Nature and the Earth

b Even by day they make the darkness, With Parjanya, water bearer; What time they inundate the earth. c The treasure-house of sky which the heroes rich in dew Make to shake for the generous giver, The Parjanyas set thee free from along the firmaments; The rains pour over the desert [1]. d From the ocean, O Maruts, ye make (the rain) to start, Ye make the rain to fall, O ye that are rich in moisture; Your cows, O ye wondrous, fail not; As ye fly swiftly your chariots turned. e Set free the rain from heaven; With waters fill the ocean; Thou art born of waters, first-born; Thou art the might of the ocean. f Flood the earth, Break this divine cloud; Give to us of the divine water, Ruling loosen the water bag. g The gods whose portion is in the sky, the gods whose portion is in the atmosphere, the gods whose portion is on earth, may they aid this sacrifice, may they enter this place, may they inhabit this place. 'Thou art connected with the Maruts, thou art the force of the Maruts', (with these words) he puts on a black garment with a black fringe; that is the hue of rain; verily becoming of like hue he causes Parjanya to rain. 'Stay, O Maruts, the speeding falcon', (with these words) he pushes back the west wind; verily he produces the east wind, to win the rains. He makes offering to the names of the wind; the wind rules the rain; verily he has recourse to the wind with its own share; verily it makes Parjanya rain for him. Eight offerings [1] he makes; the quarters are four, the intermediate quarters are four; verily from the quarters he makes the rain to move. He unites (them) on a black antelope skin; verily he makes the offering; he unites within the Vedi, for accomplishment.

The new and the full moons are the limbs and joints of the year; he who knowing thus offers the new and the full moon (sacrifices) thus unites the limbs and joints of the year. The new and the full moon are the eyes of the year; he who knowing thus offers the new and the full moon (sacrifices) thus sees with them along the world of heaven [1]. The new and the full moon are the striding of the gods; he who knowing thus offers the new and the full moon (sacrifices) steps in the striding of the gods. The new and the full moon are the path on which the gods fare; he who knowing thus offers the new and the full moon (sacrifices) mounts the path on which the gods fare. The new and the full moons are the bay steeds of the gods; he who knowing thus offers the new and the full moon (sacrifices) carries to the gods with their two bay steeds [2] the offering. The new and the full moon (sacrifices) are the mouth of the gods; he who knowing thus offers the new and the full moon (sacrifices) manifestly sacrifices in the mouth of the gods. He who offers the new and the full moon sacrifices possesses an oblation holder. He offers the Agnihotra morn and evening, he offers the new and the full moon (sacrifices); on every day (the Soma) of those who have oblation holders is pressed. By him who knowing thus offers the new and the full moon (sacrifices) regarding himself as possessiug an oblation holder, everything is given as on the strew. The gods [3] could not find the suitable day for the sacrifice. They purified the new and full moons; the new and the full moon (sacrifices) are these pure and sacrificial (days). He who knowing thus offers the new and the full moon (sacrifices) offers them as pure and sacrificial. One should not approach a woman on the new moon or the full moon night; if one were to do so, one would be impotent. The nights of the half-month were the wives of King Soma; of these be did not approach the new moon night and the full moon night [4].

b May Prajapati seat thee on the back of earth, capacious, extending; thou art thou art earth, thou art the world, thou art the earth, thou art Aditi all-sustaining, sustainer of all the world; sustain the earth, make firm the earth, harm not the earth, for all expiration, cross-breathing, up-breathing, for support [1], for motion; may Agni protect thee with great prosperity, with most auspicious covering; with that deity, in the manner of Angiras, do thou sit firm. c Arising from every stem, From every joint, Do thou, O Durva, extend us With a thousand, a hundred. d Thou that extendest with a hundred, That arisest with a thousand, To thee, O goddess, O brick, Let us sacrifice with oblation. e Unovercomable art thou, overcoming, overcome our enemies, over come those that practise enmity. f Overcome the foe, overcome the foemen of a thousandfold strength [2] art thou; do thou inspirit me. g To the pious the winds pour honey, The streams honey; Be sweet to us the plants. h Sweet is the night, and sweet At dawn the air of earth, Sweet be the sky, our father. i Sweet to us be the lord of the forest, Sweet the sun, Sweet be the cows to us. k May the two great ones, sky and earth, Mingle for us this sacrifice; May they sustain us with support. l That highest step of Visnu [3] The singers ever gaze upon Like an eye stretched in the sky. m Thou art firm, O earth, Overcome the foemen; Fashioned by the gods hast thou come with ambrosia. n Those beams of thine, O Agni, which rising In the sun with rays envelop the sky, With all of them bring us to brilliance, to men. o Those flames of yours in the sun, O gods, in cattle, in horses, O Indra and Agni, O Brhaspati, With all of these grant us brilliance. p The brilliant [4] bore the light, the shining bore the light, the self-resplendent bore the light. q O Agni, yoke, O god, thy good steeds, The swift that readily bear. r Yoke, like a charioteer, O Agni, The steeds that best invite the gods Sit down as ancient Hotr.

