these, by far the most respectable is the Chanakya, which does contain many passages that are negatively unexceptionable, and a few that are positively good. But even its best parts can scarcely be said to rise beyond the inculcation of a secular sort of prudence, and never ascend, even in incidental allusion, into the lofty region of pure and godlike morality—the morality of essential truth, inflexible rectitude, unspotted holiness, and disinterested love. On the other hand, the work constantly descends into dead levels and depths far beneath the platform of a worldly-wise and enlightened prudence. The spirit of enmity, revenge, selfishnesss, covetousness, and carnal indulgence seems not sanctioned merely but positively inculcated. We quote a few slokes, as specimens:—
“A man should be kind and liberal to some enemy that he may, by his assistance, be able to kill another; as he would pick out the thorn sticking in his feet by means of another thorn.
“In the time of adversity it is proper to accumulate wealth, which, however, might be expended for the protection of your wife; but you should always preserve your personal welfare even at the sacrifice of your wife or wealth.
“A wife is requisite for the purpose of having a son, a son is requisite for the purpose of offering funeral cakes, a friend is requisite for assistance in time of need, but wealth is requisite for all purposes.
“Possessing plenty of eatables, a good appetite, the power of sexual intercourse, a handsome wife, a liberal heart, and property, are the sure indications of the meritorious actions of man in his former life.
“Fresh meat, soft rice newly prepared, cohabitation with young women, fresh clarified butter, warm milk and tepid water, are the six things which are beneficial to life.”
We may next notice the Ganga Bandana, or hymn in praise of the Ganges, as a genuine specimen of that description of popular scholastic composition. As it is short, we shall give it entire—leaving it to the reader to infer the state of mind that can believingly entertain the sentiments expressed in it, and joyfully and triumphantly give them utterance. It is as follows:—
“O (Ganga) the river of the Gods, whom the Purans declare to be the sacrificer of the fallen, and the most ancient, to thee I pay my reverential bow. Thou art sprung from the foot of Vishnu, art called Drabamahi (fully dissolved), and art alike the mother of the gods, giants, and men. Thou didst reside in the drinking pot of Brahma, and wast with him, sanctifying his whole region by thy presence. But observing the wickedness of living creatures, and intending to destroy their fears of death, thou goddess of the gods, hast come down to this world. Bhagiratha, a descendant of the solar race first showing thee the way, conducted thee to this earth below. The most sinful and misbehaved, merely by touching thy waters, ascend up to heaven with their corporeal frame entire. Thy waters are perfectly pure, and the fruits of drinking them are so various, that even Brahma and Vishnu could not describe them. Who can speak of thy glory, since Shulapani (the spear-handed Shiva), holding thee on his head, thought himself dignified. If rice,
