vinces of the kingdom of Yama, terrible with instruments of torture and with fire; into which are hurled all those who are addicted, when alive, to sinful practices.1 The man who bears false witness, through partiality, or who utters any falsehood, is condemned to the Raurava (dreadful) hell. He who causes abortion, plunders a town,* kills a cow, or strangles a man, goes to the Rodhar hell (or that of obstruction). The murderer of a Brahman, stealer of gold, or drinker of wine, goes to the Śúkara (swine) hell; as does any one who associates with them. The murderer of a man of the second or third castes, and one who is guilty of adultery with the wife of his spiritual teacher, is sentenced to the Tála § (padlock) hell; and one who holds incestuous 1 The Padma Purána (Kriyá Yoga Sára) and the Śiva Dharma, which appears to be a section of the Skanda Purána, contain a number of interesting circumstances previous to the infliction of punishment. It appears, also, from them, that Yama fulfils the office of judge of the dead, as well as sovereign of the damned; all that die appearing before him, and being confronted with Chitragupta, the recorder, by whom their actions have been registered. The virtuous are thence conveyed to Swarga or Elysium, whilst the wicked are driven to the different regions of Naraka or Tartarus. * Some MSS. have putrahantri, implying one that kills his son. Three of my MSS., instead of naming this hell, qualify it as ghora, 'dreadful.' + Suvarna: not vaguely gold, according to the larger commentary, but the amount of eighty raktis thereof, likewise known as suvarna. Moreover, to incur the penalty denounced, the thief must steal the suvarna from a Brahman. Compare Kullúka on the Laws of the Mánavas, XI., 49; also the Mitákshará on the Yajnavalkya-dharma-śástra, III., 209. § While one of my MSS, reads Kála, several of them have no name intercourse with a sister, or murders an ambassador,* to Taptakumbha (or the hell of heated caldrons). The seller of his wife, † a gaoler, a horse-dealer, and one who deserts his adherents, falls into the Taptaloha (redhot iron) hell. He who commits incest with a daughter-in-law, or a daughter, is cast into the Mahájwála hell (or that of great flame); and he who is disrespectful to his spiritual guide, who is abusive (to his betters), who reviles the Vedas, or who sells them, who associates with women in a prohibited degree, into the Lavana (salt) hell. A thief, and a contemner of prescribed observances, § falls into Vimoha (the place of bewildering). He who hates his father, the Brahmans, and the gods, or who spoils precious gems, is punished in the Krimibhaksha hell (where worms are his food); and he who practises magic rites for the harm of others, || in the hell called Krimíśa (that of insects). The vile 1 'Who teaches the Vedas for hire.' This notion still prevails, and renders the few Pandits who are acquainted with the Vedas very unwilling to teach them for a gratuity. here, but insert a particle in its stead; from which reading it follows that the sinners just before spoken of are disposed of along with those next specified. * So the commentaries explain the word used in the original, rája-bhaťa. One of my MSS. has mádhwi, 'ardent spirits'; a reading noticed in the larger commentary. + Baddha-pála, in this sense, according to the commentators. § Maryádá = sishťáchára, 'the usage of the reputable'. This expression is to render durishtakrit, which the commentaries define by abhichárakartŕi. The larger commentary, which reads durishtikrit, gives, as an alternative definition, 'one who does ineffectual sacrifice',-viphalo yágak. wretch who eats his meal before offering food to the gods, to the manes, or to guests, falls into the hell called Lálábhaksha (where saliva is given for food). The maker of arrows is sentenced to the Vedhaka (piercing) hell; and the maker of lances,* swords, and other weapons, to the dreadful hell called Visasana (murderous). He who takes unlawful gifts goes to the Adhomukha (or head-inverted) hell; as does one who offers sacrifices to improper objects, and an observer of the stars † (for the prediction of events). He who eats by himself sweetmeats mixed with his rice,1‡ and a Brahman who vends lac, flesh, liquors, sesamum, or salt, or one who commits violence, fall into the hell (where matter flows, or) Púyavaha; § as do they who rear cats, cocks, goats, dogs, hogs, or birds. Public performers, fishermen, the follower of one born in adultery, a poisoner, 2 1 Thereby,' observes the commentator, 'defrauding or disappointing children.' 