[328] Given away or accepted in gift, the name that is dear to her is Priyadatta. The gift of earth is desirable. That king who makes a gift of earth unto a learned Brahmana, obtains from that gift a kingdom. Upon re-birth in this world, such a man without doubt attains to a position that is equal to that of a king. Hence a king as soon as he gets earth, should make gifts of earth unto the Brahmanas. None but a lord of earth is competent to make gifts of earth. Nor should one that is not a deserving person accept a gift of earth. They who desire earth should, without doubt, conduct themselves in this way (i.e., make gifts of earth). That person who takes away earth belonging to a righteous person never gets any earth. By making gifts of earth unto the righteous, one gets good earth. Of virtuous soul, such a giver acquires great fame both here and hereafter. That righteous king respecting whom the Brahmanas say, 'We live on earth given to us by him,' is such that his very enemies cannot utter the least reproach respecting his kingdom.[329] Whatever sins a man commits from want of the means of support, are all washed off by gift of only so much earth as is covered by a cow-hide. Those kings that are mean in their acts or are of fierce deeds, should be taught that gift of earth is exceedingly cleansing and is at the same time the highest gift (in respect of merit). The ancients thought that there was always very little difference between the man who performs a Horse-sacrifice and him that makes a gift of earth unto one that is righteous. The learned doubt the acquisition of merit by doing all other acts of righteousness. The only act with respect to which they do not entertain doubt is the gift of earth which, indeed, is the foremost of all gifts. The man of wisdom who makes gifts of earth, gives away all these, viz., gold, silver, cloth, gems and pearls and precious stones.

"'Bhishma said, "Of all kinds of gifts, the gift of earth has been said to be the first (in point of merit). Earth is immovable and indestructible. It is capable of yielding unto him who owns it all the best things upon which his heart may be set. It yields robes and vestments, jewels and gems, animals, paddy and barley. Amongst all creatures, the giver of earth grows in prosperity for ever and ever. As long as the earth lasts, so long does the giver thereof grow in prosperity. There is no gift that is higher, O Yudhishthira, than the gift of earth. It hath been heard by us that all men have given a little quantity of earth. All men have made gifts of earth, hence all men enjoy a little of earth. Whether in this or in the next world all creatures live under conditions dependent upon their own acts. Earth is Prosperity's self. She is a mighty goddess. She makes him her lord (in next life) who makes gifts of her in this life to other people. That person, O best of kings, who gives away earth, which is indestructible, as Dakshina, becomes born in next life as a man and becomes also a lord of earth. The measure of one's enjoyment in this life is commensurate with the measure of one's gifts in a previous life. Even this is the conclusion to which the scriptures point. For a Kshatriya should either give away the earth in gift or cast off his life in battle. Even this constitutes the highest source of prosperity with regard to Kshatriyas. It has been heard by us that earth, when given away, cleanses and sanctifies the giver. The man that is of sinful behaviour, that is guilty of even the slaughter of a Brahmana and of falsehood, is cleansed by a gift of earth. Indeed, such a gift rescues even such a sinner from all his sins. The righteous accept gifts of earth only and no other thing from kings that are sinful. Like one's mother, earth, when given away, cleanses the giver and the taker. This is an eternal and secret name of earth, viz., Priyadatta.

