Whilst the ark floats, fastened to the fish, Manu enters into conversation with him; and his questions, and the replies of Vishńu, form the main substance of the compilation. The first subject is the creation, which is that of Brahmá and the patriarchs. Some of the details are the usual ones; others are peculiar, especially those relating to the Pitris, or progenitors. The regal dynasties are next described; and then follow chapters on the duties of the different orders. It is in relating those of the householder, in which the duty of making gifts to Brahmans is comprehended, that we have the specification of the extent and subjects of the Puráńas. It is meritorious to have copies made of them, and to give these away on particular occasions. Thus it is said of the Matsya; "Whoever gives it away at either equinox, along with a golden fish and a milch cow, gives away the whole earth;" that is, he reaps a like reward in his next migration. Special duties of the householder--Vratas, or occasional acts of piety--are then described at considerable length, with legendary illustrations. The account of the universe is given in the usual strain. Śaiva legends ensue; as, the destruction of Tripurásura; the war of the gods with Táraka and the Daityas, and the consequent birth of Kártikeya, with the various circumstances of Umá's birth and marriage, the burning of Kámadeva, and other events involved in that narrative; the destruction of the Asuras Maya and Andhaka; the origin of the Mátris, and the like; interspersed with the Vaishńava legends of the Avatáras. Some Máhátmyas are also introduced; one of which, the Narmada Máhátmya, contains some interesting particulars. There are various chapters on law and morals; and one which furnishes directions for building houses, and making images. We then have an account of the kings of future periods; and the Puráńa concludes with a chapter on gifts.

The Matsya Puráńa, it will be seen even from this brief sketch of its contents, is a miscellaneous compilation, but including in its contents the elements of a genuine Puráńa. At the same time it is of too mixed a

character to be considered as a genuine work of the Pauráńik class; and upon examining it carefully, it may be suspected that it is indebted to various works, not only for its matter, but for its words. The genealogical and historical chapters are much the same as those of the Vishńu; and many chapters, as those on the Pitris and Sráddhas, are precisely the same as those of the Srisht́i Khańd́a of the Padma Puráńa. It has drawn largely also from the Mahábhárata: amongst other instances, it is sufficient to quote the story of Sávitrí, the devoted wife of Satyavat, which is given in the Matsya in the same manner, but considerably abridged.