of elemental creation, and the first evolutions of beings, to the same purport as the Vishńu, but in a more obscure and unmethodical style. The Upodgháta then continues the subject of creation, and describes the various Kalpas or periods during which the world has existed; a greater number of which is specified by the Śaiva than by the Vaishńava Puráńas. Thirty-three are here described, the last of which is the Sweta or 'white' Kalpa, from Śiva's being born in it of a white complexion. The genealogies of the patriarchs, the description of the universe, and the incidents of the first six Manwantaras, are all treated of in this part of the work; but they are intermixed with legends and praises of Śiva, as the sacrifice of Daksha, the Maheśwara Máhátmya, the Nilakántha Stotra, and others. The genealogies, although in the main the same as those in the Vaishńava Puráńas, present some variations. A long account of the Pitris or progenitors is also peculiar to this Puráńa; as are stories of some of the most celebrated Rishis, who were engaged in the distribution of the Vedas.

The third division commences with an account of the seven Rishis and their descendants, and describes the origin of the different classes of creatures from the daughters of Daksha, with a profuse copiousness of nomenclature, not found in any other Puráńa. With exception of the greater minuteness of detail, the particulars agree with those of the Vishńu P. A chapter then occurs on the worship of the Pitris; another on Tírthas, or places sacred to them; and several on the performance of Sráddhas, constituting the Sráddha Kalpa. After this, comes a full account of the solar and lunar dynasties, forming a parallel to that in the following pages, with this difference, that it is throughout in verse, whilst that of our text, as noticed in its place, is chiefly in prose. It is extended also by the insertion of detailed accounts of various incidents, briefly noticed in the Vishńu, though derived apparently from a common original. The section terminates with similar accounts of future kings, and the same chronological calculations, that are found in the Vishńu.

The last portion, the Upasanhára, describes briefly the future Manwantaras, the measures of space and time, the end of the world, the

efficacy of Yoga, and the glories of Śiva-pura, or the dwelling of Śiva, with whom the Yogi is to be united. The manuscript concludes with a different history of the successive teachers of the Váyu Puráńa, tracing them from Brahmá to Váyu, from Váyu to Vrihaspati, and from him, through various deities and sages, to Dwaipáyańa and Śúta.