The mighty Asura who was known as Chandrahantri became on earth the royal sage Sunaka. The great Asura who was called Chandravinasana became noted on earth as the monarch, Janaki. That bull amongst the Danavas, O prince of the Kuru race, who was called Dhirghajihva, became noted on earth as Kasiraja. The Graha who was brought forth by Sinhika and who persecuted the Sun and the Moon became noted on earth as the monarch Kratha. The eldest of the four sons of Danayu, who was known by the name of Vikshara, became known on earth the spirited monarch, Vasumitra. The second brother of Vikshara, the great Asura, was born on earth as the king of the country, called Pandya. That best of Asuras who was known by the name of Valina became on earth the monarch Paundramatsyaka. And, O king, that great Asura who was known as Vritra became on earth the royal sage known by the name of Manimat. That Asura who was the younger brother of Vritra and known as Krodhahantri became noted on earth as king Danda. That other Asura who was known by the name Krodhavardhana became noted on earth as the monarch, Dandadhara. The eight sons of the Kaleyas that were born on earth all became great kings endued with the prowess of tigers. The eldest of them all became king Jayatsena in Magadha. The second of them, in prowess, like Indra, became noted on earth as Aparajita. The third of them, endued with great energy and power of producing deception, was born on earth as the king of the Nishadas gifted with great prowess. That other amongst them who was known as the fourth was noted on earth as Srenimat, that best of royal sages. That great Asura amongst them who was the fifth, became noted on earth as king Mahanjas, the oppressor of enemies. That great Asura possessing great intelligence who was the sixth of them became noted on earth as Abhiru, that best of royal sages.

The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining:

O earth, earth, earth, hear the word of the LORD.

While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain:

Agni (fire) is in the earth, in the plants, the waters hold Agni, Agni is in the stones; Agni is within men, Agnis (fires) are within cattle, within horses. 20. Agni glows from the sky, to Agni, the god, belongs the broad air. The mortals kindle Agni, the bearer of oblations, that loveth ghee. 21. The earth, clothed in Agni, with dark knees, shall make me brilliant and alert! 22. Upon the earth men give to the gods the sacrifice, the prepared oblation; upon the earth mortal men live pleasantly by food. May this earth give us breath and life, may she cause me to reach old age! 23. The fragrance, O earth, that has arisen upon thee, which the plants and the waters hold, which the Gandharvas and the Apsaras have partaken of, with that make me fragrant: not any one shall hate us! 24. That fragrance of thine which has entered into the lotus, that fragrance, O earth, which the immortals of yore gathered up at the marriage of Sûryâ, with that make me fragrant: not any one shall hate us! 25. That fragrance of thine which is in men, the loveliness and charm that is in male and female, that which is in steeds and heroes, that which is in the wild animals with trunks (elephants), the lustre that is in the maiden, O earth, with that do thou blend us: not any one shall hate us! 26. Rock, stone, dust is this earth; this earth is supported, held together. To this golden-breasted earth I have rendered obeisance. 27. The earth, upon whom the forest-sprung trees ever stand firm, the all-nourishing, compact earth, do we invoke. 28. Rising or sitting, standing or walking, may we not stumble with our right or left foot upon the earth! 29. To the pure earth I speak, to the ground, the soil that has grown through the brahma (spiritual exaltation). Upon thee, that holdest nourishment, prosperity, food, and ghee, we would settle down, O earth! 30.

The earth which the Asvins have measured, upon which Vishnu has stepped out, which Indra, the lord of might, has made friendly to himself; she, the mother, shall pour forth milk for me, the son! 11. Thy snowy mountain heights, and thy forests, O earth, shall be kind to us! The brown, the black, the red, the multi-coloured, the firm earth, that is protected by Indra, I have settled upon, not suppressed, not slain, not wounded. 12. Into thy rniddle set us, O earth, and into thy navel, into the nourishing strength that has grown tip from thy body; purify thyself for us! The earth is the mother, and I the son of the earth; Paro-anya is the father; he, too, shall save us! 13. The earth upon which they (the priests) inclose the altar (vedi), upon which they, devoted to all (holy) works, unfold the sacrifice, upon which are set up, in front of the sacrifice, the sacrificial posts, erect and brilliant, that earth shall prosper us, herself prospering! 14. Him that hates us, O earth, him that battles against us, him that is hostile towards us with his mind and his weapons, do thou subject to us, anticipating (our wish) by deed! 15. The mortals born of thee live on thee, thou supportest both bipeds and quadrupeds. Thine, O earth, are these five races of men, the mortals, upon whom the rising sun sheds undying light with his rays. 16. These creatures all together shall yield milk for us; do thou, O earth, give us the honey of speech! 17. Upon the firm, broad earth, the all-begetting mother of the plants, that is supported by (divine) law, upon her, propitious and kind, may we ever pass-our lives! 18. A great gathering-place thou, great (earth), hast become; great haste, commotion, and agitation are upon thee. Great Indra protects thee unceasingly. Do thou, O earth, cause us to brighten as if at the sight of gold: not any one shall hate us! 19.

