTERISTICS OF THE SHEMITIC AND JAPHETIC FAMI-
LIES OF
LANGUAGES, APPLIED TO THE CLASSIFICATION OF THE
LANGUAGES OF SOUTHERN AFRICA.
THE original forms of the Shemitic and Japhetic languages, were

developed under the influence of different conceptions both as to the
relations of actions, and the relations of the constituents of external
This has led to dissimilarities in
nature, to each other and to man.
these languages, of a two-fold character.

VOL. rv.
57
446
The
1.
relations of actions of a definite character
among them-
duration and time.

The relation of order
or sequence, as originating verbal inflections, is exhibited in the
Shemitic tongues in the variations known by the names of the preterite and the future.
The first expresses the commencing action of
a series ; and the second expresses the subsequent actions constituting
Neither form, when
portions of the same combination of incidents.
thus traced to its original signification, includes any reference to time
other than that which is included in relative order or sequence.
The Japhetic verbal variations of this class exclude the idea of
mere sequence, and include those of duration and time, expressed
In respect to duration, actions are
separately by specific marks.
The difference is
considered as being continuous or as terminated.
indicated by the introduction of an element expressing the simple
and absolute completeness of action, as ser or ver (originally sver),
in Latin, or by auxiliaries and participial modifications, as : / have
To such stem-forms or sub-modes the marks of
raised, in English.
time are superadded. In this great family of tongues, we are parselves, are those of order,
by the difficulty experienced in expressing the idea

of simple futurity, as indicated by the variety of modes assumed to
overcome the difficulty. The ideas of prolonging, enduring, ap-
ticularly struck
proaching, choosing, wishing, seem involved in the different future

forms of classical, oriental and Teutonic verbs.
Hence, wherever we find actions contemplated as differing in duration and time, or verbs having completeness of act indicated by a
special element, and wherever special elements are introduced to
mark
time, future or past, as modifying these varieties of action,
we
should decide that the language possesses Japhetic developments, or

falls into relationship with that family of tongues.
2. Two very different views have been taken of the relations of
In one mode of dealing with
external things among themselves.
them, all are considered as having a relation to action, either as
modifying or as modified. Hence they fall into the two divisions of
subject and object, which perhaps originally corresponded to the two
classes of animated being, or being capable of acting by itself, and
inanimate being, or being incapable of producing effects by its own
agency. This gives origin to that form of gender which offers the
distinction of personal and impersonal or neuter.
Here, the objective or neuter class, as indicating the primary relation of all things
to actions produced by man, is the more general, or the simpler in
form and is therefore radical. The other class is set apart from it
by a definite mark of personality, appearing as s in the classical
in facile andfacilis.
This may be designated the logical
tongues, as
;
form of gender, and

guages.
is
characteristic of the Japhetic family of lan-
447
The other view of external things contemplates all as being in
themselves subjective or living, and as being therefore divisible into
This conception is characteristic
the two orders of male and female.
It may be called the sexual form of
of the Shemitic tongues.
gender.
Both ideas are found combined in the Indo-European tongues
But it is to be observed, that the logical distinction of
generally.
gender is, in the original forms belonging to that family, universal
that the distinctive sign of sex is found in feminities alone; that in
them it is normally superadded to the mark of personality that this
sex-sign is nearly identical in form with that which it bears in the
Shemitic tongues
and that there is such a wide dissimilarity between the two ideas, as to render it improbable that both should
arise simultaneously in the formation of a language.
may infer,
;
We
therefore, that the sexual distinction
was wanting
in the original
of later introduction
condition of the Japhetic family, and that it is

into that class of tongues, through the influence perhaps of the
Shemitic race in enlightening and civilizing the world. The distinction,
however,
now
explained, serves as a valid
ground of
classifi-
cation.
The application of these principles of analysis leads to the arrangement of the South-African tongues under two great divisions. These
have very many features in common, as in fact all languages have.
Their common character is especially apparent in regard to a set of
relations not noticed above, or to those existing between actions and
their subjects and objects, or existing among actions themselves, as
to frequency, intensity, purpose, etc.
On these relations are founded
the distinctions of conjugation or voice.
Such forms are abundant
in the South-African tongues of both classes, but more
especially so
which we will proceed to notice first.

There are the widely spread forms of speech belonging to the
Negro race of the Congo and Zambeze. These dialects occupy nearly
the whole of the region South of the Equinoctial, and constitute
radically one language.
They are distinguished preeminently by
the extent to which the repetition of the same sign in the same
which has given origin
clause is carried out, by means of prefixes
in those of that class
(1.)
to the appropriate designation applied to them, of the Alliterative

Class of languages.
These prefixes have a demonstrative or indi-
They exhibit a
vidualizing effect on the subjects of propositions.
variety of forms, which seems to have arisen either from two distinct
terms having the same meaning, or from one term containing a very
complex or variable consonant-sound, and, according to a common
incident of speech, assuming intonations determined by the initial
sounds of the words to which the prefixes are attached. In order
that the subjective character of an idea presented as the modifier of
a subject,
may
be vividly impressed and retained, the prefix
is
at-
448
tached not only to the subject
and
itself,
but also to
its
qualifying term,
most of the constituents of any predicate. In this way, the

forms of words are multiplied beyond their normal complement, in
correspondence with the variety of forms which this prefix may
assume, as influenced by the initial sounds of substantives. Gender
form but indications of the
is of the
logical and not of the sexual
to
The verbal indistinction, as a constituent of terms, are obscure.

flections possess the Japhetic variations distinguishing between continuous and terminated action with the superadded distinctions of
time, the future being indicated by elements involving the idea of
approach or being at. Hence the developments of this great class of
;
languages are distinctly Japhetic.

The other class of languages comprehends the dialects of the
(2.)
Namaquas, Korannas and Bushmen.
From
the character of
some
consonant-sounds it has been denominated the Click-tone Class.

It may be entitled the Gariepine Class, as being found chiefly in the
arid regions round the lower Gariep or Orange river, to which the
Hottentots, the race using it, have been driven on by other races.
It offers an analIt has Japhetic characteristics in its verbal forms.
ogy with the Polynesian languages, by possessing inclusive and exThis lateral
clusive forms of the plural pronouns of the first person.
relation becomes of interest, when we contemplate the presence of a
of
its
the Hovas of Madagascar.

with the Zambezan already mentioned, and
coincides with the Shemitic, in possessing a purely sexual form of
This, however, is not exactly of the Shemitic type, which
gender.
Polynesian dialect
among
It stands contrasted
for the Garieassigns to the feminine alone a distinguishing element,

Nor has it the prefix-system of
pine has marks for both genders.
the Zambezan. Thus there are positive and negative characters separating it widely from the Zambezan class of tongues.
In
It has, however, some remarkable and interesting relations.
possessing the verbal distinctions of duration and time characteristic
of Japhetic forms, it agrees with the Galla and the monumental EgypIt bears a close analogy to the former in the mode in which
tian.
the idea is carried out, as well as in the general character of its conjugations.
tian
same form of gender, this being

The Hottentot and old Egypelements of gender almost identical. The
All these three have the
less distinctly
have the
marked
in the Galla.
distinctive
has, for the masculine termination, b or p, and in the proThe feminine termination is
of the third person singular, mb.
Namaqua
noun
which
s,
in the pronoun of the first person singular, becomes dental,

In the monumental Egyptian the termination of the pronoun
of the third person singular is, in the masculine,/, and in the femin-
or
t.
ine,
line,
s.
These, in demonstratives, become the prefix p for the mascuIn the Galla, the masculine termination
t for the feminine.
and
449
is
The feminine is distinctly t, ti or tu.
probably, but obscurely, a.
These three, therefore, may be assumed as constituting; members of
one great family of tongues. Since the Gariepine or Hottentot race
is known
only as a receding one, and traces of its existence extend
into the interior of South Africa, it may be looked upon as a frag-
ment
of the old and properly Ethiopic population, stretched along

the mountain-spine of Africa, through the regions now occupied by
the Galla ; but cut through and now enveloped by tribes of a different stock.
J.
IV.
LETTER FROM REV. DR.
J. L.
C.
ADAMSON.
KRAPF.
East Africa, Rablai Mpia, 6th April, 1853.

kind letter (New Haven, 28th Oct., 1851) reached me
toward the close of 1852, when I was on the point of crossing from
Zanzibar over to the coast of the Pangani river, to penetrate into the
interior of the kingdom of Usambara.
YOUR
now avail myself of an opportunity to express my humble thanks

your Society for the confidence and honor conferred upon me by
this election, and I beg to say that after the receipt of your letter I was
perfectly ready in my small part to contribute toward the furtherance
of the Society's noble and praiseworthy object, and that I was about
to pen several matters relating to East- African geography, in which
I thought the Society would feel interested.
But a few weeks ago I
received a severe letter from Major Hamerton, the British Consul
and Hon. Company's Resident at Zanzibar, to the effect that His
I
to
Highness the Imam of Mascat, who resides at Zanzibar and who

claims the whole coast from Miikdisha (Magadoxa on the maps) down
to Tungi or Cape
Delgado, was led to believe that my giving information on this coast would greatly harm his interests, and that the
continuance of this line of conduct on my part would cause a deathblow to my missionary labors in East Africa. The British Consul
seems inclined to support the Imam's determination, and to report on
this matter to the Secretary of Foreign Affairs at London.
The matter of fact, which occasioned this turn of things, is this.
After my return from Usambara I had been asked by the French
Consul, Mr. De Belligny (to whom I had been introduced by the
British Consul himself in 1849), about the coast between the Pangani
river and the islet of Tanga, concerning which part of the coast the
French Consul had learned that it did not belong to the Imam, but
to the inland rulers.
He therefore wished to know from me, whether
450
was true or false. Finding the French Consul a most
kind-hearted host, a nobleman by birth and accomplished gentleman
by education, observing his desise for scientific matters, especially for
geographical objects (he himself having travelled to New Zealand
and other quarters of the globe), not suspecting any evil consequence
this report
my information, I stated to him what I knew

that at the very time when I was on the Pangani coast, the king of Usambara's soldiers and officers had arrived
from the capital Fuga, to collect the tribute which the king every
second or third year levies upon the villagers residing between the
which might
arise
from
to be the truth, viz
river and the islet of Tanga.

I also mentioned that the king apSuch was then the actual
points his own governors on that coast.
state of things in that quarter, and as such I represented it to the
French Consul in all sincerity and innocency, thinking it very wrong

to conceal from him what I knew to be the truth, especially as he
asked me concernedly about this matter. Had I concealed it, or
declined to reply to his question. I [had] feared the Consul would
consider
me
a secret emissary of the
he would have thought
when
I told
my
Imam
or of the British
conduct inconsistent with
him, formerly, that as a missionary
my
was the
and
word,
friend of
all nations.
Nothing of a
political nature
Consul mention, in the
least,
was spoken between
us,
nor did the
that he would or could build
some
scheme upon my information, However, it appears that

my departure he communicated to the Imam's son who was
vicegerent during the Imam's absence from Zanzibar, that the coast
from the Pangani river to Tanga does not belong to His Highness.
The son wrote the Consul's report to his father at Mascat, who on
his return from Arabia brought a military force to compel all chiefs
and tribes to acknowledge his authority. I met the Imam at Mombas, who encouraged me most kindly and condescendingly to go on
in my respective labors, although he knew that I had given information to the French Consul.
But having arrived at Zanzibar, he
mentioned it to the British Consul that I might become detrimental
to his interests by giving information on his countries.
Upon this
the British Consul wrote to me a letter, in which he pointed out
the ruin of my Mission, if the giving of information were not dispolitical
after
continued.
I of course immediately sent an explanation on matters past, for
which I apologized, as I did not know that it was the will of His
Highness and the British Consul, that this coast should not be spoken
of abroad, but [adding] that, as I now was acquainted with their
sentiments, I would henceforth submit myself to their regulations,
and throw the profoundest silence upon the Imam's territory in East
Africa, in order that no detriment might be caused to his interest,
451
and that His Highness might have no just cause to expel me from
I admitted that I as a missionary was no traveller ex
professo, that my primary object was not to make and publish scienI was not sent to impart geographical but spiritual
tific
inquiries, that
Wherefore I could and
truth, to the salvation of immortal beings.
would readily submit to the Imam's request, as its refusal would lay
his country.
the cause of Christianity at stake.
a matter deeply to be deplored, that politics cannot yet go

hand with science. What the scientific and philanthropic
public wishes to be cleared, the politicians desire to be shut up and
unknown. The missionary, especially, is embarrassed by these intervening rival powers. At home the learned often complain that
the missionaries' reports are so very meagre in point of scientific
interest; but abroad the politicians complain of the missionaries'
communicative propensity, and they threaten them with the destrucWhen the missionaries take an interest in sciention of their work.
tific matters and endeavor to leave their reports not so meagre, as
Keep ye
they often are complained of being, the politicians say
what business have you to comsilence, or we will put you down
municate your geographical knowledge to the world? Thus the
missionary is compelled to abandon the man in order to save the
It is
hand
in
clergyman. As man, he feels like others an interest in all useful

matters and pursuits of this world, especially in matters of science,
But according to the
for which his education has prepared him.
law which is about to be established in East Africa, the missionary
will be doomed to desert the man, if he wishes to save his ministeThis state of things will not cease as long as the national
rial labors.
jealousies of white people exist, and as long as the black race is
allowed to take advantrge of these strifes, which permit them still in
many quarters to keep up their system of underhand dealing and
concealing, to the detriment of the cause of science and philanthropy.
Africa, how degraded thou art
thy fine countries,
thy hidden treasures, as well as thy woes and miseries, must not be
known to the white man, who could help thee. Only the slave-
Poor Continent of
and barbarian, who harms thy real interest, must know thee
and be permitted to know the secrets the disclosure of which has
Be
agitated the minds of the noblest men of all Christian nations.
trader
it
so yet for a
little
while.
must not omit mentioning to you, that together with Major

