145; popularly regarded as half woman and half serpent, 148; sends to the city of serpents for a jewel which will restore Arjuna to life, 411.
Umbrella, an emblem of sovereignty, 372. Ushas, or the dawn, characteristics of, 25; contrast between the conception and that of Indra, ib.; poetry of the conception, 26; associations connected with the dawn in India, ib.; Vedic hymns addressed to the dawn as a maiden, ib.; Vedic ideas of, as a deity, ib.
Uttar, son of Raja Viráta, his youth and ignorance, 220; urged by the chief of the herdsmen to go out against the Kauravas, 221; pleads that he has no charioteer, ib.; boasts before the women, ib.; his coward- ly fear on beholding the Kauravas, ib.; runs away, but is pursued by Arjuna, 222; Arjuna brings him back and makes him drive the chariot, ib.; defeat of the Kau- ravas, ib.; returns to the city with Arjuna, 223; his combat with Sálya on the first day of the great war, 301.
Uttará, daughter of Raja Viráta, requests Arjuna to act as charioteer to her brother Uttar, 221.
Vaisampayana, pupil of Vyása the sage,
cited the Maha Bhárata to Raja Janame- jaya, 46, note.
Vaishnava sacrifice performed by Duryod- hana, 196; review of the tradition, 197; doubts respecting the sacrifice, 198. Vaisyas, traces of, in the Rig-Veda, 34. Vaka, the Asura, devours every day a man from the city of Ekachakrá, 111; battle with Bhíma, 112; rent asunder, ib. Váranávata, city of, 99; the modern Allá- habad, 100; visit of the Pándavas, 101; story to be referred to the later age of Brahmanism, 102.
Varshneya, charioteer of Raja Nala, en- trusted by Damayantí with her children, 487; takes service with Rituparna, Raja of Ayodhya, ib.; recognized by Nala, 492. Varuna, the deity of water, distinct from Indra, 8; characteristics of, 20; mysteri- ous attributes of water, ib.; water a puri- fier and a household necessity, ib.; ideas awakened by the currents of great rivers, ib.; springs and rivers generally separated into individual abstractions, ib.; concep- tion of a god of the ocean, ib.; distinction between a material conception of a sea- monster and an Aryan conception of a spiritual existence, 21; Varuna considered as a deity who rewards goodness and punishes sin, ib.; deep religious feeling in a hymn addressed to Varuna, ib.; attends the Swayamvara of Damayantí, 482. Vasudeva, father of Krishna, his grief at hearing of the fray at Prabhása, 449; his death, 450; burned on the funeral pile with four of his widows, ib.; a chieftain of the Yádavas, 461; married to Devakí, niece of Ugrasena, 462; engages to deliver up Devaki's children to Raja Kansa, ib.; his son Balaráma by Devakí brought up
as the son of Rohiní, ib.; carries the infant Krishna across the Jumná in a basket, 463; changes Krishna for the daughter of Nanda and Yasoda, ib.
Vásuki, Raja of the Serpents or Nágas, amour of his daughter Ulúpí with Arjuna, 145; splendour of his city, 411.
Váyu, god of wind, distinguished from the Maruts, 10, 25; the mythical father of Bhíma, 71; and of Hanuman, the monkey demigod, 190; testifies to the fidelity of Damayantí, 500.
Veda, hymns of the Rig, 5; description of the Vedas, ib. note; chronology of the Vedas, 10, note; the two Aswamedha hymns, 380, note.
Vedic deities, mere personifications of the powers of nature, 8; distinction between Indra and Varuna, ib.; conception of Agni, 9; form of worship, 11; their sup- posed longings for the sacrifice, 13; re- lations with their worshippers, ib.; cha- racteristics of Indra, 14; characteristics of Agni, or fire, 17; Indra and Agni, the chief gods, 19; characteristics of Varuna, or water, 20; characteristics of Surya, 22; the twelve Adityas, 24; the god Vishnu originally an Aditya, ib.; characteristics of the minor gods, ib.; Soma, or Chandra, or the moon, ib.; the two Aswins, ib.; Váyu, 25; the Maruts, ib.; characteristics of Ushas, or the dawn, 25; minor Vedic deities the mere personifications of poetry, 27; comparison of ancient and modern personifications, ib.; monotheistic con- ception of one Supreme Being, ib.; decay of the Vedic religion in the Brahmanic age, 30; degeneration of, in the age when the story of Nala and Damayantí was composed, 479; Indra, Agni, Varuna, and Yama attend the Swayamvara of Dama- vantí, 482.
