1833.) A Legend of Himdlaya—by Cualiddsa. 341 
With loins sorely wearied, and labouring breasts, 
The zealous firm band yet desists not, nor rests. 
12. 
He, King of Hills, keeps from the Sun’s killing gaze, 
Close hid in his caverns’ impervious deep maze, 
The Genius of Darkness :— who owl-like, below, ” 
There broods unperturbed and safe from his foe. 
When th’ humble man truly such refuge can find, 
The high-headed patrons must be passing kind. 
called, from the surprise naturally excited by their appearance (in the same 
manner as the Manna that fell in the wilderness received its interrogatory name) 
faractt: or farragr: as if we should say in English What-men! The place of 
~) 
these Kinnaras in the creation is laid down by Manu l.v.39. See also Moor, 
Ward, &c. i 
St. 12. Whether CAlidisa in the last two lines of this curious stanza intende 
a compliment to patrons, and particularly to the great monarch VIcRAMADITYA, 
whose splendid protection of genius and merit, (perhaps indigent or oppressed 
by envy) he himself so largely shared, atan era preceding by a very few years that 
of the Roman Aucustvus,—or whether it is to be taken as an oblique satire on 
the wafers: or ‘“‘ high-headed” patrons of humble men generally, it is not possi- 
ble in the dearth of all properly historical and biographical materials, to deter- 
mine with any probability. But however this may be, the word qam@ mamat- 
vam is here undoubtedly to be taken in a simply good sense for partial or friendly 
regard. Though properly meaning regard to a thing as my own, agreeably to its de- 
rivation from the genitive mama (quasi Latiné MEITATEM diceres, Grace EMOTHTA) 
—and therefore according to Hind theological principles requiring, equally with the 
ASAI: ahankdra derived from the nominative of the same pronoun (viz. roETQ, 
or “le MOI’ of Marmontel, &c.) tobe extirpated from the breast of the perfectly 
wise man, who is to see all things in God, and to beas free from partial attachment 
of any kindas from gross selfishness,—yet in all but Vedantic writings, the former 
word is as generally used in an amiable sense, as the latter is in the reverse. Even 
the Dévi-madhdtmyam of the Marcandéya Purana, intended mainly to shew how 
the Vaisya Sam4dhi at length attained eternal beatitude. by expelling both these 
feelings from his bosom,—represents the mamatvam or mamatd, of which he 
required to be cured, as one of the kindliest of human sentiments,—viz. a fond 
attachment to, and regret for the loss of, a wife and children, who had ungrate- 
fully used and deserted him. But perhaps a more distinct idea of the application 
of this word and of its origin may be obtained from the following very homely dis 
tich, which I find in the metaphysical play Prabédha-Chandrédaya, or Rise of the 
Moon of Intellect—(a drama intended to teach the rigid stoical doctrine above 
alluded to,) Act 5, Scene 2. 
MACS aA WSS AAA WEARS 
FAITE AAMT Ky aafay sy aaa 
i. e. “* Such kind and partial regret (mamatd) as is felt for a domestic fowl devoured. 
by the cat, we feel not for a mere sparrow so killed, still less for a mouse.” 