Hamerton's letter I received some information about the unjust ....
criticism which Mr. Cooley in England has exercised against me and
"
my colleague Mr. Rebman, in his pamphlet Inner Africa Laid Open."
I
I obtained this information
from the Church-Missionary Intelligencer

is edited
by my Society, and which
(October, 1852), a paper which
452
has [published] and will in future also publish
my own
and
my
col-
league's journals. As you have probably read Mr. Cooley's pamphlet

and the noble reply which the editor of the Intelligencer has made to
the pamphlet, I may be short about this matter.
I have not yet seen
the pamphlet itself, but what I could gather from the Intelligencer
me to think that, if all geographers of the present day were
of the same cast with Mr. Cooley, it would scarcely be worth while
leads
any information, as Mr. Cooley in his study-room knows

better than men who have hazarded their lives in African discoveries, whose characters he disparages and whose reports he
slights, whilst he seems to found his exclusive theories on the statements of Arab sailors and run-away slaves, whom he may meet in
London, and who for a few shillings will answer him any question
he puts to them, and who after their return to Africa ridicule the
philosopher's credulity in the far-famed world's town of London.
to give
Africa
much
"
mundus vult dedpi, ergo decipiatur" I will not trouble you

with a refutation of the charges brought against me by Mr. Cooley.
I trust his pamphlet will turn out to the ultimate advantage of the
East- African missionaries, as men who know the old saying " audiatur et altera pars" will examine the matter, and give an impartial
judgment upon the merits of Mr. Cooley and the missionaries. I do
not fear the strictest investigation for the mountains which I have
seen, the rivers I have crossed, and other matters I and my colleagues
have mentioned, will not disappear before the end of the world comes
on.
Besides, I console myself with the historical fact, that the first
discoverers have often been ill treated, until a future generation did
them right. I may have committed many mistakes, for the correction of which I am thankful to the impartial critic, but I am not
conscious of having wilfully falsified matters of fact, which I consider
a crime committed against science itself. I am not travelling for
I prewriting books and getting a geographical celebrity at home.
fer meagre but truthful journals to the poetic and romantic balloons
which I have seen adventurers and ambitious men construct upon
No doubt, Mr. Cooley will rather distrust
the geography of Africa.
the missionary than the French adventurer with whom I accompanied the king of Shoa's expedition into the Galla country, when
we came to the vicinity of the sources of the Hawash river.
were still distant about two days' march, when the king ordered his
army to return. Myself and the Frenchman were very sorry that
the king took this step, as we lived in hopes to see and describe the
sources of that noble stream.
However, we could not help complying with the king's request, and we were to sacrifice our curiosity to
the monarch's field-orders. Nor could we at our own risk leave the
royal army, as we would have been massacred by the Gallas instantly.
Even a guard of some thousand men would not have given us suffiBut
We
453
cient protection, as the king even with his twenty or thirty thousand
men did not venture to continue his march. The Frenchman, mortified at
said to
losing the opportunity of seeing the sources of the Hawash,

"
But, Mr. Krapf, we must say that we have seen the
me
sources of the Hawash."
When
I objected to this false

suggestion,
he added " Eh bien, nous devons etre des philosophies." And indeed he mentions in his book, that he had seen the sources of the
Hawash, that he was conducted by a safe-guard of the king, that he
measured the sources. But there is not one word of truth in his
statement, nor was he ever separated from me on the whole expedition.
He got some information from the natives, as I also did, about
the character of the sources, and he then borrowed and described
:
the rest according to Mr. Bruce's statement of the sources of the

Abessinian Nile. I mention this fact to show you why I rather prefer the meagre reports of the missionaries than the
poetic sentimenof many travellers ex professo, and that Mr. Cooley the philosopher should take great care lest he impose upon others epithets
which the disparaged missionary might be able to lay rather upon
talities
himself.
et
idem"
The
is
quod quis peccat per idem punitur

might one day find out Mr. Cooley in
He must know that I have the means
Zanzibar who gave him information, and
old saying "per

in force, and
at London.
still
his study-room
to find out the persons at
that I can by ocular observation overthrow his theory.

And indeed I was on the point to leave Rabbai and proceed to Zanzibar,
and thence to Kiloa and the interior as far as to the lake Niassa. I
had already packed up my things, when the sad letter

Hamerton reached me on the very day when I intended
Thus the journey was postponed.
of Major
to start.
In spite of Mr. Cooley's stricture, I maintain that the distance

from the coast to Kikumbuliu is 90 hours, to Yata about 110, to
Kiwoi's hamlet between 140 and 150, to the Dana river 180 hours.
From the coast of Mombas to Kadiaro there are about 36 hours, to
Kilema 70, and to Majame 90. The journey to the river Dana beyond Ukambani was made by myself, that to Majame in Jagga was
made by Mr. Rebman. The ordinary travelling-hours were 8 or 10
hours per day; in many cases 12 and 13 hours, owing to the want
Mr. Cooley is entirely
of water and dangers from lurking enemies.
wrong, when he talks of a promenade of 15 or 16 miles. The
height of the mountains which Mr. Cooley thinks exaggerated, will,
I trust, be found still greater on the application of measurements,
than by my guessing estimates. When in Abessinia I always estimated the mountains much lower than they were afterward found
by scientific men who measured them. Thus, I trust, my veracity
If the
will come to light, though Mr. Cooley for a time violates it.
\QL. iv.
58
454:
Kilimanjaro* had snow in 1848, when Mr. Rebman first discovered

the mountain, and I in 1849 and 1852 confirmed his report, it will
have snow, also, when other travellers shall see it. If a future traveller makes the same serpentine course on a
journey to Usambara,
as I made in 1848, with a guide who did not know the road, he will
In short, Mr.
report the same distance which I have reported.
Cooley's hypercritical notes will
come to these regions
travellers
empirical
thirst,
facts.
travelling
men and
come to nought, when impartial

the philosopher must give way to
all
men come who
will brave hunger and

burning sun, the dangers from wild
the endless and excruciating beggary of the natives,
Let only
on foot
in a
beasts,
often the violence of the rains
I am sure the veracity of the misIn spite of Mr. Cooley's indignation, I

still maintain that I would solve,
single-handed (if he means quite
alone), the great problems of geography, if it were my duty to do
so
not to serve my own ambition, as he calls it, but to serve the
cause of science and the cause of God. An experience of fifteen
years in Africa has given me many advantages which a man coming
But I will abstain
just from America or Europe cannot lay hold of.
sionaries will be vindicated.
from troubling you any more on these subjects.

Lastly, I may be permitted to present to your Society a copy of
the missionaries' map designed by Mr. Rebman to illustrate our sevOf course it does
eral journeys along the coast and to the interior.
* In
regard to the snow-mountain Kilimanjaro, situated in the territory of
the Jagga tribes, I may mention that soon after my landing on this coast in
1844, I heard of a high mountain in the interior, of which the natives gave me
a curious account. They said that it was inhabited by evil spirits, which will
destroy anybody who ventures to ascend the mountain they reported that it
contained mondial ya feda or silver-stuff, which looks very white. I could
never make out what that white matter might be. I thought there might be
calcareous rocks, or some white impalpable sand, of the existence of which
I had heard in Arabia, when the natives told me that there was beyond Hadramaut a sandy region in which men and animals will sink, when approaching
Thus I explained to myself the report of the natives regarding the white
it.
matter and evil spirits on the Kilimanjaro. It never came to my mind that
I was therefore astonished when Mr. Rebman, on his
there might be snow.
return, told me that it was nothing but snow, and that the coldness was the
Mr. Cooley therefore does me a wilful wrong
evil spirit on the mountain.
when he says that I suggested to Mr. Rebman that the white matter was
snow, and that I wrote this in a foot-note of Mr. Rebman's journal. Mr. Rebman, on his first journey, did not hear from his guide that the natives have the
word kibo for snow he learned it on his second journey. We never interfere
with each other's journals each one sends his off at his own responsibility.
For a long time we did not know that they were printed, as we sent them
only for the information of our Committee wt London. The same was the
when I was in Abessinia.

journals were printed without my knowledge, yet they were never attacked, although there were many scientific travellers who afterward traversed the same tract of country which I had trodden
case
before.
My
455
not claim
use.
scientific accuracy, but, notwithstanding, it will

sorry I cannot present to you a copy of
am
be of some
my
Kisuahili
Grammar, and Vocabulary
of six East-African Languages, which I

carried through the press during my short stay in Europe in 1850.
copy of a spelling-book and a translation of the Gospel of St.

in Kinika, I sent to your Society, if I remember well.
A copy
of St. Mark, in Kikamba, I allow myself to send at the present
Luke
opportunity.
P. S.
Regarding the map, I may add that the results of my
second journey to Ukambani are not embodied in it.
According to
that journey, made in 1851, the snow-mountain Kenia or Kirenia
must be placed more to the North- West because it lies about 50
hours distant from Mbe, where I saw the river Dana. The lake
which is formed from the water coming from the mountain, lies
to the North-East of the mountain.
From that lake runs a river
called Tumbiri, which I am inclined to identify with the Tubirih of
Mr. Werne, who accompanied the Pasha of Egypt's expedition as
far as to the fourth degree N. from the Equator, and who was told
by the natives that the source of that river is a month's journey
from the island of Tchanker where the expedition terminated.

month's journey is a distance of 120 hours, effectual march and resting included. The distance between the Red Sea and Shoa is about
120 hours, and we made it in about 30 days. But the travelling of
the natives is very different in countries where they find little water,
no food, no inhabitants. They must make large distances of 10 and
12 hours a day, for they cannot carry on their shoulders more provisions than what will suffice for ten or twelve days.
This is the
case on the way to Ukambani, where they find water scarce and no
food whatever, if they cannot take a supply on Mount Maungu, or
Ndara, the inhabitants of which are frequently their enemies. Suppose the distance between Tchanker and the source of the Tubirih
to be 120 hours, it would make four degrees, and this would quite
agree with the position of the mountain Kenia and the adjacent
I knew nothing of Mr. Werne's book on my first journey to
lake.
Ukambani, but when I saw it in Germany I was quite surprised at
the agreement of his statements with my information obtained in
Ukambani in 1849. I therefore cling to my opinion that the real
source of the White Nile will be found in the vicinity of the
Equator, where I placed it, whatever may be the objection of Mr.
Cooley.
456
GRAMMAR AND DICTIONARY OF THE ZULU LANGUAGE.
V.
[THE following information is extracted from a. letter of Rev. Lewis Grout,

missionary in S. Africa, dated Umsunduzi, July 25, 1853.]
A Commission of six (three from our Mission) has been appointed

by the Local Government to prepare and publish a grammar and
dictionary of the Zulu language, to be published chiefly at the exhave had our first meeting, at which
pense of the Government.
We
the preparation of the dictionary was referred chiefly to Rev. Mr.

Dohne, and of the grammar to myself, each work to be subject to a
general review by the whole Commission, before going to press,
which cannot be expected under a
VI.
year.
THE LAW OF STORMS
IN CHINESE.
[A PAMPHLET with this title was published at Ningpo, in 1853, by D. J. Macgowan, M. D., missionary of the American Baptist Missionary Union. The
following introductory note, by the author, explains the nature and design of
the publication. It is an attempt to familiarize the Chinese with a branch of
meteorological science of quite recent origin even in the West]
"
THE Chinese name
of this pamphlet,
The Navigator's Golden Needle.

ance with the wishes of H. E. Col.
Hang Hai Kin
Chin, signi-
has been drawn up in accordReid, and is published at the

expense of J. C. Bowring, Esq., of Hong Kong. The Chapter on
the Typhoons of the China Sea in Col. Reid's work forms the basis
of this
use having been made also of the publications of my townsman Mr. Redfield of New York, and Mr. Piddington of Calcutta.
So much of the science of meteorology as applies to the subject, has
been introduced, with some general principles of navigation as practised in the West
the whole being interspersed with remarks on
fies
It
natural and revealed religion.

" This
new science has advanced so slowly
among
physicists
and
no allusion having been made

navigators in Europe and America,
to it by the illustrious author of Cosmos in his masterly survey of
that
the universe, and it being regarded with mistrust by mariners,
it
may by many
be deemed premature and
futile,
planation to a people so slow to appreciate
new
to attempt its exdiscoveries as the
Chinese. But its simple axioms may be acquired with such facility,
and are of such manifest utility in enabling seamen to escape from
the fury of these storms, so frequent and destructive on their coast,
that it is probable Chinese navigators will gradually avail themselves
of the information here proffered,
and
also, as Col.
Reid hopes,
will
457
be induced to make observations calculated to perfect our acquaintance with the tracks of revolving storms, in regions rarely visited by
foreign ships.
"
By enabling medical missionaries to relieve the ailments of tens
of thousands annually, the foreign residents render a praiseworthy
but the natives have yet other claims upon
service to the country
;
the philanthropic, which it is hoped may not be disregarded.