Vedic people, identified with the Aryans, 7; form of worship, 11.
Vedic period, distinct from the Brahmanic period, 6; characteristics of, ib.; fanciful personifications which appear to have been regarded as minor deities, 10; barbarous character of the age, 84.
Vichitra-vírya, legend of, 51; his accession to the Raj of Bhárata, 52; marries the two daughters of the Raja of Kasí, 53; dies without issue, ib.; review of the le- gend, 54; its mythical character, 58. Vidarbha, the modern Berar, legend of Rukmin, Raja of, 278.
Vidura, born of a slave girl, 54; his appear- ance at the public exhibition of arms at Hastinapur, 86; warns the Pandavas to beware of fire at Váranávata, 101; sends a man to dig a subterranean passage, ib.; brings the Pandavas back to Hastinapur after their marriage with Draupadí, 137; carries to the Pándavas the invitation to the gambling match, 176; protests against the idea that Draupadi was won by Dur- yodhana, 180; anxious night conference with the Maharaja after the return of Sanjaya from his mission to the Pánda-
vas, 256; counsels Duryodhana to give a good reception to Krishna, 258; urges however that a reception is useless unless Duryodhana is prepared to restore the five villages to the Pándavas, ib.; Krish- na lodges in his house, 259; his objections to Krishna's embassy, 261; remonstrates with Duryodhana in the Council of Kau- ravas summoned to receive Krishna, 266; | his death on the banks of the Ganges, 449. Vijaya-nagur, Rajas of, claim descent from the Yadavas, 459, note.
Viráta, Raja, the Pándavas determine to spend the thirteenth year of their exile in his city, 206; he engages them in various capacities, ib.; Draupadi's appearance be- fore his Rání, 207; the Rání objects to her beauty, 208; holds a great festival, ib.; exhibition of pugilism and wrestling, 209; superiority of Jimúta, a foreigner, ib.; trouble of the Raja that none of his own wrestlers could overcome Jimúta, ib.; sends for Bhíma, ib.; Bhíma's victory, ib.; acclamations of the multitude and great joy of the Raja, 210; richly rewards Bhíma, ib.; makes him fight in the inner apartments, ib.; his satisfaction with all the Pandavas, ib.; is afraid of Kíchaka, the brother of his Rání, 211; refuses to interfere in the affronts offered by Kí chaka to Draupadí, 212; great commotion in the city on the rumoured slaughter of Kichaka by the Gandharvas, 216; alarm of the Raja and Chieftains, ib.; timid directions of the Raja to the Rání for get- ting rid of Draupadí, 218; interview be- tween the Rání and Draupadí, ib.; the herdsmen bring the news of the invasion of Susarman, 219; the Raja goes out to battle, ib.; defeated and taken prisoner by Susarman, 220; rescued by Bhíma, ib.; invasion of Duryodhana, ib.; no war- riors left in the city excepting Uttar and Arjuna, ib.; youth and inexperience of Uttar, ib.; the Raja exults in the as- sumed valour of Uttar, 223; his quarrel with Yudhishthira respecting Arjuna, 224; dashes the dice at Yudhishthira's face, ib.; hears the true story and is for- given by Yudhishthira, 225; engages to assist the Pandavas, ib; review of the le- gend, 226; city of, identified with the site of the modern Dholka, 232; identifi- cation of the country with Dinajpur, ib. ; ridiculous character of his dispute with Yudhishthira, 237; disappears after the marriage of his daughter, and Drupada takes the lead, 239; slain and beheaded by Drona on the fourteenth day of the war, 316. Vishnu, originally one of the twelve Adityas, 24; opposition of Siva manifested in the legend of the death of Sisupála, 172; the chakra of Krishna an emblem of his wrath, ib.; Arjuna and Krishna represented as Nárá and Nárayan, or incarnations of, 262, note; worshippers of, persecuted by the worshippers of Siva, 461; worshippers of, slaughtered by Raja Kansa, 463.
Viswamitra, visited Dwáraká with two other Rishis, 443.
