in twenty cantos, with a commentary by Malli Natha. Edited by Vidya Cara Misra and Syama Lada, pundits, Calcutta, 1815, 8vo. Printed in the Nagari character.

gg. Arjuna's Journey to Indra's Heaven.

Indralokagamanam, oder Arjuna's Wanderung zu Indra's Himmel, nebst andern Episoden des MahaBharata, in der Ursprache zum erstenmal herausgegeben, metrisch übersetzt und mit kritischen Anmerkungen versehen von Franz. Bopp, Berlin, 1824. Reviewed by F. E. Schultz, in the Journ. Asiat. vol. v, p. 164. The ascent of Arjuna, and the palaces of Indra, are described with great splendour of imagery, and in one part with a kind of voluptuous colouring. See Quarterly Review, vol. xlv, p. 30.

hh. Arjuna's Return to Indra's Heaven.

This is a sequel to the above, and is another warlike episode, in which the hero, armed with celestial weapons, assaults and conquers the cities of the Danawi, or demons. It will be found edited and partly translated into German verse, in Fr. Bopp's Die Sündfluth nebst drey andern der wichtigsten Episoden des MahaBharata, Berlin, 1829.

ii. The Death of Hidimba.

Hidimbabadhah, or Hidimba's Death, in the original text, with a German translation by Franz. Bopp, in his Indralokagâmanam, etc.

kk. The Brahman's Lament.

Brahmanavilapah, or the Brahman's Lament, is given in the original text, with a German translation by Bopp, in the same work.

Upon the last two articles the writer in the Quarterly

observes, "The Death of Hidimba is a curious illustration of the universality of the same fictions all over the earth. Hidimba is exactly the blood-lapping, bonecranching, marrow-sucking giant or ogre, who, having thrilled with terror the bosoms of children of an older growth, in the ballads of our Teutonic ancestors, has sunk into our nursery tales, from whence he is well-nigh exorcised by the more potent spirit of Utilitarianism. But the Brahman's Lament, though grounded on a similar legend, falls again into the softer and more pathetic vein. While the sons of Pandu dwelt in Eketschara, Bhima, sitting alone with his mother, hears the lamentation of a Brahman. A terrible giant infested the neighbourhood of the city, to whom a tribute of human flesh was daily paid. It had now come to the turn of the poorer Brahmans to furnish forth the horrible repast; and in this family either the Brahman himself, the mother, the grown up daughter, or the son, a little child, must be surrendered as the victim. It is a contest of the most affecting self-devotion; and in turn the father, the mother, and the daughter, in what may be fairly called three beautiful elegies, full of curious allusions to the state of Indian society, enforce their claim to the privilege of being made the sacrifice.

At the close they sit down and weep.

Seeing them together weeping, 'gan the little son to speak-
Gazing with both eyes wide open, lisped he thus his broken words:
"Weep not, father, weep not, mother, oh, my sister, weep not thou."
First to one, and then to th' other, went he with a smiling mouth,
Then a spike of spear-grass lifting, spake he thus as though in mirth,
"With this spear point will I kill him, this man-eating giant, dead.”
In their bitterness of anguish, as the playful child they heard
Prattling thus, within their bosoms stole unspeakable delight.

ll. The Deluge.

Diluvium cum tribus aliis Maha Bharati præstantissimis episodiis. Primus edidit Franciscus Bopp. Fasciculus prior, quo continetur textus Sanscritus. Berol. 1824, 4to.

Die Sündfluth, nebst drey andern der wichtigsten Episoden des Mahà-Bharata. Aus der Ursprache übersetzt von Franz Bopp, Berlin, 1822. Die Sündfluth is reprinted in the Berliner Conversations-Blatte für Poësie, Literatur, und Kritik, 1829, No. cix. It had previously been translated by Sir William Jones, in his Works. See Götting. gel. Anz. 1829, St. 137.