They
need instruction in those sciences which are the source of so much
of the wealth and power of our native lands, and without which the
In supplying
resources of the empire can never be fully developed.
of a scientific character, we shall not only promote
their material interests, but by employing these as media for conveying religious truth, we shall contribute largely to their intellectual
them with works
and moral regeneration. The various benevolent organizations of

England and America contemplate no more than the simple propagation of the Gospel, and direct efforts, therefore, made to promote
secular knowledge in China require the special assistance of the benevolent generally, and to such the subject is respectfully commended.
D.
J.
M."
Ningpo, June, 1853.
VII.
1.
BIBLIOGRAPHICAL NOTICES.
Lepsius on the First Order of Egyptian Deities.
Ueber den ersten dgyptischen GotterTcreis, und seine geschichtlichGelesen in der kbnigl.
mythologische Entstehung, von R. Lepsius.
Academic der Wissenschaften am 26 Juni, 1851. Mil vier Tafeln.
Berlin, 1851.
pp. 58, 4to.
IT
rather late to notice this publication, two years and a half

has only lately come into our hands
is
after its first appearance, but it

for a more careful examination,
us so
much
that
we cannot
stract of its contents.
It is
has interested and enlightened

from presenting here some abunfortunately but too well known to
and
it
refrain
occasion to inquire somewhat touching the

Egyptian religion, in what a state of bewildering confusion is all our
knowledge of it how impossible it is to pierce through the multitude of its external phenomena to the original fundamental ideas
those
who have had

;
out of which the system has grown up. There must have been at
one time, of course, a universal Egyptian religion the race, when it
first
occupied the valley of the Nile, must have brought with it as
well the germs of a common religious belief as of a common civilization
something must have preceded this chaos of local divinities,
and of gods who are evidently the offspring of a comparatively
:
458
very late and developed order of tilings and it ought not to be imamid the great body of information furnished by
history and the monuments, tokens which shall show us with something like certainty what that primitive religion was. But those
who have hitherto treated the subject have been so much occupied
with establishing the mutual relations of the various members of
the Pantheon, and with attempting to assign them their positions
and offices, that more general questions have had little chance of
;
possible to find,
And
it is
plain that some fundamental
must be discovered, or the mass will
never emerge from the condition of a chaos into that of light and
The English reader has only to be referred to the chapter on
order.
Religion in Kenrick's Ancient Egypt, a work which in general merits
high praise, both for its careful and accurate assemblage of the results of the latest investigations touching its subject, and for the
clearness with which it presents them, for an indication of how unsatisfactory and disappointing is wont to be the handling of this
theme. The treatise now under discussion does, it seems to us, go
very far toward placing the whole inquiry on a new and improved
basis, and directing the eye of the student to the goal which he has
engaging their attention.

idea,
some
yet
principle of relation,
been seeking.
The attempts which have been made
to classify and rank the

Egypt, have founded themselves upon the notices of
Herodotus respecting a native Egyptian classification of them. According to him, there were three orders the so-called first gods were
the second were twelve,
eight, and among them were Pan and Leto
and of their number was Hercules the third, descended from the
It was natural to conclude that in the first
second, included Osiris.
class the Egyptians must have grouped together the gods whom the
divinities of
It became
national consciousness recognized as the most original.
then a point of special importance, to establish which were these
primary eight and this is what our author, leaving out of sight the
He first passes in review the
other two classes, seeks to accomplish.
;
results arrived at by his predecessors in the same investigation

Jablonski, Prichard, Champollion, Wilkinson, Bunsen, Schwenck,
are successively referred to, and finally, for the sake of completeness,
:
even Roth (of Heidelberg), who might fairly have been left unnoticed,
inasmuch as all sounder scholars unite in condemning his vagaries and
the specimens adduced by our
theorizings as wild and groundless
author of the opinions held by him are quite enough to justify his
being set aside without a formal refutation. This review completed,
the author proceeds to set forth his own opinions and their grounds.
Here, as elsewhere in his researches, the authority on which he re;
lies is
ments.
Manetho, as completed, explained, or corrected by the monuIt is his unrivalled
command
of the latter that gives
him
459
strength to uphold the former against the misconceptions of the
Greek writers. For nothing has so much tended to confuse and
mislead later inquirers as Herodotus' mistaken assertion that Osiris
belonged to the third order of divinities. It has seemed to bar the
door against the otherwise so natural attempt to identify the three

orders with the Manethonian dynasties of gods, held to have reigned
during long cyclical periods prior to the commencement of human

history under Menes ; it has given rise to the opinion, even now so
general, that the worship of Osiris was of very recent origin and
might almost be traced back to its commencement in modern times,
and that the farther back investigation is carried, the more prominently does the divinity and worship of Ammon stand forth whereas
in truth quite the contrary is the case.
Our author had already
(Chroii. der Egypter., p. 253) pointed out Herodotus' error, and
:
It had, namely, come to be a generally

assigned its probable cause.
received opinion among the Greeks, that Horus, the son of Osiris,
was the last god who reigned in Egypt before Menes he and his
;
father were then naturally referred to the end of the third order.
But it was in itself highly improbable, that Osiris, whom Herodotus
even states to be (with Isis) the only divinity universally and equally
reverenced throughout all Egypt, and whose connection with the
funeral ceremonial and the ideas of another life gave him the highest
import, and the most intimate relation to the general religious sentiment of the race, should be a god of low rank and late origin.
And the monuments place the matter beyond question. Our author
has succeeded in finding thirty-six instances (thirteen of which are
given in the lithographic plates appended to the essay) of a grouping together of certain divinities evidently to be regarded as constiThey do not all agree in every particular either
tuting the first class.
with one another or with Manetho, but the main elements are the
same in all, and the differences are such as admit of an easy explanation.
The normal number is seven rather than eight. The class
divides itself into two well defined groups, each coherent and homogeneous in itself, but standing in no relation save that of juxtaposition to the other.
The former of them consists of three sun-gods.
According to the Upper-Egyptian doctrine, these were Mentu, Atmu,
Mu. The first two are but two personifications of the sun, as morning and evening divinity, as above and below the horizon, ruler of
the day and of the night
the third receives the almost constant
"
Son of the Sun," and the name appears to signify
epithet Si-Ra,
Here then we have the highest place in the Egyptian
light or glory.
religion, as reduced to system by the native priesthood, occupied by
divinities whose significance is derived from their being representatives of Ra, the sun.
This is deemed by our author a plain indication that the grand central idea of the Egyptian religion was an
;
460
adoration of the sun. And he is able to bring up from all sides
Beside its high plausibility,
considerations to confirm this theory.
regarded from a religio-historical point of view, and the difficulty of
explaining by other means the elevation of Ra to the place he is
made
to occupy, his position in the general religious regard of the

is
He is the only divinity to
strongly in its favor.
a goddess as feminine
priestly theory has never ventured to assign
embodiment of his principle ; he is the constantly recurring ideal of
whom
nation
kingly power and authority
he
is
the highest essence of the chief
local divinities, who all of them strive by combination or identification with him to strengthen their title to eminence in the Pantheon.
may appear strange that Ra does not assume in person his post at
the head of the system, but it is to be borne in mind that the outward form of the classification was the work of the priests alone,
who may well have had their theoretical grounds for expanding the
the tendency of the Egyptian religious
single god into a group
philosophy to make up a triad, consisting of a male and female
And the
divinity with their offspring, has been often remarked.
unimportance, as independent deities, of these representatives of the
It
sun, only sets in a clearer light the

owed their elevation.
Such was the
power of the idea
to
which they
constitution of the
first group, according to UpperIn Lower Egypt the political preponderance of

the ancient capital, Memphis, was of influence enough to procure its
modification for the purpose of introducing into it the local divinity
As
of that city, Ptah (identified by the Greeks with Hephaistos).
the principle of fire, he was made father of the sun itself, and the
series was held to be Ptah, Ra, Mu.
Manetho, as being himself a
in so
Lower-Egyptian priest, represents this form of the theory
much the larger part, however, are the religious monuments preserved
to us of Upper-Egyptian origin, that but a single one, and that of
very late date, has been found to agree with him. But Thebes, the
Egyptian authority.
Upper-Egyptian metropolis, had likewise its local divinity, for whom

must be sought in the general system a place suited to his dignity.
This was the god Ammon
at the comparatively late period when
Thebes attained the sovereignty of Egypt, there was not mobility
;
enough
into
it
left
in the mythologic organism to allow of his being brought

manner with the Memphitic Ptah : he was identified
in like
with Ra, and as Ammon-Ra declared chief and father of the gods
as such he is also in a few instances prefixed to the series already
given, or set in the place of the first of them, Mentu.
The second group is that which clusters about the central figure
;
of Osiris.
It is made up of four gods, Seb (Chronos), Hesiri (Osiris),
Set (Typhon) and Hur (Horus), with whom are associated respectively the goddesses
Nut, Hes
(Isis),
Nephthys and Hathor.
Its
461
original constituents, beside Osiris himself, were only Isis, his wife
Typhon, his brother, and at the same time his enemy and destroyer
and Horus, his son and avenger. Seb and Nut, his parents, and the
two goddesses Nephthys and Hathor, are but theoretical additions
to the circle for the purpose of filling up and completing it.
With
;
respect to this group the monuments agree with hardly a variation,

saving as those of a later date, originating after the expulsion from
the Pantheon of the hated Typhon, substitute for him some other
To account for the association of the Osiris-circle with that of

god.
the sun-gods, to form the first class of Egyptian divinities, our author
directs attention to the fact that the most prominent seat of the
worship of Osiris was the ancient city of This (Abydos), and that
from this city Menes went forth to consolidate the Egyptian tribes
under one government, and lay the foundation of the monarchy.
The
god of This, then, would be analogous to that

accomplished in the cases of the gods of Memphis and
Thebes.
The analogy, however, does not by any means hold good
in all points.
It may be questioned, in the first place, whether the
Osiris-worship had its proper origin and home in This, any more than
that of Ra in Heliopolis or any other city in which he was worshipped with especial reverence again, This, though the birth-place of
the founder of Egyptian history, was at no time itself the capital of
Egypt, since Menes from the first established the seat of his dynasty
in Memphis
and, finally, neither Ptah nor Ammon ever made his
way to an importance in, the whole religious belief and observance
elevation of the
less fully
of the race approaching to that of Osiris.

If, then, the worship of
the latter had in fact a local origin, it must have sprung up, it seems,
and it must have possessed features so
at a very primitive period
;
universally Egyptian that it commended itself to the acceptance of

the nation by the force of its own merits, as an expression of the
Nor do we regard our author as disgeneral religious sentiment.
senting from this view, or offering the explanation of Osiris' position

given above as sufficient and final. He does not, indeed, enter into
a full examination of the myth, or discuss the various developments
it has
undergone or the explications it has received for the purpose
of determining its true basis but he dwells briefly, and with decided
approval, upon the occasionally occurring assertion of the original
identity of Osiris with the sun, and regards it as highly probable
that the worship of the former was the first mythological expression
And it is plain, that the more
of the national worship of the latter.
clearly he makes it to appear that the sun-worship was in truth the
original central idea of the Egyptian religion, the more probable
does he render it that the same constitutes also the element of the
Nor, as we strongly suspect, can the main features of
Osiris-myth.
the latter be more satisfactorily explained by the assumption for it
of any other foundation.
;
VOL. iv.
59
462
These are the results, of a character the most interesting and important to every student of Egyptian antiquity, claimed to be established by this essay.
It closes with an account of a remarkable
attempt made by a monarch of the eighteenth dynasty to reform the
national religion, by leading it back to a simple adoration of the sun's
orb ; there are farther added to it extended historical notices of the
worship, in later times abhorred and rejected, of Set (Typhon), and of
Our remarks, however,
that of the late Ptolemaic divinity Sarapis.
already occupy so much room that we must abstain from following
the author through these investigations also, and close with recommending the original essay to the attention of all to whom it is
accessible, and with expressing our desire to receive farther developments of the subject from the same high authority.
w.
2.
Vullers'
New
D.
w.
Persian Lexicon.
Joannis Augusti Vullers Lexicon Persico-Latinum etymologicum ;

cum linguis maxime cognatis Sanskrita et Zendica et Pehlevica
comparatum, omnes voces, quae in lexicis persice scriptis Borhani
Quatiu et Haft Qulzum reperiuntur, complectens, adhibitis etiam
Castelli, Meninski, Richardson et aliorum operibus, et auctoritate
scriptorum Persicorum adauctum. Accedit appendix vocum diaFasciculus I. fionnae
lecti antiquioris, Zend et Pazend dictae.
ad Rhenum, 1853. pp. 208, gr. 8vo.
is not Mr. Vullers' first contribution to Persian
philology.
has been an industrious and productive scholar. In 1833 he
published a Chrestomathia Schahnamiana, consisting mainly of exthe text which it presents, howtracts from Firdusi's Shah-Nameh
ever, has not met with the unqualified approval of other scholars.
In 1837 he edited in two parts, text and annotated translation, that
portion of Mirchond's history which treats of the Seljuk dynasty.
In 1840 appeared from his pen the first part of a Persian Grammar,
which ten years later was completed by the addition of a Syntax and
Prosody. This work may perhaps sustain an advantageous comparison with other existing grammars of the same language, but
more positive praise we would not venture to bestow upon it indeed
we hardly know another similar work vvhicn makes so unfavorable
an impression upon its student it is recommended neither by fullness of collected material, philosophical handling, nor clear and
attractive presentation, and the Zend and Sanskrit learning with
THIS
He
which
it
is
garnished, and which was
meant
to constitute its chief
strength, is so plainly superficial and insufficient as to give the book

the air of an unsuccessful attempt to make a great show with very
little
substance.
463
It was not, then, without some misgivings that we read,
nearly
two years since, the announcement of a new Lexicon by this author.
Not
that the condition of Persian studies did not call for such a
Those of its class hitherto accessible were of too unscientific
and imperfect character to be the most efficient aids, either in the
work.
study of the proper Persian literature, or in the investigation of the

Not that suitable ground had not
ancient dialects of the language.
been prepared to construct it upon. By the labors of various scholars, classical texts enough had been critically edited to furnish an
ample material for working up into lexical form. But the predecessors of the promised work, and its programme likewise, gave reason
to doubt whether its author was likely to execute his task in a satisAnd now that a specimen of it at last lies before
factory manner.
us, we find our apprehensions fully justified, and cannot help protesting against the presentation to Persian students of a book which so
ill
corresponds to what they had a right to look for in a new lexicon.
There were two points in particular which called for attention
from a fresh laborer in the field of Persian lexicography. The first lay
herein, that the former lexica had in the main furnished their results
that, instead of being founded directly upon
only at second hand
the literary records of the language, they had been elaborated from
native glossaries and dictionaries. This was quite in order, of course,
:
at the first, when it was necessary to depend upon native aid for induction into the knowledge of a new tongue.
But why any longer
make Western scholarship dependent upon Oriental, when the same
materials lie before both ?
Why consent to derive our knowledge of
the language of Firdusi, of Jami, of Hafiz, through the medium of
works composed in a generation confessedly degenerate, and in a
country in which it was an alien ? Why serve up again and again

the contents of the Burhani-Quatiu, the Heft-Qulzum, the FerhengiShuri, when the classic compositions of Persian poets, philosophers,
and historians, are in our hands ? Surely we had a right to expect
that a lexicographer of the present day, a German too, would make
independent investigations the foundation of his work that he would
have carefully studied and excerpted all the texts accessible to him
and especially that he would have laid at the base of all a complete
glossary to Firdusi's epic, that great well of pure and undefiled Persian.
Nothing of all this has the author of the work in question
done for us. His sources are still the works of others in the same
;
department, the native lexicographers and their European representaHe gives, indeed, a meagre list of Persian texts, on the strength
of whose alleged use he appends to his title, as its last and least im"
et auctoritate scriptorum Persicorum adauctum," but
portant item,
a citation from, or a reference to, any of them is a rarity among his
pages, while the initials representing his true authorities are to be
found scattered plentifully through every article.
tives.
464
The other matter
referred to
is
one which does, indeed, less propwhich our author in his title-
erly concern the lexicographer, but of
page has
fully
assumed the
responsibility.
We mean
the elucidation
of the difficult question, where does the modern Persian vocabulary

come from ? Of its forms, its most usual words, and a considerable
part of its general material, we do indeed know the origin, and can
trace the relationship in the language of the Avesta, of the Inscripmembers of
tions, in the Sanskrit, or in other less nearly connected
the same family. Yet there remains a large proportion whose kindred is hitherto undiscovered in part, doubtless, it lies near by, only
hidden by the corruptions of time, in part it may be to be sought on
Semitic or Mongol ground. In a work which makes the professions
of this one we might surely look for new and valuable light on this
from the author's own special studies. Nothing of the
point, drawn
find the old familiar identifikind is made to appear, however.
have
which
or
correct
incorrect,
cations,
already become in a measure
the tradition of Persian students, but beyond these only a few not
very happy comparisons with words drawn from the impure sources
The linguistic acquirements of the author
of the latest Sanskrit.
;
We
wear here the same schoolboy character as in his Grammar.