Vrihaspatí, priest of the Devatás, 510; story of his son Kanju, ib. Vrindavana, encampment of the Yádavas there, 461; confusion of the damsels of, at the sound of Krishna's flute, 466; great feast in honour of Indra, 467.
Vritra, or the rain cloud, 15, 16, note. Vyása, the sage, requested by Satyavatí to raise up seed to her deceased son, 54; ter- ror of the widows, ib.; becomes the father of Dhritarashtra, Pándu, and Vidura, ib.; traditionary history of, 59; born of a fish- girl, named Matsya, in Eastern Bengal, ib.; identified with the Vyása who com- piled the Mahá Bhárata, ib.; mythic ac- count of his birth, 60; frequent appear- ance of, in an abrupt or supernatural manner throughout the Mahá Bhárata, 62; absurd myth that he caused Gánd- hárí to have a hundred sons, 72, note; appears to the Pándavas in the jungle and advises them to dwell in the city of Eka- chakrá, 110; appears at the palace of Raja Drupada, and received with great reverence, 126; declares that Draupadi must marry the five brethren on the score of a religious mystery, ib.; introduced as relating mythical stories to wipe away the stain of polyandry from the early tradi- tions, 133; myth of the old woman who prayed five times to Siva for a good hus- band, ib.; myth that the five Pandavas were five Indras, 134, and note; imparts re- ligious lessons of morality to Yudhishthira during the year of conquest in connection with the Rajasúya, 163, note; the chief of the sacrifice at the Rajasúya, 165; directs his alleged grandson Arjuna to do penance on the Himalayas, 191; mythical character of his efforts to reconcile the Maharaja with the Pandavas, 359; counsels Yud- hishthira to perform an Aswamedha for the atonement of his sins, 382; appointed president at the Aswamedha of Yudhish- thira, 428; Yudhishthira apologizes to him, 432; receives estates which he as- signs to the Bráhmans, ib.; promises to assemble the ghosts of all who were slain in the great war, 439; the widows of the slain bathe and pray in the Ganges, 440; he summons the ghosts, ib. ; the armies reappear in all their pomp and magnifi- cence as when alive, ib.; he permits the widows to rejoin their husbands by drown- ing themselves in the Ganges, 441; ad- vises Arjuna to abandon worldly concerns, 453.
Vyásas, the twenty-eight, 59, note.
War, burning a sleeping enemy opposed to Kshatriya ideas, 102; familiar to the age when the Brahmans persecuted the Bud- dhists, 103; compared with the story of Aswatthama, 103, note; Arjuna's mercy towards fugitives and captives, 223; pro- cession to meet a successful warrior, ib. ; question connected with lengthy marches,
233; contrast between the long marches of Sesostris, Alexander, etc., and the Par- thians and Mahrattas and the cattle-lift- ing forays of Duryodhana and Susarman, ib.; solemn covenant of Chieftains pre- liminary to hostilities, 275; intrench- ments, ib.; election of a generalissimo, 276; appointment of signs and watchwords, ib.; interchange of challenges, 279, 280; their abusive character, ib.; six rules for ameliorating the horrors of, 283; ap- parently of modern date, 284; disregarded in the great war of Bhárata, 284; their Brahmanical origin, ib.; confusion be- tween stratagem and treachery, ib.; im- practicability of the constantly recurring truces, 285; rational rule as regards non- combatants, ib.; absurdity of the rule that cavalry should only fight with cavalry, ib.; natural law against fighting during the preliminary abuse, or without warning, or for a third warrior to inter- fere between two combatants, ib.; non- observance of even these laws by ancient heroes, 286; charge of the Pándavas in the form of a half moon, 304; fighting with fists, feet, teeth, and nails, 305; army of the Kauravas drawn up in the form of a spider's web, 310; vow of Arjuna to slay Jayadratha or enter the fire, 313; Arjuna interferes in the combat between Bhurisrava and Sátyaki con- trary to rule, ib.; barbarous slaughter of Bhurisrava by Sátyaki, 315; frightful battle at night, ib.; battle scenes by torchlight, ib.; drinking the blood of an enemy, 328; story of the revenge of As- wattháma, 346; passionate desire of the surviving Kauravas for revenge, 355; comparison between the massacre by As- wattháma and the most barbarous inci- dents in the war, ib.; pleasure of gratified revenge as displayed in the dying hour of Duryodhana, 357; leave-taking of female relatives before going out to battle, 399; fortifications of Manipura with waggons and fire weapons, 405, 422. Water, gods of, 9. See Varuna. Weapons, use of, taught to the Kauravas and Pandavas, 75; supernatural, 88, note; fire weapons employed at Manipura, 405, 422. Widows, burning of-see Satí; custom of bearing children to a kinsman of the de- ceased husband, 54, 58; Vyása the sage promises to assemble the ghosts of all who were slain in the great war, 439; the widows bathe and pray in the Ganges, ib. ; rejoin their husbands by drowning them- selves in the river, 441; of Raja Kansa perform the funeral rites but no Satí, 474. Wind, gods of, 10.
