A History of the Boondelas

Front matter

A HISTORY OP THE BOONDELAS, 1'fll* B? CAPT. W. R. POGSON, 0f t$t Bwgai &rmg* Titues f/u Bt*o<A fttf" J': m (JaZewcut y uj-jbjb-biuism. Calcutta : PRINTED AT THE BAPTIST MISSION PRESS, CIRCULAR ROAD; AUD PUBLISHED BY THE ASIATIC LITHOGRAPHIC COMPANY, PARK STREET. TO THE RIGHT HONORABLE WaiMAl S>2TO> EARL AMHERST, OF AMHERST, IN THE COUNTY OF KENT, AND ®M of &t*acan, in t$t <&a$t fittirtcjef, GOVERNOR GENERAL OF INDIA, Ssc. Ssc. fye. THIS WORK IS, WITH HIS LORDSHIPS PERMISSION, MOST RESPECTFULLY INSCRIBED-

Preface

. — — ■ ♦ •««— THE stupendous forts of Kalinjur and Ujee Gurh, the anti quities they contain, and the vestiges of former ages, apparent throughout Boondelk,hund, first prompted enquiry into the history of that province. Research was for some time unsuccessful, or productive only of vague and doubtful information. Subsequent enquiries, how ever, led to the discovery of an ancient manuscript termed the Kshutr Purkash, written in verse by a bard named Lai, recording the wars, celebrity, and succession of the ancient Rajas, and the valor, intrepidity, and heroism of the warlike Boondelas. It appears to have been written during the life, and probably under the superintendence of the celebrated Raja Chuttur Saul, of whose reign, and that of his father Raja Chumput Rae, it contains cir cumstantial information.

No Raja, before or since, appears so successfully to have stemmed the tide of Mohummudan conquest ; or, so often to have opposed and defeated the chosen troops of the most able, enterprizing, and warlike of the Mogul emperors: — well might Raja Chuttur Saul, therefore, exult in his exploits, and indulge the feelinoof recording his deeds of valor in the stanzas of an epic poem ! Aurungzeb, the most intolerant and vindictive persecutor of the Hindoos, manifested his religious zeal by mutilating their sculpture, demolishing their temples, or converting them into mosques for Mohummudan worship. Unable to endure the de struction of all they held sacred and dear, they were roused to rebellion. Their just indignation once excited, religious enthusi-

PREFACE.

. VI asm, a high sense ofhonor, and the principle of the Chuttree faith, never to retire from battle, led them on to victory. United under a chief whose virtues and heroic achievements commanded their confidence and love, they speedily expelled their oppressors, over ran the adjacent territories, and demanded the chout,h, or one fourth of the revenue of those districts to which the Raja laid claim. In default of immediate payment, they were invaded by an overwhelming force, whose route might be traced by the blaz ing of the villages and the destruction of the peasantry. ft ft Such is the outline of the first and second parts of this trans lation. The third part is formed from various Persian and other documents, which in the course of inquiry, I was enabled to obtain ; completing the history to the period of the occupation of Boon delkhund by the British troops, in 1803.

Every thing of moment which has occurred in the province, since that period, is recorded in the Asiatic Annual Registers and other periodical publications, and would afford abundant interesting materials for another volume. In the course of the translation, I have not hesitated in re trenching redundancies, in supplying obvious deficiencies, and renderinoperspicuous such parts as appeared defective, ambigu ous, or erroneously transcribed ; endeavoring, in conveying the meaning, to preserve the style and spirit of the original. The necessity of illustrating passages, and the interest excited in pursuing investigation, have induced me to insert copious anno tations. The works from which they are cited, are, Maurice's In dian Antiquities, and History of Ilindoostan ; Ward's View of the History, Literature, and Religion of the Hindoos ; Dow's History of Hindoostan ; and occasionally from other authors, whose names are detailed.

The view of the north east gate of Ujee Gurh, and also of that fort, are taken from the Military Repository. For the other engrav ings I am obliged to Captain Mason, of the 10th Regiment of Light Cavalry.

PREFACE.