2 ± Rangopajivin (रङ्गोपजीविन्). The commentator explains it wrestlers and boxers; but Ranga applies to any stage or arena. • Karmin: a sort of arrow difficult of extraction, agreeably to the larger commentary. + Nakshatra-súchaka; explained, in the larger commentary, nakshatragańanájiva, 'one who earns a livelihood by astrology'. + "Sweetmeats mixed with rice" is to render mishťánna, which Dr. Aufrecht-in his edition of Halayudha's Abhidhana-ratna-málá, p. 310— explains to mean "savoury food, a dainty dish". It is not necessary to take anna as signifying, restrictively, ‘rice'. § In some MSS., including that which contains the smaller commentary, this hell is here called Kŕimipúyavaha, 'flowing with worms and pus'; in one other, Vegipúyavaha, 'carrying on pus impetuous as a torrent.' || Kundáśin. Several commentaries give two explanations of this word. The first is 'one who eats the quantity of a kunda'; this being 2 an informer, one who lives by his wife's prostitution,1 one who attends to secular affairs on the days of the Parvans (or full and new moon, &c.), an incendiary, a treacherous friend, a soothsayer,* one who performs religious ceremonies for rustics, and those who sell the acid Asclepias (used in sacrifices), go to the Rudhirándha hell (whose wells are of blood). He who destroys a bee-hive,† or pillages a hamlet, is condemned to the Vaitaraní hell. He who causes impotence, trespasses on others' lands, is impure, or who lives by fraud, § is punished in the hell called (black, or) Krishna. He who wantonly cuts down trees goes to the Asipatravana hell (the leaves of whose trees are swords); and a tender on sheep, and hunter of deer, to the hell term 1 The term in the text is Máhishaka, which might mean a feeder of buffaloes. But the commentator quotes a text, from the Smriti, authorizing the sense above followed. ¶ 2 This is the interpretation of Parvakárin. It is also read Parvagámin, 'he who cohabits with his wife on prohibited days.' defined as a measure of capacity equal to four prasthas. The second explanation is 'one who eats the food of a person born of an adulteress': पत्यौ जीवति जारजः कुण्डस्तदन्नाशी. Sakuni. The commentators give the second place to 'ornithomancer' as the signification of this word. Their first explanation is 'one that gets his living by birds',-pakshi-jivin. + Madhuhan = मध्वावासघातक, according to the larger commentary. + रेतःपानादिकर्तीरः, in all my MSS. § Kuhakájivin. # The smaller commentary says that this hell is the same as the Kálasútra. In both the commentaries, and primarily, 'one who lives by buffaloes' is propounded as the interpretation here of máhishaka. ** The author of the larger commentary writes: पर्वगामीति पाठे पर्वसु स्त्रीगामी. ed Vahnijwála (or fiery flame); as do those who apply fire to unbaked vessels (potters). The violator of a vow, and one who breaks the rules of his order, falls into the Sandamša (or hell of pincers); and the religious student who sleeps in the day, and is (though unconsciously) defiled; and they who (though mature) are instructed in sacred literature by their children, receive punishment in the hell called Swabhojana (where they feed upon dogs). These hells, and hundreds and thousands of others, are the places in which sinners pay the penalty of their crimes. As numerous as are the offences that men commit, so many are the hells in which they are punished;" and all who deviate from the duties imposed upon them by their caste and condition, whether in thought, word, or deed, are sentenced to punishment in the regions of the damned.1 † 'An account of Naraka is found in only a few of the Purá * यथैव पापान्येतानि तथान्यानि सहस्रशः । 'Just as there are these crimes, so there are thousands more, which are redeemed by men in other hells.' The patristic mythology is not without its acquaintance with interesting particulars touching the infernal domains; as witness the subjoined extract from the fourteenth of the Miscellaneous Homilies of S. Cyril of Alexandria: Φοβοῦμαι τὸν θάνατον, ὅτι πικρός μοι ἐστι, Φοβοῦμαι τὴν γέενναν, ὅτι ἀτελεύτητός ἐστι. Φοβοῦμαι τὸν τάρταρον, ὅτι οὐ μετέχει θέρμης. Φοβοῦμαι τὸ σκότος, ὅτι οὐ μετέχει φωτός. Φοβοῦμαι τὸν σκώληκα τὸν ἰοβόλον, ὅτι ἀτελεύτητός ἐστι. Φοβοῦμαι τοὺς ἀγγέλους τοὺς ἐπὶ τῆς κρίσεως, ὅτι ἀνελεήμονες εἰσι. Φοβοῦμαι ἐννοῶν τῆς ἡμέρας ἐκείνης τὸ φοβερὸν καὶ ἀδέκαστον δικαστήριον, τὸ βῆμα τὸ φρικώδες, τὸν δικαστὴν τὸν ἀδέκαστον. Φοβοῦμαι τὸν που ταμὸν τοῦ πυρὸς, τὸν πρὸ τοῦ βήματος ἐκείνου συρόμενον, καὶ σφο δροτάτῃ κατακλάζοντα τῇ φλογὶ, τὰς ἠκονημένας ῥομφαίας. Φοβοῦμαι τὰς ἀποτόμους τιμωρίας. Φοβοῦμαι τὴν κόλασιν τὴν οὐκ ἔχουσαν |