Approving so little the plan of this work, we do not care to examine very closely the manner in which the author has executed what
It may very probably possess the merit of
actually undertaken.
being a better reduction of the native lexica than those previously
of
it
furnished
presents, farther, only the properly Persian portion
the language, to the exclusion of the Arabic vocabulary upon which
and it is very beautifully got
the modern Persian may draw at will
up in point of typography altogether, in the present scarcity of good
dictionaries, it is a book which no Persian student can well afford to
be without. But the gratitude which we might otherwise be inclined
to feel toward the author for so much as this, is checked by the fear
that his occupation of the market may tend to defer for an indefinite
hand as would
period the appearance of such a lexicon from another
better meet our views of what the times demand.
w. D. w.
is
3.
New
Sanskrit Lexicon.
Sanskrit- Worterbuch; herausgegeben von der kaiserlichen Akademie

der Wissenschaften, bearbeitet von Otto Bohtlingk und Rudolph
St. Petersburg, 1853. pp. 80, 4to.
Roth. Bogen 1-10.
THIS great work, the first portion of which has lately been placed in
is the development of a plan originally much less comprehensive. When, namely, in 1845, Bohtlingk gave to Indian scholars
his very convenient Chrestomathy, he left it incomplete for want of
our hands,
465
a glossary, which, however, he promised to add after a brief interval,
it to be decided meanwhile how extensive it should be
made. Other employments interfered to defer for a series of years
a delay at which, however it may
the fulfilment of this promise
have been regretted meanwhile, we can now only rejoice. For when
he came to take up the work anew, his sense of the demand for a
reserving
general Sanskrit lexicon to take the place of the imperfect aids

\vhic.h had hitherto been within the reach of scholars, had become so
strong, his own collections had been so much increased, and he was
so sure of the sympathy and cooperation of his fellow Sanskritists in
Germany, that he was emboldened to lay out, and to procure the
sanction and patronage of the Russian Imperial Academy for, a
lexicon which should include, so far as hitherto made accessible and
investigated, the whole body of Indian literature, from the Vedic
We
down to the latest works written in the classical dialect.

cannot too highly congratulate ourselves upon the supply of this
grand desideratum. No other department of Oriental study will
have been favored, so soon after the time of its first cultivation, with
a lexicon which can pretend to compare with this in extent, method
texts
and execution. Its plan is quite the reverse of that of the work last
noticed : in spite of the different and far higher position occupied by
the Indian as compared with the Persian grammarians and lexicographers,
it
it is
does them
carefully
not content with making

full justice
worked up
itself their interpreter alone :

into itself their whole material,
proper basis is the Sanskrit authors
by receiving
but
How
its
considerable a portion of the best Indian literature has been excerpted for it, is witnessed by the long list of authorities covering both interior pages of the cover
and this will doubtless
be largely added to during the progress of the work. To completeness or entire correctness it does not and cannot of course pretend,
themselves.
in the present elementary state of our knowledge of the

language
arid literature ; but it will be a fair and worthy exhibition of the
results hitherto arrived at, and the most efficient possible aid to farther progress, entitling its authors to the praise and gratitude of all
coming generations of Sanskrit scholars.
Prof. Roth, of Tubingen, is charged with the redaction of a separate department, the Vedic, and his name is associated with Boht-
lingk's as joint editor. Weber and Stenzler are their most important
auxiliaries, and several others furnish contributions less extensive.
The
part already published contains,
tieth of the
whole work
another
is
it is estimated, about one-thirunderstood to be on the point of
if not
already out,* and a third is promised for the spring.
Years must elapse, however, before the work is brought to a completion, even should its regular progress not be interfered with by the
w. D. w.
political troubles now threatening.
appearing,
* The second
part has
since appeared, containing
Bogen
1-20.
466
4.
Benfey's
Manual of
the
Zum
Handbuch der
Sanskrit Language.
und
Sanskritsprache.
Von Theodore Benfey. Erste Abtheilung :
Selbststudium.
Grammatik. (Also with separate title
Vollstdndige Grammatik
der Sanskritsprache. Zum Gebrauch, etc.) Leipzig, 1852. Zweite
Abtheilung : Chrestomathie. Erster Theil. (Also with separate
Zum Gebrauch, etc.
title
Chrestomathie aus Sanskritwerken.
Erster Theil.
Text, Anmerkungen, Metra.)
Leipzig, 1853. pp.
xii. 450, and vi. 330, gr. 8vo.
(rebranch fur Vorlesungen
zum
OF the two parts composing this Manual of the Sanskrit Language,

one, the Chrestomathy, is as yet incomplete: its text and critical
notes alone having been furnished, while the glossary, which is likewise to serve the purpose of a commentary, is not yet ready. As in
unpublished portion is to consist the whole proper value of the
texts being all elsewhere accessible, and the principle of
(its
their selection offering nothing particularly new or striking), it is
impossible to pronounce upon the character of the latter until it
shall have made its appearance.
The Grammar, however, is much the more important member of
As for the Chrestomathy, the existence of other similar
the series.
works, and of numerous edited, translated and commented texts in
almost every department of Indian literature, render it something
which could have been missed without much regret. There was
this
work
room, however, for a new grammar, if rightly planned and

well executed, to excel by far all its predecessors, and almost to make
an era in the history of Sanskrit studies. Expectations were raised
high in reference to this work on the eve of its appearance, from the
fairly
known
of its author
and if they have been
ability and scholarship
some measure disappointed, it must be interesting to know why
and how far this is the case.
That the book is one exhibiting great learning and great industry
no one will be inclined to deny when, however, it is added that a
good degree of the former and no little of the latter are also required
to enable one to make profitable use of it, one main objection to it
has been stated. Without doubt, this is a serious objection to a
work which professes to have been composed with a special eye to
the requirements of private study, and of beginners in the language.
;
in
But, indeed, it is not possible to conceive of a learner entering upon

a more hopeless and discouraging task than that of acquiring SansThe author himself
krit through the medium of this Grammar.
seems to have become in some degree sensible of this, as he is understood to be preparing an abridged and simplified edition of his work.
But it may be questioned whether the difficulty complained of will
be thus entirely removed.
It evidently results in great part
from
467
He lacks the faculty of

the author's style and manner of statement.
expressing a rule or presenting a system of phenomena in a form at
once concise and at the first glance intelligible.
have noted, in
"
wenn nicht
24, a phrase characteristic enough to deserve quoting
We
das die die Verwandlung herbeifuhrenden Laute enthaltende Glied

auf .... endigt." It might not be possible to find a precise parallel
for this passage elsewhere in the work (nor, it is to be hoped, many
times in the whole domain of written German), yet it is fairly illustrative of Mr. B.'s general mode of expression, which is not less involved and intricate, parenthesis within parenthesis, than this. But
there is another and a more deeply seated reason why the book is an
It confessedly represents, in the
unpractical one for the student.
main, the system of the native grammarians, is a reduction to a more
coherent form of Panini and his commentators, and it was impossible to retain so much of that system as has here been done, in presenting the great mass of details comprehended by it, without a
This is not the first attempt which
great sacrifice of intelligibility.
has been made to construct a Sanskrit grammar upon such a foundaThe work of Boiler (Wien, 1847)
tion, and with a similar result.
is in almost every respect the forerunner,
although unacknowledged,
of our author's, only briefer and less comprehensive
and it has
failed to find favor or make its way into general use, from the very
same faults which characterize also its successor. And if, in spite of
such a warning example, the attempt has been repeated, and by a
scholar of Mr. Benfey's eminence, we are certainly warranted in seriously inquiring whether this is, after all, the true basis and method
of a Sanskrit grammar, to which, with whatever unwillingness, we
must needs reconcile ourselves.
Our author partially explains in his preface the considerations
which have determined his course. The Sanskrit literature, he says,
is neither
besides, no
entirely preserved nor fully accessible to us
literature can afford anything like a sufficient means of gaining
acquaintance with the whole extent of a language ; on the other
hand, the grammatical system holds a very high rank among the
productions of the Indian mind, claims to be, as regards the classical
usage, complete, and at any rate enjoyed the advantages of the fullest command of materials, and of a native familiarity with the language. All this, it may be replied, can be assented to without in
the least affecting the question whether such a grammatical fabric is
to be made the basis of our own treatment of the language, instead
of the latter's written records ; if these are incomplete, the other may
be called in to supply as far as it can the deficiency, without being
put in their place (Mr. B. cannot seriously mean to maintain that
that theoretically complete knowledge of a language which cannot
be derived from a literature so abundant as the Sanskrit, may be got
;
468
out of the rules of a grammar ?) again, we are not called upon to
allow any claims without first testing them, or to accept an extensive
command, for a full and philosophical use, of materials and allowing to the Indian system all the merit that can be claimed for it,
there is still not unlikely to be such a difference in method between
Oriental and European grammatical science as should render it very
doubtful whether the results of the former may be adopted in mass
by the latter.
Mr. B. might perhaps have urged, with more apparent force, that
as the Sanskrit has now been for many centuries in reality a dead
language, sustained in a condition of artificial animation, to serve as
the medium of learned communication, professedly by the pfforts of
native science, the records of the latter must occupy a very important position in relation to it, as authority for its usages.
Yet even
by this consideration the aspect of the case is not materially altered.
For, as our author himself remarks, the ground covered by Panini
(taking that name as representing the whole system), is but limited in extent
it neither
fully includes the language of the Vedas,
whether of the primitive texts or of the Brahmanas, nor the less
peculiar dialect generally styled the epic: that is to say, Panini
leaves out of sight or treats but partially the historic development of
the language, and two branches of the literature which are of chief
importance to us, and rather aims to lay down the rules accepted in
his time for writing correct Sanskrit, which is not at all the object
And if the dialect which
for which we consult a Sanskrit grammar.
he represents forms thus but one of a series or group, what is its
So
proper character, and what its place and relation in the series ?
philosophical a writer as Mr. B. cannot surely be content to compose
a complete grammar of a language without first settling this preliminary question, especially when of so interesting and important a
For we have to determine even how
nature as in the present case.
far the Sanskrit possesses the attributes of a living spoken language,
;
and how
far it
is,
as
its
name
"
denotes,
perfected,"
and so an
artifi-
the work of scientific theory. Its external orthographic

form is, as must be allowed, in some part artificial. For it is in
itself hardly to be believed, that any people should in its speech have
so subordinated the distinctness and independence of words and
phrases to euphonic requirements as do the rules of the Sanskrit,
and the difficulty amounts to
especially in reference to the hiatus
an impossibility when it is noticed that the Vedic writers, even to
the latest portion of the latest text, wholly disregard them. If
theory has been allowed such influence upon the outward form, it
may not have abstained from touching also the system of inflection,
better
or introducing its modifications in other departments.
knowledge of the history of the science will naturally aid in the
cial structure,
469
elucidation of this point, but it must be mainly settled by a careful
and express examination of the language itself, in the light of its
relations to its next kindred.
it is not so clear what is Panini's
precise relation to the very
which forms the subject of his teachings. That he has constituted the sole or the most efficient means by which the
knowledge
of the Sanskrit has been perpetuated in purity, may admit of much
It were interesting to learn just how far those who have
question.
Again,
dialect
charge of the institutions of learning now existing in India, make

