The second is as blasphemous as the first, though hardly swells so far out of sense.
The highest Paducco Syry Sultan, Nelmonam Welgaca, Nelmochadin Magiviitha, Jouken der eauten Allaula fylan, King of the whole world; who makes the water rise and flow. A King that is like a God, and shines like the Sun at noon-day. A King that gives a glance like the moon when it is at full. Elected of God to be worthy as the North Star, being of the race and offspring of the great Alexander; with a great understanding, as a round orb, that tumbles hither and thither, able to guess at the depth of the great sea. A King that hath amended all the funerals of the departed Saints, and is as righteous as God, and of such power that all the world may come and shelter under his wings. A King that doth right in all things, as the Kings of old have done. A King more liberal than all Kings. A King that hath many mines of gold that God hath lent him; who hath built temples half gold and half brass; sitting upon a throne of pure gold, and of all sorts of precious stones. A King of the white Elephant, which Elephant is the King of all Elephants, before whom many thousands of other Elephants must bow and fall upon their knees. He whose eyes shine like the morning-star. A King that hath Elephants with four teeth, red, purple, and pied. Elephants, ay, and a Byytenaques Elephant; for which God has given him many and divers sorts of apparel wrought with most fine gold, ennobled with many precious stones: and, besides these, so many Elephants used in battle, having harnesses of iron, their teeth tipt with steel, and their harnesses laid over with shining brass. A King that has many hundred horses, whose trappings are wrought with fine gold, and adorned with precious stones of every sort that are found in the universal world where the Sun shines, and these shod with fine gold: besides so many hundred horses that are used in war of every kind. A King who has all Emperours, Kings, Princes, and Sovereigns in the whole world, from the rising to the going down of the sun, under subjection;—and such as can obtain his favour are by him promoted to great honour; but, on the contrary, such as revolt, he burns with fire. A King who can show the power of God, and whatever God has made.
And so, by this time, I hope you have heard enough of a King of Elephants and Horses, though not a word of his Asses.—Struys.
The Sacrifice.—VIII. p. 74.
The Aswamedha, or sacrifice of a horse. Considerable difficulties usually attended that ceremony; for the consecrated horse was to be set at liberty for a certain time, and followed at a distance by the owner, or his champion, who was usually one of his near kinsmen; and, if any person should attempt to stop it in its rambles, a battle must inevitably ensue; besides, as the performer of a hundred Aswamedhas became equal to the God of the firmament, Indra was perpetually on the watch, and generally carried off the sacred animal by force or by fraud.—Wilford. Asiat. Res.
Mr. Halhed gives a very curious account of this remarkable sacrifice:
“The Ashum-meed-Jugg does not merely consist in the performance of that ceremony which is open to the inspection of the world, namely, in bringing a horse and sacrificing him; but Ashum-meed is to be taken in a mystic signification, as implying that the sacrificer must look upon himself to be typified in that horse, such as he shall be described, because the religious duty of the Ashum-meed-Jugg comprehends all those other religious duties, to the performance of which all the wise and holy direct all their actions, and by which all the sincere professors of every different faith aim at perfection: The mystic signification thereof is as follows:
“The head of that unblemished horse is the symbol of the morning; his eyes are the sun; his breath the wind; his wide-opening mouth is the Bishwaner, or that innate warmth which invigorates all the world: His body typifies one entire year; his back paradise; his belly the plains; his hoof this earth; his sides the four quarters of the heavens; the bones thereof the intermediate spaces between the four quarters; the rest of his limbs represent all distinct matter; the places where those limbs meet, or his joints, imply the months and halves of the months, which are called peche (or fortnights): His feet signify night and day; and night and day are of four kinds, 1. the night and day of Birhma, 2. the night and day of angels, 3. the night and day of the world of the spirits of deceased ancestors, 4. the night and day of mortals; these four kinds are typified in his four feet. The rest of his bones are the constellations of the fixed stars, which are the twenty-eight stages of the moon’s course, called the Lunar year; his flesh is the clouds; his food the sand; his tendons the rivers; his spleen and his liver the mountains; the hair of his body the vegetables, and his long hair the trees: the fore part of his body typifies the first half of the day, and the hinder part the latter half; his yawning is the flash of the lightning, and his turning himself is the thunder of the cloud: His urine represents the rain, and his mental reflection is his only speech. The golden vessels, which are prepared before the horse is let loose, are the light of the day, and the place where those vessels are kept is a type of the Ocean of the East; the silver vessels, which are prepared after the horse is let loose, are the light of the night; and the place where those vessels are kept is a type of the Ocean of the West: these two sorts of vessels are always before and after the horse. The Arabian horse, which, on account of its swiftness, is called Hy, is the performer of the journies of angels; the Tajee, which is of the race of Persian horses, is the performer of the journies of the Kundherps (or good spirits); the Wazba, which is of the race of the deformed Tazee horses, is the performer of the journies of the Jins, (or demons;) and the Ashoo, which is of the race of Turkish horses, is the performer of the journies of mankind. This one horse, which performs these several services, on account of his four different sorts of riders, obtains the four different appellations. The place where this horse remains is the great ocean, which signifies, the great spirit of Perm-Atma, or the Universal Soul, which proceeds also from that Perm-Atma, and is comprehended in the same Perm-Atma. The intent of this sacrifice is, that a man should consider himself to be in the place of that horse, and look upon all these articles as typified in himself; and, conceiving the Atma (or divine soul) to be an ocean, should let all thought of self be absorbed in that Atma.”—Halhed, from Darul Shekuh.
Compare this specimen of eastern sublimity with the description of the horse in Job! Compare it also with the account of the Bengal horses, in the very amusing work of Captain Williamson,—“which said horses,” he says, “have generally Reman noses, and sharp narrow foreheads, much white in their eyes, ill-shaped ears, square heads, thin necks, narrow chests, shallow girths, lank bellies, cat hams, goose rumps, and switch tails.”—Oriental Sports, vol. ii. p. 206.
The Bowl that in its vessel floats.—VIII. p. 78.