The Curse of Kehama: by Robert Southey. Καταραι, ως και τα αλεκτρυονονεοττα, οικον αει, οψε κεν επανηξαν εγκαθισομεναι. Αποφθ. Ανεκ. του Γυλιελ. του Μητ. CURSES ARE LIKE YOUNG CHICKEN, THEY ALWAYS COME HOME TO ROOST. THE THIRD EDITION. _VOLUME THE FIRST._ LONDON: PRINTED FOR LONGMAN, HURST, REES, ORME, AND BROWN, PATERNOSTER-ROW. 1812. TRANSCRIBER'S NOTES. This book was originally digitized by Google and is intended for personal, non-commercial use only. Original page numbers are given in curly brackets. Footnotes have been relocated to the end of the book. Passages originally rendered in small-caps have been changed to all-caps in the text version of this work. Alterations: [pp. 168, 191] Correct misspellings of Edward Moor's last name; [p. 194] change "battel" to "battle"; and [p. 237] change "Son and Moon" to "Sun and Moon". TO THE AUTHOR OF GEBIR, WALTER SAVAGE LANDOR, THIS POEM IS INSCRIBED, BY ROBERT SOUTHEY. PREFACE. IN the religion of the Hindoos, which of all false religions is the most monstrous in its fables, and the most fatal in its effects, there is one remarkable peculiarity. Prayers, penances, and sacrifices, are supposed to possess an inherent and actual value, in no degree depending upon the disposition or motive of the person who performs them. They are drafts upon Heaven, for which the Gods cannot refuse payment. The worst men, bent upon the worst designs, have in this manner obtained power which has made them formidable to the Supreme Deities themselves, and rendered an _Avatar_, or Incarnation of Veeshnoo the Preserver, necessary. This belief is the foundation of the following Poem. The story is original; but, in all its parts, consistent with the superstition upon which it is built; and however startling the fictions may appear, they might almost be called credible when compared with the genuine tales of Hindoo mythology. No figures can be imagined more anti-picturesque, and less poetical, than the mythological personages of the Bramins. This deformity was easily kept out of sight:--their hundred hands are but a clumsy personification of power; their numerous heads only a gross image of divinity, "whose countenance," as the Bhagvat-Geeta expresses it, "is turned on every side." To the other obvious objection, that the religion of Hindostan is not generally known enough to supply fit machinery for an English poem, I can only answer, that, if every allusion to it throughout the work is not sufficiently self-explained to render the passage intelligible, there is a want of skill in the poet. Even those readers who should be wholly unacquainted with the writings of our learned Orientalists, will find all the preliminary knowledge that can be needful, in the brief explanation of mythological names prefixed to the Poem. CONTENTS TO VOLUME FIRST.