Kalpa works, which, in being founded on S'ruti or the Veda, bear also the name of S'rauta-Sutra, namely, the Gr'ihya- and the SamayacharikaSutras. The Gr'ihya-Sûtra describe the domestic ceremonies, as distinct from the great sacrificial acts enjoined by the S'rauta or Kalpa works: "First, the marriage ceremonies; then the ceremonies which are performed at the conception of a child, at various periods before his birth, at the time of his birth, the ceremony of naming the child, of carrying him out to see the sun, of feeding him, of cutting his hair, and, lastly, of investing him as a student and sending him to a Guru, under whose care he is to study the sacred writings. It is only after he has served his apprenticeship and grown up to manhood that he is allowed to marry, to light the sacrificial fire for himself, to choose his priests, and to perform year after year the solemn sacrifices prescribed by Smriti and S'ruti. The latter are described in the latter books of the Gr'ihya-Sûtras; and the last book contains a full account of the funeral ceremonies and of the services offered to the spirits of the departed." (Müller, Anc. Sansk. Lit.' p. 204.)

The Samayacharika-Sûtras regulate the relations of every-day life. "It is chiefly in them that we have to look to the originals of the metrical law-books, such as Manu, Yajnavalkya, and the rest." (Ibid., p. 200.) Both these Sûtras are comprised under the name of SmartaSutra (from Smr'iti, "tradition"), as they are based on it. Of the Gr'ihya-Sutras of the R'igveda, we possess those of S'ânkhâyana and As'walâyana; a Gr'ihya-Sûtra of the Samaveda is that of Gobhila; the Yajurveda in both its recensions seem to have had many Sûtras of this kind. Of the Black Yajurveda, we name especially the Baudhâyana; and of the White Yajurveda, the Pâraskara Gr'ihya-Sûtra.

We conclude these outlines of the principal works of the Vaid literature with mentioning another class of compositions which aros > from the desire of securing the integrity of the Vaidik texts, as well as

the traditional and exegetic material connected with them-the Anukraman'î, or Indices to various portions of this literature. The completest of this kind is that by Katyayana, to the R'igveda-Sanhità. It gives the first words of each hymn, the number of verses, the name and family of the poets, the names of the deities, and the metres of every verse. Its name is Sarvánukraman'î,—that is, "the index of all things" and it seems to have improved on four similar writings which preceded it and are ascribed to S'aunaka. For the Yajurveda there are mentioned three Anukraman'î, for the Sâmaveda two, and there is one for the Atharvaveda. (Müller, Anc. Sansk. Lit.,' p. 215, ff.)

It would be but natural to ask, what date could be assigned to all or any of the various works which have been named in the course of this brief sketch of Vaidik literature; but Sanskrit philology is as yet not able to answer this question satisfactorily. It may offer conjectural dates according to the impressions of the individual mind, but it is bound to avow that past research has not provided it with facts which would impart to its chronological surmises any degree of plausibility.

ARTICLE II.

CONTRIBUTIONS TO CHAMBERS' ENCYCLOPEDIA (1862), VOLS. IV. TO X.

THE GANGES.

AMONGST the rivers which at the classical and the Paurânic period of India were held in peculiar sanctity by the nation, the Ganges—or, as it is called, the Ganga (feminine),-undoubtedly occupied the foremost rank. In the Vedic poetry, it is but seldom mentioned; and whenever its name occurs, whether in the hymns of the Rigveda or the ritual text of the Yajurveda, no legendary fact or mythical narrative is connected with it. Nor does the law-book of Manu justify the conclusion that its author was acquainted with any of the myths which connect this river in the epic poems and in the Purânas with the Pantheon of India. The earliest, and by far the most poetical legend of the Ganges, occurs in that master-piece of Sanscrit poetry, the Râmâyana. We give its substance, because it explains the principal epithets by which this river is spoken of, or invoked, in the ancient and modern Hindu poetry, and because it may be looked upon as the type of the many fables which refer to the purifying and supernatural properties of its waters. There lived, says the Ramayana, in Ayodhyâ (the modern Oude), a king, by the name of Sagara, who had two wives, Kesini and Sumati; but they bore him no issue. He therefore repaired

But

to the Himalaya; and after a hundred years' severe austerities, Bhrigu, the saint, became favourable to his wishes, and granted him posterity. Kesinî bore him a son, who was named Asamanjas, and Sumati brought forth a gourd, whence sprang 60,000 sons, who in time became as many heroes. Asamanjas, however, in growing up, was addicted to cruel practices, and was therefore banished by his father from the kingdom. His son was Ansumat, who thus became heir to the throne of Ayodhya. Now, it happened that Sagara resolved to perform a great horsesacrifice and in accordance with the sacred law, chose for this purpose a beautiful horse, which he confided to the care of Ansumat. while the latter was engaged in the initiatory rites of the sacrifice, a huge serpent emerged from the soil, and carried off the horse to the infernal regions. Thereupon, Sagara, being informed of the obstruction which had befallen his pious undertaking, ordered his 60,000 sons to recover the horse from the subterranean robber. These then set to work, digging the earth, and striking terror into all creation. Having explored, for many years, the infernal regions, they at last found the sacred horse grazing, and watched by a fiery saint, in whom they recognised the serpent, the cause of their troubles. Enraged, they attacked him; but the saint, who was no other being than Vishnu, at once reduced them to ashes. Waiting in vain for the return of his sons, Sagara sent his grandson, Ansumat, in search of them and the sacred horse. Ansumat went, and soon ascertained the fate of his relatives; but when-mindful of his duties-he wished to sprinkle consecrated water on their ashes, so as to enable their souls to rise to heaven, Garuda, the bird of Vishnu, and brother of Sumati, came in sight, and told Ansumat that it was improper for him to use terrestrial water for such a libation, and that he ought to provide the water of the Ganga, the heavenly daughter of Himavat (the Himalaya). Ansumat, bowing to the behest of the king of birds, went home with the horse to

Sagara; and the sacrifice being achieved, Sagara strove to cause the descent of the Gangâ, but all his devices remained fruitless; aud after 30,000 years, he went to heaven. Nor was Ansumat more successful in his attempt with the austerities he performed for the same purpose, nor his son Dwilîpa, who, obeying the law of time, after 30,000 years, went to the heaven of Indra, Dwilîpa had obtained a son, named Bhagiratha. He, too, was eager to obtain the descent of the Gangâ; and having completed a course of severe austerities, he obtained the favour of Brahman, who told him he would yield to his prayers, provided that Siva consented to receive the sacred river on his head, as the earth would be too feeble to bear its fall when coming from heaven. And now Bhagîratha recommenced his penance, until Siva consented, and told the Gangà to descend from heaven. The river obeyed; but, enraged at his command, she assumed a form of immense size, and increased her celerity, thinking thus to carry him off to the infernal regions. Yet the god becoming aware of her intentions, caught and entangled her in his matted hair, out of which she could find no means of extricating herself though erring there for many years. Nor would she have been released, had not Bhagiratha by his renewed penance appeased the god, who then allowed her to descend from his head in seven streams-Hlâdinî, Pâviní, and Nalinî, which went eastwards: and Sîtâ, Suchakshus, and Sindhu, which went westwards, whilst the seventh stream followed Bhagiratha wherever he proceeded. But it so happened that the king on his journey passed by the hermitage of an irascible saint whose name was Jahnu. The latter seeing the Gangâ overflooding in her arrogance the precincts of his sacrificial spot, and destroying his sacred vessels, became impatient, and drank up all her waters; thereupon all the gods became terrified, and promised him that, in future, the Gangå would pay him filial respect, and become his daughter, if he would restore her