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MAY, 1910.]
THE ARTHASASTRA OF CHANAKYA.
139
Proclamation of his association with gods is as follows:-holding conversation with, and worshipping, the spies who pretend to be the gods of fire or altar when through a tunnel they come to stand in the midst of fire, altar, or in the interior of a hollow image; holding conversation with, and worshipping, the spies who rise up from water and pretend to be the gods and goddesses of Någas (snakes); placing under water at night a mass of sea foam mixed with burning oil, and exhibiting it as the spontaneous outbreak of fira, when it is burning in a line; sitting on a raft in water, which is secretly fastened by a rope to a rock; such magical performance in water as is usually done at night by bands of magicians, using the sack of abdomen or womb of water animals to hide the head and the nose, and applying to the nose the oil, prepared from the entrails of red spotted deer and the serum of the flesh of the crab, crocodile, porpoise, and otter; holding conversation, as though, with women of Varuņa (the god of water), or of Naga (the snake god) when they are performing magical tricks in water; and sending out volumes of smoke from the mouth on occasions of anger,88
Astrologers, sooth-sayers, horologists, story-tellers paurdnika), as well as those, who read the forebodings of every moment, together with spies and their disciples, inclusive of those who have witnessed the wonderful performances of the conqueror should give wide publicity to the power of the king to associate with gods throughout his 'territory. Likewise in foreign countries, they should spread the news of gods appearing before the conqueror and of bis having received from heaven weapons and treasure. Those who are well versed in horary astrology and the science of omens should proclaim abroad that the conqueror is a saccessful expert in explaining the indications of dreams and in understanding the language of beasts and birds. They should not only attribute the contrary to bis enemy, but also show to the enemy's people the shower of firebrand (ulka) with the noise of drums (from the sky) on the day of the birth-star of the enemy.
The conqneror's chief messengers, pretending to be friendly towards the enemy, should highly speak of the conqueror's respectful treatment of visitors, of the strength of his army, and of the likelihood of impending destruction of his enemy's men. They should also make it known to the enemy that under their master, both ministers and soldiers are equally safe and happy, and that their master treats his servants with parental care in their weal or woe. By these and other means, they should win over the enemy's men as pointed out above, and as we are going to treat of them again at length:
They should characterise the enemy as an ordinary donkey towards skilfol persons; as the branch of lakucha (Artocarpus Lacucha) broken to the officers of his army; as a crab on the shore to anxious persons; as a downpour of lightnings to those who are treated with contempt; as a reed, a barren tree, or an iron ball, or as false clouds to those who are disappointed ; as the ornaments of an ugly woman to those who are disappointed in spite of their worshipful service; as a tiger's skin, or as a trap of death to his favourites; and as eating a piece of the wood of pilu (Careya Arborea), or as churning the milk of a she-camel or a she-donkey (for butter) to those who are rendering to him valuable help.
* These and othor magionl trioke employed by ancient kinga for politioal purposes, satisfactorily explain the origin and growth of Parkņio Mythology. No one can believe them as real miracles in the face of Chanakya's plain statement of the trioks.