Wine, prepared from the Soma plant, 12, note; supposed partiality of Indra for, 14; practice of the Bhils to indulge in strong drink, 102; drink of Hindú women, 211, 230; drank by certain Bráh- mans and Saniases, 403; Krishna's pro- clamation against at Dwáraká, 444; the people permitted to drink it at the festival
at Prabhása, 446; general conviviality, ib.; the Chieftains drink in parties, ib.; tumult and massacre, 447; effects of the prohibition to drink, 452.
Wrestling, 85; in the court of Raja Viráta, 209.
Yádavas, slaughter of, at Prabhása, 447, 448; a nomade race, 458; their encamp- ment in the neighbourhood of Mathurá, 459; migration from Mathurá to Dwá- raká, ib.; improbability of the existence of intimate relations between the Yádavas of Dwáraká and the Pándavas of Has- tinápur, ib.; descent from, claimed by the Rajas of Vijaya-nagur, ib., note; their encampments at Vrindavana and Gokula, 461; migrate from Gokula to Vrindavana, 465; counselled by Krishna to transfer their worship from Indra to the Govard- dhana mountain, 467; descended from Yadu, son of Yayáti, 519; mythical details respecting, 520.
Yadu, son of Yayáti, and ancestor of the Yádavas, 519.
Yajna-walkya, one of the sacred cooks at the Rajasúya of Yudhishthira, 166. Yama, judge of the dead, 10; attends the Swayamvara of Damayantí, 482. Yasoda, the putative mother of Krishna, 463; about to whip Krishna when she sees the three worlds in his mouth, 464; churning day, 465; Krishna's pranks with her churn, ib.
Yayáti, Raja, delivers Devayání from the well, 512 approaches Devayání and Sarmishthá near the well, 515; his in- quiries respecting Sarmishthá, ib.; re- quested by Devayání to marry her, 516; question of his having espoused her when he delivered her from the well, ib.; his interview with Sukra, ib.; his marriage with Devayání, 517; departs with De- vayání and Sarmishthá to his own city, ib.; his love passages with Sarmishthá, ib.; Devayání discovers that he is the father of Sarmishtha's children, 518; Devayání returns to her father's house, ib.; his sons Yadu and Paru, 519; the curse of old age pronounced upon him, ib. Yudhishthira, the eldest Pándava, learns the use of the spear from Drona, 75; his wisdom and goodness, ib.; rivalry with Duryodhana for the post of Yuvaraja, 97; appointed Yuvaraja, ib.; wisdom and justice of his administration, ib.; envy of Duryodhana, ib.; Dhritarashtra offers to divide the administration, 98; ordered by Dhritarashtra to sojourn with his brethren in the city of Váranávata, 99; smells the combustible mortar, 101; his conversation with Arjuna respecting the marriage of Draupadí, 123; his reply to the envoy from Raja Drupada, 125; requested as the eldest of the brothers to decide re- specting the marriage, 126; appeals to his conscience, ib.; Draupadí married first to him as the elder brother, ib.; weapons of his brethren kept in his house at Indra-
prastha, 142; his jesuitical remonstrances with Arjuna upon going into exile on account of his breach of the matrimonial law, ib.; Brahmanical ideal of his pa- ternal rule, 154; tranquillity of his Raj enabled his subjects to perform all re- ligious duties, ib.; general prosperity insured by his virtues as Raja, ib.; re- spected by all the neighbouring Rajas, ib.; Brahmanical tone of the myth, 155; resolves to celebrate a Rajasúya, or royal sacrifice, ib., 162; pays all the debts of his subjects, ib.; calls a Coun- cil, ib.; sends for Krishna and takes his counsel, ib.; mythical conquest of Jará- sandha, Raja of Magadhá, ib. ; commands his four brethren to collect tribute from the four quarters of the earth, 163; re- ceives religious instruction from Vyása, ib., note: return of the four brethren, ib.; again advised by Krishna to celebrate the Rajasúya, ib.; mythical character of the narrative, ib.; his reluctance to go to the gambling match at Hastinápur, 177; his obligation to obey the Maháraja and ac- cept a