. TU Having now acknowledged to whom I am indebted, and the © ra ' extent of the liberties I have taken with the original, I proceed to observe, that, at the commencement of Hindoo works of literature, it is usual to invoke the name, implore the aid, and recite the praises of Guneshu, the god of wisdom. The poet accord ingly begins with the following exordium. " Praise be to Guneshu1! May the sun of his wisdom enlighten the darkness of my understanding, and enable me to bring this Avork to a successful termination ! O Guneshu ! who, in a moment, canst absolve a multitude of sins, remove the greatest misfortunes, aud bestow the blessings of virtue, — who grantest protection to those who implore it, restrainest the bands of discord and sedition, dispersestgrief and sorrow, and diffusest the joys of spring, — whose high forehead marked with red lead ' is like the sun bursting in glory from the orient hills, — I supplicate thee, to grant me wisdom!

And thee, O ! Sursootee 3, 1 also invoke ! Bestow on thy servant Lai, fluency of language, power of versification, and ability, to record the history of the Boondelas ; for, without thy aid the attempt would be like endeavouring to swim the tempestuous ocean, or embarking on it, exposed to the mercy of the waves \" 1 Guneshu is drawn with an elephant's head, a long body, and riding on a rat. He has four hands, one containing a sunk,h, or the sacred shell sounded by the Bramhuns; another an Ankoos, or spike for driving elephants; a third holds a circle, the emblem of eternity; and the fourth, a water-lily, the symbol of the productive power of waters, upon which the active spirit of the Creator operated, in giving life and vegetation to matter. In the Grecian mythology, Socrates is also represented with an elephant's head : a coincidence, similar to which are many others tending to evince, that the Grecian, Hindoo, and Egyp tian mythology are of one common origin. ' Alluding to the practice of rubbing red ochre or red lead on the fore part of elephant's heads. ■> Sursoottee or Suruswuttee is the goddess of learning, the wife of Guneshu, and the daughter of Brumha.

She is represented as a white woman standing on the water-lily, and playing on a lute. Her mames are Brumhee, or the daughter of Brumha : Bhasha, she who bestows the power of speech : Sur sootee or Suruswuttee, she who from the curse of a Bramhun was turned into a river. — Ward. THE HISTORY OF THE BOONDELAS. ™ ■ J V>* V "^™

Part I

Chap. 1. Containing an Account of the ancient Rajas, Ssc. J_ HE ancient Rajas, whose successors continue to the present day, deduced their origin from Sooruj Deb 4, or, in other words, they are descended from the sun, who, sitting on his one-wheeled car, goes round the heavens and the earth, and in the revolution of one day, kills sixty thousand Usoors 5, who, at the time of his rising, oppose his progress. When he has destroyed them, he darts his refulgent rays, conveying light and bounty throuo-h the universe. The Soorus 6 and Moonis 7 were always offering him praise and adoration, and seeking an asylum in his courts. He daily increased their faith and devo tion. Under his government, crimes had no existence, and every one was contented and happy. No tongue can relate his glory, goodness, and praise; for they are infinite.

Af ter a period, Sooruj Deb had a son named Munoo 8, commonly called Raja Munoo, who 4 This god, named also Sooryu, Sooru, Ruvee, &c. is said to be the son of Kushyupu, the progenitor of gods and men. He is represented as a dark red man, with three eyes and four arms ; in two he holds the water lily ; with ano ther he is bestowing a blessing, and with the other, forbidding fear. He sits on a red water lily, and rays of glory issue from his body. — Ward. The solar car is supposed to have but one wheel, which goes round like a horse in a mill. 5 The Usoors or giants, the enemies of the gods, are the offspring of Kushyupu, (Cassiopeia ?) the progenitor of gods, giants, men, serpents, and birds, by his different wives. — Ward. 6 The persons who worship Sooryu, or the sun, as their guardian deity, are called Soorus. — They never eat till they have worshipped the sun ; and when the sun is entirely covered with clouds, they suit On a Sunday, many Soorus, as well as Hindoos of other sects, perform, in a more particular manner, the worship of this idol ; and on this day some of them fast. 7 Devotees. 8 The Menu of Brumhu is believed to preside over the world.

Menu informs his enquirers, that this world was alldark, undiscernible, undistinguishable, altogether as a profound sleep, till the self-existent invisible God, making it manifest with five elements*, and other glorious forms, perfectly dispelled the gloom. Desiring to raise up creatures by an emanation from hi. own essence, he first created the waters, and impressed them with the power of I Y * The Akas is a kind of celestial element : ether. B possessed the good qualities of his father, had thousands of children, and an innumerable posterity ; for all mankind are descended from him. The Rajas of former ages, whose posterity has descended to the present time, supported the whole weight of the empire, were extremely vigilant and careful in protecting their subjects, in war obtained great victories, celebrated them with rejoicings, and never fled from the field of battle.

