O2 Alts. 26 53 31 Do. Do. Ditto 20 Noray, NE-S 55 W nearest 30 yards 19 Shujah-Gunge: N 28 W-S 72 W nearest distance (South end) 0,8 furl. 21 Surya-koond, Temple of the Sun, N 47 W 2, 16 furl. Do. 26 45 6 Do. Do. 22 Begum-Gunge, N 48 W-S 27 W nearest Do. 26 39 39 Do. Moderate. distance 50 yards ... Do. 26 33 18 Do. • Do. 23 Tandah, Bungalahs 26 Birriar-Gunge, Gate S 70 E 1,4 furl. Do. 26 38 40 Do. Do. .... 27 Jelal-ud-deen-nagur, S 66 E 1,8 furl.' 28 Oudh, Tomb of Burla, N 56 W 1,8 furl. 20 Purerah, south-east angle $ 30 W 4,4 f... Do. 27 7 16 Do. Calm. 21 Lishkireepoor, S-S 34 E 1,2 furl. Do. 27 1 39 Do. Moderate. 22 Meerin ca-seray, SE 1 furl. Do. 27 1 59 Do. Do. 23 Sumjum, north end of Gunge Do. 27 8 27 Do. Do. XXVI. A DISSERTATION ON SEMIRAMIS. THE ORIGIN OF MECCA, &c. FROM THE HINDU SACRED BOOKS. BY LIEUT. FRANCIS WILFORD. IN N the Scánda-purána and Vis'va-sára pracúsa, or declaration of what is most excellent in the world, we find the following legends, which have an evident relation to the origin of Semiramis, the Syrian dove, Ninus, and the building of Nineveh, Hierapolis, and Mecca, &c. Mahá-dévá and his consort Parvati, with a view to do good to mankind, quitted their divine abode on Cailasa, and proceeded towards the north, alighted on the summit of the Nisháda mountains, where they found the Devátas ready to receive them, with a numerous retinue of Celestial Nymphs, and Heavenly Choristers. Mahá-déva was so struck with the beauty of some of the Apsaras, and his looks were so expressive of his internal raptures, that Parvati, unable to conceal her indignation, uttered the most virulent reproaches against him. Conscious of the impropriety of his behaviour, Mahá-déva used every endeavour to pacify her; he humbled himself; he praised her, and addressed her by the flattering appellation of Mahabhága; but to no purpose. She fled into Cusha-dup, on the mountains of Vahni-vyápta, and seating herself in the hollow trunk of a Sami-tree, performed Tapasya (or austere devotion). for the space of nine years; when fire springing from her, pervaded with rapid violence the whole range of mountains, insomuch, that men and animals were terrified, and fled with the utmost precipitation. Dévi, unwilling that her devotion should prove a cause of distress to the animal creation, recalled the sacred flame, and confined it in the Sami tree. She made the hollow of that tree her place of abode and dalliance; and hence she is called Samì-Rámá, or she who dallies in the Sami-tree. The fugitives returning, performed the Pujà in adoration of her, with songs in her praise. The flame confined in the Sami-tree still remains in it; and the Devatás are highly delighted with the fire, which is lighted from the Araní (or cubic wood of that tree). The Arani is the mother of fire, and is produced from the Sami-tree. From that time, this sacred tree gives an increase of virtue, and bestows wealth and corn. In the month of As'wina, or Cooar, the tenth of the first fifteen days of the moon is kept holy, and Puja is made to Sami Rámá and to the Sami-tree; and those who perform it obtain the object of their desires. This sacred rite I have hitherto kept concealed from the world, says Mahádéva, but now I make it known for the good of mankind; and whosoever performs it will be victorious over his enemies for the space of one year. During these transactions, Visvéswara-Mahá-déva, or Cási-pati (that is to say, Mahá-déva, the lord of the world and sovereign of Casi or Benares) visited the country of Purushotama, in Utcola-désa or Orissa; which he was surprised to find overspread with long grass, and without inhabitants. He resolved to destroy the long grass, and for this purpose, assuming the diminutive shape of a dove, with an angry contenance, |