Life and Writings of Father Beschu 



[APBII, 



CURAL, 



Of what account is the understanding, tvhich reaches heijond the 

 heavens, if his heart suffer fro^n conscious guilt. 

 And again ; 



(THINTAMANI. 



If it be thought eternal felicity can he obtained hy ivearing lovg and 

 matted hair, by bathing in water, lying on the groimd, atid emaciating 

 the body, then may the bears that bathe in the lakes and wander in the 

 forests, also, obtain felicity ; — quit, said he, such ignorant notions. 



If from fear of a fine cloth beijig burned you place it ivithin the very 

 fire, will it not be consumed? So, if they, who forsake domestic life and 

 the society of those whose bosoms are perfumed by civet, retain in the 

 wilderness their ancient desires, will they, said he, he freed from sin ? 



Thus, in the Chintamani, Sivagen addresses one, who, void of in- 

 ward purity, has assumed the garb of outward devotion. 



Jf the mind be inwardly impure, even devotion, which is reve're7iced 

 and praised by the heavenly beings, will produce no permanent fruit, but 

 can they impute guilt to him (even if such ceremonies he omitted) who is 

 endowed with inward virtue ? 



These passages and many others like these prove what has been 

 stated by direct examples, if further illustrations be required they may 

 be given at large. 



Note— -Mr. Ellis has translated only a few out of many reasons and 

 rules connected with logic and corresponding with the above subject. 

 The following is the last part of the same. 



These extracts are intended to exemplify the position, that, what- 

 ever eminence may be acquired, neither virtue nor the permanent 

 benefit of virtue can be possessed by those innately wicked ; 

 they are from the 2d canto {^jrrrsuistssr m- Ln^^jruui—eoih) of the 

 sixth book (u-j^^sir essTU^ih) in which Cumbacarnen, one of 

 the brothers of Ravanen, reproves, in a council of the Giant 

 chiefs, the conduct of the former, in forcibly seizing and detain- 

 ing Sitei, the wife of Rdmen, and vainly endeavours to persuade 

 him to restore her to her husband. Previously to the holding of this 

 council, Anuman, one of the leaders of the silvan tribes that accom- 

 panied Ramen to the attack of Ilangei, who, though in the form of 

 an ape, was in reality an incarnation of Pavanen, the god of the wind, 

 had penetrated to the capital of Ravanen in search of Sitei and, having 

 been taken prisoner, had been allowed to depart after his tail, wrap- 

 ped in oiled cloth, had been set on fire as the punishment of his in- 