To the utmost of their power, they protected the Cow 9 and the Bramhuns, taking care that neither should ever be exposed to want or distress. From the earliest antiquity, the principles of the Chuttree faith have been, to consi der one's life an appropriate offering or sacrifice to ensure the safety of a Cow or a Brahmun10 — to give no one pain — to kill no animal wantonly, inflicting pain and death on ly on enemies — to delight in war, since death in battle ensures bliss in heaven — to humble the oppressor, and subdue the refractory — to walk in the paths of virtue arid religion, seeking honor and reputation — and never to be dismayed in battle ; but, in time of war, should one's bitterest enemy come for safety and protection, it is an incumbent duty to receive motion : by that power was produced a golden egg, blazing like a thousand stars, in which was born Bruhma, the great parent of all rational beings, that which is, the invisible cause, self-existing but unperceived.

That di vinity having dwelt in the egg through revolving years, himself meditating upon himself, divided it into two equal parts, and from those halves he formed the heavens and the earth, placing in the midst the subtil ether, the eight points of the world, and the permanent receptacle of waters. Asiatic Researches, vol. i. p. 245. Brumha was the first created Deota, a name often applied to the celestial orbs, by whose invigorative heat and light, and the opera tive impulse of a divine energy, creation rose into being. The first and noblest progeny of Hindoost ban, that is, the race of Brumha, are called the children of the sun, implying that Brumha was a personification of the solar orb ; an hypothesis supported by the fact of the solar and planetary worship being so common among Pagans of every age and country.

" Manasseh worshipped all the host of heaven, and served them ;" meaning the planetary bodies. Josiab, " the son of Manasseh, put down all that burnt incense unto Baal, to the sun, and to the moon, and to all the host of heaven. By the prophet Jeremiah God threatens that the people shall bring out the bones of the king of Judah, of the princes, priests, pr^p1""0. ■""** r^r1", o™<*i spread them before the sun, the moon, and all the host of heaven whom they served." In the island of Albion, the image of the sun was placed on a high pil lar, as half a man, with a face full of rays of light, and a flaming wheel on his breast. He was worshipped in the same manner as Mithra in Persia, and the divinities in the east. The Persian Magi preserved a continual fire on an altar in honor of the sun and lights of the firmament, as the Romans did their holy fire dedicated to Vesta.— Maurice. 9Brumhu created the Bramhuns and the Cow at the same time :— the Bramhuns to read the formulas, and the Cow to afford milk (clarified butter) for the burnt offerings.

The gods, by partaking of burnt offerings, are said to enjoy exquisite pleasure ; and men, by eating clarified butter, destroy their sins. The Cow is called the mother of the gods, and is declared by Brumhu to be a proper object of worship. The Shastru appoints that the images of the gods shall be anointed with milk, curds, clarified butter, cow-dung, and urine, whereby they be come free from impurity, and all unclean places are purified by cow-dung. Indeed, many Bramhuns do not go out of the house in a morning until the doorway has been rubbed with cow-dung. Persons strict in their religion worship the Cow daily ; after bathing, they throw flowers at her feet, and feed her with fresh grass, saying, O Bhugu vutee, eat '. and then walk round her three or seven times, making obeisance. — Ward. 10 Astonished at the striking similarity that subsists between the religious principles of the Hindoos and those of the Christian faith, the learned Hyde (Hyde Hist.

Relig. vel. Perse, p. 31,) boldly pronounced that Bruhma must have been the patriarch Abraham. Postellus, however, (Abraham Postellus in Commentario et Jezirah,) had long before asserted the same thing, with this additional circumstance, that the tribe of Brahmins are the descendants of that patriarch, by his wife Keturah, and were so called, quasi Abrahmanes. Vol. ii. Ind. Antiq. p. 322. him courteously, to remove fear and distrust, and give him rest ; for Vishnoo11 is pleased in the repose and protection which is afforded to man. Wealth should be appropriated to charitable purposes, and not to personal luxury and enjoyment. The account of the Rajas is long : but as nothing material is on record respecting those of the very early ages, the history begins with Ram Chunder, who was anUvatar12 or incarnation of the moon.

