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THE INDIAN ANTIQUARY.

ed made a deep impression on the philosophical minds of the Hindus, and led to that outbreak of new religious theories which was reduced to system by Chaitanya in Bengal, by Rāmānand

and his disciple Kabir in Hindustan and by Nänak in the Panjāb. Vishnu is the supreme being ; the whole Hindu Pantheon sinks into

the position of ministers to his will ; by a fur

[Nov. 1, 1872.

Tuñhu rasa sågara mugdhini nári. To a young girl in love there is no pleasure, In her heart Madana causes double pain ;

All her companions assembling lay beside her Starting, starting, the girl heaved sighs, When taking her into the arms she contorts all her body, As spells are disregarded by the young serpent. Covering her closed eyes with her hands,

ther extension of the same line of thought this

As a sick man takes medicine;

supreme being is in everything—he is everything.

For a moment is the pain, for life is the joy ; From this 0 girlſ why do you turn your face 2 Bidyāpati says, hear, o Murari ! Thou art the ocean of love, the girl is but young.

We must love him, for we are a part of his essence. He has provided us with a concrete

expression of this love, in his sports with Rādhā This is Horace's

and the gopis.

Let us then meditate on these,

let our hymns and songs be of these. Let Rādhā typify the human soul and Krishna the divine essence.

But in man's nature the divine

and the animal are strangely mingled—he is half god, half beast. The glowing temperament of the Indian poet, unrestrained by any of those

“Nondum subactà ferre jugum valet Cervice; nondum munia comparis AEquare, nec tauri ruentis In venerem tolerare pondus.” But it is at first sight rather startling to see the metaphor applied as it is in this case to the first effect upon the soul of the awakening influ

curbs and checks which Europe has agreed to obey, led him into the wildest excesses. The

ence of divine love.

love at first intended to be purely spiritual soon degenerated into mere earthly lust, and the

keep the flesh and the spirit widely apart and to regard them as antagonistic to one another,

scenes between Rādhā and her lover are often

it is strange and revolting to be brought face to

more suggestive of the brothel than of the

face with a phase of thought in which the flesh ly serves as a type of the spiritual. Unaided human nature has in Vaishnavism soared high and nearly touched the goal of truth, but for lack of revelation it has fallen back and lies grovel ling in the mire. In conclusion, I must acknowledge the source whence I obtained these interesting hymns. I have to thank Babu Jagadishnāth Rai for his kindness in procuring them for me, for assisting me with his advice in translating and making

temple.

I give as an example of the least offensive of this class a short kirtan. VI.

Bālā ramani ramane nāhi sukha, Antare madana dei diguna duhkha ; Sab sakhi meli sutala păsa Chamki chamki dhali chhāta je nišwāsa Karaite kole morai sab anga Mantraná Šunai janu bâla bhujanga Beri eka kara dhali mudita nayāna, Rogi karaye janu aushadha pāna. Tila ádha dukha janam bhari sukha,

Accustomed as we are to

notes on them.

Ithe kåhe dhali morasi mukha 2

He has promised to endeavour to procure for me some more of them, which if the specimens herein given should prove interesting to any class of readers, I will publish in due course

Bhanaye Bidyāpati Šunaha Murāri

hereafter.

THE CELTS OF TOUNGOO. BY FRANCIS MASON, D. D.

MR. W. TheobALD, of the Geological Survey, in the Proceedings of the Asiatic Society of Bengal for July 1865, and again in the Proceed

In the latter number of the Proceedings he furnished a very full and interesting article,

ings for July 1869, first brought to public notice

illustrated with figures of the principal types, and remarked :—“The entire number of all types

the existence of stone implements in Burmah “both of the palaeolithic and neolithic types.”

which I have observed in Burmah amount to 50 or thereabouts.”


 * Carm, II, v.