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dead. The heads, arms, legs, and other members that had been lopped off the killed and wounded during the conflict, were also collected, and were severally joined afresh to the bodies to which they belonged. Thus Mahadeva healed all the wounded, and restored to life all the slain. But, in the search for the amputated members, Raja Daksh's head could nowhere be found. The god, however, commanded that a goat should be brought to him, the head of which, being cut off, was stuck upon the trunk of the Raja's body, which became forthwith reanimated with its former life. After this, the sacrifice which had been so violently interrupted was completed. Mahadeva then left, with all his demons, for his residence on the Kailas mountain. The rest of the deities also departed, with the exception of Brahmá, who remained behind, in order to talk with Raja Daksh, to whom he represented, in its true colours, the heinous sin he had committed in reviling Mahadeva, and in utterly defeating the sacred festival, the sacrifice at which could not possibly be performed without the presence of that deity. He concluded by recommending the Raja to visit Benares, and there to dedicate an idol to Mahadeva, and thus try to propitiate him. In accordance with this advice, the Raja forsook his throne and his dominions, and proceeded to Benares, where he dedicated an idol to Mahadeva, and applied himself to the performance of ascetic and other religious rites. There he remained for many years. In the meantime, Satí, the wife of Mahadeva, who had perished in the sacrificial fire, was born again among mortals, under the name of Párvatí,

her father this time being Raja Mount Himálaya; and, on arriving at womanhood, she was again married to her former husband, Mahadeva. The happy couple travelled to Benares, for the purpose of spending their honeymoon; and, while there, what was their surprise to see old goat-headed Raja Daksh, who was still absorbed in his religious exercises ! He, too, was doubtless equally astonished to see Mahadeva, whom, of course, he recognized, although his mental eyes were closed in regard to Párvatí, whom he did not perceive to be his own daughter Satí. The Raja pleaded with Mahádeva for the forgiveness of his sin. The god heard his petition, and granted it; and the old man, filled with joy, dedicated a shrine to Mahadeva, called Daksheśwar, which is said to be that situated in the interior of the temple of Bșiddhkál. This tale is as entertaining as many of the legends connected with the Black Forest; the only difference, though an essential one, being, that they are designed for amusement and fun, whereas this, strangely enough, is intended for the promotion of religion.

Leaving this temple, and proceeding along the street by its southern wall, we come to a shrine standing at its south-western angle, and forming part of the Briddhkál edifice. Its name is Alpmțiteśwar, from the god to whom it is dedicated, who, it is reported, is endowed with the miraculous power of prolonging the lives of persons apparently in act to die. The fame of this shrine is considerable; and it is the resort of a large number of worshippers, who seek for themselves and their friends an escape from sickness and death. In the

streets leading to the Briddhkál temple, a melá or fair is held every Sunday; and, once a year, in the month of Sáwan, one on a large scale is held, which lasts for several days. These melás are partly of a religious, and partly of a secular, character; but their primary intention is the worship of some celebrated deity.

In a street leading to Bșiddhkál, a small temple obstructs the thoroughfare, called Ratneswar, from ratna, a jewel. The shrine is referred to in Hindu writings. A curious circumstance is connected with its modern history. Upwards of thirty years ago, an English magistrate of Benares, while making improvements in the city, determined that this temple should be levelled with the ground. The natives say, that, one night, the god Mahádeva appeared to the sáhib, or gentleman, in a dream, and, representing to him the great sin he was intending to commit, ordered him to forbear from the execution of such an evil design; and that, on awaking, the sáhib, in obedience to the divine admonition, laid aside his levelling project. It is reported, also, and commonly believed, that, while digging at the foundations of the temple, on this occasion, a jewel was discovered beneath it; but the natives themselves express considerable doubt about its genuineness.

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CHAPTER V.

LEGEND respecting Divodás. Temple of Divodáses war. — The Well

Dharm-kúp.--Radha-Krishna.-The Nág Kúán or Serpent's Well.-
Old Images. — Temples of Bageswarí, Jwarahareswar, and Siddheswar.

ALTHOUGH the city of Benares is now regarded as sacred to Siva, and as a place over which he exercises divine authority, yet it is commonly believed, by the inhabitants, that there was a time when such a divinity was not worshipped here, but divine honours were bestowed on a Raja called Divodás. The tradition, too, is sanctioned by the Kúśí-khanda. It is said, that this personage, whom Brahmá raised to the dignity of Raja of Benares, and vested with jurisdiction over both gods and men, took it into his head to banish all the gods from the city. This ruthless act seems to have produced immense consternation throughout the Hindu pantheon; but the Raja pos ed such supernatural power, that the deities were thwarted in all their efforts to reenter the city. Headed by Siva, they formed a conspiracy to unseat him, and, in order to effect their purpose, attempted to inveigle Divodás into some act of sin; knowing, that, the moment the sin was perpetrated, his divine power and authority would come to an end, and they would regain their lost dignities and prerogatives. But this miserable and disgraceful design, though instigated and approved by Siva himself,

came to nothing; for Divodás was a man of unspotted purity and of the strictest integrity. At last, Gaņeś hit upon a scheme, which was singularly cunning and suecessful. In the character of a great Guru or teacher, he appeared, one day, at the door of the Raja's palace, and solicited an audience with him. This the Raja granted, and, in course of conversation, was so much pleased with the intelligence, learning, and sanctity of his new acquaintance, that he wished to sit at his feet, as his disciple. With this request Gaņeś refused to comply; but, taking advantage of the Raja's good opinion of him, he induced him to consent to follow out whatever instructions should be communicated to him in a dream. These instructions simply were, that he should quit Benares. Feeling bound to fulfil his promise, he abandoned the government, abdicated the throne, and retired from the place, and was, thereupon, conveyed, by Siva himself, to the Kailás mountain. On his departure, the gods reentered the city, and Siva became their supreme ruler and the head of the city. These are reported to be the old deities of Benares; and to them pilgrimages are made. The myriad deities which have been introduced, at various times, into the city, since this imaginary emigration of the gods, must, therefore, be looked upon in the light of interlopers.

In endeavouring to extract a few grains of truth out of this strange mythological story, we are led to suppose that there was a time when Benares was not imbued with Hinduism as it is now. This Raja Divodás, who, no doubt, was a real personage, may be conceived to have resisted the encroachments of Hinduism, on its first

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