This Raja13, with his brother Luchmun, waged the great war, made a bridge14 over the sea, passed it with his whole army, killed the giant Ravunu, who had ten heads, extirpated his race, and returned to Ujodheea, the capital of his dominions. 11 Vishnoo is represented in the form of a black man with four arms, in one of which he holds a club, in ano ther a shell, in the third a chukru, (an instrument of destruction like a wheel,) and in the fourth a water lily. He rides on Gorooru, (see note 57,) an animal half bird and half man, and wears yellow garments. '**The Hindoo Shastrus give accounts of ten outars, or uvatars, or appearances or incarnations of Vishnoo, in the character of the Preserver, nine of which are said to be past. Vishnoo has a thousand names, among which are the following. Vishnoo, that is, the being into whom, at the destruction of the world, all is absorbed.

Narayunu, or he who dwells on the waters at the time of a Pruluyu, when every thing is reduced to the element of water. Govindu, the raiser of the earth, when submerged in the waters of the universe. He sits on the snake Ununtu, which has a thousand heads. — Ward. 13 The history of Ram Chunder forms the contents of the Ramayunu, an epic poem much celebrated among the Hindoos. See Ward's History, &c. of the Hindoos, page 167 to page 171. 14 Alluding to the famous Pica d'Adam, or print of Adam's foot, two spans in length, on the highest mountain of Ceylon, which induced the Portuguese to give the name of Adam's bridge to that series of rocks lying between Ceylon and the mainland. This, according to Sir W. Jones, is a vulgar error ; since it should be styled Ramu's bridge. The Missionary Bouchet, in the Lettres Edificantes, describes it as composed not of arches, but of pro digious stones, rising about three feet above the water— manv eighteen feet in diameter, and others more, with spaces of from three to ten feet between every stone ; and that these masses of rock have been used in modern times, as a bridge, by the Raja of Marava, who, when pursued by the King of Madura, passed over it to Ceylon with all his army, treasures, and elephants, upon great beams thrown across their surface.

Maurice. — Mr. Knox informs us, that the name Pico d'Adama was invented by the Portuguese ; that in the language of the country, that high mountain is called Hummalella, and the natives worship there the sacred footstep not of Adam, but of Boodhu (Mercury), who from that eminence mounted to his native skies. — Knox's History of Ceylon, p. 81. Feb. 1681. The sepulchre of Adam, according to Herbelot, at this day remains guarded by lions. " Les anciens persons assurent qu'il sut enterre dans l'lsle de Sirandeb, ou son sepulchre etoit garde* par des lions du temps que les geants se faisoient la guerre." The following is the Hindoo account of Adam's bridge : — When Ramu (i. e. Ram Chunder) ascertained that Ravunu had carried off Seeta, his wife, to Lunka (Ceylon), he arrived on the coast opposite with an army of 360,000 monkeys, under the command of Soogreevu, whose gene ral Huuooman immediately leaped across the sea (500 miles) to Lunka, where be found Seeta in a garden be longing to Ravunu, and to whom he gave a ring from Ramu, and she in return sent Ramu a jewel from her hair.

Hunooman then began to destroy one of Ravunu's gardens, who sent people to kill Hunooman ; but he destroyed those who were sent. Ravunu then sent his son Ukshyu against the mischievous monkey, but he also was destroyed. Ravunu next sent his eldest son, who seized Hunooman, and bringing him before bis father, the king ordered his at tendants to set his tail on fire. He then came to Seeta, and complained that he could not extinguish the fire on his tail. She directed him to spit upon it, aDd he raising his tail to his face for that purpose, set his face on fire. He then complained, that when he arrived at home with such a black face, all the monkeys would laugh at him. Seeta, to comfort him told him, that all the other monkeys should have black faces also ; and when Hunooman arrived among his friends, he found that they had all black faces as well as himself.

After Hunooman had given this ac count to Ramu, he proceeded to invade Lunka, but was at a loss how to lead the army across the sea. He fasted, and prayed to Saguru for three days, and was angry with the god for not appearing to him. He, therefore, or- Raja Ram Chunder had two sons, named Kooshu andLuvu, who were brave, learned, and discerning; unrivalled in archery, horsemanship, and the use of the spear; and versed in every art and science. dered Lukshmunu to fire an arrow, and carry away the god's umbrella. The god, then aroused from his sleep, ex claimed, " Has Ramu arrived at the sea side, and have I not known it ?" He then directed Rnmu to apply to Nulu, to whom he had given a blessing, that whatever he threw into the sea should become buoyant. At the command of Nulu, the monkeys tore up the neighbouring mountains.and cast them into thesea.

