compare the Retnávalí with the Mrichchakatí, or with the drama of Bhavabhúti, the difference is still more striking, and it is impossible to avoid the conviction, that they are the productions of different ages, and different conditions of society; the Retnávalí indicating a wider deviation from manners purely Hindu, more artificial refinement, and more luxurious indulgence, and a proportionate deterioration of moral feeling. The Retnávalí, considered also under a purely literary point of view, marks a change in the principles of dramatic composition, as well as in those of social organization. Besides the want of passion and the substitution of intrigue, it will be very evident that there is in it no poetic spirit, no gleam of inspiration, scarce even enough to suggest a conceit in the ideas. The only poetry of the play, in fact, is mechanical. The structure of the original language is eminently elegant, particularly in the Prákrit. This dialect appears to equal advantage in no other drama, although much more laboured in the Málati Madhava: the Sanscrit style is also very smooth and beautiful without being painfully elaborate. The play is, indeed, especially interesting on this account, that whilst both in thought aud expression there is little fire or genius, a generally correct and delicate taste regulates the composition, and avoids those absurdities which writers of more pretension than judgment, the writers of more recent periods, invariably commit. The Retnávalí, in short, may be taken as one of the connecting links between the old and new school; as a not unpleasing production of that middle region, through which Hindu poetry passed from elevation to extravagance. The place to which the Retnávalí is entitled in the dramatic literature of the Hindus is the more interesting, as the date is verifiable beyond all reasonable doubt. It is stated in the prelude to be the composition of the sovereign, Sri Hershu Deva. A king of this name, and a great patron of learned men, reigned over Cashmir: he was the reputed author of several works, being however in fact only the patron, the compositions bearing his name being written, the author of the Ka'vya Prakás asserts, by Dhávaka and other poets. That it was fashionable in his reign to take the adventures of Vatsa for the subject of fictitious narrative, we may infer from their being the groundwork of the Vrihat Katha, the author of which was a native of Cashmir, and a cotemporary of the prince. Somadeva, the author, states that he compiled his collection of tales for the amusement of the grandmother of Hersha Deva, king of Cashmir, the son of Kalasa, the son of Ananta, the son of Sangráma. His genealogy is nearly identifiable with that of Abulfazl, which runs in Gladwin's translation of the Ayin Akberi, Sungram, Haray, Anunt, Kulusder, Ungrus, Hurruss. The two additional princes, Huray and Ungruss, reigned conjointly but forty-four days, and they are for all chronological purposes non-entities.* But we have fortunately a better authority than either of the preceding, in the history of Cashmir by Kalhana Pandit. The first portion of this work, down to the reign of Sangráma Deva, in A. D. 1027, is translated summarily in the fifteenth volume of the Asiatic Researches. Since its publication, the subsequent portion of the original has been procured in Cashmir, and presented to the Asiatic Society by the late enterprizing traveller, Mr. Moorcroft. From this we are enabled to trace the successors of Sangráma with precision. Sangrama reigned twenty-five years, and was succeeded by his son Hari, who enjoyed his elevation but twenty-two days, having been removed, it was supposed, by the practices of his mother, who aspired to the regency during the minority of a younger son. She was set aside by the chief officers of the state, under whose ministry Ananta, the next prince, reigned interruptedly fifty-three years, when he was succeeded by his son Kalasa. Kalasa reigned eight years, and being displeased with his son Hersha, left the crown to a kinsman, Utkersha. That prince, however, enjoyed his authority but twenty-two days, having been defeated, and invested in his palace, by the partisans of the legitimate heir, and putting an end to his existence rather than fall into their hands. Hersha succeeded. He consequently ascended the throne A. D. 1113, and the play must have been written between that date and A. D. 1125, the termination of his reign. No mention is made of the composition by the author of the history: but he dwells at much length, and with some acrimony, on Hersha's patronage of poets, players, and dancers, and the prince's conversancy with different dialects and elegant literature. Hersha's propensities, indeed, were not likely to be regarded with a favourable eye by a brahmanical historian, for, in order to defray the expenses into which he was led by them, he made free with the treasures of the temples, and applied their gold and silver vessels, and even the images of the gods, to his necessities. These measures and others of an equally imprudent character, distracted the latter period of his reign with civil broils, and he perished in an