Panini's system the ground-work and superstructure of their instruc-
tions. How a familiar and practical knowledge of any

language should
be conveyed to youthful learners by the aid of a text-book which Western scholars, after long study, and with the help of a good knowledge
of the subject treated of, acknowledge that they do not in all points
Have not rather the
fully comprehend, seems quite inexplicable.
independent oral explanations of the teacher, accompanied by a full
use of paradigms and examples, and the study of texts held to be
safe models of style, been the main means of
conveying instruction,
the grammar being only the test by which the results obtained are
tried ?
Have we not to regard the Sanskrit language as propagating
itself
by a natural process, by a perpetual inheritance of usages,
rather than as constantly constructed anew out of the rules of a scientific system ?
If this view be correct, we may expect to find some
signs of a want of entire coincidence between the phenomena of the

language and their expression in the grammar. And such plainly
appear in respect to various points of orthography, for instance,
Panini is well known to allow a choice of methods, which the literature has never availed itself of, having always been consistent in
following only one of them and even, in some instances, the concordant authority of writers has been allowed by Mr. B. himself to
outweigh that of the grammarians, where the two were at variance
(see the preface to his Chrestomathy on the reading of dushkha for
:
duhkha). Evidently, then, something in the grammar is grammatical theory

only, and has never been practically recognized in the
and nothing short of a careful study of the texts will
language
enable us to separate such portions, and prepare us to seek, by the
aid of the other grammatical records in our possession, to account
for their
And if the system thus in some respects a
presence there.
little more than covers the phenomena of the language, there is
;
more reason for supposing that it may in others fall short of

his comthem. Panini himself was confessedly far from complete
mentators have been engaged ever since in defining, enlarging, convastly
or supplying their deficiencies

and
tracting, the limits of his rules,
there can exist for us no guarantee that they have now just finished
their task, and present at last a faultless system for our acceptance.
;
VOL. iv.
60
470
Once more, can we be content
to take that material
which Panini
furnishes us, and in its form as given by him, without verification, as

In answer to this quesso much Sanskrit grammar ready made ?
must
be directed to the fact that, by Mr. B.'s

the signification of some of the rules, or the
extent of ground they cover, is still doubtful, from the lack of sufficient comment, or from the disagreement of the commentators.
tion, attention
first
own acknowledgment,
Farther, that a due regard for proportion has been so far rendered
impracticable by the form given to the system, that in many cases
of a
it is not
possible to understand the true worth and significance
expresses a general fact in the language, or only an
group of cases, without a special investigation of the
phenomena to which it may apply. And finally, that we are not
authorized to rate so high Panini's linguistic philosophy as to assume that he has made the basis of his representation of any system
of phenomena the law which really lies at the bottom of them, and
determines their relation to one another. How should this be the
rule,
whether
it
isolated case or
when the guiding principle of the entire system is so external

in its nature, consisting in the analysis of forms, and regarding but
little their uses and relations, the life and soul of a language ; and
case,
when, besides, method and intelligibility have been confessedly sacriso that on the whole,
ficed to an unfortunate passion for laconism
there is nothing to which the system can be so justly likened as
to a collection of anatomical preparations of the various parts which
have once constituted a living body, dissected apart with wonderful
skill and exactness indeed, but their life gone, their functions unnoted,
and themselves arranged, without much reference to their natural
connexion, in such fashion that they may be packed away in the
;
smallest compass ?
If these considerations are correct, if Panini's system does not
include all that we desire to understand under the name of the
if we know not
;
precisely what is that language
his subject, nor how exactly he represents it ; and if it
is
necessary for us to do his work all over again, before we can understand or make use of it ; then it seems clear enough what part he
Sanskrit language
which forms
should bear in the construction of a grammar for us. The first place
could only have been yielded to him while the want of accessible
texts made him our main dependence, and even then he was to be
used with some caution and mistrust as the literature is gradually
brought within our reach, he must be made to retire more and more
;
into the background, until we are able at last to declare ourselves

quite independent of him, save for the few and unimportant additions he may be found to make to our grammatical material, thenceforward studying him only for his own sake, as representing a most
curious and interesting branch of Indian science, and constituting a
471
And the truth of

very important department of Indian literature.
all the points here attempted to be made, is at least by implication
acknowledged also by Mr. B., who has done much in respect to each
toward remedying the deficiencies of his authority. That he has
not done more is owing not simply to the partial command which
he pleads of the records of the language, for upon them he has not
spent his strength, but rather mainty to his confidence in the native
For he still formally acsystem, and the position he assigns to it.
knowledges its all-sufficiency, and, by the right of having fully diges"
ted and re-presented it, ventures to style his own work a
Complete
Grammar of the Sanskrit Language," expressing the hope that, if
be not quite earned already, the assistance of other scholars
of Panini's rules will enable him to
assume it with entire justice in a second edition. It may be doubted,
however, whether the community of scholars will be ready to concede to a work of no higher ideal than this, any other name than
that of " Complete Presentation of the Native Indian Grammar," or
to accept it as anything more than a contribution toward the preparation of that real Sanskrit Grammar which must yet continue to be
wished and waited for.
paragraph, the last but one, of the author's own preface, furnishes a rather startling commentary upon the entire work.
It is as
"
follows
The Syntax I have for the present entirely excluded, because, even though completely presented according to the understanding of it by the Indian grammarians, it would yet turn out but
in the highest degree unsatisfactory.
It must rather be constructed
out of the Sanskrit literature itself (proper regard being had, of
that
title
in fixing
more exactly the value
course, to the native teachers), and developed wholly in the spirit of

modern linguistic science." One cannot but ask : whether the want
of a Syntax is not rather a serious defect in a " Complete" Sanskrit
?
whether a suspicion of insufficient treatment might not
extend from this to other departments of the system ? whether these
too might not perhaps with propriety be constructed out of the literature, or have not an equal right to partake of the spirit of modern
linguistic science ? and whether, finally, if the Syntax must be omit-
grammar
ted for the present for want of satisfactory and scientific treatment,
would not be well to have omitted all the rest also on the same
it
ground, and
till
the want could be supplied
Note.
Since the above was in type, the concluding portion of the
Chrestoinathy has also come to hand.
W. D. W.
472
VIII.
LETTER FROM H. LOBDELL, M. D., MISSIONARY AT MOSUL,

RESPECTING SOME RECENT DISCOVERIES AT KoYUNJIK.
Mosul, Turkey in Asia, Jan.
Prof GIBBS
5,
1854.
have to-day made a visit to Koyunjik, the

My
mound in the ruins of Nineveh opposite Mosul, where Mr. Layard
formerly exhumed some finely wrought sculptures and it occurs to
me that you may be glad to know something of the recent most interesting discoveries that have been made in an opposite part of the
great mound, as well as a few facts regarding excavations in general
in Assyria in these days. You are aware that Koyunjik (Little Sheep)
stands on the western face of the ruins, somewhat north of midway
from the two extreme points of the great enclosure, which is between
four and five miles in circuit.
Nebbi Yunus is a little South of Koyunjik, but still remains almost
intact, from the superstitious dread of the Mohammedans of disturbing the repose of Jonah, to the lofty jam'eh over whose tomb the
Moslems go every Friday in great numbers from Mosul, a mile dis-
Dear Sir
Helmy Pasha, the present governor of this district,

did excavate somewhat in that mound last year, and found several
large bulls and human giants, much injured by fire, and a few small
antiques among other things, a bronze lion on one side of which
was an inscription which Col. Rawlinson reads Esarhaddon the
Other inscriptions are said to
conqueror of Misraim and Cush.
assert that this mound of the prophet was built by captive women,
and that of Koyunjik by men, from Babylonia.
The Pasha's object in setting his manacled prisoners to work in a
tant, to pray.
cellar, where one of the bull's heads was accidentally discovered, was
to find gold, and he instructed his overseers to search carefully under
None appearing, he desisted ; the
the feet of the bulls for treasure
!
inhabitants refused permission to the English and French to continue

the explorations, and the antiquities of Nebbi Yunus are likely to be
for
some time yet undisclosed.
A company
has recently been formed in London for the purpose

of excavating in the mounds of Lower Mesopotamia and Assyria,
entirely independent of the British Museum, though it is expected
work under the charter granted Mr. Layard and his patwhich allows the removal to England of all objects discovered.
The French are obliged to offer the Sultan one-half of all they
find, and a late attempt of Mons. Place, the French Consul in Mosul,
to raft some fine bulls and winged human figures to Baghdad and
Busrah, was opposed by the Pasha on the ground that he had not
given the Cabinet of Antiquities lately opened in Constantinople an
opportunity to take the share due to the Turkish Government. These
they
rons,
will
473
large slabs were drawn from Khorsabad, about twelve miles distant,
on a cart built by the Consul expressly for the purpose in the strongest manner, the wheels being about twenty inches in diameter, without spokes, by some three hundred Arabs for whom harnesses were
made
The blocks now
lie on the eastern side of the

Tigris,
coverings which were built to prevent the sulphate
of lime of which they were composed, from speedy decomposition.
Sandstone was sometimes used for bulls in Nirnroud, but gypsum
was the common material, and this soft marble is susceptible of being
most delicately wrought. It is easily worn by water, and even the
rains of this hot climate are sufficient to decompose it very rapidly.
to order.
under rude
mud
It is
only the immense mass of earth above the Assyrian sculptures
which has preserved them from age to age.
It is presumed that permission will be given to Mons. Place to
remove the sculptures, which are destined for the Louvre, as application has been made to the French ambassador at the Porte, who is
now in quite as good standing at Constantinople as Lord Stratford,
and in fact wields almost as much power as the Sultan himself.
Mr. Loftus, who was recently attached to the Commission appointed
to run the boundary-line between Turkey and Persia, as geologist,
passed through Mosul a few days since on his way to Baghdad, in
charge of the expedition fitted out by the newly formed English
company. He expects about 20,000 to be placed at his disposal,

and, with the advice of Col. Rawlinson, he will first lay open some
of the sarcophagi in the great series of mounds at Werka
by some
supposed to be the Ur of the Chaldees and then explore various
other tels in Mesopotamia.
Should nothing of great interest be
found there (you know that but few sculptures have ever been discovered in Babylonia, as gypsum-quarries are wanting there), he
will come northward and continue the excavations so
auspiciously
begun by Layard and vigorously prosecuted by Rawlinson. The
latter was just about to cease operations for the British Museum, and
to send home the artist, when a discovery was made which promises
to be not inferior to any made by Layard.
The Colonel has not till
recently had great success in excavating a few slabs were found at
Nimroud, some bricks, and ivory and copper utensils, with one or
two basalt obelisks, well broken in pieces and some large earthen
cylinders, said to be of considerable interest, as at least one hundred
years older than the sculptures of Nimroud, belonging to the time of
Small books blocks
Tiglath Pileser, turned up at Kalah Sherghat.
of a light colored clay, finely written over with arrow-heads
have
been found in considerable numbers at Koyunjik, enough, indeed,
to form quite a library, with vases, scarabei, cylinders and seals
but it was not till last week that anything of special interest was
exhumed. I shall presume that you will be glad of a detailed ac:
474
count of so much of the new palace as has been laid open, since
Rawlinson will not publish anything on the subject for some time to
come. It will give me pleasure to communicate to you the result of
further excavations, which, it is presumed, will now be prosecuted
with considerable vigor, instead of being brought to a speedy close,
as was anticipated.
Mr. Loftus has suggested the idea that the palace discovered by
Layard was merely an upper story of the grand building, and that,
were Koyunjik levelled to the plain, there might be found a lower
and even grander series of sculptures. The experiment has not yet
been made, but the entrances to both the palaces discovered were at
That of the new palace, which is within
quite an angle of elevation.
about twenty rods of the north-eastern corner of the mound (Mr.
Layard's was at the south-western corner), is a gentle inclination, the
sculptures rising from the depth of fifteen feet below the surface to
within eight or ten feet. There are some reasons for rejecting the
supposition of a series of rooms still beneath, but it is to be hoped
the question is destined to find a settlement.
Many of the slabs at the northern entrance of the N. E. palace
have been broken, but most of the pieces retain very distinct outlines of the figures cut upon them.
Two large rooms have been fully opened. One is about sixty feet
The sides are faced with slabs about
in length and twelve in width.
The floor is laid with blocks of
five feet high and four or five wide.
sandstone about sixteen inches square. Passing down the right side
of the entrance from the North, the execution of the figures on the
first three slabs at once gives the impression of a beauty and finish
seldom seen in ancient art. Each slab bears four eunuchs about two
feet and a half long, with bows in the left hand and well filled quivers slung to the back, facing the entrance.
They wear well laced
greaves, richly trimmed tunics with plain bodies, and well curled hair.
One walks behind the first three, apparently to supply them with
The fourth slab has the remains of a chariot from which
arrows.
the king's entire body has been torn, whether by the ruthless hands
From the fact
of a conqueror, or by the power of fire, is not clear.
that numerous other figures of kings remain in this palace, and from
the fact that some of the adjacent slabs are broken in pieces, or enhero came to a more nattirely decayed, it may be inferred that this
ural end than did Sennacherib, whose nose and hands were hacked
To the bent pole of the chariot are attached
oif in Layard's palace.
two eunuchs, between whose heads rises the extremity of the shaft
Two other eunuchs have their
in the shape of the head of a horse.
faces turned toward the carriage, apparently to guide its movements,
while their feet, in spite of the laws of nature and of perspective,
are represented moving in the opposite direction with the rest of the
475
Doubtless these slabs illustrate the mode in which the monband.
arch used to take his morning-ride
Quite a vacancy occurs in the
slabs on both sides of the main entrance, from this point
but numerous broken bits with heads of men and horses, beautiful borderings of vines and flowers, painted bricks, eunuchs with jars on their
shoulders and birds in their hands, show that the vacancy is the
!
work of time.
The long room
into
which
delineation of a lion-hunt
this entrance leads is taken up with the

such a hunt as makes one think of Nim-
mighty hunter before the Lord.

