65 And for whose encircling bed, Sacred Kusa-grass is spread.

At a sacrifice, sacred fires were lighted at the four cardinal points, and Ku[s’]a-grass was scattered around each fire, 66 Koil,

The Koil, or Kokil, is the Indian cuckoo.  It is sometimes called Para-bhrita (’nourished by another’). because the female is known to leave her eggs in the nest of the crow to be hatched.  The bird is as great a favourite with Indian poets as the nightingale with European.  One of its names is ‘Messenger of Spring.’  Its note is a constant subject of allusion, and is described as beautifully sweet, and, if heard on a journey, indicative of good fortune.  Everything, however, is beautiful by comparison.  The song of the Koil is not only very dissimilar, but very inferior to that of the nightingale,

67 The peacock on the lawn Ceases its dance,

The Indian peacock is very restless, especially at the approach of rain, in which it is thought to take delight.  Its circular movements are a frequent subject of allusion with Hindu poets, and are often by them compared to dancing.

68. The moonlight of the grove.

The name of [S’]akoontala’s favourite jasmine, spoken of in the 1st
Act.  See page 15 of this volume.

69. Fig-tree.

Not the Banyan-tree (Ficus Indica), nor the Pippala (Ficus religiosa), but the Glomerous Fig-tree (Ficus glomerata), which yields a resinous milky juice from its bark, and is large enough to afford abundant shade.

70. The poor female Chakravaka.

Compare note 56.

71. Like a young tendril of the sandal-tree torn from its home in the western mountains.

The sandal is a kind of large myrtle with pointed leaves (Sirium myrtifolium).  The wood affords many highly esteemed perfumes, unguents, etc., and is celebrated for its delicious scent.  It is chiefly found on the slopes of the Malaya mountain or Western Ghauts on the Malabar coast.  The roots of the tree are said to be infested with snakes.  Indeed it seems to pay dearly for the fragrance of its wood:  ’The root is infested by serpents, the blossoms by bees, the branches by monkeys, the summit by bears.  In short there is not a part of the sandal-tree that is not occupied by the vilest impurities.’  Hitopade[s’]a, verse 162.

72. The calm seclusion of thy former home.

’When the father of a family perceives his own wrinkles and grey hair, committing the care of his wife to his sons, or accompanied by her, let him repair to the woods and become a hermit.’—­Manu, vi. 2.  It was usual for kings, at a certain time of life, to abdicate the throne in favour of the heir-apparent, and pass the remainder of their days in seclusion.

73. A frequent offering to our household gods.

This was an offering (bali) in honour of those spiritual beings called ‘household deities,’ which were supposed to hover round and protect houses.  It was made by throwing up into the air in some part of the house (generally at the door) the remains of the morning and evening meal of rice or grain, uttering at the same time a mantra, or prayer.