Hunooman brought three mountains on his head at once, each 64 miles in circumference, and one on each shoulder, equally large, together with one under each arm, one in each paw, and one on his tail. All these mountains being thrown into the sea, and becoming buoyant, a complete bridge was formed, which, however, Ravunu was constantly employed in breaking down. The engagement between Ramu and Ravunu lasted seven days. Ramu cut off the ten heads of Ravunu a hundred times, but they were always miraculously restored. Ramu then discharged an arrow which had these properties, — that if it went into the air, it became 10,000 ; if it entered the body of an enemy, it became an innumerable multitude. Ravunu at the sight of this arrow was filled with fear, and would have fled ; but recollecting that Shivu had once given him au arrow that was to rescue him in a time of extreme peril, he discharged it, and destroyed Ramu's ter rible arrow : still however, he was full of fear, for whichever way he turned, he saw Ramu : he shut his eyes, but still he saw him in his miDd.

At length, perceiving no way of escape, he began to flatter Ramu, who was so soften ed that he declared he would never destroy Ravunu. The gods, alarmed lest Ravunu should be spared, excited him to reproach Ramu, who, indignant at such conduct, let fly an arrow which pierced Ravunu's body, pioceeded through the earth into the regions below, aud having then bathed, returned in the form of a goose, and again en tered the quiver in its original shape. The gods were so much in fear of Ravunu, that they durst not begin to rejoice till they were sure he was dead: in whispers they asked each other, " Is he dead? Is he really dead ?" When it was known that he was certainly dead, the gods, Ramu, the monkeys, and the bears all began to dance. Nundo duree, the chief wife of Ravunu, and mother of Indrujit, after the death of her husband; went to Ramu weeping.

Ramu, not knowing who she was, gave her this blessing, that she should never become a widow. Finding his mis take, (having just killed her husband,) he ordered Hunooman continually to throw wood into the fire, according to a proverb among the Hindoos, that as long as the body of the husband is burning, a woman is not called a widow. To this day, therefore, Hunooman keeps laying logs on the fire ; and every time a Hindoo puts his fingers in his ears and hears a sound, he says he hears the bones of Ravunu burning. Ramu thus obtained his wife ; but as a trial of her innocence while in the hands of Ravunu, he compelled her to pass through a fiery ordeal, which she did unhurt. He then returned to Ujodhya, and mounted the throne. After this, however, some person objected to Ramu, that it was not proper for him to receive Seeta, after she had been in keeping of a giant.

He therefore sent her into the forest to Valmeekee, the writer of the Ramayunu, when she was delivered of two sons, Luvu and Kooshu ; the latter of whom was afterwards stolen by the god Punchanunu ; when Valmeekee, to comfort the mother, took a blade of Kooshu grass, and secretly made a child so much like Kooshu, that Seeta did not know it from her own son. In a short time, however, Punchanunu, not being able to destroy a child of Ramu's, restored Kooshu, and Valmeekee caused the two boys to become one. Before his death Ramu performed the sacrifice of a horse. Seeta and her two sons, Luvu and Kooshu, were restored to him ; but Ramu wishing Seeta again to pass through a fiery ordeal, she entered the fire; but the goddess Prithivee opened her mouth, and received her into Patalu. At length Kalu Poorooshu, the angel of death, went to Ramu, expressing a wish for a secret conference.

Ramu promised, that while he was present, no one should be admitted, and placed Lukshmunu at the door to keep out all intruders ; but while Ramu and Kalu Poorooshu were closeted, Doorvasa the sage arrived, and demanded an interview with Ramu. This sage was so very passionate, that every one dreaded contradicting him i Luksh munu, therefore, through fear, went in and announced his arrival. Ramu for this offence rejected his brother who in a paroxysm of grief, drowned himself in the sacred river Surujoo, and went to heaven. Ramu afterwards put an end to his life in the same mauucr. Luvu and Kooshu succeeded him."— Ward. In commemoration of these events, the Dusuhuru annually takes place, and indicates to the warlike tribes the period for commencing hostilities. Dushurutu was a king who, having, in conformity with a promise ex actedby his wife, banished Ramu, soon after died of grief.