slab I came to bore a fine lion with a shaggy mane and
Beneath him were two horsemen,
tail, pierced with four arrows.
one bearded, and swinging a three-pronged switch over the head of
his richly caparisoned steed, the other a eunuch who, with outstretched arm, is pointing toward another lion, who is soon shot and
rod, the
The
made
first
to sprawl
upon the earth with three barbed arrows running

still another lies, on the next slab,
back. Next appear two lions, one above the other,
half through his body, while
writhing on his
dying, while one huger than all is jumping upon the chariot of the
king, which is driven by an officer with flowing beard, guiding his
second dignitary in the
single horse with three pairs of reins.
a eunuch
square chariot of state pierces the game with a spear
shoots an arrow while the king, a much larger and finer figure than
the rest, forces his heavy spear into the lion's head.
He has on a conical cap, surrounded by a rich tiara, ornamented
bracelets, and a splendidly-wrought tunic, bearing on the breast, or
back, as his position admits, between two circles, the symbol of the
Assyrian religion the adoration of the sacred tree two human
figures, priests or kings, standing one on each side of the vine, beneath the circle from which peers the head and arms of Deity.*
These religious emblems are all delicately wrought in a space an
inch and a half square, and remind the observer of the royal cylinders which are sometimes offered for sale by dervishes in Mosul.
(I
intended to send you herewith a tracing of this scene, but it is not
yet completed.)
Beneath the horse of the chariot is a prostrate lion. The next
stone shows a lioness on her back, shot through the nose by the king
* See Laurie's
"
Dr. Grant and the Mountain Nestorians," p. 290 "Nineveh

page, and "Babylon and Nineveh," pp. 160, 606 et al.
This figure abounds at Nimroud, and is found on many small cylinders. It is
in fact the Assyrian symbol of Deity and his worship.
Dagon, winged
human figures with the bodies of bulls, or other hideous combinations, maystand in the place of the king, or customary priest, beneath the head and body
of a man within the circle, and on either side of the sacred tree but this main
emblem of Deity is ever preserved.
and
its
Remains,"
title
476
in another chariot running in the opposite direction.
Four heroes in
the vehicle, all with their backs to the horse and driver, are transfixing another who is leaping upon the chariot from behind and trying
to stop the revolution of its wheels by seizing one with her mouth.
sort of window, about fourteen inches square and semi-circular at
the top, is cut in a slab between the two chariots the only such
orifice for light in the whole room, which must have been
lighted
from above.
The lower part of these slabs shows traces cf fire, but fortunately
it has done no
great injury to the sculptures, most of which are in
better preservation than any hitherto found in Koyunjik.
few slabs are missing from the south-western corner of the room.
On the southern end is a new scene, which determines the question
whether or not these lions were trained sons of the forest.
eunuch
stands on the top of a large cage, drawing up a grated door from
which a lion is escaping, showing that these animals were raised to
give the royal household sport.
Twenty men, in ten series above one
another, stand behind the cage, to direct the general course of the
beasts as they come out. The first stone on the eastern side of the room
in the order of our search, exhibits six lions and lionesses writhing with
arrows in their backs. Horsemen ride over them. The second slab
bears a king in his gay chariot with two vizirs and a eunuch, all with
The third slab has nine lions on it, each pierced with spears,
spears.
or arrows, or both.
The next has four bearded men leading and
holding fierce dogs which seem to desire to scatter the lions. Then
come eighteen archers, and spearmen two by two to see that no
harm comes
and to manage the movements of the lions.

an arched gateway leading out from the turreted
and the king is seen at a distance with his attend-
to the king,
Succeeding these
is
walls of the city,

the
ants in his chariot of state, while a lion is springing upon them
whole cut in a space of three inches by eight. Men are roaming
about in a
forest of
firs,
beautifully executed, either stirring up the

The five slabs toward the
game, or trying their skill in killing it.

northern end of the eastern side of the
his people getting
ready
for the hunt.
hall represent the
king and
Grooms
are bringing up the

the chariot and take their
the king and his officers mount

the driver holds one horse having a bell under his
throat, a rich bridle and head-gear, his tail curled and tied up, while
two men with solid Arab bracelets on their wrists, one holding the
I have
ear of a second horse, are backing him into his place.
spoken of but one horse being attached to the king's chariot hitherto ;
horses
bows and spears
and only one appears, though it is probably implied that two horses
were always employed. Beneath is a row of eunuchs holding staves
of office, and in front are spearmen carrying banners, all perpendicuOne slab represents three rows of well bearded soldiers.
lar as posts.
477
with the circular shield and low head-dress, followed by others, spears
in hand and bare-footed, with high conical helmets and shields reaching from their chins to the ground, such as Xenophon speaks of in
his Anabasis and Cyropedia, where such shields are supposed erroneously to have been Egyptian, unless perchance the Assyrians adopted
them from their rivals.* It is certain from the sculptures, that these
bucklers were in use in Assyria several hundred years before the
time of Xenophon.
Under the soldiers thus armed, is a row of horses led by sleek
grooms, and, at the bottom of the slabs, a second series of officers,
their rank being indicated by their dress, and bearing standards and
heavy arms. Fourteen slabs in an almost perfect state of preservaThere is more variety and artistic skill
tion occupy the eastern wall.
displayed in this one room than in all the palaces of Nimroud.
At a distance of about forty feet eastward from the room described,
at the end of a brick wall, is a globular stone block three feet in
diameter, hung with a wreath, its top having a circular depression
bounded by a rim undoubtedly an altar. It stands in front of the
finest slab I have ever seen in any Assyrian mound
a block of deep
blue gypsum, clear and uniform, bearing three figures of nearly full
size.
One is apparently a soldier, bare-headed, grasping a huge spear.
Next to him is a griffin a lion's head with opened mouth, a human
T
body, hands and legs, and an eagle's feet, every part delineated w ith
in
He
holds
a
his
raised
hand
and
touching beauty.
right
dagger,
carries an Arab club, with a knob at one end, in his left.
threehorned priest, or, more properly, a priest with a fillet terminating in
three upturned points, which Layard conjectured to indicate the

wearer's rank in the priesthood, faces the griffin, having on his head
a pointed crown-piece, his long thick hair folded under the fillet be-
hind his neck, his left arm raised over his head, and his right hanging at his side without a cone, or basket. Indeed, no figure, with
either of these religious symbols, has been discovered in this palace.
Perhaps this slab forms the entrance into a sculptured hall, either a
temple, or a place for keeping sacrificial utensils.
On the western side of the hunting-hall there is another rectangular
room, representing a war scene, a victory and a triumph. The slabs
are considerably injured by fire, but it is clear that the work was
executed in the most finished style. Large griffins and priests occupy
each side of the doorway. The slabs are generally about eight feet
high and half as wide. On the right side, as one passes in from the
North, appears a band of warriors on the bank of a river, across
which semi-circular boats are ferrying them, quite similar to those
* Book I.
Chap. vm. 'Eôjuevot 8e ortTurat. ovv rto6?pm
Cf. Ctyr. Book VI. Chap. n.
Aiyvrttot, 8s ovtot, tte'yovto cfrat.
:
VOL.
iv.
61
10.
478
used on the Nile in the days of Pharaoh and Herodotus.
They
differ
materially from the high-prowed barges in which we cross the swolSix ribs of wood, or bundles of reeds, are
len Tigris at this season.
bound together by eight bands, and one would never think of calling them boats, were they not on a river and moved by rowers.
On the western side of the room is a recess, the back of which is
sculptured with the figure of a gigantic monster, having the wings
and feet of an eagle and the body of a lion. The head is defaced.
The
slab
is
seven feet square.
On
the sides of the recess are griffins,
and beneath one of them is an entirely new combination a centaur,,

with the dignified head and uplifted hands of a three-horned priest,
and the body, feet and tail of a lion, ready to prostrate any one who
would approach the interior of the chamber with irreverence. Like
strikes the beholder with awe.
The southern
occupied with four rows of figures captive women with their little ones, all carrying on their shoulders or heads,
or in their hands, skins of water and provisions for their march, like
Officers walk among them,
the nizam of the Porte to this day.
pricking them along with their spears, or beating them with their
few young females in the attitude of supplication, are
war-clubs.
seated on two-wheeled wagons drawn by oxen, or mules, some with
Two girls are fastened to a high saddle,
infants on their backs.
bound with coarse ropes to a mule's back. All the females have
curls hanging down the back of the neck, and are handsome in spite
of their tears and sorrowing, bringing to mind, as one sees them looking back at their heroic husbands, the touching scene of the parting
the
griffins, this
side of the
image
room
is
of Hector and
Andromache.*
The male
hands chained two by

on their shoulders with
their left, or bear great burdens of wood and water under the eye of
proud and merciless drivers. They all have short whiskers, while
On the
those of the conquerors fall in rich curls on their breasts.
eastern side of the room is a chariot drawn by two Assyrians, with
keys in their hands, in which appears the captive monarch with a
two
captives either have their right

together, while they support the loads
child astride his shoulders
On
the
left
is the
king in his chariot. A man
and uses his bow, while a double row
Beneath are armed men in a forest of palms ;
of the entrance
rides a spirited horse in front
of archers precede.
below these are others leading captives before them with crossed
hands and a disconsolate look. Another slab represents the king in
fris triumphal car, over whose head is a triangular umbrella, richly
Embroidered, and supported by two eunuchs on foot behind the vehicle and one within it, there being two handles to the umbrella,
*
Iliad,
Book VI.
479
officers of state, and scribes numbering the
begging and manacled prisoners, precede him.
Between two windows about three feet square, in
the only two of the kind found in
the eastern wall
any Assyrian palace, is a castle with two rows of bas-
while
fl
IK
the foundations of which" men are loosening

with bars, holding at the same time their thickly
bossed bucklers over themselves, which are pierced
from above with arrows. One party -is boldly scaling the battlements by a ladder, spear and shield in
hand, some fall headlong from the fortress, and the
countenances of all betray the greatest emotion.
The warriors have more spirit than any I have
elsewhere seen.
On the front of the castle is a beautiful cuneiform inscription, indicating perhaps the name of
the conqueror, but more probably that of the captured city, and, if so, of the greatest interest. I
send you an accurate copy, which you will notice
is read from left to
right.
Beneath the castle is a stream filled with fish
and dead men. Beyond the second window is an
tions,
I
XX
beating some captives and forcing their

who surely have neither a Jewish nor a Babylonish expression.
That the captives were not from any quarter North of Nineveh,
is evident from the fact that
palm-trees abound,
and these only. I come to the conclusion, from
this fact, and from the dress of the people and the
structure of the boats, that this hall represents a
second, but partly
victory over the Egyptians.
defaced inscription is found over the chariot of the
king, the beauty of whose robes and ornaments
nothing can exceed. When the inscriptions of this
officer
lances into them,
chamber are read, it is probable we shall have a

valuable addition to ancient history.
Another room, partly uncovered, still further to
the West, represents the flight of the enemy in
great terror on horses and in chariots, while some
try to conceal themselves
where the
off their
victors pierce
among
them with
the date-trees
spears, or cut
heads with Kurdish-like daggers.
The
chariot-driver guides his horse by a single line at'

tached to the animal's head just below his ears,
which answers
also the purpose of a whip.
480
Guarding the entrance into the scene of the final victory is a pecumonster he has half the body and the feet of a lion, and the
head and upper extremities of a man, his right hand grasping a
liar
broken slab within represents the king seated

gigantic spear.
under a tent before which women stand with suppliant countenances
and hands. Above the tent are inscribed three lines about two feet
in length, doubtless making mention of the victor and the victory.
Seventy feet South of the lion-chamber is another room just opening, guarded like all the other halls by a savage griffin and a priest.
The room is not yet cleared, but one scene is uncovered, a battle in
which, in addition to other modes of fighting, are introduced camels,
on the backs of which are two men one an archer, the other the
"
manager of the ship of the desert."*
Various copper utensils, with glass and earthen ware, have been
found in the four rooms I have described, and there is no doubt that
other objects of interest will be disclosed as the excavations progress.
The palace is built on no mean scale, and when completely uncovered will be a spot of great attraction. Numerous English and
French travellers will look upon it, but I fear I shall see no Americans there except my companions in missionary toil. To them the
recreation
is
very inviting amid their arduous, but pleasant labors.

removed to the British Museum
It is expected that the slabs will be

soon after drawings of the sculptures
have been secured. The artist

back at one of our houses, perhaps near death.
Through the politeness of Layard and Rawlinson we have been
able to send several large sculptures from Nimroud, with inscribed
is
now on
his
bricks, to Yale, Amherst, Williams, Union and Dartmouth Colleges,

and I suppose most of them have already reached their destination.
I notice you refer to an article of mine in the Missionary Herald

of April last, as settling the signification of Melek Taus.\
Dr. Perkins has written me that he is confident he was mistaken in rendering
the phrase " Mighty Angel." The explanation of Dr. Hyde has
some plausibility. Since? wrote the letter to which you referred, I
have learned something more of the Yezedee faith, and, if you desire, I will
communicate
enables
me
lar sect
who
to
you what my business as public physician

numerous dignitaries of that singu-
to ascertain from the
apply to
me
for medicine.
"
Xenophon's Cyropedia, B. VI. Ch. u.
They have camels on which they
up to us, and one of which a hundred horses will not bear the sight of."
f See Jowrn. An*. Or. Soc., voL iii. p. 502.
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(3 copies.)
Gospel of Matthew in the Ningpo Colloquial Alphabetized.

By a Committee of Missionaries. Ningpo
1853.
:
Gospel of Luke in the Colloquial of Ningpo Alphabetized. By a Committee of Missionaries.

Ningpo 1 853.
:
Gospel of John in the Ningpo Colloquial Alphabetized.

By a Committee of Missionaries, Rev. Messrs. Russell
and Martin. Ningpo: 1853.
Esop's Fables [in Chinese].
By R. Thorn.
Chinese and English Vocabulary. By R. Thorn. Part
First.
The Seventh Report
of the Loochoo Mission

Society.
London: 1853.
the Hospital at Ningpo, for 1852
under the
For 1851-1852.
Report of
Medical Missionary Society in China. By Daniel J.
Macgowan, M. D. Canton: 1852.
[Chinese] Representation of Puto, an island of the Chusan Archipelago, exclusively inhabited by Buddhist
;
priests.
Paradise of Buddha, published at Puto, being a representation of the same in basso relievo in the temples
of the island.
[Chinese] Delineation of all the different Tributary States.
New
Edition.
Six copies of the Peking Gazette.