insurrection which transferred the crown to a different dynasty. The date thus assigned for the composition refers to a period, which Mohammedan history and Hindu literature sufficiently establish, as pregnant with important changes in the political situation and national character of the natives of Hindustan. * See also the Quarterly Oriental Magazine for March, 1824, p. 64. APPENDIX V. EKUNASATTHIMO PARICHCHHedo. Lańkárakkháya sachiwé balińó yódhasammaté pațipaddí, samuddassa samantá sanniyójayi. CHAP. LIX. He (Wijayabahu)* for the security of Lanká (against invasion) placed trustworthy chiefs at the head of paid troops, and stationed them round the sea coast. On the proper caste he imposed the task of making the requisite repairs and embellishments to the palace and other public edifices (at Anuradhapura), in order that he might celebrate his inauguration; and having, during a period of three months, assembled there, and exacted allegiance from all the provincial chiefs from whom allegiance was due, departed for Pulatthinagara. † A certain "Andúti" chief, previously known in the Malaya division by the name of Balanayako, in his infatuation, announced himself in the most public manner an uncompromising enemy to the ruler of the land; and collecting the whole of his forces, approached, with hostile intent, a village in the suburb of the capital. The monarch of Lanká hastening thither, and completely extirpating that faction, returned to Pulatthinagara, and incorporated that force with his own. * * * * This wise and virtuous prince, when he had held the dignity of sub-king for seven years, causing to be recorded the‡ *; and thereafter, having repaired to, and observed at Anuradhapura all the prescribed state forms, and celebrated his inauguration with the utmost pomp, occupied himself in the exercise of his royal prerogatives. He caused it to be registered, as a record to be perpetually preserved, that the period during which he was involved in sinful acts (in warfare,) and had devoted * Vide Epitome, A. D. 1071 to 1126, for a sketch of Wijayabáhu's reign, p, 39. Also Appendix II. p. LXV. + Now called Pollonnarowa, and Topa're. A description of the ruins of this city, which was the second capital of Ceylon, by Capt. Forbes, will be found in the Ceylon Almanac of 1833. The meaning of the omitted word cannot be ascertained, as there is no commentary to the Mahawanso subsequent to the reign of Mahaséno. Tato ágamma niwasi Pulatthinagaré waré só Sirísańghabódhíti námadheyyéna wissuto. Té sabbé Rohanań raṭṭhań, tatha Malayamandalań, sabbań dakkhiņapassancha sahasá pariwajjayuń. himself to pious deeds (in the peaceful administration of his kingdom) amounted (then) to eighteen years. Departing from thence, he established himself at Pulatthinagara, and became celebrated under the title of Sirisanghabódhi. Assigning to his younger brother Wirabáhu the office of sub-king, and placing him in the administration of the southern division, he duly supported him. The monarch conferring also the office of "adipádo❞ on his younger brother Jayabáhu, placed him over the Rohana division; and having bestowed on all his officers of state appointments proportioned to their merits, he took steps for defining relationships (and pedigrees) in the kingdom. This just and benevolent monarch re-established the administration of justice, which had been neglected for a long period, on the most equitable principles. While this sovereign was thus, in the full exercise of his royal power, eradicating those foes who, like unto thorny bushes, had possessed themselves of Lanká, the Chhatagáhákanáthó, the Dhammagéhakanáyako, as also the Sétthinátho, who were three brothers, becoming hostile to the rája, flying from him, repaired to Jambudípo. After the lapse of nineteen years they returned to Lanka. All these persons quickly seduced the Róhana as well as the Malaya divisions, and all the southern provinces from their allegiance. The accomplished warrior (Wijayabáhu) hastened to the Róhana and Malaya divisions, and slaughtered great numbers of the disaffected inhabitants in those parts. Having thoroughly subdued (those districts), and placed them under the administration of loyal officers, this experienced and powerful (rája) himself repaired to the southern provinces; sending into the field his trusty brother also, who was as illustrious in descent as himself; and having then secured his implacable enemies, impelled by a resentment mortal as "Máro" (Death,) indiscriminately impaled them; and having thoroughly established order in Lanká, which was overgrown with the thorns (of disorder,) returned to his capital Pulatthipura. The (ex) queen named Líláwati, the consort of Jagatipálo, who had been (carried Sutwd wańsakkamań tassá só ṇatwá suddhawańsatań Lildwati mahésitté abhisinchi narissaro. away captive during the Chólian interregnum and) detained in the kingdom of Chóla, making her escape from her Chólian captivity, together with her royal daughter, embarked in a vessel; and expeditiously reaching Lanká, presented herself to the monarch. The sovereign having inquired into her pedigree, and knowing that her family was of illustrious descent, raised