challenge, ib.; challenged by Sakuni, 178; requires that Sakuni should play fair, ib.; taunted by Sakuni, ib.; accepts the challenge, ib.; Duryodhana lays the stakes whilst Sakuni plays, 179; picture of the scene, ib.; his mythical losses, ib.; loses the whole of his Řaj ex- cepting the jagheers of the Bráhmans, ib. ; stakes his brothers as slaves and loses them, ib.; stakes himself and loses, ib.; stakes Draupadí, 180; agitation of the elders and Chieftains, and joy of the Kau- ravas, ib.; he loses, ib.; general_conster- nation, ib.; question whether Draupadi was fairly lost, as he was a slave when he staked her, ib.; forbids the Pándavas to interfere, 181; loses the final game and goes into exile, 183; his dialogue with his mythical father Dharma, 190; gives a feast to the Kauravas after the rescue of Duryodhana from the Gandharvas, ib.; compared with the feast given by Abra- ham after the rescue of Lot, 195; his mild reply to the insolent invitation of Duhsásana to the Rajasúya of Duryod- hana, 196; his sorrow at hearing that Karna had vowed to slay Arjuna, 197; his dream that the animals implored him to leave the jungle, 198; apparently a Buddhistic parable, ib.; his clemency towards Jayadratha after the abduction of Draupadí, 201; returns to the hut with Draupadí, ib.; orders the release of Jayadratha, but Bhíma refuses unless commanded by Draupadí, 202; humiliat- ing submission of Jayadratha, ib.; grace and majesty of his appearance in the Council hall of Raja Viráta, 206; en- gaged as a private companion and teacher of dice-playing to Raja Viráta, 207; com- mands Bhima not to interfere when Drau- padí is affronted by Kíchaka in the Coun- cil hall, 212; urges the rescue of Raja Viráta, 220; rebukes the Raja for pre-
suming that Uttar had gained the victory, 224; plays at dice with the Raja, ib.; the Raja makes his nose bleed, ib.; declares that if the blood had fallen to the ground the blow must be avenged, 225; modern tone of his language to Raja Viráta, 234; his artificial reference to his own losses, ib.; asserts himself to be a Bráhman and a dice-player, 235; ridiculous character of his dispute with Raja Viráta, 237; his reply to the message sent by the Mahá- raja through Sanjaya to the Pandavas, 254; sends a public message to the elders at Hastinapur, and a secret message to Duryodhana, 255; applies to Krishna for counsel, 257; expresses an undue desire for peace, ib.; remonstrances of Drau- padí, ib.; gives a feast to Rukmin, 278; agrees to the six rules framed by Bhishma and Drona for ameliorating the horrors of the war, 283; mythical story of his respect for his elders and preceptors, 297; pro- ceeds on foot to the army of the Kaura- vas, ib.; asks the permission of Bhishma and Drona to fight against the Kauravas, ib.; the story referred to the later Brahmanical period, 298; his mythical dialogue with Krishna on the first day of the war, 301; complains of the havoc committed by Bhishma and proposes re- tiring, ib.; consoled by the remonstrances of Krishna, who dwells on the prowess of Arjuna and Dhrishta-dyumna, 302; efforts of Drona to take him prisoner frustrated by Krishna and Arjuna, 309; tries to prevent Arjuna from accepting the challenge of Susarman, 310; narrowly escapes being taken prisoner by Drona, 311; commands Abhimanyu to charge the spider's web, ib.; his profound grief at the death of Abhimanyu, 312; Brahmani- cal reasons assigned for his cowardice, 318; extraordinary account of the lie in- advertently told by him, 320; manner in which he is said to have told a lie, 321; attacked by Karna in the absence of Arjuna, 326; reproached by Karna for the cowardice which he had imbibed from the Brahmans, ib.; his wrath at being left without protection, ib.; his anger with Ar- juna for fighting Susarman when he should have been fighting Karna, ib.; taunts Arjuna, ib.; Arjuna draws his sword and threatens to slay him, ib.; reconciled by Krishna, 