Sheet-Almanac, published at Nanking, for the
medans of China. A. D. 1853.
Ey
Moham-
Dr. D. J. Macgowan, Ningpo.
Information respecting the History, Condition and Prospects of the Indian Tribes of the United States. Collected and prepared ... by Henry R. School craft, LL. D.
Published by authority of Congress. Parts III. IV.
Philadelphia:
By Mr. G.
1853-54.
4to.
W. Manypenny, Commissioner of Indian A/airs.
xn
A Fragment of a Skull from Nineveh.
[Found in a sarcophagus, together with gold necklaces, ear-rings,

finger-rings, etc.]
By
First
Rev. D.
Annual Report of the Trustees of the
New
City Library.
Bedford
1853.
W. Marsh, Mosul.
New Bedford
pp.31.
By
Norton's Literary Register for 1854.
By
New
the Trustees.
York.
the Publisher,
Mr.
B. Norton.
C.
Part I. Arts and Manu2 vols. WashingAgriculture.
Patent-Office Report for 1851.
Part II.
1852. 8vo.
factures.
ton
By
the
Patent- Office.
Nos. 1-52. Vol. I.

1851.
By Rev. Dr. J. Perkins, Orumiah.
Persian State-Gazette
KshitiQavanQavalicaritam.
Chronicle of the Family
of Raja Krishnacandra of Navadvipa, Bengal.

ited and translated by W. Pertsch.
Ed-
By
the Editor.
Sanskrit-Worterbuch. Herausgegeben von der kaiserlichen Akademie der Wissenschaften, bearbeitet von
Otto Bohtlingk und Rudolph Roth. Bogen 1-10 and
11-20. St. Petersburgh
1853.
:
By
A Key to the
the
Imperial Academy of St. Petersburg,

through Dr. Otto Bohtlingk.
Structure of the Aboriginal
Language
spoken by the Aborigines in the vicinity of Hunter

River, Lake Macquarie, etc., New South Wales.
By
L. E. Threlkeld.
Sydney: 1850.
By the Family of the late Dr. John Pickering.
[A collection of pamphlets
Ceylon Mission of the American Board,
Missionary Miscellanies.
relative to the
1823-53.]
By
A Chinese Novel,
with
Rev. Dr. D. Poor, Ceylon.
Illustrations.
By Mr.
J.
P. Preston.
Gulielmi Gesenii Thesaurus Philologicus Criticus Lingua

Hebraeae et Chaldaeae Veteris Testamenti.
Tomi Tertii
Fasciculus Posterior, quern post Gesenii Decessum
composuit Jjjnilius Rodiger . . . Lipsiae: 1853. 4to.
By
the
Author.
Xlll
Outlines of Comparative Philology, with a Sketch of the

Languages of Europe, arranged upon Philologic Principles
and a brief History of the Art of Writing.

Schele De Vere, of the Univers. of Virginia.
York: 1853. 12mo.
;
By M.
New
By
Smithsonian Contributions to Knowledge.
Washington: 1853-54. 4to.
By
the
the
Author.
Vols. V., VI.
Smithsonian Institution.
Symbolse ad Rem Numariam Muhammedanorum. Ex

Museo Regio Holmiensi. Edidit Carolus Johannes
II.
1853. 4to.
Tornberg.
Upsalise
Ibn-el-Athiri Chronicon, quod Perfectissimum inscribitur.
:
Volumen duodecimum idemque ultimurn, annos H.

584-628 continens. Ad fidem cod. Upsaliensis, coll.
passim Parisinis. Edidit Carolus Johannes Tornberg.
8vo.
Lipsiae: 1853.
Ibn-el-Athiri's Chronika.
Elfte Delen. ifran Arabiskan
ofversatt af Carl Johann Tornberg. Haftet II. Lund
1853.
8vo.
:
By
Prof. C. J. Tornberg, Upsal.
Inquiry concerning the Site of Ancient Palibothra ....

according to researches made on the spot in 1811 and
1812.
1815.
By Win.
Francklin, Major, etc.
London:
4to.
Manuscript of the Skanda Purana, in Tamil.

on strips of Palmleaf, in three bundles.
Written
The
British Government and the Idolatry of Ceylon. By

R, Spence Hardy, Wesleyan Missionary. Colombo
8vo.
[1839].
Nidimozhittirattu.
Selection from the Writings of
Tamil Moralists, for the use of Schools. Madras
1841. 8vo.
Abstract of the General Laws of China as administered
by the Great Tsing Dynasty, now on the Throne of
:
that Empire,
s. d.
Journal of a Tour along the Coast of Java and Bali, etc.
.... Singapore : 1830.
By Rev. Wm. Tracy, Madura.
A Memoir of
the Life and Labors of the Rev. Adoniram

Judson, D. D. By Francis Wayland, Pres. of Brown
2 vols.
Boston 1853. 12mo.
University.
:
By
the
Author.
XIV
Handscriften-Verzeichnisse der koniglichen Bibliothek.
Erster Band. Verzeichniss der Sanskrit- Handschriften.
Von Herrn Dr. Weber. Mit sechs Schrifttafeln. Berlin
1853. 4to.
D .,
'
.,
By
the
Author.
The Gospel according
to St. John, printed in the RoCharacter, in the Local Dialect spoken at Amoy,
China.
Translated and published by the Mission of
the A. B. C. F. M. at Amoy.
man
By
M.
Rev.
C. White,
Fuhchau.
Fac-Simile of Benjamin Banneker's Letter to Jefferson,

and his Reply.
T T -rr^.j
^J
By Rev. J. L. Wilson.
First Book of Moses, called Genesis, translated into
the Grebo tongue. By Rev. John Payne, Missionary
of the Prot. Episc. Church at Cavalla, W. Africa.
The
New York: 1850.

Bible History. ,The Pentateuch and Joshua.
For the
use of the Prot. Episc. Mission in W. Africa.
Published by the American Tract Society.
New York.
The Gospel according
Grebo tongue.
to St. Luke, translated into the
By
Rev. John Payne.
New York
1848.
The Gospel according to St. John, translated into the

Grebo tongue. By Rev. John Payne. New York
1852.
Simple Questions for the use of the Prot. Episc. Mission,

Cape Palmas, W. A. Cavalla-Station 1852.
:
Hymns
for the use of the Prot. Episc. Mission,
Cape
1851.
Palmas, W. A. Fair Haven
Grebo Liturgy (from the Book of Common Prayer),
for the use of the Prot. Episc. Mission, Cape Palmas,
W. A. Also, a Liturgy for the use of Sunday-Schools.
Fair Haven, W. A.
1850.
The Cavalla Messenger. Vol. I. Nos. 8-14. Cavalla:
Oct. 1852
April, 1853.
:
The Lord's Prayer and Creed.

The Ten Commandments.
(In Grebo.)
"
Four leaves of Grebo and English Lessons.

Seven "
Grebo Lessons.
View of a Grebo town near Cape Palmas,
(2 copies.)
W.
Africa.
(2 copies.)
By
an unknown donor, through Rev. P. P. Irving.
CHARLES FOLSOM, Librarian.
LIST
OF THE
MEMBERS
OF THE
AMERICAN ORIENTAL SOCIETY

(CORRECTED TO JULY, 1854.)
MEMBEKS
OF THE
AMERICAN ORIENTAL SOCIETY.

CORPORATE MEMBERS.
EZRA ABBOTT,
Prof. G. J.
Dr.
HENRY
Jr.,
ADLER,
J.
Cambridge, Mass.
York.
New
ANDERSON,
Rev. Dr. RUFDS ANDERSON,
Boston.
Prof.
ETHAN A. ANDREWS,
New
Prof.
CHARLES BECK,
Cambridge, Mass.
N"ew Haven.
Rev. HIRAM BINGHAM,

Rev. ISAAC BIRD,
Britain, Ct.
Hartford.
K Y.
Rev. SAMUEL R. BROWN,
Owasco,
ELIHU BURRITT,
Dr. JOSEPH G. COGSWELL,
Worcester, Mass.
ALEXANDER I. COTHEAL,
Prof. ALPHEUS CROSBY,
Prof.
HOWARD
CROSBY,
Hon. CALEB CUSHING,
New
York.
Newburyport, Mass.
New York.
Washington.
Prof.
GEORGE E. DAY,
Cincinnati.
EPES
S.
Cambridge, Mass.
DIXWELL,
GEORGE B. DIXWELL,
JOHN J. DIXWELL,
*PETER S. DUPONCEAU,
Rev. Dr. JOHN P. DURBIN,
*Rev. Dr. BELA B. EDWARDS,
Prof. ROMEO ELTON,
*Hon. ALEXANDER H. EVERETT,
Hon. EDWARD EVERETT,
Prof. CORNELIUS C. FELTON,
VOL. IV.
Boston.
Philadelphia.
Andover, Mass.
Exeter, England.
Boston.
Cambridge, Mass.
XV111
CHARLES FOLSOM,
JOHN M. FORBES,
Cambridge, Mass.
Boston.
FRANCIS GARDNER,
Prof. JOSIAH W. GIBBS,
GEORGE
New
R. GLIDDON,
Haven.
Philadelphia.
Windsor, Vt.
Rev. DAVID GREEN,
WILLIAM W. GREENOUGH,
ARNOLD GUYOT,
Boston.
JAMES HADLEY,
RICHARD K. HAIGHT,
New
New
Prof.
Cambridge, Mass.
Haven.
Prof.
York.
HORATIO E. HALE.
FITZ-EDWARD HALL,
GESSNER HARRISON,
Prof.
Prof.
Benares, India.
Charlottesville, Va.
Rev. Dr. FRANCIS L. HAWKS,

STANISLAS HERNISZ.
New York.
WILLIAM
Rev. SAMUEL HUTCHINGS,
New York.
New Haven.
JAMES
Boston.
B. HODGSON,
J.
JARVES,
*Rev. Dr.
S.
FARMAR
Middletown, Ct.
JARVIS,
JOSEPH W. JENKS,
Boston.
Rev. Dr. WILLIAM JENKS,

Prof C. C. JEWETT,
Washington.
Haven.
New
JAMES L. KINGSLEY,
CHARLES KRAITSIR,
*Prof.
Boston.
Prof.
GEORGE M. LANE,
Cambridge, Mass.
Prof.
FRANCIS LIBBER,
Columbia,
JOHN L. LINCOLN,
Lieut. WILLIAM F. LYNCH,
Rev. WILLIAM A. MACY,
Hon. GEORGE P. MARSH,
S. C.
Providence.
Prof.
IT. S.
N.
New
York.
Burlington, Vt.
Rev. JAMES L. MERRICK,
South Amherst, Mass.
*EDWARD MOORE,
Newport, R. L
*Dr. SAMUEL G. MORTON,
Philadelphia.
Rev. Dr. JAMES MURDOCK,
New
Haven.
Rev.
MARK MURPHY,
Staten Island.
Prof.
JOHN
New
J.
OWEN,
Rev. THEODORE PARKER,
York.
Boston.
Rev. Dr. SOLOMON PECK,

GREGORY A. PERDICARIS,
Newark, N.
Dr. CHARLES PICKERING,
Boston.
*Hon. JOHN PICKERING,

Rev. Dr.
SWAN
L.
POMROY,
J.
XIX
New
GEORGE W. PEATT,
Rev. CHANDLER ROBBINS,
Rev. Dr. EDWARD ROBINSON,
Prof.
EDWARD
York.
Boston.
New
New
E. SALISBURY,
York.
Haven.
Rev. Dr. BARNAS SEARS,
Newton
CHARLES SHORT,
Philadelphia.
Prof. J. M. SMEAD,
EVANGELINUS A. SOPHOCLES,
Williamsburg, Va.
Cambridge, Mass.
Prof. JESSE A. SPENCER,
New
Centre, Mass.
York.
WILLIAM W. STONE,
Prof.
CALVIN E. STOWE,
Andover,
MOSES STUART,
Rev. JAMES B. TAYLOR,
Richmond.
*Rev. OLIVER A. TAYLOR,

SAMUEL H. TAYLOR,
Andover,
*Rev. DANIEL TEMPLE,

Prof. THOMAS A. THACHER,
New
*Prof.
Manchester, Mass.
Reading,
"
Haven.
Rev. SELAH B. TREAT,

Rev. Dr. SAMUEL H. TURNER,
Boston.
WILLIAM W. TURNER,
Rev. FERDINAND DE W. WARD,
Rev. Pres. FRANCIS WAYLAND,
Washington.
Geneseo, N. Y.
*NOAH WEBSTER,
New
New
York.
Providence.
WILLIAM D. WHITNEY,
Hon. SIDNEY WILLARD,
Rev. GEORGE W. WOOD,
Rev. Pres. LEONARD WOODS, Jr.,
Rev. Pres. THEODORE D. WOOLSEY,
JOSEPH E. WORCESTER,
Haven.
Prof.
Cambridge, Mass.
York.
New
Brunswick, Me.
New
Haven.
Cambridge, Mass.
CORRESPONDING MEMBERS.
Rev. Dr.
J. C.
New
ADAMSON,
Rev. DAVID 0. ALLEN,

Rev.
HENRY
York.
Missionary in India.
<(
BALLANTINE,
Dr. JAMES R. BALLANTYNE,
Benares.
Rev. CEPHAS BENNETT,

Rev. WILLIAM A. BENTON,
Missionary in Burma.
Hon. CHARLES W. BRADLEY,
"
Syria.
j
(
Consul of the U. States at Singapore.
XX
Rev. Dr. ELIJAH C. BRIDGMAN,
Missionary in China.
(
JOHN
P.
BROWN,
(
Dragoman
of the
tion at the
IT.
States Lega-
Ottoman
Porte.
Rev. NATHAN BROWN,

Dr. HEINRICH BRUGSCH,
Missionary in Asam.
*Rev. JAMES C. BRYANT,
Missionary in South Africa.
Berlin.
Rev. EBENEZER BURGESS,

Rev. ALBERT BUSHNELL,
India.
West
Syria.
(
Mons.
J.
COR,
(
Rev. E. B. CROSS,
Rev. HARRISON G. 0.
HENRY A. DE
Dragoman of the French

Embassy at the Ottoman Porte.
First
Missionary in Burma.
"
D WIGHT,
Rev. CORNELIUS V. A.
Dr.
Africa.
"
REV. SIMEON H. CALHOUN,
VAN
Turkey.
DYCK, M.D.,
Syria.
it
FOREST,
Prof. GUSTAV FLUEGEL,

Rev. WILLIAM GOODELL,
Rev. LEWIS GROUT,
Missionary in Turkey.
Dr. J. G.
Roxbury, Mass.
Meissen, Saxony.
"
GUNTHER,
Rev. CYRUS HAMLIN,
Rev.
HENRY
Prof. C: A.
Rev.
Williamstown, Mass.
R. HOISINGTON,
HOLMBOE,
Christiania,
HENRY A. HOMES,
Rev. GEORGE JONES, IT.