Thy forest animals, the wild animals homed in the woods, the man-eating lions, and tigers that roam; the ula, the wolf, mishap, injury (rikshikâ), and demons (rakshas), O earth, drive away from us! 50. The Gandharvas, the Apsaras, the Arâyas and Kimîdins; the Pisâkas and all demons (rakshas), these, O earth, hold from us! 51. The earth upon whom the biped birds fly together, the flamingoes, eagles, birds of prey, and fowls; upon whom Mâtarisvan, the wind, hastens, raising the dust, and tossing the trees-as the wind blows forth and back the flame bursts after;-- 52. The earth upon whom day and night jointly, black and bright, have been decreed, the broad earth covered and enveloped with rain, shall kindly place us into every pleasant abode! 53. Heaven, and earth, and air have here given me expanse; Agni, Sûrya, the waters, and all the gods together have given me wisdom. 54. Mighty am I, 'Superior' (uttara) by name, upon the earth, conquering am I, all-conquering, completely conquering every region. 55. At that time, O goddess, when, spreading., (prathamânâ) forth, named (prithivî 'broad') by the gods, thou didst extend to greatness, then prosperity did enter thee, (and) thou didst fashion the four regions. 56. In the villages and in the wilderness, in the assembly-halls that are upon the earth; in the gatherings, and in the meetings, may we hold forth agreeably to thee! 57. As dust a steed did she, as soon as she was born, scatter these people, that dwelt upon the earth, she the lovely one, the leader, the guardian of the world, that holds the trees and plants. 58. The words I speak, honied do I speak them: the things I see they furnish me with. Brilliant I am and alert: the others that rush (against me) do I beat down. 59. Gentle, fragrant, kindly, with the sweet drink (kîlâla) in her udder, rich in milk, the broad earth together with (her) milk shall give us courage! 60.

Hast thou not seen that unto Allah payeth adoration whosoever is in the heavens and whosoever is in the earth, and the sun, and the moon, and the stars, and the hills, and the trees, and the beasts, and many of mankind, while there are many unto whom the doom is justly due. He whom Allah scorneth, there is none to give him honour. Lo! Allah doeth what He will.

Whereby almost the heavens are torn, and the earth is split asunder and the mountains fall in ruins,

And if thou wert to ask them: Who created the heavens and the earth, and constrained the sun and the moon (to their appointed work)? they would say: Allah. How then are they turned away?

He spoke: and swift at Rama's hest Up sprang the Vanars from their rest, The mandate of the king obeyed And sought the forest's mighty shade. Unrooted trees to earth they threw, And to the sea the timber drew. The stately palm was bowed and bent, Asokas from the ground were rent, And towering Sals and light bamboos, And trees with flowers of varied hues, With loveliest creepers wreathed and crowned, Shook, reeled, and fell upon the ground. With mighty engines piles of stone And seated hills were overthrown: Unprisoned waters sprang on high, In rain descending from the sky: And ocean with a roar and swell Heaved wildly when the mountains fell. Then the great bridge of wondrous strength Was built, a hundred leagues in length. Rocks huge as autumn clouds bound fast With cordage from the shore were cast, And fragments of each riven hill, And trees whose flowers adorned them still. Wild was the tumult, loud the din As ponderous rocks went thundering in. Ere set of sun, so toiled each crew, Ten leagues and four the structure grew; The labours of the second day Gave twenty more of ready way, And on the fifth, when sank the sun, The whole stupendous work was done. O'er the broad way the Vanars sped, Nor swayed it with their countless tread. Exultant on the ocean strand Vibhishan stood, and, mace in hand, Longed eager for the onward way, And chafed impatient at delay. Then thus to Rama trained and tried In battle King Sugriva cried: "Come, Hanuman's broad back ascend; Let Angad help to Lakshman lend. These high above the sea shall bear Their burthen through the ways of air."