327; slays Sálya, 331; calls upon Duryodhana to leave the lake, 333; re- monstrates with Duryodhana, ib.; refuses to take the Raj except by conquest, ib.; offers that the Pándavas shall fight Dur- yodhana fairly,one at a time, ib.; offers arms and armour to Duryodhana, 336; his wrath at Bhíma's kicking Duryodhana on the head, 339; strikes Bhíma in the face, ib.; his speech to Duryodhana, ib.; forgives Bhíma, 310; proclaimed Raja by Krishna, 341; requests Krishna to pro- ceed to Hastinapur and excuse the pro- ceedings of himself and brethren to the Maharaja, 312; falls down in a swoon on
hearing of the revenge of Aswattháma in the camp of the Pándavas, 352; his lamentations, ib.; Krishna consoles him, ib.; sends for Draupadí, 353; consoles her, ib.; represents to her that Aswat- tháma is the son of a Bráhman, and that revenge must be left to Vishnu, ib.; Draupadí gives him the jewel from the head of Aswattháma, 354; excuses the conduct of the Pándavas before the Rání Gándhárí, 362; takes all the blame upon himself, ib.; assists in the burning of the dead, 364; his sorrow at the death of Karna, 365; kindness to all the widows, children, and dependants of Karna, ib.; mythical character of his kindness, 366; narrative of his installation of Raja under the nominal sovereignty of Maharaja Dhritarashtra, 368; his disinclination to be appointed Raja, ib.; triumphant pro- cession from the plain of Kurukshetra, ib.; grand entry into the city of Hastiná- pur, 369; arrives at the palace, ib.; wor- ships the family gods, ib.; distributes gifts amongst the Brahmans, ib.; reviled by Chárváka, a Rákshasa disguised as a Bráhman, ib.; rage of the real Brahmans, who declare their allegiance to him, 370; Chárváka burnt to death, gratification of Yudhishthira at the acquiescence of the Bráhmans in his inauguration, ib.; en- throned facing the east, ib.; presence of his relations and friends, ib.; ceremony of inauguration performed by Dhaumya, ib.; symbolical rites, ib.; pots of water from the sacred rivers, ib.; high place prepared for sacrifice, ib.; seated with Draupadi upon the tiger's skin, 371; of- fering of the homa, ib.; the five purifying articles poured upon the pair, ib.; pots of sacred water poured over them, ib.; music
sounded, ib.; bards and eulogists sound his praises, ib.; his perfect equanimity, ib.; his patience during the ceremonies, ib.; distributes large gifts to the Bráh- mans, ib.; his address to the Brahmans, ib.; entreats the Bráhmans to accept the rule of Maháraja Dhritarashtra, 372; review of the foregoing narrative, ib.; doubtful authenticity of the details, 374; contemplates the performance of an As- wamedha or horse sacrifice, 377; his me- lancholy, 382; advised by Krishna and Vyása to perform an Aswamedha, ib.; objects to taking a treasure belonging to the Brahmans, ib.; goes out with his brethren to bring Krishna into his palace, 383; discovered by Krishna after the ad- ventures of the horse sitting by the Ganges arrayed in a deerskin and holding a deer's horn, 415; advised by Krishna respecting the Aswamedha, 416; meeting with Ar- juna, ib.; introduction of Babhru-váhana, 417; joy of the Rajas at their reception, ib.; performance of the sacrifice-see Aswamedha; apologizes to Vyása, 432; assigns estates to Vyása, who transfers them to the Brahmans, ib.; apologizes to the Rajas, 433; presents gifts to the Bráh- mans and to the family of Krishna, ib.; gives the Raj of Hastinapur to Parikshit, and the Raj of Indra-prastha to Yuyutsu, 453; dies in the Himalaya mountain, 454. Yuvaraja, or little Raja, 97; rivalry of Yud- hishthira and Duryodhana for the post at Hastinapur, ib.
Yuyutsu, son of Dhritarashtra, 72, note; mythical story of his desertion to the Pandavas, 297, 298; dubious authenticity of the story, 299; receives the Raj of In- dra-prastha from Yudhishthira, 453.
JOHN CHILDS AND SON, PRINTERS.
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