After which a shoe of Ramu's was placed upon the throne. The whole of this Uvutar is obviously intended to instil the doctrine of the Metemspychosis, which is another remarkable coincidence with the Grecian fables. Pythagoras remembered to have been Athalides, the son of Mer cury, and afterwards to have assisted the Greeks at the siege of Troy, in the character of Euphorbus, where he was wounded by Menelaus. From him his soul passed into the body of Hermotimus ; then into that of a fisherman, and last of all iuto the philosopher Pythagoras. Empedocles said that he remembered to have been first a girl, then a boy, and afterwards a shrub, a bird, and a fish. Travels of Autenor, vol. i. p. 227. Kooshu had a son named Huree Brimh, who, bein«; a zealous follower of the faith and virtues of the Chuttrees, was invested by bis father with the sovereignty of Oudhpooree, by the ceremony of fixing on his forehead, in the presence of the princes and nobles of the empire, the Rajtilk, or mark of dominion.

On being thus vested with regal power, he assumed the title of Muhee Paul. He was succeeded by his son Oodim, whose son Hoolmun was succeeded by his son Bimul Chund, a celebrated warrior, famed for courage, valor and magnanimity. He was succeeded by a son named Chuttur Paul, whose son and successor Joudhpaul, was father of Bihung Baj, likewise named Bihungesh. From the reign of Muhee Paul to that of Bihung Raj, the seven Rajas above mention ed succeeded to the sovereignty of Ujodheea, or Oudh. Bihung Raj had a son named Kash Raj, who, on ascending the throne, quitted Ujodheea, the seat of the sovereignty of his ancestors, and fixed his residence at Kashee or Bunarus, where his government and good qualities rendered his subjects so contented and happy, that nothing was heard from them but expressions of praise and satisfaction.

From that epocha, whoever was born ruler of Bunarus, inherited the title of Kash eeswor, or Lord of Kashee. Kash Raj was succeeded by his son Guhirdeb, the fame of whose valor and virtues spread throughout the world. He was succeeded by a son named Bimul Chund, who was so mighty and ferocious, that the hills trembled at his presence. He was succeeded by his son Gop Chund, whose piety, charity and virtues were the theme of general admiration. He had a son named Govind Chunder, celebrated for skill in war, strength and heroic achievements;— who was succeeded by his son Tihinpaul, a zealous promoter of the Chuttree faith. He was succeeded by his son Bindh Raj, a prince excelling in every art and science ;— who was succeeded by his son Noonik Deb, whose son Bedil Deb was father of Urjoonu Brimb, whose valour and success in war occasioned him to be called Urjoonu15.

He was succeeded by his son Beer Bhudur, who zealously adhered to the prin ciples of the Chuttree faith. This Raja had two wives, by one four sons, whose names are unknown, and by the other one son, named Punchum, who succeeded to the sovereignty, which continued in his line, — descending to hi.s posterity. Raja Beer Bhudur was fonder of Punchum than of his other children, made him his heir, and in order to secure to him the succession, associated him with himself in the so vereignty. 15 Urjoonu was a Kshutriyaking with a thousand arms, who overcame the greatest monarchs, and made dreadful havoc in the world. He beat Ravunu, and lied him to the heels of his horse; but Brumha delivered him, and recon ciled them again. One evening Urjoonu being in the forest, took refuge in the hut of Jumudugnee, the learned ascetic.

He had with him an army of 900,000 men : yet Jumudugnee entertained them all. Urjoonu astonished, enquired of his people how this sage, living in a forest, was able to entertain so many people ! They could not tell. They saw nothing except a cow Brumha had given him ; but it was by her means perhaps, that he was able to en tertain so many guests. Its name was Kamu Dhenoo, or the earth personified. Urjoonu offered Jumudugnee his kingdom for the cow, and on his refusal made war with him, and destroyed him and his whole army. Purushoo Ramu, hearing of the death of his father Jumudugnee, went to the residence of Urjoonu, and killed him.— Ward. C When BajaBeer Bhudur died, Punchum ascended the throne, and assumed the reins of empire; but had not reigned many days, when his four brothers rebelled against him, endeavored to take his life, and expelled him from his dominions : appropriating the royal treasures, and dividing the empire into four parts, each assumed the government of his allotted portion.