Their strength could shake the hills amain, And rend the rooted trees in twain, Disturb with their impetuous sweep The Rivers' Lord, the Ocean deep, Rend with their feet the seated ground, And pass wide floods with airy bound, Or forcing through the sky their way The very clouds by force could stay. Mad elephants that wander through The forest wilds, could they subdue, And with their furious shout could scare Dead upon earth the birds of air. So were the sylvan chieftains formed; Thousands on thousands still they swarmed. These were the leaders honoured most, The captains of the Vanar host, And to each lord and chief and guide Was monkey offspring born beside. Then by the bears' great monarch stood The other roamers of the wood, And turned, their pathless homes to seek, To forest and to mountain peak. The leaders of the monkey band By the two brothers took their stand, Sugriva, offspring of the Sun And Bali, Indra's mighty one. They both endowed with Garud's might, And skilled in all the arts of fight, Wandered in arms the forest through, And lions, snakes, and tigers, slew. But every monkey, ape, and bear Ever was Bali's special care; With his vast strength and mighty arm He kept them from all scathe and harm. And so the earth with hill, wood, seas, Was filled with mighty ones like these, Of various shape and race and kind, With proper homes to each assigned, With Rama's champions fierce and strong The earth was overspread, High as the hills and clouds, a throng With bodies vast and dread.(124)

"How lovely Pampa's waters show, Where streams of lucid crystal flow! What glorious trees o'erhang the flood Which blooms of opening lotus stud! Look on the banks of Pampa where Thick groves extend divinely fair; And piles of trees, like hills in size, Lift their proud summits to the skies. But thought of Bharat's(523) pain and toil, And my dear spouse the giant's spoil, Afflict my tortured heart and press My spirit down with heaviness. Still fair to me though sunk in woe Bright Pampa and her forest show. Where cool fresh waters charm the sight, And flowers of every hue are bright. The lotuses in close array Their passing loveliness display, And pard and tiger, deer and snake Haunt every glade and dell and brake. Those grassy spots display the hue Of topazes and sapphires' blue, And, gay with flowers of every dye, With richly broidered housings vie. What loads of bloom the high trees crown, Or weigh the bending branches down! And creepers tipped with bud and flower Each spray and loaded limb o'erpower. Now cool delicious breezes blow, And kindle love's voluptuous glow, When balmy sweetness fills the air, And fruit and flowers and trees are fair. Those waving woods, that shine with bloom, Each varied tint in turn assume. Like labouring clouds they pour their showers In rain or ever-changing flowers. Behold, those forest trees, that stand High upon rock and table-land, As the cool gales their branches bend, Their floating blossoms downward send. See, Lakshman, how the breezes play With every floweret on the spray. And sport in merry guise with all The fallen blooms and those that fall. See, brother, where the merry breeze Shakes the gay boughs of flowery trees, Disturbed amid their toil a throng Of bees pursue him, loud in song. The Koils,(524) mad with sweet delight, The bending trees to dance invite; And in its joy the wild wind sings As from the mountain cave he springs.

2 Surya is he: throughout the wide expanses shall Indra turn him, swift as car−wheels, hithe 4 I will send forth my songs in flow unceasing, like water from the ocean's depth, to Indra. 5 Rousing with draughts, the Shaker, rushing onward, impetuous, very strong, armed as with arrows 6 Soma hath flowed to him whom naught can equal, the earth, the heavens, the firmament, the mountains, 7 As an axe fells the tree so be slew Vrtra, brake down the strongholds and dug out the rivers. 8 Wise art thou, Punisher of guilt, O Indra. The sword lops limbs, thou smitest down the sinner, 9 Men who lead evil lives, who break agreements, and injure Varuna, Aryaman and Mitra,− 10 Indra is Sovran Lord of Earth and Heaven, Indra is Lord of waters and of mountains. 11 Vaster than days and nights, Giver of increase, vaster than firmament and flood of ocean, 12 Forward, as herald of refulgent Morning, let thine insatiate arrow fly, O Indra. 13 Him, verily, the moons, the mountains followed, the tall trees followed and the plants and herbage. 14 Where was the vengeful dart when thou, O Indra, clavest the demon ever beat on outrage? 15 Those who are set in enmity against us, the Oganas, O Indra, waxen mighty,− 16 May plentiful libations of the people, and singing Rsis' holy prayers rejoice thee. 17 O Indra, thus may we be made partakers of thy new favours that shall bring us profit. 18 Call we on Maghavan, auspicious Indra, best hero in the fight where spoil is gathered,