her to the station of queen consort. This queen bore a daughter unto the rája. The supporter of royalty conferred on her the name of Yasodhará. The rája bestowed this daughter, together with the province of mountains and torrents (Malaya), on Wirawammo. She gave birth to two daughters: of these two daughters, the eldest was named Samaná, she was as bountiful as the earth; the younger was called Sugalá. This rája, intent on the perpetuation of the line from which he was himself descended, caused (also) to be brought from the kingdom of Kálinga a daughter of the reigning monarch of Kálinga, named Tilókasundari, lovely in person, and most amiable in disposition, and installed her (likewise) in the dignity of queen consort. She had five daughters; viz., Subhaddá, Sumittá, Lókanáthá, Ratnáwali, and Rúpawati; and a son named Wikkamabáhu, endowed with the indications of eminent prosperity. She so entirely captivated and engrossed the rája's affections, that among all the ladies of his palace, none but her, who was as illustrious in descent as himself, could succeed in becoming enciente to him. At a subsequent period, on a certain day, while surrounded by his ministers, he assembled his daughters, and ranged them in order, according to their seniority. Overlooking the other daughters, this (monarch), who was versed in fortune-telling, fixed his gaze on Ratnáwali, who, he discerned, was endowed with the signs of good fortune, and with a womb of fecundity. Overpowered by the impulse of his affections, clasping her to him, and kissing her on the crown of her head, he poured forth these endearing expressions: "Her womb is destined to be the seat of the conception of a son, who will be supremely endowed with the grace of dignity, as well as with benevolent and charitable dispositions; with firmness of character, and energy in Sóbhanańnékawuttissa imissá kuchchhi hessati, puttassuppatti thánanti ;" mudunó só samabrawi. Váchantassápi só Chólamahipalassanékasó, kulábhimánin rájá só adatwána kaniyasiń, Andpetwá Pandurájan wisúddhanwayasambhawań anujań rajiniń tassa Mittdwhayamádási so. Sá Mánábharanań Kittisiriméghábhidh ánakan, Siriwallabhanámancha janési tanayó tayó. Subhaddań Wirabáhussa, Sumittań Jayabáhuno mahatápariháréna, pádási dharniputi, Adusi Mán ábharaṇassa dhitarań Ratnáwalin, Lokanathawhayań Kittisiriméghassadásí só. Rupawatibhidhánáya dhituyóparatáyahi Sasiriwallabhassádá Sugalawhań kumárikań. Madhukannawa Bhimarája Balakkárassanámaké mahés bandhawé rajaputté, Sihapurágaté, Passitwána mahípálo tadá suparipítikó, tésampádási pachchékań wuttiń só anurúpakań. Té sabbé laddhasakkárasammáná dharanipatiń árádhayanta satatań niwassińsu yatha ruchiń. Etésań rájapultánań Sundariwhań kaniṭṭhikań adá Wikkamabáhussa nijawańsaṭṭhitatthikó, Bhíyó Wikkamabáhussa tató Líláwatísatiń sahabhógéna pádási tadá bandhu hitérato. Widháya éwań sajané janindó nissésató bhógasamappitó só, dayáparóṇáti janánamattha samácharenili pathanurúpań, Iti sujanappasáda sańwégatthaya katé Maháwańsé “ Sangahakaranó" náma Ekúnasaṭṭhitimó parichchhédo. action; with the power of commanding the respect of men, and of controling all other monarchs: he will be destined also to sway the regal power, by reducing Lanká, which will be over-run by foreign enemies, under the dominion of one canopy; and blessed will he be with all prosperity." The rája refused to bestow his daughter, who was the pride of his race, on the reigning king of Chóla, who earnestly sued for her; and sending for a prince of the royal family of Pandu, which was already connected with his own, married him to his younger sister, princess Mittá. She gave birth to three sons, Mánábharano, Kittisirimégho, and Siriwallabhó. The ruler also wedded, in great pomp, Subhaddá to Wirabáhu, and Sumittá to Jayabáhu. He bestowed Ratnáwali on Mánábharano, and Lókanáthá on Kittisirimégló. Of his remaining daughters, he bestowed the one named Rúpáwati, as well as the princess Sugalá,* on Siriwallabhó. At that period there were three royal princes, the relations of queen Tilókasundarí, who had come over from Síhapura, whose names were Madhukannawo, Bhímarája, and Balakkaro. The ruler of the land having received them, and become favorably impressed with them, conferred on them, severally, stations worthy of them. All these three persons, in the full enjoyment of royal favor, and entirely possessed of the confidence of the monarch, resided where they pleased. Bent on the preservation of the purity of his house, he bestowed on (his son) Wikkamabáhu, Sundari the younger sister of these princes; and devoted to the interests of his house, he subsequently also gave unto (his said son) Wikkamabáhu, the amiable princess Líláwati, with a (suitable) provision. Thus this monarch, endowed in the utmost perfection with all regal prosperity, and blessed with a benevolent disposition, seeking the advancement of his own connections, regulated his government on principles conducive to their aggrandizement. The fifty ninth chapter in the Maháwanso, entitled, "the patronage (of relations,") composed equally for the delight and affliction of righteous men. * The granddaughter is here called a daughter. 2 A |