pressed that Rāma is an incarnation of Vishṇu, the highest god, has secured to the hero of our epic the worship of the Hindus down to the present day. That belief, forming the fundamental doctrine of the religious system of Rāmānuja in the twelfth and of Rāmānanda in the fourteenth century, has done much to counteract the spread of the degrading superstitions and impurities of Çivaism both in the South and in the North of India.
The Rāmāyaṇa contains several interesting episodes, though, of course, far fewer than the Mahābhārata. One of them, a thoroughly Indian story, full of exaggerations and impossibilities, is the legend, told in Book I., of the descent of the Ganges. It relates how the sacred river was brought down from heaven to earth in order to purify the remains of the 60,000 sons of King Sagara, who were reduced to ashes by the sage Kapila when his devotions were disturbed by them.
Another episode (i. 52-65) is that of Viçvāmitra, a powerful king, who comes into conflict with the great sage Vasishṭha by endeavouring to take away his miraculous cow by force. Viçvāmitra then engages in mighty penances, in which he resists the seductions of beautiful nymphs, and which extend over thousands of years, till he finally attains Brahmanhood, and is reconciled with his rival, Vasishṭha.
The short episode which relates the origin of the çloka metre is one of the most attractive and poetical. Vālmīki in his forest hermitage is preparing to describe worthily the fortunes of Rāma. While he is watching a fond pair of birds on the bank of the river, the male is suddenly shot by a hunter, and falls dead on the ground, weltering in his blood. Vālmīki, deeply touched by the grief of the bereaved female, involuntarily utters