2 Like violent gusts of wind the draughts that I have drunk have lifted me 3 The draughts I drank have borne me up, as fleet−foot horses draw a car: 4 The hymn hath reached me, like a cow who lows to meet her darling calf: 5 As a wright bends a chariot−seat so round my heart I bend the hymn: 6 Not as a mote within the eye count the Five Tribes of men with me: 7 The heavens and earth themselves have not grown equal to one half of me 8 I in my grandeur have surpassed the heavens and all this spacious earth 9 Aha! this spacious earth will I deposit either here or there 10 In one short moment will I smite the earth in fury here or there: 11 One of my flanks is in the sky; I let the other trail below: 12 1, greatest of the Mighty Ones, am lifted to the firmament: 13 I seek the worshipper's abode; oblation−bearer to the Gods:

2 O Agni, Indra, Varuna, and Mitra, give, O ye Gods, and Marut host, and Visnu. 3 Indra and Agni, Mitra, Varuna, Aditi, the Waters, Mountains, Maruts, Sky, and Earth and Heaven, 4 May Visnu also and Vata who injures none, and Soma granter of possessions give us joy; 5 So may the band of Maruts dwelling in the sky, the holy, come to us to sit on sacred grass; 6 And may the Mountains famed in noble eulogies, and the fair−gleaming Rivers keep us safe from harm. 7 May the Gods' Spouses aid us of their own freewill, aid us to offspring and the winning of the spoil. 8 May the Dames, wives of Gods, enjoy our presents, Rat, Asvini, Agnayi, and Indrani.

Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free!

Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees.

He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage.

The sun does not shine there, nor the moon, nor the stars; nor do these lightnings shine there, much less this fire. When He shines, everything shines after Him; by His light all is lighted.

Just as the body cannot live or act without the Soul, similarly nothing in the created world can exist independent of Brahman, who is the basis of all existence. His position is like that of a king whom all must obey; hence it is said that the gods of sun, moon, wind, rain, do His bidding. He is likened to an upraised thunderbolt, because of the impartial and inevitable nature of His law, which all powers, great or small, must obey absolutely.

Abstaining from speech marks him who is obeying the spontaneity of his nature. A violent wind does not last for a whole morning; a sudden rain does not last for the whole day. To whom is it that these (two) things are owing? To Heaven and Earth. If Heaven and Earth cannot make such (spasmodic) actings last long, how much less can man!

Silver of moon and gold Of sun are glories rolled From Thy great eyes; Thy visage, beaming tender Throughout the stars and skies, Doth to warm life surprise Thy Universe. The worlds are filled with wonder

Then first he form’d the immense and solid shield; Rich various artifice emblazed the field; Its utmost verge a threefold circle bound;[253] A silver chain suspends the massy round; Five ample plates the broad expanse compose, And godlike labours on the surface rose. There shone the image of the master-mind: There earth, there heaven, there ocean he design’d; The unwearied sun, the moon completely round; The starry lights that heaven’s high convex crown’d; The Pleiads, Hyads, with the northern team; And great Orion’s more refulgent beam; To which, around the axle of the sky, The Bear, revolving, points his golden eye, Still shines exalted on the ethereal plain, Nor bathes his blazing forehead in the main.

“Thence we sailed onward with sorrow in our hearts, but glad to have escaped death though we had lost our comrades, nor did we leave till we had thrice invoked each one of the poor fellows who had perished by the hands of the Cicons. Then Jove raised the North wind against us till it blew a hurricane, so that land and sky were hidden in thick clouds, and night sprang forth out of the heavens. We let the ships run before the gale, but the force of the wind tore our sails to tatters, so we took them down for fear of shipwreck, and rowed our hardest towards the land. There we lay two days and two nights suffering much alike from toil and distress of mind, but on the morning of the third day we again raised our masts, set sail, and took our places, letting the wind and steersmen direct our ship. I should have got home at that time unharmed had not the North wind and the currents been against me as I was doubling Cape Malea, and set me off my course hard by the island of Cythera.