*Rev. JOHN T. JONES,
S.
N.
Missionary in Siam.
"
W. MARSH,
Missionary in Mosul
"
(
D.,
(
Rev. Dr. JUSTIN PERKINS,
"
Ceylon.
C
JAMES W. REDHOUSE,
<
Rev. ELIAS RIGGS,
RUDOLPH ROTH,
Rev. WILLIAM G. SCHAUFFLER,

Rev. WILLIAM W. SOUDDER,
*Dr. AZARIAH SMITH,
Rev. Dr. ELI SMITH,
Rev. WILLIAM H. STEELE.
Burma.
Secretary and Interpreter of the

U. States Legation in China.
Missionary in Persia.
Rev. Dr. DANIEL POOR,
Prof.
Burma.
St. Petersburg.
Rev. FRANCIS MASON,

Rev. PETER PARKER, M.
Norway.
Boston.
*Rev. ADONIRAM JUDSON,

Prof. MIRZA KASEM BEG,
Rev. DWIGHT
South Africa.
Principal of the Bureau of Interpreters of the Ottoman Imperial
Diwan.
Tubingen, Wiirtemburg.
India.
Turkey.
Syria.
XXI
Rev. DAVID T. STODDABD,
Rev. WILLIAM TRACY,
India.
Rev. WILLIAM M. THOMSON,

Rev. WILLIAM WALKER,
Dr. ALBRECHT
WEBER,
GUSTAV WEIL,
Rev. M. C. WHITE,
Prof.
SAMUEL WELLS WILLIAMS.

Rev. JOHN L. WILSON,
Dr.
Rev. MIRON WINSLOW,
WILLIAM WINTHROP,
Rev. AUSTIN H. WRIGHT, M. D.
Syria.
West
Africa.
Berlin.
Heidelberg, Baden.
Missionary in China.
<
"
West
"
India.
Africa.
Consul of the U. States

HONORARY MEMBERS.
APURVA KRISHNA BAHADUR,
JAMES BIRD,
Dr. Orro BOEHTLINGK,
JOHN BOWRING,
Prof. FRANZ BOPP,
*Prof. EUGENE BURNOUF,
RICHARD CLARKE,
Prof. GEORGE HEINR. AUG. VON EWALD,
Sir
Calcutta.
Bombay.
St. Petersburg.
Hongkong.
Berlin.
Paris.
London.
Gottingen.
FORBES FALCONER,
M. CHAMPOLLION FIGEAC,
London.
GEORGE WILHELM FREYTAG,

His Excellency FUAD EFFENDI,
Bonn, Prussia.
Prof.
Prof.
Dr. JULIUS FUERST,

*Prof.
WILHELM
GESENIUS,
Paris.
Constantinople.
Leipzig, Saxony.
Halle,
JACOB GRIMM,
Baron VON HAMMER-PURGSTALL,
*Count GRAEBERG DA HEMSOE,
Berlin.
Baron ALEXANDER VON HUMBOLDT,

*Count AMEDEE JAUBERT,
Berlin.
Prof.
Vienna.
Florence.
Paris.
Prof. STANISLAS JULIEN,
Rev. Dr. JOHN DUNMORE LANG,

Prof. CHRISTIAN LASSEN,
Prof.
RICHARD LEPSIUS,
Prof. JULIUS
MOHL,
Sidney,
S.
Wales.
Bonn, Prussia.
Berlin.
Paris.
in Malta.
XX11
Prof. JULIUS HEINR.
PETERMANN,
*Dr. JAMES COWLES PRICHARD,

Maha Raja R.X.DDHAKX.NTA DEVA,
Prof. REINAUD,
Prof.
CARL RITTER,
Prof. EMILIUS ROEDIGER,
Berlin.
Bristol,
England.
Calcutta.
Paris.
Berlin.
Halle, Prussia.
*Count IPPOLITO ROSSELLINI,
Pisa, Tuscany.
Prof. FRIEDRICH RUECKERT,
Berlin.
His Excellency SAFVET EFFENDI,

Prof. GARCIN DE TASSY,
Constantinople.
Prof. C. J.
Upsal.
*Sir
TORNBERG,
HENRY W. TORRENS,
WILHELM MARTIN LIEBR. DE WETTE,
*Prof.
Paris.
Calcutta.
Basel.
Sir J.
GARDINER WILKINSON,
London.
Prof.
HORACE HAYMON WILSON,
Oxford.
XX111
SELECT MINUTES OF MEETINGS OF THE SOCIETY.
AN
Annual Meeting was held
in Boston,
on the 18th and 19th of
May, 1853.
The following gentlemen

1853-54
Avere elected officers of the Society for
Rev. Dr. E. ROBINSON of
President,
Rev. Dr.
W.
"
Jenks
New
Vice-Presidents,
Rev. Pres. T. D. Woolsey of
Corr. Secretary,
Prof. C. Beck
"
E. E. Salisbury
"
Jr.
Seer, of Class. Section,
J.
Treasurer,
New Haven,
of Cambridge, Mass.,
41
New
Jr.
Cambridge,
Roxbury, Mass.,
u
Mr. C. Folsom
Rev. Dr. R. Anderson
Directors,
Haven,
Hadley,
Mr. E. Abbott,
Mr. C. Short
Rec. Secretary,
York,
Boston,
Boston,
Prof. C. C. Felton,
Cambridge,
Rev. T. Parker,
Boston,
Dr. C. Pickering,
Mr.
The
W. W.
Greenough
following papers were communicated
"
Ethnographic View of Western Africa; by Rev.

sionary in
Hindu
W.
J. L.
Dialectics ;
by Rev. H. R. Hoisington, Missionary
The Leading Characteristics of the Civilizations of

Prof. A. Guyot of Cambridge, Mass.
VOL.
rv.
Wilson, Mis-
Africa.
in Ceylon.
the JSast;
by
XXIV
Short Chapter in the History of Babeeism in Persia; by Rev.

A. H. Wright, M. D., Missionary in Persia.
The Talaing Language ; by Rev. F. Mason, Missionary in Burma.

On the Karens ; by Rev. E. B. Cross, Missionary in Burma.
A Semi- Annual Meeting was held in

and 27th of October, 1853.
A
letter
New
Haven, on the 26th
from Rev. D. T. Stoddard, dated Orumiah, July 18th,
1853, announces the completion of a grammar of the Modern Syriac.

"
I have undertaken to trace up the Modern
Mr. Stoddard says
:
Syriac to the Ancient, to show

describe briefly
its
connection with the Hebrew, and to
its
relations to the Persian, Turkish
The following papers were presented

The Treaty between
the
United States of America and the Sultan of
Maskot; by Mr. A. I. Ootheal, of New Ycrk.

The Languages of Africa, and their Relations to
by Rev. Dr.
J.
C.
and Koordish."*
Adamson,
other
Languages ;
late Principal of the South-African
College at Capetown.
connected with the Orthography of the Zulu Language ;
Some Points
by Rev. L. Grout and Rev. J. L. Dohne, Missionaries in S. Africa.

The Present State and Prospects of the English Language and
English Education in India ; by Rev. Dr. D. 0. Allen, Missionary
in India.
The Mode of Writing
the Colloquial Chinese Dialects;
by Rev. M.
C. White, Missionary in China.
The
of
Sites of Jotapata
and Cana
in Galilee ;
by Rev. Dr.
E. Robinson
New York.
On the History
New Haven.
of the Vedic Texts; by Prof.
W.
D. Whitney of
Dr. Brugsch's Labors on the Demotic Character and Language; by

Mr. W. W. Turner of Washington, D. C.
* This Grammar
may be expected
COMM. OF PUBL.
Journal.
to appear in the next
Number
of this
XXV
AN
Annual Meeting was held
in Boston,
on the 17th of May,
1854.
The officers of the last year were re-elected, with the exception
that Mr. E. Abbott, Jr. of Cambridge, Mass., was chosen Treasurer in
the place of Mr. Short, whose removal to Philadelphia
made
it
expe-
dient to elect a substitute.
letter from Dr. H. Lobdell, dated Orumiah, Aug. 15, 1853,

mentions his having " lately made a tour through Kurdistan by a
route for the most part hitherto untrodden by any of our country-
He
men."
"
visited Arbeel, spent some days with Kurdish chiefs in

the mountains, and discovered a basalt pillar hitherto unknown since
the Christian era, cut with cuneiform characters and important for
various historical reasons."
his observations
A letter from
on
Mr.
Dr. L. proposes to report to the Society
this tour.
J.
R. Logan, dated Pinang, Nov. lY, 1853, con"

One of the chief desiderata at this
tains the following suggestion.
time, in Eastern ethnology, is a comparative grammar of the Dravirian or non-Arian languages and dialects of India.
As soon as missionaries
have published
sufficient details for particular dialects,
some
competent cultivator of them should prepare such a grammar, using

Roman and not native characters, and giving interlined or word for
word
translations of all examples illustrative of collocation,

structure,
etc
German
for
There are now abundance of materials in English and

such a grammar of the Dravirian languages."
The following papers were presented
An
Essay on
by
On
the seven
Mrfallakahs, with Notices of their Authors ;
Prof. E. E. Salisbury of
New
Haven.
the
Origin of the Pelasgians; by Dr. J. G. Gunther of Roxbury, Mass.

The Prussian Expedition to Egypt under Lepsius, and its Results
;
by
Prof.
W.
D. Whitney of
The following were reported

not read
New
Haven.
to the Society, but for
want of time
The Transmigrations of Gautama ; compiled from the Burmese

by
Mrs. H. M. Mason.
XXVI
The Armenian Tradition as
Rev. H. G. O.
D wight,
to the
Resting-Place of Noah's Ark ; by

Also, a Transla-
Missi nary in Turkey.
tion from Mesrop's Armenian Grammar, in which the attempt is

made to prove that the Armenian language was the original language of the human race by the same.
A Grammar of the Modern Syriac Language, as spoken in Oroo;
miah, Persia, and in Xoordistan ; by Rev. D. T. Stoddard, Missionary in Persia.
A Letter on some Recent Discoveries at Koyunjik;

Missionary at Mosul.
by Dr. H.
Lobdell,
PJ
2
A5
American Oriental Society

Journal
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JOURNAL

AMEBICAN OBIEITAL SOCIETY.

& Co. 10 PARK PLACE.

the year 1854, by the

AMERICAN ORIENTAL SOCIETY,

Printer to Yale College.

ADDITIONS TO THE LIBRARY AND CABINET OF THE AMERICAN ORIENTAL

LIST OF THE MEMBERS OF THE AMERICAN ORIENTAL SOCIETY, corrected

SELECT MINUTES OF MEETINGS OF THE SOCIETY,

OF THE MYSTICAL PHILOSOPHY OF THE HINDUS, translated

from the Tamil, with Notes, by Rev. HENRY R. HOISINGTON,

SIVA-GN!NA-POTHAM, INSTRUCTION IN THE KNOWLEDGE OF

AND THEOLOGICAL TREATISE,

lated from the Tamil, with an Introduction and Notes,

R. HOISINGTON, Missionary of the American

MULAMULI, OR THE BUDDHIST GENESIS OF EASTERN INDIA,

FROM THE SHAN, THROUGH THE TALAING AND BURMAN, by

Baptist Missionary Union

Missionary of the American

Orthography of Armenian and Turkish Proper Names,

LIGHT OF SIVAN, A METAPHYSICAL AND

THEOLOGICAL TREATISE, translated from the Tamil,

R. HOISINGTON, Missionary of the

ON THE HISTORY OF THE VEDIC

THE STATE AND PROSPECTS OF THE ENGLISH LANGUAGE

INDIA, by Rev. DAVID 0. ALLEN, D. D., Missionary of the

THE TALAING LANGUAGE, by Rev. FRANCIS MASON, M.D.,

Rev. E. B. CROSS, Missionary of the

American Baptist Missionary Union

NATHAN BROWN, Missionary of

ican Baptist Missionary

COMPARATIVE VOCABULARY OF THE SGAU AND

CHINESE LOCAL DIALECTS REDUCED TO WRITING, by Rev.

MOSES C. WHITE, Missionary of the Methodist Episcopal

OUTLINE OF THE SYSTEM ADOPTED FOR ROMANIZING THE

Consul of the United States at Amoy,

TREATY BETWEEN THE UNITED STATES OF AMERICA AND THE

the Arabic Text accompanied with a

Translation and Introduction

NOTICE OF A LIFE OF ALEXANDER THE GREAT, translated

the Nestorians, with extracts

from the same, by THEODORE D. WOOLSEY, President of

Fermdn granted by Sultan Abd-ul-Mejeed

his Protestant Subjects,

Characteristics of the Shemitic

and Japhetic Families of

V. Grammar and Dictionary of the Zulu Language,

VII BIBLIOGRAPHICAL NOTICES

Lepsius on the First Order of Egyptian Deities,

Benfey's Manual of the Sanskrit Language,

some Recent Discoveries at Koyunjik,

for derivations read derivatives.

practical read poetical.

7 from below, for Brahma read Brahma twice.

"the god who is embodied in gnanam, etc., read the

193, 1. 8, for hold read held.

N. B. In Vol. iii. Article iv., being a Catalogue of works in the Armenian

and throughout the Catalogue, wherever u occurs, make it simple