Bopp's version of this poem on the Indian Deluge is noticed in the Quarterly Review, vol. xlv, p. 25, where some passages from it will be found elegantly translated into English. It is the Indian tradition of the deluge of Manu, the Noah of the book of Genesis.

mm. Sundas and Upasundas.

Sundopasundopákhyânam, or Sundas and Upasundas, in the original text, and a German translation by Fr. Bopp, in his Indralokâgamanam, etc.

nn. Bahikavarnana.

An episode from the sixth book of the Mahabharata, under the title of Bahikavarnana, that is, a description of the Bahikas, a people of the Punjab (the country lying about the five rivers flowing from the north-east which fall into the Indus,) is given in the original, together with a Latin translation and notes, in Christiani Lassenii Commentatio geographica atque historica de Pentapotamia Indica, Bonn, 1827, 4to. p. 63-91. The reviewer in the Jen. Allg. Lit. Zeit, 1828, No. cxciii, believes that it contains many interpolations of a later date than the original work.

Some extracts from it have also been translated by Wilson, in his paper on the History of Cashmire, in Asiat. Researches, vol. xv, p. 1, etc.

oo. The Rape of Draupadi.

This episode represents the combat of the five husbands of Draupadi, in order to revenge the rape of their common wife. A fragment of this will be found in Bopp's grammar, p. 19, etc., and the whole episode in his Sündfluth. This community of husbands is a singular arrangement, and we believe unprecedented in the mythic or heroic age of India. It bears no resemblance to the loose morality said to prevail among some of the tribes at the foot of the Himalaya, and other parts of India. It is a véμeσs, or a privilege, to which the princes had been predestinated in an earlier state of being. The rescue of the wife from the king of Sind is the subject of a bold and spirited battlepiece. See Quarterly Review, vol. xlv, p. 29. The power of the Indian poets to paint these scenes of tumult and strife, forms the subject of a glowing panegyric by M. Chézy, which will be found translated below, p. 118.

pp. Other Episodes and Extracts.

Die aufopfernde Gattenliebe der Sawitri, an episode from the Mahabharat. In die Sündfluth, u. s. w. von Franz Bopp, Berlin, 1829. The contents and extracts are given in the Berliner Conversations-Blatte, 1829, No. cxlviii.

A Dialogue between Bhrighu and Bharadvadja, from the twelfth section, containing a philosophical enquiry into the most important points of Indian theology. A French translation of this was presented by professor Schultz to the Asiatic Society of Paris. See Journ. Asiat. Sept. 1825, p. 137.

Story of the Churning of the Ocean to obtain the fourteen Jewels, from the Mahabharat, in the Asiatic Journal, 1817, Oct. p. 346-349.

The editor of this translation tells us at its close, that, allowing for the difference of style and habits of thinking, the most unaccountable coincidence of machinery and events is perceptible throughout between the sublimely poetic pieces of Milton and Vyása. The similarity of object in the combatants, the hope of immortal vigour which inflames the etherial beings of Milton, and the thirst of the Amrita which causes the quarrel in the Mahabharat, will be found to furnish a series of corresponding conceptions in the two poets, more readily perceived than accounted for. The historical connection may indeed be no longer traceable; but for that very reason, we do not recollect to have met with, in all our reading, a more fair opportunity of critically comparing the merits of two bards, than we have here in the specimens of the gigantic imagery of Vyása, and of Milton's flood of mind.'

The Hermitage of Kanwa, freely translated from the Mahabharat, in the Asiatic Journ. 1826, Aug. p. 173.

3. Harivansa.

Harivansa, the family of the Hari, form a sort of appendix to the Mahabharat. They consist of 25,000 verses. Hari is a name of Vishnu under the shape of Krishna; whose adventures, as well as the future fate of his family, are here narrated.

A. Langlois in his Mélanges de Littérature Sanscrite, Paris, 1828, 8vo., has given six historical extracts from this work.

1. Histoire de Câla- Yavana, p. 49-84. An episode from the war of Jará-Sandha against Krishna. The word Yavana, is used by the Hindoos to designate