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and the heathen gods put to the route by Typhon, who was also, like Jalandhara, finally overcome. In all these battles, Pallas and Durga, in their respective mythologies, acted distinguished parts.

The Typhon above-mentioned is described as the brother of Osiris, whom he dethroned and murdered, by shutting him up in a chest and throwing him into the Nile. Isis found the body and buried it; but Typhon having discovered it, cut it into many pieces, which he scattered abroad. Isis went in search of the different parts ; which, as she found them, she caused to be interred. In the places where the parts were buried, magnificent temples were afterwards erected. This corresponds with Siva having commemorated the spots where the fifty-one pieces of Suti's body had fallen, by ordaining that they should become places of distinguished worship.

Osiris is historically described by some authors as the king of the Argives, who resigned his crown to one of his brothers and went to Egypt, where he married Io (or Isis), the daughter of the king of that country. He afterwards travelled into various parts of the world, civilizing and instructing mankind in the useful arts in his progress. On his return he was slain by his brother Typhon, who usurped his throne; but was soon after subdued and put to death by Isis and her son Orus.

Osiris was deified, as were Isis and Orus, and became the personified emblems of the solar orb; of Æther, the pervading spirit of the universe ; and of Light, the efflux of the sun. It is doubtful if the Egyptians considered these representations otherwise than as symbols : but the Greeks, who appear not to have been very particular on these points (like the Chinese at Java, who having obtained a portrait of Buonaparte, placed it among some casts of Hindu deities from the ruins of Brambana, saying, “as they had no gods of their own country, they might as well worship those of others"), seem, on adopting the Egyptian mythology, to have placed the gods of it in higher estimation. After the death of Osiris, his soul was supposed to have transmigrated into the bull, Apis : hence the bull was worshipped under that name, and Osiris, as Serapis, became another prominent form of Egyptian worship; and in like manner numerous other forms were in time given both to him, Isis, and Orus, under which they were also worshipped.

It is foreign from my intention to enter farther into the Egyptian mythology than the before going sketch, and to describe as briefly the figures contained in plate 36. It will be observed that, whatever coincidences there may be in the attributes of the Hindu and Egyptian deities, there are none whatever in the graphic illustrations of them, those of Egypt being entirely hieroglyphical.

Fig. 1, plate 36, represents Osiris seated on a chequered throne, supposed to be expressive of the vicissitudes of night and day. His head is that of a hawk, the symbol of the solar orb; and his head-dress is adorned with orbs, in allusion to his dominion over innumerable worlds. One hand is stretched forward in a commanding attitude, and the other holds a staff with a curved top, which also points forward.

ed on a throne. Her dress is described as being composed of wings, expressive of the velocity and universal diffusion of æther. On her head is an African hen with expanded wings, said, from its party-coloured feathers, to denote the variety of created beings. Above that rises a sort of coronet, supposed to be a basket, from which project two leaves, and over it are two horns (in allusion to the crescent, one of the emblems of Isis), which enclose a circle emblematical of the sun. One of her hands is held up in a monitory attitude; and in the other is a staff or sceptre surmounted by a flower of the lotus, which is also held in high estimation among the Egyptians, as with the Hindus. Probably the

ircle may be symbolical of the sun or fire ; the crescent, of æther; the leaves issuing from beneath it, of the productions of the earth, or the Earth; and the flowering lotus, of humidity or water; thus expressive of universal dominion over all things.

Fig. 3 is Orus, represented with a youthful countenance, supposed to indicate the perpetual renewal of the solar efflux. In one of his hands is a staff crossed, with other hieroglyphics, surmounted by the head of a transient bird, called the houp, denoting that every thing in nature is undergoing a perpetual change.*

Fig. 4 represents Isis as nature. Her head is crowned with a handsome tiara, and the whole of her body, downwards from the shoulders, is covered with human breasts, indicative of her universal bounteousness and fecundity.

Fig. 5 is the bull Apis; or Osiris as Serapis.

* Boyse.



The Bheels, Coolies, and Ramoosees.- The Rajpoots and Kattees.—The Mahrattas.—The

Koombies.- The Pindaries. The Goands.

In introducing the second part of this volume, I have to offer, with every grateful recollection of the aid, the pleasure, and the information which I have derived in the compilation of it, my warmest acknowledgments to the authorities from whose scattered sources I have drawn the collected stores of this my humble work. That these sources have been of the best description will not, I think, be questioned. That their valuable productions might have been more skilfully blended I am free to ingenuously admit; but, if the present attempt should lead to one of a bolder and more enlarged character, for which an ample scope, and, I doubt not, an abundance of materials will be found, my researches will, in one shape at least, have reaped a highly gratifying reward.

What the mountain and island tribes of India at present are, the following pages will shew; what some of them once were, has been lost in the lapse of ages. Numerous circumstances, however, lead to well-founded conjectures, that they were the aborigines of the countries whose mountain fastnesses they now only inhabit. A little research might, perhaps, shew us, that these Indian “ children of the mist,” these miserable predatory, but, in many instances, highly interesting outcasts, were, in times long gone by, the legitimate lords of the soil of many parts of ancient Hindustan. Among these tribes the Bheels, of whom I shall first treat, will not be found the least worthy of notice.

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